THE TRIALL OF CHRISTIAN TRVHT, BY THE RVLES OF THE VERTVES, NAMELIE THESE PRINCIPALL, FAITH, HOPE, CHARITIE, AND RELIGION: SERVING FOR THE DISCOVERIE OF HERESIE, AND ANTICHRIST, IN HIS FORERVNNERS AND MISTERIES OF INIQVITIE.

The Second Parte, Entreating of Hope.

Wherein is made manifest, that the pretended Hope of the Protestant, empeaching the merits of Christ, his holy grace, and man his ver­tuouse life, destroyeth all true confidence in Allmightie God, either exceding in presumption, or wanting in Desperation.

By EDWARD WESTON Doctor and Professor of Diuinitie.

Probate Spiritus si ex Deo sint. Proue the Spirits, yf they bee of God. 1. Iohan. 4.

Printed at Doway, By the Widdow of LAVRENCE KELLAM, at the signe of the Holie Lambe. 1615.

Permissu Superiorum.

THE EPISTLE TO THE COVRTEOVSE READER.

THERE is nothing so sacred, which is not in some sorte infested by impietie, or so pure and vndefiled, that man his malice endeuoreth not vpon occasion to pollute & corrupte. But for that suche practises are in their oune proper shapes and natures passing vglie and detestable, therupon wilie witt in them playeth conning pranckes, and laboreth earnestlie to make that seeme holie, which is plotted against all sanctitie, that to appeare shining bright, which is ordained to oppres­se and extinguish the verie beames of the sunne with an infernall vampe of error and foule transgression. Which manner of craftie maliciouse in­tendemēt is in no one kinde, as more ruefull to feele, so nether more ve­uable to beholde, then in the progresse of heresie & heretickes againest faith and children of the Ghospell: whose endeuors either are so couert lie couched in the treanche of deepe dissimulation, or so gorgiouslie sett oute vpon the stage in the fained coulors of hipocrisie, that none shall be able to discrie the treacherouse conceilement of the one, and the false varnished splendour of the other, vnlesse his watchefull Prudence be ba­lased beloe with humilitie, and his humble obedience be reared vp oboue to the height and light of discreete vigilancie.

When Abrahams seruantes had by digging founde oute sundrie foun­tainesG [...]n. 26. for the commoditie of cleare water in the soile of Palestina, the in­habitans of the Countrie enuying his successe as it seemed, with violence dammed them vp by quantitie of earth cast into their discouered Sprin­ges: the which notwithstanding after by the industrie of his sonne Isaac were cleansed, and in them the liquor was brought againe to wholesome vse, and natiue perfection. Wherupon did then arise a new manner of opposition betwixt the homebred shepheardes of Gerara, and those of his owne retineue: whenas his prophane enimies did not now as before in Abrahams dayse, by strength of arme glutt and stopp them vp, but maintained claime vnder a false title vnto them: & so by sclaunder and emnitie sought to impatronise themselues with proprietie of such pre­ciouse [Page] treasures, which before God his people helde in lawfull possessiō.Orig▪ Homil 13. in c. 26. Ge. In like sorte what aunci [...]nt fou [...]taines of deuine doctrine we haue be­queathed vs from the labors of the P [...]t [...]arckes, and Prophets; or of la­ter inuention discouered vnto vs by our Sauiour Christ, and his Apostles, some bende their force [...] with the Iewe and Gentill by earthlie and car­nall interpretations, or els by might of perseq [...]ution, vtt [...]lie to abolish, and so to drie vp the water of them euen to the darkenes of obliuion. Others not professing their totall extermination, to wit h [...]ret [...] kes, cō ­mence suict. againest their trewe owners by clamorouse comba [...]ments, ir [...]full inst [...]um [...]ntes of furie, to entitle themselues Lordes ou [...]r [...]uch en­dowments, to which equitie affordeth not them an [...]e allowable interest, or i [...]stifi [...]le pr [...]tenc [...]. Notwithstanding in ishue of effecte, heretickes as th [...]y st [...]e ag [...]inest vs Catholickes to be commaunders of the foun­taines, so not contente with the lordeshipp of them, moreouer seeke by their vs [...] p [...]tion to defile them: with the Pagan and Iewe accorde in this fi [...]all pro [...]ect [...], that they, as monumentes and headspringes of faith, be [...] vp with clods and rubbish of infidelitie and idolatrie.

It h [...]he beene auerred in the precedent Treatise, that our assured as­sentAu [...]ust in [...] of [...]ill and vnderstanding s [...]rendred to saith, as vpon rocke and an­cher doeth depende vpon some outeward auctoritie, through poyes of remar [...]keable grauitie pr [...]u [...]l [...]t with such, who prudentlie are to iudge what is to be b [...]leued, & what to be [...]schewed fals [...]ly recommended vntoRom. [...]. them as matter of that heauenlie qualitie. In regard wherof the Apostle S. Paule pronounced, faith to be engendered by hearing, and hearing employed aboute the same, to be directed to the worde of God. Where­fore that faith may be attained by hearing, not on [...]lie is to be attended a soun [...]ing Voice of the Preacher, but all so the propertie of him as cate­chist is to be considered: in that from him onelie are wee dutifullie to heare in this important affaire, who according to a iudiciouse calculatiō is founde to be a deuine messenger of the holie Ghoste: for otherwise emong manie Doctors and maisters in contrariety, our attentiue hearing should be vncertaine, distractiue, and so liable to the decciptes of forging dissemblers and false Relligionars. Wherefore when we haue by a pru­dent examine once founde oute the waight and moment of aucthoritie, then in vertue of the same may wee maturelie esteeme the Preachers wordes as the verie wordes of allmightie God, deliuered vnto vs from the mouthe of man, as from his oracle of approued seruice and designed ministerie. For by the worde of God the Apostle in that place did not meane the whritten worde, but rather the worde of the churche in her preaching tradition: in that the worde of the Ghospell was not then re­gistred [Page] by letters when he vttered that doctrine: and allso for that, manyI [...]en lib. 1. c. 5. barbarouse Nations conuerted to the faith of Christ, not knouing any re­corde of scripture, neuerthelesse in their first conuersions, and originall matriculations in the societie of God his people, as they conceiued faith b [...] hearing, so allso d [...]ubtlesse did they [...]hen heare the worde of God be­leuing. Therefore the most assured, breife and substantiall method how to stick to tr [...]uth when the ear [...], instrument of faith and discipline, is as­sailed by fals [...]ie, is exactlie to discusse, which contradictorie partie is a­uouched by gre [...]ter and better aucthoritie, as through more ample num­ber of beleuers, elder professiō, orderlie mission, more eminent sanctitie, more famouse explo [...]tes in the processe of veritie and vertue: then heru­pon respectiuely it will be approuable by reason, relying on the one, to censure as lighte, weake, not worthie our admirtance suche pretended auctoritie, which in balāce of triall shall appear [...] deuoide of all those pre­rogatiues of deuine grauitie and maiestie. According to which manner of proceding S. Augustin by waye of ponderou [...]e aucthoritie doeth not onely excellently well prescribe in generall against all heresie banded in armes to infest the Catholick faith, but moreouer still disputing in parti­cular against the Manichies, the Donatistes, the Pelagians, applieth this capi­tall Prescription from outward aucthoritie to the present controuerlie: and therby not onelie Theologicallie, but allso prudently, as eache intel­ligent persone may in like Case, concludeth for the Catholick faith a­gainest their heresies. And vpon this grounde, comperatiuely valeuing the presumptuouse aucthoritie of Protestants with that of Catholickes, it hath beene by me demonstrated, that naturall prudence doth geue sen­tence for vs againest them: and most euidently haue we made it good, that Protestantes for w [...]nte of this outeward competent aucthoritie, con­sequently haue no meanes to setle and ancher themselues in substance, in constancie, in vnitie of beleefe, to conuerte Pagans, to reclaime heretic­kes, or to condemne their errors as iustely reproueable.

Bu [...] what semeth in this poincte to me most considerable, is this: thatCir. in exposit Symb. Nicen. wereas the Protestante clearelie perceiueth, that outewarde aucthoritie of grace and worthe stanneth not for him, but rather for vs, and in fronte of hostilitie against his faction, therupon turneth he his batterie to demo­lish and beate doune this grande outeward aucthoritie diuersely em­peaching the same: & so in effecte manifesteth himselfe an auoued soul­dier of Antichrist. For yf once his impiouse and rebelliouse pride should preuaile against auctoritie in the affaire of faith: yf he shall dismantle faith of the safegard & state of aucthoritie, forthwith must faith perish, as a tree despoiled of the barcke, as a plante depriued of heauens influen­ce, [Page] as the conducte wanting the pipe: then must there be no pregnant ar­gumentes lefte to r [...]concile the infidell or misbeleuer, no supporte rem­nante to a certaine wauering Christians, no preseruatiue extant againest the infection of heresies and seduction: and then herupon must all Chri­stian pietie and beleefe, as the Protestant formindeth, breath oute their vitall spiritt into atheisme & paganrie. In this respect deseruedly Aetius, as whriteth Socrates, was suruamed the Atheist, for that disdainefully he misprised the aucthoritie of commentaries endighted by the learned Fa­thers, relying whollie in resolution vpon his owne priuate expositionsSocrat l 2. Hist. c. 28. deuising this or that pretenddely, as sense deducted frō the sacred Texte. Allso for this selfe same consideration S. Athanasius calleth Arius anAthanasius. orat 2. cont. A [...]ian. Atheist, all thoughe in counterfeict resemblance he vrged scriptures to fortifie his heresie, in the meane season contemning aucthoritie, and boasting of himselfe as peculiarly illuminated by allmightie God. And as concerning the Protestant, yf we once thincke with him, that the chur­che, from which in perplexitie we are to receiue assurance, in strife to gaigne repose, to be inuisible, shrouded and buried in the bouells of darc­knes, what purpose is it for vs in searche to make repaire to her mansion place or tribunall of iudgement? Yf we conceipte, as Protestants doe, that the teaching aucthoritie of the churche may erre, and hath often times made lapse into falsitie, whie shoulde we now for the present creditt her definitions, peremptorely auouching, these whriringes to be the very worde of God Ghostly from him inspired: allmightie God to be one in substance, and triple in personalitie: the second persone in the B. Trinitie to be incarnated for the worldes redemptiō, seing that in these, as well as in others matters by her indifferently recommended vnto vs, she may de­cline from veritie, and all conformite with the prime & eternall truthe? Whereupon abandoning churchlie aucthoritie, we must remaine lefte to our owne tiring deuises, and so flitt and wander, as shall please poore reason frō her weake vigour changeably to geue vs information. Then at the the first brandeling steppe into a labarinth, shall we entertaine opi­niō with the Arians, that it smallie importeth our saluation of what secte be our faith in sundrie particular poinctes, so after owne deuised fashion we beleue in God & Christe: who as recordeth Athanasius, thought to be an Athana. orat. 2 con Arian. Epist ad. stud v [...]. sol [...]. indifferent thing the asse [...]tiō of Arins, & thereupō equallie stiled them good Chri­stians, who followed the same. In like manner shall we consorte with Donati­stes, who as witnesseth S. Augustin accounted it a matter meerely disputa­ble the practice of rebaptising. Allso shall we ioyne [...]shue with PelagiansAug [...] ▪ cont. Cr [...]con. c. 4. D [...] [...]ecc [...]to o [...]g c 2 [...]. denying the necessitie of grace to good life: In whiche thing, sayed they, as ad­uertiseth vs the same S. Augustin, yf we be conninced to haue erred, yet our errour will [Page] not appeare otherwise a faulte, then against ciuilitie. After beeing possessed with this caruing conceipte in matter and obiecte of deuine faith, crying oute with the strumpet Diuidatur, lert variances in beelefe haue free pasportes3. Reg. [...]. to trauaile withoute losse throughe damnation, our priuate deuises in mutiny phantasying this or that, not geuing vs full cōtentment, doubting of all shall we rushe vpon atheisme, and losing sense and spiritt of heauen, finally die in the hidiouse gulfe therof. And h [...]re [...]s staked the dismall and blacke period of Protestancie auiling and neglecting the re­gardeableAug. epi. [...] aucthoritie of the Catholick churche. Que est enim peior mors animae, quàm libertas erroris? what death [...]f the soule worse, then fredome to erre? For as hathe bene declared againest the Protestante, his misprisall of ou­tewarde aucthoritie concerning i [...]efragable iudicature in questions controuersed, importing assured deliuerie of the cathechisme to all desi­rouse of instruction, openeth the gappe to distrus [...]e, to dissentions, to all heresies, and at lenght to rennegacie of faith and infidelitie purposed by Antichrist, and his vnuersall bande of enroled complices. Then Chri­stian Reader, I doubte not, but that thou haste vnderstoode by the prece­denr parte, firste, that by vertue of naturall prudence, yf for thy direction in the affaire of faith thou resoluest to folloue any teaching auctoritie, thow atte absolutely to followe that, which stanneth for the Catholik Romane beleefe: that of the protestant, in veue and verdicte therof, not beeing equall, or in any sorte comparable. Secondly haste thow learned, how that the Protestā [...] by diuerse his positions, purposely applied to dis­grace all outewarde aucthoritie of the churche, as denouncing, or rather renouncing it as inuisible, as pl [...]able to error, as subiect to the examine & censure of euerie priuate spirit, as for many hundreds of yeares in ser­uice of Antichrist to haue displaied his banner of crueltie, of falsitie, of impietie: in defiance of Christe and Christian veritie to haue ena­cted sundrie Canons and decrees, laboreth hereby to destroy the or­dinarie instrument of the Holie Ghoste for the persuading of faith, and nurrishing the same; & so maketh entrance for rude, blouddie, cruell, sauage atheisme, with barbarouse neglecte of all diuinitie.

Moreouer for that the totall office of a Christian is not abridged in theLactant lib. 1. I [...]st [...] ▪ Chri [...]o. Homil. quod Nemo laedi­tur. sole worke of faith, but allso is enlarged to a vertuouse life: and in this respected most eminently, for that our sauiour Christ, guider therunto, in regarde of the deitie of his persone, puritie of his doctrine, and price of his deserte, is most highe, souerane, and efficaciouse, therfore suruay is now to be made, to what p [...]tche of excellencie in this kinde is leuel­led this Catholik beleefe; then vpon what border burteth the d [...]siguised credulitie of the protestant. In discussion of which matters are to be em­ployed [Page] the ensuing controuersies apertaining to Hope, Charitie, & Rel­ligion.

There is no heresie, the which doeth not, as affirmeth of Arianisme S. Athan. ora▪ 2. [...] A [...]ian [...]. [...] 6 [...]. [...]. c 4 [...]pist 166. [...]. [...] in Iob [...]n. ca [...] C. [...]. Ep Dedi­ca [...] [...]d Th [...]o­d [...]s [...] Ho. 3. [...] Th [...]aur▪ Greg N [...]ss [...]. l de Character Ho [...]. Christian. Athanasius playe the parte of the subtle serpent, inuesting it selfe in the sa­c [...]d s [...]ow [...] o [...] holy Scriptures, therby in secrecie to make entrie into the paradice of Christ his Catholick churche, and in that place in agencie for Antichrist to [...]ade Christ, intending to diminish his excellencie, ether in his person, in his meritt, or in his graciouse beneuolence imparted to man kinde. And for that this highe degre of imparted goodnes is espetially aimed at by our sauiour Christ, as [...]ruicte and ende of all, to witt that his faithfull children be in worcke and action of life excellently in­nocent, ritchely abundant, and so, as in a prime sorte conformable to right reason, so allso moste agreable to allmightie God, aucthor and gi­uer of the same: herupō Heretickes vnder a pretended title of holy writt, and of magnifying Christ, haue s [...]ily endeuoured to empare in man this perfection of vertue throughe Christ, yea contrariewise, to entice him to impure and dissolute liberty by a priuilege of a fained Ghospell: at laste to force him to the thralldome of Antichristiā seruility through sinne and wickednes. Wherefore the Fathers wrighting againest Pagans, emong [...] li. [...] cent. Iul [...]an. Aug Epist. 3. 5. other argumentes to proue vnto them our Christian beleefe to bee pru­dently credible, & to be entertained iudiciously by all, haue vrged this as most pregnant and forcible, that our holy faith aboue whatsomeuer o­ther institutions of humane Philosophy, or coulorable inuentions of pa­inted Poetrie, is most persuasiue and vigorouse for vertue: namely to to combine man with God in pietie, man with man in charitie, and in all integritie of conuersation. Marcke I pray the, writeth S. Augustin to hisAug. [...]p [...]. 202. l. [...]. quest. v [...]. & N [...]. Test. c. 7. Freinde Nectarius, with what prayses in the Catholick Churche are recommended frugalitie, continencie, and in regarde of wedlock fidelitie, and to conclude, all other honest and good manners. In which when anie Cittie dothe excell, it may be truly sayed, that it florisheth. And when as some made argument against the Catholick faith, as preiudiciall to the estates of Princes, and common wealthes, the same Doctor thus discouereth their humor, and preposte­rouse intended pollicie: Therfore they thinck, or seeme so to doe, that the Christiā doctrine is contrarie to the common vtilitie, because they will not, that the common Augu. Epist. 3. waalth doe stande by the power of vertue, but rather by the impuritie of vice. Le [...]t then suche as auouche the Christian doctrine to be repugnant to the commonwealth, geue me such an armie of men, accordinglie as the Christian doctrine enformeth soul­diers, let them geue me such gouerners, suche husbandes, suche wiues, suche parentes, suche children, suche Lordes, suche seruantes, such kinges, suche Iudges: to conclude suche payers of debtes, and exacters of princes rentes, as are appoincted by the Christian [Page] doctrine, and then lett them dare affirme the same to be hurtefull to commonweal­thes, or doubte to confesse, the same, [...]f it b [...] followed, to be most commod [...]o [...]se vnto commonwealthes.

And allthough vertue, in regard that it is a qualitie agreable vnto a reasonable soule, is in a degree most eminently pleasant therunto, and as it were the liquor of hunnie flowing aboute the sense of tast, yet no­twithstanding for that the intellectuall inuention of that medioc [...]it [...]e, which is the marke aimed at by mans will, in the obiecte therof, is not all Waise easiely discried by euerie minde, and much more harde is it, to holde on that action bente by resolution towardes the same, when sen­suall perturbations are a floote, and stande furiously in a [...]mes for the op­posite vice, therfore it semeth, that it is accompanied with contrarieties, as being light and darcke to the intelligence, deliciouse and harshe, facill and troublesome vnto the affection. Euerie man as speaketh the PrinceA [...]st [...]. [...]a Moral. ca. [...] of the Philosophers, can drawe forthe a circle, but to po [...]ncte oute the center therof, is a thinge very difficulte. Wherfore allthough it be an easie matter to discerne in iudgement what is the mediocritie of euerie perturbation, yet to keepe in action this mediocritie, wherby we are made praysworthy, i [...] a busin [...]sse passing d [...]fi [...]ll. And therfore it is a reare thing to be an honest man. It falleth ou [...]e often times, that the amiable hewe of vertue is shadowed with suche outeward representations, as doe not onlie hide the trew luster therof [...]om the vulgar eye, but allso vnto the same make it contemptible and dispriseable. What sp [...] ­ctacle Aug▪ [...]. 3 [...]n [...]. [...]. more loathsome, sayeth S. Augustin, then martirdome, [...]f a man aske the question of his carnall eyse? yet what thing more [...]aire, yf he enquire of the eyse of the haerte? Whoe can easelie perceiue the splendor of patience shining in holy Iob sitting vpon the dunghill, the carbuncle of zeale in Daniell bu­ried in the lions denne, in S. Peter, and S. Paule emprisoned, tyed in chai­nes, banished, in wante and indigence, dying violent deathes▪ or whoe can with Abraham in expedition of a decreed purpose holde vp an ar­me made cruell with a sworde, to kill his best & onely deare Isaac emong all his wo [...]dlie delightes and contentements! wherfore in that Philoso­phie and Heathenish Poeterie were insufficient to geue vs this directionCi [...]l lib. 10. T [...]esaur. ca 3. of minde to finde oute vertue, to entertai [...]e this courage of wi [...]l to pur­sue the same, the sonne of God became man, intelligible by his doctrine, and imitable by his ensample, to the ende we might know vertue, and consequentlie be enamoured with the beautie therof. The Pagans as wri­tethIoseph. in Pr [...]at. A [...]i­qui [...]. Iosephus, imputed to their Gods shamefull factes, and hereupon encreased the malice of euill disposed persons for the accomplishment of all wickednes. And as vpō reuew of histories wee may easely proue, that the ciuil [...]st and sue [...]est sor­te of people, liuing euer vpon the earth, to haue be [...]e Christians, so may [Page] we know, that oure profession beefore all other hath ariued therunto, in reconing that it hath beene addicted to vertue in all excellencie, which intelligenceth the minde, and ridding the will of all harshenes, sweteneth it in amitie, pietie, charitie; and so draweth the whole man from the leese of sensualitie, That, as speaketh S. Augustin, As the beautie of the bodie Augu T [...]. 32. i [...] 7. c. Iohan. 2. P [...]t. 1. is the soule, so the beautie of the s [...]ule be allmightie God. Happie and desired lu­cifer, expected by the sacred Apostle S. Peter, to arise in the haertes of all trew beleeuers! No glittering masse of goulde or siluer, no riche Iuellrie of pearl [...]s and precio [...]se stones yea as speaketh Aristotle, no princelie empire, by which mortall men doe much r [...]semble allmightie God, brin­gethArist. l. 1. Mag Mor. c. 4. & 6. man to that top a [...]d tipe of dignitie, to that degre of honor and ci­uill respecte, to which vertue causeth him to mounte and aspire. Vpon which consideration, Courteouse Reade, in regard of Ciuilitie, thou a [...]e diligentli [...] to marke and ponder, which faith stanneth more effectuallie for documentes to enforme the vnderstanding, for restraincte, and inci­citements allso of the will, to inure the same in all vertuouse actions: for hereupon dependeth thy coll [...]ctiue conclusion, to censure which faith and relligion are truly ciuill and politicke, and which balefull thereunto. And withoute all doubte, the ende and drifte of nature drauing men to vnitie and combination of Cittie, and common wealth, was not only by reciprocall commerce to enriche the inhabitants, to make them abounde in pleasure, but espetially that they should be hereby vertuouse, & that in a better manner, then they coulde be liuing sauadgely in distraction and vagrancie: for otherwise vertue set a side, greater calamitie, and sharp [...] miserie, will accompanie Citizens, Rulers, and subiectes, then yf they liued in sequestration vpon mountaines, in wodes or dennes: for that the malice and luste of man are then moste potent, when they be ar­med with dissimulation, with crafte, where the partie assailing may con­triue what he liste: which trickes of vnnaturall pollicie haue commonly for schoole the cour [...]e where vertue is wanting, for feelde and theater the common wealthe, for vpsho [...] barbaritie, and hatefull disunion. Far­thermore yf in this affaire, not relying on reasons discourse, we will sole­ly beholde the pole st [...]r of heauen the prouidence of allmightie God, we shall euen by experience know, that only vertue is ciuill and politick; in that vertue only is mother of loue, of honor of prosperitie, with oute which no tricking descant, or odiouse coosenage of a barbarouse politi­cian, can make any common wealth truly ciuill, or for wisdome com­mendable. What braue and greate exploites, I pray you, are brought to passe by this new glosse, by this forged coyne, by his [...]ascar [...]e altering nature in false viso [...]s, by these clokes, which strike no thing but that [Page] which is not? where are at home their aboundance, their contented and vnited mindes, their trustefull repo [...]s in each others [...]iance? where are abrode their trophies of armes, and letters, of redoubted puisance & renoume, of faithfull leauge and amitie? where is their same, which maugre death, and the whole heape of its funeralls, glo [...]fi [...]th the name against lenghte of time, or enuie of the wicked? what is then the summe? A litel time to be dissolute, by litel and litel in time to dissolue all: and after time to be eternally and miserably tormented. Heare the iudge­ment of Iosephus, a sage Historiographer emong tha leues. We may vn­derstand, Ioseph. Prae­ [...]at An [...]iq. tha [...] such commun [...]ties as are obedient to the will of allmightie God, and are afraied to violate lawes well decreed, to be prosperouse in all suc [...]esse aboue humane c [...]nc [...]ipte: to whom allmightie God for reward proposeth [...]elicitie. But contrarie­wise yf the departe from the obseruance of th [...]m, their deuis [...]s finally come to no good ende: moreouer their endeuors, which vnto them seeme good, expire in most remedilesse calamities.

Wherupon in dewe consequence doeth it follow, that as the ChristianPla [...]o li [...] ▪ de Repub A [...]ist. [...] [...]. ca. 1. [...] Po [...]t C [...]c [...]o [...] de leg [...]bu [...] X [...]ophon [...] C [...]o Arist. in Magnis Mo [...]al [...]. 1. c. [...]. beleefe is wonderfully auayleable vnto vertue, as to iustice, to charitie, relligion, continencie, fo [...]i [...]ude, and temperance, so is it most effectually profitable to ciuilitie, and humane commercement in societie. No fa­mouse Philosopher endoued o [...]ely with the light of reason, as commen­dable to posteritie, hathe hetherto written of ciuill institution, who hath no [...] laied dou [...]n as grounde of such discipline vertue, and that good abea­rance betwixt man and man, which is conform [...]ble to right reason, and by meanes therof auaileable to the communitie: allso supposing fell bar­baritie, opposite to ciuilitie, to be no thing els but a frouard distraction of man from man through vice and wickednes, [...]ther ou [...]ewarely brea­king into furie, or closely conceiled vnder the resemblance of probiti [...], infestingst artifically all honest decencie of life and comportement: for as well (to geue an example) stanneth in oppositiō against iustice the ingene­ring Burglar, attempting his enterprice in the dearckenes of the night,Dissimilite [...] nocent sed non dissimili­t [...]r [...]piunt Aug P [...]aef. in Psal. 9 [...]. as the open theefe attending his booty on the highe way side. Most apparant is it then, the new founde kinde [...] of pollicie, attributed by some to theese our dayese, as to a sager age, vaunted and vented forth frō the pen of Nicholas Ma [...]uill, to be naught els but an artificall intro­duction of barbarisme, the nourcery in deede of all vice, the torment of of mens soules and bodies, the impeachement of the communitie, bicau­se it beareth strong heade against vertue, the pillar and ho [...]combe of ci­uill life & conuersation. Yf the Rulers securitie must be founded vpon the deboshementes of the bodies and soules of his subiectes, as vpō their lu­xurie, their incontinencie, their roietousnes, their prodigalitie: Yf his [Page] assured staye must arise from their disagremente, their [...]uspitions, tre­acherise, riualitise, hostilitise, in recknoning of diuersitie in relligions or otherwise emong them: yf his wealth is to be purchased from their pe­nuries, their bondage, frō their base couardely & ignorant dispositions: as that Florentine Scribe aduer [...]seth Princes, iust according to the [...]enor of Barbarisme, excellentlie described and politickly reiected by Aristotle,Ari l 5. Po [...]it. cap 1 [...]. then suppose wee, that freinde and freinde, mayster and seruant, lauwer and client, P [...]sition and patient, souldior and [...]ustick, marchant and gen­tleman, husband and wise, be thus likewise aff [...]cted correspondently to the Idaea of a Prince towardes his subiectes, and theese towards him, (as one will certainly ensue of the other) and then tell me in this mutiny of vice, in this [...]nisprision of vertue, in this anxietie of feare and dreade, in this egar pu [...]uicte ofter priuate luste o [...] lukar, what ci [...]litie will re­mayne in a common wealth, what bonde in [...]olablye combining citi­zens▪ or rather [...] be confessed, that sauagenes will make her trophey, as vpō the spo [...]les of vertue, so vpon the ou [...]rthroe of [...]rew sounde and solid [...]. In which respecte, cour [...]eouse Reader, thou shalt vnderstāde, of what importe is it, to entertaine & embrace the Catholick Romane faith, euen ciuill state of humane societie meerly considered, it recommeding vnto the so eff [...]ctually vertue, the sole instrument of good pollicie, and repressing so pouerably iniquity, the proper engine of cruell and disor­derly [...].

Withoute all doubte yf we shall in seuerall by ioincte and member ana­to [...]se he belefe of Protestants, we shall beholde it according to the whole [...] therof, to haue progenie, as mightely biased with carnalitie and [...], from these three Heades: to witt for the vnderstanding, that it be freed from commaunding aucthoritie of menn: that the will be licenced in liberty from conscionable subiection to Princes: and that sensuall concupiscence beare sway as not controble by remorse of con­science, or opinion of spirituall hurte from any sinfull transgression: all which are so many elementes and letters, which spell barbaritie. Of the former hath beene made a su [...]icient remonstrance in the precedent par­te: the other to we are easely strained frō the pregnancie of their doctri­ne. In generall it is the humor of an Heretick, to be barbarouse in fu­riouse and [...]bidinouse outerage, resembled by those horses in the Apo­calips, whose hurtfull mighte was In their mo [...]thes, and in their tailes: whe­rupō very elegantly thus S. Gregorie: Theese horses, that is naughty Preachers, Apoc 9. Greg l 33 in [...]ob. cap 29. running euerie where by the instincte of carnalitie, haue power in ther mouthes, and in their tailes: for that preaching peruerse thinges, and beeing borne oute by the tem­porall magistrate, they exalte them selues by ba [...]kward and wordly meanes. Were [Page] not Luther and Calmn in this respecte barbed horses of Antichrist, to in­duce barbarisme, whose rebelliouse mouthes breathed out a relligion contrarie to the whol churche then beeing regnante? whas not their tai­les allso pouerable, when promising men securitie in all lustefull liberty, drew many to the carion of their dunghill? wicklefth, that disgraciouse monster of ōur nation, did he not poyson the aire, bane the bodies and soules of millions with incitementes to turpitude of life, auouching that God is aucthor and ordainer of sinne? and yet to Caluin, and Luther, toLuther lib de l. arb. Calum. l. 1. Inst cap. 3. all Protestantes he seemeth in this an Euangelister! Doe not theese infer­nall harpies teache no sinne in vilany, in barbaritie, to endamage an ap­prehending Protestanter, no good worcke of vertue to be puetly good, or good in puritie, no obseruance of the lawe to be possible or nedefull? and whie? but that men loyter, flying from labor in vertuouse endeuors, and lull themselues a sleepe in securitie, where all sinnes abounde, whe­re the wormes of wicked factes breake oute of the liuing bowelles of pampered panches? where is emong them the christall fountaine of profounde speculation? where is any curbing restrainte to with­draw the will from sensuall disportes? wher is any forcible inuitement to liue a vertu onse life, which be the three principall instrumentes of ciui­litie? Suerly that eye, which can not clearly take a veue of theese wantes emong Protestants, liueth in Egypte, and knoweth no darckenes: he ne­deth the Chelidonian stoone to restore dec [...]ied nature, beeing far from any accidentall endoument, or excellency in this respecte: he that per­ceiueth not theese de [...]ectes to be occasioned througe the very genius and drifte of Protestancie, well may he be proude, but not for excesse in science, but rather for extremity of follie and ignorance.

Wee are then for the present, to proue to we thinges against the Pro­stant: first that the whole purpose of his doctrine tendeth to the disgra­ce of Christ his metitt, empareth such meanes of his bountie, as ha­the beene by the same purchased for vs to attaine vnto perfection of life, and diuine beatitude: as it were damming vp the flude of God his mer­cies through our Sauiour Christ, by which is conuayed to the paradice of his churche the liquor of heauenly dewe, the force of Christian grace, to fertilise our soules, to clense vs from impuritie, to carie vs along in good action contrarie to the maine current and streame of our decaied and depraued natures: so that his steps forewarde of his pretended hope appeare nothing els, but so many proude presumptuouse passages ish­uing from his folly, and determining in his oune ruin, his moste misera­ble and lamentable destruction. Secondly shall wee make a most cleare remonstrance, that his doctrine in the affaire of Christian hope doth so▪ [Page] blemish and defile with the excrements of hell, disgorged from the mouthes of olde infamouse heretickes, of Antichrist that man of sinne, the beautie of vertue, that men crediting him, shall haue no iust cause to be inamoured therwith, to make any espetiall regard therof, no [...] trouble them selues much as atcheue the same: and that contrariewise endeuo­ring by sundrie Positions to maske and excuse the deformitie of vice, to lessen the greuouse and hatefull harme encurred therby, doth conse­quently encourage mortall menn to accomplish their f [...]ll course in all iniquitie, and barbaritie, the doughter of loose disportefull carriage. Lett them glose or the will, guilde as the like, the ordu [...]e of defiled conscien­ces, whilest they seeme to repose on Christ alone for recouery and recu­re: lett them flatter them selues in the meane season with the inheritan­ce of a deuised libertie, of a refined Ghospell, and of a spatiouse place to daunce the currant of their recom [...]o [...]ts: lett them glorie, that in their gar­den they gather nothing but roses withoute thornes, the course there aboute the allies and mazes withoute restraincte: the rest and sleepe on the verdure of their late inuented pleasant Phancies: yett this is, and shall bee the vpshott, and I hope Epitaphte read by the world of their doctri­ne, and endeuors, That men cont [...]mne vertue, and d [...]eade no vice.

Contrariewise as our Catholick hope is passing stronge, so is it allso excedinglie pure and vertuouse: the former is caused by this, that we ho­pe throughe deuine grace, the which is most potent and firme: the other procedeth from sych meanes as Christian hope vseth to attaine her ende and purpose. Let man his hope sayeth S. Augustin, so be setled on God, that he Aug Ena [...] ▪ a in Psalm. 90. nether be allured from him by pleasure, nor broken throughe feare. There be towe principall affections, against which vertue is to striue: that is wan­ton and vaine loue, and allso drouping dreade. By loue we trespasse a­gainst vertue, preferring before it the opposite and forbidden delight: by feare of losse we leaue our station, & performe not that, which is apoin­ctedArist. in mag. Mor. ca 8. Apoc. 16. by vertue. Wherupon thus concludeth Aristotle: wherfore vertue is employed aboute pleasures, and dolors. Therefore that is a preposterouse ho­pe, yea an inhumane and deformed expectation, which loketh for beati­tude without all dependance of vertue and trew ciuilitie: as yf one might through Christ ariue to eternall blisse, and yet permit his loue to yelde to concupiscence, suffer his feare to worcke the omission of that good offi­ce, which is prescribed by vertue: and in deede suche a hope as this is, founde in the Protestant, is no thing els, butt the witch Circes her cupp to transforme mē into beastes, and in deede that goble [...], which the Babi­lonian strumpet, daughter to Antichrist, and mothermistresse of all Prote­stantes, tendreth to all, whose liquor droncke by thē turneth their estates to that [Page] condicion, which is proper to the bratts and slaues of the beast, that man of sinne Antichrist. Our Christian hope then ought to be puisant and resolute; yet pure and honest; and in that respecte more pure and honest, because it is not Philosophicall, but Christian, not humane, but deuine. Consider th [...]n, I beseeche the G [...]ntle Reader, first, what reliance hath the Catholick hope on vertue, whose ancher taketh holde on the goodnes of allmighty God, and allso vpon the goodnes of life & action, allthough in a diuerse qualitie: not presuming with an vncleane repose, as sinfull touche, to lay holde on puritie it selfe. On the other side seriouslie way with thy selfe, how a Protestant by eficacie of his pretended hope is not onely defiled, but likewise emboldened by sacrilegiouse conceipt, as yf from heauen he were assured that his hope diuorced from vertue were sufficiently auaileable to a [...]cheue his finall ende of happines. wherupon must thou nedest conclude, that faithe to be accepted of the, which brin­geth forth a vertuouse Hope: and such auouched faith to be reiected, which boldly lanceth in to the debth of all iniquitie: which acertaineth men of their saluation, when suarming with vices they looke in pre­sumptiō for that croune, which is ende & period of all mans endeauors.

In what pittifull plight must then be plunged that common wealth, in which, with Machiauilian pollicie concurreth and accordeth Protestan­tish Theologie? The Machiauilian will aduertise the Prince, that his as­surance of estate dependeth on the sinnes and basenes of his subiectes, as vpon their disagrementes, vpon their voluptuouse riott and effemina­cie, vpon their si [...]plicitie, slauerie and ignorance: then the Protestan­tish minister will preach▪ bothe to Prince, and subiecte, that no wic­kednes is to be [...]mputed [...]nto a beleuer, that the law of God and natu­re is impossible, that vertue is nether commendable, nor priseable, that ciuill l [...]wes oblige not the conscience, that sinnes by abolishment are neuer assoiled, that the Rule of faith is eache mans priuate spiritt enter­preting the worde, that allmost no heresie is damnable: That the splen­dor and substance of outeward Relligion is superstition or idolatry: & so when all are possessed with theese principles of courte, and Pulpit, the hearers and crediters as they will be lauish for vice, and disdainefull to­wards verue and heauen, so finallie their manners, besides offence against God, & trespasse against Nature, besides mi [...]prisall of the crosse of Christ, will be resolued into barbarisme: for as nothing is truly ciuill but lear­ning, and vertue, so nothing balefully barbarouse but ignorance, and ini­qui [...]ie. Alas, what la [...]dable maiestry is it in waye of pollicie, to induce the rude popularitie into a relligion, & to confirme them in the same, which is gratefull to sense, proportionable to the inclination of flesh & bloode [Page] in their distempe [...]atures. The Turchishe discipline of gouernemēt depen­deth principally vpon these thre apoinct [...]ments: first that the vnderstan­ding bee not troubled with any difficultie in matter of faith: then that sensualitie be gratified by free acce [...]se, with all indemnitie, of carnall plea­sures: lastely, that presentement of horrible penalties [...]nforce bodies & soules into slauerie and vtter dastardie: all which serue as instrumentes to retaine in office and dutie that base generation. Contrariewise a thing prayesable is it, and worthy a ciuill gouernour so to dispose the haertes of subiectes, that willingly they submitt their mindes to obiectes of beleefe, which exceede naturall reach, and as it were trauerse the course therof: then to encline their affections to such obseruances, as be austere, irckso­me, and afflicti [...]e to concupiscence: finallie to make vertue so powerable with them, that terror do not so much moue them to good abearance, as a cordiall loue of vertue, and espe [...]ially, an inflamed charitie towardes God and man. This, This was the course of pollicie, which our auncient and renoumed fore fathers haue held, so gloriouse vnto them, & auaile­lable to vs, enioying now the fruictes of their ra [...]e wisdome & constitu­tions.

It shall suffice then, gentle Reader, that I a farr of crie thee aime, and geue thee intelligence by the dutie of a faithfull Sentinell, and a lo­uing Patriott, in that prefession most assuredly pleadged, and stronglie obliged euer to remaine thyne for thy chefest good and abletterance in what he may

EDWARD WESTON.

THE TRIALL OF CHRISTIAN TRVTH AGAINST HERESIE, By the rules of vertue, seruing for discouery of Antichrist in his foorerunners, and mysteries of iniquitie.
THE SECOND PART.

The Catholique Romaine faith related to hope in regard of principalitie, and subiection in a ciuil commonvvealth, as also of all vertu in gene­rall, is maruelously commendable and conuenient: implying likevvise in it self hereby such arguments of probable credibilitie, as humane prudence may either vvishe or desire.

CHAPTER. I.

THE inward habilitie of man his soule, as well by Diuines as Philo­sophers,Diuision of man his povver in his soul▪ is diuided into two kindes: that is into one part thereof Reasonable, and the other Sensitiue. That of reason comprehendeth the vnderstanding, and the will: & that of sense is two fould, to wit Concupiscente, and vvrathfull. Concupicence maketh force to attaine conceiued pleasure: wrath and ire, as of her gard, endeuoure to giue repulse vnto such obnoxious euentes, and opposit thinges, as may depriue concupiscence of her desired delight. VVhich doctrine S. Macharius thin­kethAmbr li. 3. de virgin Mach. hom. 1. Ezech. cap. 1. to haue bene illustrated by the obiectes of the Prophet Ezechiel his great vision, thereby behoulding the face of a Man, of an Oxe, and of a Lyon, enuironed with a great light, and combined all together in one fashion and order of proportion: as if the visage and feature of a man signified his facultie Reasonable, that of an Oxe, his Concup [...]cence, and that of the Lyon, his Ire or VVrath: all which, as they bee partes of man his soule, so likewise are they necessarie instruments of his good cariage and fun­ction▪ [Page 2] Moreouer the will and affection of man according to S. Augustin & S. ThomasAug 83. quest. q. 51. is said sometimes to be diuided within it self, yea fighting by seuered members of it self against it selfe, the face of a man, as it were, that of an Oxe, and that of a Lyon striuing in it for victorie: so that the will is then Concupiscence, when it gathereth vp forces toS. Th [...]. 1. part. q 92. [...]. 3. in 3. Sent▪ Dist. 26. q 2▪ a [...]. [...]. the purchase of pleasure: VVrathfull, when by couragious fortitude it breaketh and ouercometh aduersitie. For the present we are only now to discusse such perfection of man, as belongeth to the Reasonable abilitie of the vnderstanding, hereafter being to enquire of the due institution of Concupiscence & VVrath in the ensuing chapters ape [...] ­taining to Hope, Charitie, and Religion. Seeing therefore we are now to search for the best direct on of man his minde, as prime cause of his whole carriage, I recomend vnto the discreete Reader for his directorie this one consideration: that whereas the giftes of Almightie God his grace accrue by the meritte of his Sonne CHRIST vnto man his nature, in that professed faith and beleef is vndoubtedlie to be found the effi­cacie and worth of grace, the which in regard of vertue, doeth mo [...]e f [...]ll [...]e and com­pletlie perfect nature: and contrariwise that pretended credulitie [...]s to be esteemed as most false and deuilish, the which d [...]presseth nature, causeth it to faulter and faile in that course of behauiour, which reason shall iudge to be most conuenient for the same, and so consequently by it also [...]o be most desired.

2. The veritie of two things are especiallie by a certaine and well grounded know­ledgeThe [...] [...]ise o [...] [...] life. in man his vnderstanding to be agnised: the first importeth [...]he persuasion, that his soule is immortall: the other that Almightie God is existent, and prouiden [...] ouer all thinges By the one we may deeme, that we are not allot [...]ed to ter [...]e [...]e and transitorieAug. 8 [...]. quest. q. 53. pleasures as to ou [...] finall end, but rather ordained f [...] exercise of vertue, in like sort as the soule is of a constitution spirituall and eternall. By the other we resolu [...] to be a maine pa [...]te of our office and duty to surrender supreme homage vnto diuine maiestie, to liue in feare and reuerence of the same, and to reckon our selues as accoumptable at his iudgement sea [...]e for euerie action of ou [...]s here in this life, either performed, or omitted. For without these two circumstances, generall k [...]i [...]s, and pole-stars of a poli­ticke estate, no ciuil [...]uention can [...]ufficientlie [...]en [...]e man his dem [...]anure from barba­risme of vice, from distemperature of affection: the iudgments of which once being extinguished, when the [...]a [...]ing and fie [...]ie eye of outward iustice by secrecie and se­curitie from paine is auoided, th [...]n our concupiscence will breake and rushe forth into bad designes, and our irefull facultie by violence and outrage, or els slie conue [...]ance, will make free passage for the same, to the ruine and disordering of all humane society. Contrariw [...]se, what manner of affection, correspondent to ciuilitie, worketh in man the recognisance of Almightie God, and of his sacred prouidence, Cicero thus decla­reth: [...]ic in [...] VVho can doe othervvise, vvhen he considereth, that God hath a care of him, th [...]n day and night, euen vvith horror adore the Diuinitie, and if anie aduersitie fall out, from vvhich vvho is free▪ feare that it hath [...] happ [...]ned! VVhereupon passing prudent was the fiction of Homer, according to which Venus meeting with the Goddesse Sleepe, & requestingH [...]m. [...] 14. her to con [...]l by her art from Iupiter his eyes what she intended, receiued this answer:

VVhat God som [...]uer el [...] vvith bonde of sleepe I could
Bind fast, euen Ocean father of the Gods, if that you vvould.
But of Iupiter, Saturnes [...]h [...]ld, the restles eye to presse,
Is not my povver, nor da [...] venture on such fact I do confesse.

To the same purpose of ciu [...]litie doth it belong, that C [...]tizens re [...]aine an acertained persuasion, that the proper office of man is vertue, as designed industrie of his bodie and soule, squared out, and commaunded by reason: and that by the same vertue he imitateth Almightie God, as thereby fashioned and mannered out with an amiable, and [Page 3] prise [...]ble shape euen vnto the diuine affection. Of which consideration th [...]s speaketh Aristotle: He vvho performeth his dutie agreable vnto the mind, cultiuateth the same, and is Arist libr. 10. Ethic. c. 8. vvell therein disposed. And it is very probable, that such a one is most deare vnto Almightie God. For if the immortall Gods haue any care of mens affaires, as it is most likelie they haue, also it is probable, they be delighted vvith them, as vvith thinges most neare resembling themselues, such as are their mindes: and al [...]o that they revvard such vvith giftes and sauours, vvho loue m [...]st t [...]eir minds, and make chiefest reconing of them, as o [...] things especially respected by the Gods, hauing a great care of them performing right and good [...]nd [...]ours. To the same effect of [...]ertue and ciuilitie, thus deuiseth Seneca: Of vvhat qualitie vvill s [...]eme to be vnto thee that Senec ep 10 [...]. diui [...]e light, vvhen thou [...]halt behold it? Assuredly this one cogitation vv [...] not permit any vn­cleannes to hee in the bottome of a soule, no vilitie, no cruelty: for it auoucheth the Gods to be vv [...]tn [...]sses of all things. In force of this cogitation men haue pursued by a naturall instinct puritie of a vertuous life, and haue sought by all meanes possible for expiation and pur­gation from sinfull filth of action once contracted, abhorring to present before the diuine aspect the vgly purtractures of a defiled hart and spirit.

3. Contrariwise, when the reasonable facultie of the soule is without all guidanceS Th. 22. q 81. a [...]. 4. Homer. Odiss [...]x. [...]li. n. pap. l 5▪ silua [...]. Bo [...]er. in de­scrip. Peru. Senec. epist. 102. l 4▪ de Be­nef. c. 4. 18. Pl. in Marcello. The orig [...] of Barba [...]isme. Rom [...]. Ps. 1 [...]. from touch and beleefe of Almightie God, necessarilie, as vertue then will be soone vanquished by Concupiscence, and Ire, so ciuilitie will be thereby excluded, and fell barba [...]isme of violence and craft will euerie where beare rule and commaundrie. For indeede barbaritie, although it haue the absolute accomplishment in facultie of man [...]ras [...]bl [...], notwithstāding it remarketh origen & beginning in the mind, especially when it is voide of all heauenlie intelligence, concerning the certaine knowledge of Al­mightie God. In regard wherof the Apostle S▪ Paul recounting the humor and disposi­tion of the Gentiles, before they were enlightened with the Ghospell, thus speaketh: There [...] not among them an intelligent person: there [...] not any enquiring after good. Here as beginning of barba [...]isme, and head of the pe [...]egrie therof, is placed ignorance and in­fidelitie in respect of Almightie God. Then from hence ishueth in the Concupiscible fa­cultie a bruti [...] declination from honestie to vnlawfull pleasure: All haue declined, and become vnprofitable. There [...]s n [...]t any vvhich doeth good, no not one. Lastlie from these prece­dent causes▪ raceth out in furi [...] the barbarous distemperature of emnitie, of hostility, vsurping empire in the Iras [...]ble part: Their thro [...] [...] an open s [...]pulcher, vvith their tongues they dealt [...]ra [...]t [...]li [...], the po [...]so [...] of [...] lieth vnder their tongues; vvhose mouth is full of male­diction, and [...] contrition and ins [...]licitie are in their vvaies, and the vvay of peace they haue not knovven. VVhen heauen is not held in price with men, when they neither bend nor stoup [...] by homage to the maiestie of Alm [...]ghtie God, when they respect no iudge aboue, what may de [...]ine them frō possible delights here below, frō expected honors, puisance and riches, liable to their abilities? It is not the penall law, which can com­mand the harts affection, or dread from thence, which may alwaies rebut the rush of burning lust, the fierie fiercenes of reuenge & purchace, the blustering blast of raging ambition. Rather when once Almightie God is co [...]temned, or not considered by mor­tall men, this will bee their barbarous resolution:A [...]r [...]l. pr [...] ▪ i [...] Psy [...]o [...].

Quis m [...]h [...] regnator [...] quis conditor orb [...]?
Quis Deus, quae iam meritò metuenda potest [...]?
Ib [...] per impuros feruent [...] libidine luxus,
Ins [...]a [...]or habens aliquid sine teste propinq [...]i
Depositum, tenac [...]s auidus spoliabo client [...]:
Long [...]am perimam magico cantamine matrem.
VVho heauens Lord to me, vvho vvorldes Creator doth appeare:
VVhat God, vvhose povverfull hand vvith reason ought I feare?
Ile runne to foule delightes, vvhilest furious lust doth burne:
Ile beddes vvith incest soile, and sacred shame ile spurn [...].
VVhat neighbour layeth vvith me, if vvitnes be not knovven,
Ile openly deny my charge, and take it for my ovvne.
Let hand of auar [...]ce the client spoile, although he hold full fast,
Let magick charme end mothers life, if life yet longer vvere to last.

4. VVhereupon all the Sages of the world haue conspired in this one opinion, thatS [...]ndery meanes chosē by mē to knovv Almightie God, as by the Gen [...]. for support of c [...]uilitie, and dischardge of man his naturall dutie, is necessarilie requi­red some certaine knowledge of Almightie God. Onlie in this hath appeared the diffe­rencie among them, that by sonderie meanes they haue sought to deriue vnto their minds this heauenlie intelligence. To this effect some haue depended vpon the relation of spirits, called Geni [...], by oracle, or otherwise, expecting from them all TheologicallPlin lib. Nat. Histor. cap 7. P [...]utarch [...]. de Socr. Daemon. Prudēt. pery­steph, Claud. paneg. Hono. lib. 1. od. 29. Hierem. 32. Aug. de Doct. Christ. c. 17. 18. 19 20. 21 22 [...]. de Diuina [...]. Demon. [...] 83. quest. q. 79. Senec. Suasor 4. Pluta [...] [...]. de defect. orac. Clem. Alex. [...]. 1. Strom. [...]ul Firmic. lib. de origin. Erro­tis. Ser [...]nus [...]. de [...]ato. Her­mias Tom 4. B [...] Sanctae. Philo [...]ophie in some sort is a persectiō to be desired. Sap 16. Rom. 1. information. But proofe and experience haue declared to man the infirmitie, or rather iniquitie of these geniall gods and intelligencers to this our purpose of instruction. For besides that, they withdraw our cogitations from Almightie God, making them to border & ende in themselues: also as Plinie and Plutarch witnesse (although otherwise much addicted to their seruice) they appoint such actions, such rites and customes vnto their followers, as they manifest thereby, that they are in deede rather deadlie enemies vnto mankind, then no [...]ishers & pedagoges thereof: as when they prescribe slaughter of young children in Sacrifice, foule ceremonies at their altars, sorce [...]ie, and all manner of hor [...]ible crimes and wickednes. Moreouer it hath bene obserued, with what falsitie and iniurie against Almightie God, as noteth S. Augustin, they haue often times deluded mens expectations by their vocal oracles or southsaiers, fra [...]ming al their deuises not by rule of anie science, but according to happe of euent: as witnesseth Seneca the elder, Plutarch, Clement Alexandrin, Iulius Firmicus, Iulius Serenus, Hermias, and others. Besi [...]es these inconueniences, for that one certaine and common rule cannot be expe­cted from these Genij to serue for all, men would varie and disagree among themselues in matters of greatest consequence, to the perturbation of the commonwealth, to the bane and ouerthrow of vertuous ciuilitie, by such ambiguouse and opposite sentences ordering their endeuours.

5. Others haue labored to attaine vnto the knowledge of Almightie God onlie by the facultie of Philosophie, and speculation of these naturall thinges, which beheld of vs represent in some sort both the being of one God, and also his infinite, and ad­mirable perfections. Truly of this there is no doubt, but that Philosophie is necessarie in regard of ciuile science, much seruing also vnto diuine Theologie, and in generall conducent to all vertue. As concerning Almightie God, seing that all his creatures by contemplation beheld by vs, doe represent him as their God, their Lord and maker, it followeth that according to degree, in which studentes more seuerallie, & profoundlie discerne and penetrate the natures and qualities of them, they doe likewise behold in a more shining and distinct contemplation that soueraigne perfection in Almightie God the centar of all, as is verie well remarked by the Angelicall Doctor S. Thomas. VVhereupon doth likewise ensue that great loue in vs towards his Diuine Maiestie:5. Thom. 1. part. q [...]. a [...]t. 1. which affection is the verie foun [...]aine of all probitie and decencie in all our occupa­tions. Moreouer Philosophie, euen whilest it contemplateth the fabricke of vniuersall nature, as not then considering the proper principles of moralitie, auaileth euen then passing much to Religion, to iustice, to temperance, to a magnanimouse contempte of earthlie affaires or accidentes. Seneca discoursing by letter with his freind about meere speculations of nature, as of the heauens and elementes, imputing vnto him this de­maunde,Seneca epist. [...]1. But vvhat appartaine these disputes to good manners? returneth accordenglie this [Page 5] answer: Not euery document, vvhich is morall, doth forthvvith make a man good. One thing serueth to norish man, an other to exercise him, an other thing to apparell him, an other to teach him, an other to delight him: Notvvithstanding all concerne man, although euery one of them make him not the better: other things in an other sort appartaine to manners. Some correct men, and order them, others search out their nature, and origen. VVherefore vvhen it is dem [...]nded, vvhy nature produced man, vvhy shee hath preferred him before other creatures, doest thou thinke, Cic in Lucul. Hieron. l [...] ad Magnū o [...]at. Aug. de Doct. Christ. c. 16. 40 Aliud est e­nim scire tan­tummodo quid homo credere de­beat propter adi [...]scendam vitam beatā, quae non nisi aeterna est: a­liud autem scire quemad modum hoc ips [...]m & pijs opitulctur, & cōtra impios defendatur, quā proptio appellare vo­cabulo scien­tiam videtur Apostolus. August. 14. de Trin. c. 1. Hanc enim, quam Diale­cticam vocāt quae nihil a­liud docet, quam conse­quentiam de­monstrare, seu vera veris, seu falsa falsis, nunquā do­ctr. na Christi­ana formidat. Aug. l 1. cont. Crascon. c. 20. Philosophie not sufficient for man his instruction. Senec in prae­fat l. de quest. Natural. Cic in Lucul. Senec l [...]. nat. quest q 32. I depart farre from precept of good life and manners? It is not true. For vvhen vvilt thou knovv, vvhat manners are to be entertained by vs, but vvhen thou vnderstandest, vvhat is best for man, after thou hast looked into his nature? Then at length shalt thou perceiue, vvhat is to be done of thee, and vvhat is to bee eschued, vvhen thou hast learned vvhat thou ovvest vnto thy ovvne na­ture. In like manner Cicero entreating of the moralitie, which floweth vnto our liues from naturall Philo [...]ophie, saith: The consideratien and contemplation of nature are as it vvere the naturall foode of mindes and vvitts. Hereby vve are reared vp on high, vve seeme to be enlarged, humane things vve dispise, and thin [...]ing on supernall and heauenlie things, oure commo­dities here belovve vve contemne as small, and of little importance Hereupon doth the Ca­tholique faith allow and much esteeme the studies of liberal [...] sciences, thereby partlie to ciuilize & supple the harshsenes of our rude natures, to withdraw our employmētes from brutish pleasures; and also by furniture of them, as by the Aegyptians spoiles, as speake S. Hierom and S. Augustin, better to explicate the misteries of our beleefe, and likewise to defend them against the pride and error of any false pretended Philosophie and literature. And from hence naturall prudence may deduce a maine forcible argu­ment for the proofe of truth in our Christian Faith and Religion: for whereas the Turke, and other barbarous people, conceille their misteries in a couerture of silence, and dreadfull stupiditie, we contrariwise, notwithstanding we credit such high veriti [...]s aboue reason, and so repugnant to our sensualitie, as of the Blessed Trinitie, Incarna­tion and Passion of God, Yet wee in open schoole discourse of them, dispute and dis­cusse them curiouslie and exactlie, as being resolutlie by a supernaturall light enforced against the strength of all falsitie: nothing being to vs more precious and deare, then the empire and preualence of truth.

6. Neuerthelesse in that our Philosophie is infirme, variable, and diuers, yea euen about such obiectes as are most familiarly conuersant with our senses, from thence is no securitie, for repose of a setled iudgement in matters of Diuinitie, or meanes competent therein so tendered of agreement with perpetuitie in a multitude, as law of humane ciuilitie and societie seemeth to require. VVherefore Seneca considering the generall ignorance, which had ouergrowen man his mind, and also the manifolde differences among Philosophe [...]s in their search after Almightie God, thus discourseth. So great error holdeth our mortalitie, that vve deme this vvordels fabrick, then the vvhich there is nothing fairer, nothing better disposed, or in purpose more constant, to be a thing of casualtie and v [...]lubi­litie: and so tumultuous, and situated betvvixt flouds, clouds, tempests, and other things, vvhich beate the earth, and things neare vnto it. Neither this madnes doth raigne only among the common people, but also is founde in such as professe vvisdome. For amongst them there are, vvho thinke they haue a soule, and that prouidently disposing all affaires of themselues, and of others, and yet they d [...]m [...] this vniuersoll machin, in vvhich vve are, to vvant counseille, to be caried about by te­merity: so that nature knovveth not vvhat she doth. Vpon the same consideration thus Ci­cero: VVerefore by reason of dissentions among the Philosophers, vve are co [...]strained to be igno­rant of our Lord God. From whence it did ensue, that the world grew euen weary in Se­neca his time of Philosophers, and left of to frequent their schooles, as he himself re­porteth. VVho regardeth novv Philosophie; or any liberall studie, vnlesse plaies be omitted, or a rainie day fall out vvhich is good to lose? VVhereupon so manie families of Philosophers are [Page 6] extinguished for vvant of succession. The Accademickes, as vvell the elder, as yonger, haue left behind them no famous professor. VVho novv declareth the doctrine of Pirrho? That Pithagoricall schoole of an enuious troupe, vvanteth a maister. The nevv sect of the Sextians, as the strength of Rome, vvhilest vvith great seruencie [...]t did beginne, euen then expired on a sodaine And who is hee that will suffer losse of goods, life or libertie, meerely in asseueration of an opi­nion inuented by Philosophie, when power and argument shall stand against it?

7. VVherefore the defect of other instruments proued and experienced, in dueThe necessity of faith. consequence, there are no remanant meanes for vs to discouer the eternall truth of Almightie God in himselfe, and in his benefites respecting mankind, then by diuine faith speaking vnto vs by some audible authoritie, graced with the poising ornaments of grauitie, constancie, sanctitie, and veracitie, seruing fitly thereby for our informa­tion and direction to that end, for which we are created. And as faith bordering vpon supreme authoritie, doth limit the vnderstanding of man; that it once reposed and de­termined with the non plus vltra of the first commaunding truth in God Almightie, his affection may after hold a more assured and grounded course of good life, so it see­meth by this principle of faith, that man is reduced to the verie headspring and begin­ning of all naturall and ciuill endeuours; as doe excellentlie well consider S. Hierom, and S. Iohn Damascenne. Vpon faith saith S Iohn Damascenne, do depend all humane and Hie in expos symb. Damas. lib. 4. cap. 12. Aug. de vtil. Cred. cap. 14. spirituall affaires. For vve see, that the husbandman vvithout faith tilleth not his ground. Neither deuo [...]de of faith doth the marchant, caried vpon a fevv bo [...]des commit himself to the furie of the vvaters Matrimonie is not contracted vvithout beleef [...] or finally any thing is vndertaken belon­ging to humanelife, vvithout the same. Only then it remaineth, that according to verdict of prudence we now recount, what condicions in such faith are to be remarked.

8. First therefore this faith, in regard of things to be beleeued, and waight of creditThe qualities of a Ciuil faith. in the proponent of them, ought to be an assent of man his vnderstanding iudiciall, rea­sonable: not slight, or lightlie vpon occasion of a glance of the mind entertained. For if this qualitie be wanting, the best wittes in a commonwealth will d [...]sd [...]ine to embrace it: So that customarie fashion doe not otherwise externallie preuaile with them: and they will verily thinck, the prince to serue his owne priuate to haue hailed in such a be­leef into the commonwealth, as they say, by the head & sholders, in inward opinion and affection not making any reckoning thereof. To whose president and example they will after accordinglie also esteeme of the same, and haue their consciences as free, and not restrained by scruple or commaundrie of such an erraticall inuented planet of Pollicie. VVhereby licenced in this sort to all libertie, with scorne of that faith they outwardly professe, they will breake out into all insolence and barbarisme of demeanure, when occasions with indemnitie shall be presented For in deede it is all one, to haue no be­leefe, and to retaine such a one, as is not probable, or agreable to common iudgement. VVherefore this raineboe faith may well be a helpe vnto a prince, gouerning by bar­barous tirannie, to scatter his people into troupes of faction and dislike, to deboshe them with vice, to perplex them with feares and suspicions, to ouerrunne them with ignorance and brutish conuersation, but neuer shall it serue for a ciuill institution, or abetterance of the communitie. In this respect Aristotle laying downe particular pre­ceptes,Atist. l. 7. pol. the which may auaile a Prince, resoluing to gouerne euen by barbarous ty­rannie, willeth him to be carefull and studious in profession of Religion; and that in such sort, as that he seeme so to doe, s [...]ue simulatione stultitia, without fainting in a reli­gion by art forced and forged, or in such a one, which the best spirits may iustlie cen­sure as follie and weakenesse of braine. For as the foundation of a house is to be sure, vpon firmitie of it the whole edifice subsisting, so faith in Almightie God, the substan­tiall support of ciuilitie, is to bee both in prince & subiectes soules deeply entrenched, [Page 7] and soundlie grounded.

9. Moreouer in faith, as rule of man his ciuill & morall life, is to be regarded forceThe vnitie of faith. of vnitie and conspiracie in one accord of beleef. VVhich being wanting, forthwith will arise in swarme & mutinie sondrie heresies, as the steelie broode of Cadmus, which will disturbe by varietie of armes and clamors all peace in a commonwealth. Neither is any commotion so tempestuous, hot and barbarous, as that which breaketh out of the Sanctuarie: heauen as it were patronising the auctores of garboiles on earth, as shall herea [...]ter more amplie bee declared.

10. Also this faith ought to be holie, that is an inducement strong and forcible vnto [...] of fa [...]th. vertue, & integritie of life. For seeing that the end, & also meanes of true pollicie and authoritie, is morall goodnes in the sub [...]ectes, therefore to this purpose is only sutableDio [...]o [...] [...] Xe [...] Ci­to rebuketh lavve [...]s [...]a­t [...]r [...] hovv to Pu­ [...] offen­ces, then to procure that offences be [...] not Conc. T [...]d [...]ess. 6. Can. 28. Ioan 7. Ioan 5. Alph de Au. l. super aud [...] fi­lia cap [...]4 1. ad Timo. 1. Aug Tract 30. in Ioa. cap. 7. Tract. 54 c 12. Plat. l de Ro­no status Rel. c. 26. Isa. 11. Ex quo eni [...] fremuerunt gentes, & po­pul [...] meditati sunt inania aduersus Do­minum, & ad­uersus Chri­stum eius, quāde ab eis fundabatur sanguis San­ctorum, & va­stabatur eccle sia, vsque ad hoc tempus, & deinceps, quotidie mi­nuentur. Aug. l. de Diuinat. Daem ca. 10. such faith, as [...]s pregnant with seedes of vertue, contayning in her bowells the efficacie of all honest deportment, as Diodorus and Xenophon auouche. And although faith may remaine with anie mortall sinne, infidelitie onlie excepted, as it is defined in the Sacred Couns [...]ll of Trent, yet he, who is of a more vertuous & debonaire disposition, will sooner yeelde to faith▪ then an other peruerted by vice: and also where sinne, for­bidden by faith, aboundeth, there faith is ordinarelie in greater Ieopard [...]e▪ in that the same affection which once allodgeth sinne, will cont [...]nuallie st [...]iue against faith for­bidding sinne, and causing, that the deliciouse guest doe frette the offendant h [...]s con­science with painfull remorce and sharpe resentment. And therefore this sinfull reso­lution will alwaise fight against faith, to be freed from affliction of conscience procured thereby. As touching a fit disposition of man first to receiue faith, our assertion is iu­stified by the expresse wordes of our Sauiour Christ. I [...] any doe his vvill, he shall knovv of my doctrine, vvhether it be of God, or vvhether I speake of my selfe. Againe, hovv can yovv be­leue, vvhoseeke for glorie one of an other? VVhich pointe is very well pondered by Alfon­sus de Auila. The Apostle also affirmeth, couetousnes to haue made many to perishe in shipwraek of their faith Then let euery one, who is enclined, or resolued, to discredit our Christian Catholicke faith, lay his hande on his brest, and enquire of himselfe seri­ously without flatterie, what is the prime motiue to such a renegate disdaine of his, and he shall finde that not sharpnes of witt, nor depth of iudgement geueth the check and distaste, but his owne sinfull conscience and purpose deuoted to that pleasure, which faith reproueth and reprocheth as damnable. Now if consideration be made of the se­uerall partes of vertue, disclosed in the boosome of our Catholick beleefe & credence, we shall see it fully fraught and replenished therwith. Faith beholdeth admirable gif­tes, by almightie God bestowed on mankinde, as in proper and particular, the benefit of the Incarnation, the assured tuition of the Church, the tresorie of seuen Sacramentes, the holy maiestie of a dreadfull Sacrifice, the fortification of Sanctification by grace: wherby in recognisance of such greate benefits, towards so bountifull a Lord in most ardent charitie we may be enkindled. Also for mutuall loue and amitie emong ourselues, for the auoidance of sinne, and purification from staine therof, our saith eyeth obiectes of singular force and abilitie. It is our faith, which hath melted into teares so many repentants, reclamed from worldly empire Clothariusses, C [...]arlema [...]es to life monasticall: which hath combined in peace and vnitie, as foretold the prophet I say, lions, wolues, sheepe, beares, in one heard of a ciuill societie: which hath sweete­ned crude and roughe natures, moll [...]fied bluddie minded persons, reconciled with frendship disagreeing affections, ouermastered persequuting enemies, as noteth Saint August. O how fortunate wold I esteme my selfe, if I might behold this sement of the Catholick faith, euen with dispence of my owne blood, to procure a ciuil vnitie, as of so many stringes in one instrument, so vnder our noble king Iames, of the too famous [Page 8] Nations of England, and Scotland, as members of one absolute Monarchie: without all nationall partialitie eache good subiect enioying the common blessinges of our Iles aboundance! Certes nothing lesse then this can performe it: and this not graunted, they may soner be disioyned in their locall vnitie, then vnited in anie sincere equality.

11. There is not anie thing which doth so recommende the veritie and ciuilitie ofForce of faith. Philo lib de Charitate Io­seph. l. 2. Ant. c. 12. Haec est do­ctrina Christi­anorum, non plane confe­renda, sed in comparabili­ter praeferen­da doctrinis Philosopho rum: immun­diciae Epicu­reorum, su­perbiae Stoico tum Augustin Tract. de Epi­cur. & Stricis cap vltim. The diuinitie of faith pro­ued by true pollicy, effect therof. Gregor Nissē I. de Homme Christiano. Faith seruing to ciuilitie is also Catholik. anie faith, as force it hath to moue men to vertue. VVherby Philo and Iosephus imagi­ned, that their pennes much graced their Countrie of Iurie, & then to haue made wor­thie of respect with forrainers their beleefe & relligion, when they deciphered all mo­mentes for efficacie to vertue & charitie they implied. In pietie, saith Philo, are contained all other vertues. From vvhich they can be no more separated, then a bodie in the sunne from a sha­dovv. VVherefore seemeth to me as most absurd the collection, that some impious persons doe make: who when they consider the longe and aged times of the Catho­lique Romane Church, the great force that our faith hath to commande the soules, consciences, and bodies of men, through offices of religion, and other morall vertues, as of obedience, temperance, fortitude, beneuolence, iustice, abstinence, & Chastitie, hereupon conclude, such faith to be meerely politick, & inuented by man for an ende ciuill and temporall. For in deede the cleane contrarie is rather vpon the premisses to be gathered: as in this sorte. The Catholique saith, by Church prelacie, & commaund­ments of lawes, is passing politicke, & beneficiall euen to the wordlie good of Princes, and Subiectes: Therfore it is no humane deuise, but a diuine institution. For seeing that onely vertue is politick, and vice solely barbarous, as shall be after declared, thereupon is to be inferred, that beleefe to proceede from Almightie God as trewe in deed, which through vertue more potenthe reduceth man kinde by imitation to its first auctor, and maketh it to resemble thereby in some moderation that infinite perfection in the same abounding. VVhich assuredlie is the verie purpose of diuine prouidence, coueting al­waies to vnite man vnto the prime cause, from which he hath ishewe and progenie.

12. Lastly, most auailable to a ciuill societie will be the choice of that faith, which in vnitie is Catholicke, that, which in extente is soueraine & generally receued emong Christians. For seeing that no one single profession, in compasse of place, number and maiestie of empire, can equalies the Catholique body, that Prince which is deuoted to any sect is thereby to be accompted an enimie vnto manie: he is to be suspected by many, and infested from as manie. And for that naturally nothing is more odious then heresie, the harme therof is like to fall on those, who afford patronage thereunto. VVherfore such Princes as desire to bring to passe rare and eminent exploites, or haue a care dying in the bed of honour, to liue after by fame with posteritie (the profession of the Romane Catholique faith to such grand designes and purposes being only of moment, in comparison of all other beleefes besides) oughte to entertaine the same with noble & princely minds, as a thing of chiefe importance and necessitie to be by them regarded and maintained.

VVhat the Protestant geueth credit vnto, according to proprietie of his Sect, is altogether contrarie to the honor, securitie, office and function af a Ciuill Prince. Neither is it in any devv respect proportionable to that expected good, vvhich subiectes are especially obliged to procure.

CHAPTER. II.

ARISTOTLE rightlie affirmeth, Counsell to be the beguinning of action: in that a goodArist. 6. Ethi [...]. cap. 2 The perfe­ction of the vnderstāding necessatie to a ciuile life. action of man his will procedeth from a true resolution of minde, as being a constante, and firme endeuour, relying, on a iudicious and well setled conclu­sion. VVhich Counsell in generall compriseth as partes and members, perfectinge the intelligent facultie of man his soule, naturall prudence, humane literature, and di­uine faith: all ionctlie concurring to the absolute accomplishment of a laudable and ciuil conuersation. And as from hence all nations what someuer stand in neede of their direction, so especially those of the Northren climates, by the vse of these do­cumentesFrudition & faith necessa­ry for ciuility in Northeren partes. may gaine greatest commodity, as by their wantes or impeachementes incur the more disasterous and pitifull calamitie For seing by natures instinct, and heauens aire, they be harsh and fearce, they neede the more a temperature of mildenes from truth, from the science and studie of contemplatiue occupations, as being onely po­tent in this kinde, euen when armes can presse no farther: and therfore they are indu­striouslie and carefully to be supported by a politike prince rulinge ouer them. Other wise these lightes neglected, or by sloth and heresie extinguished, as such people, or­dinarilie engrossed with humors of a vast norishment, are not by witte so acute to perceiue their owne conceued error of purpose and iudgement, they hauing againe retorned to natures ruder bente, more violently & bouisterously will resist such enfor­mers,Phil. Com. li. com. Lucan. l. 8. v.. 65. as shall seke to reclaime them to truth. Omnes Septentrionales b [...]losi, sayeth Phi­lip Earle of Comin. Northern nations are Cholerick.

Omnis in arctois populus quicunque pruinis
Nascitur, indomitus bellis, & mortis amator.
Quicquid ad Eoos traclus, mundi (que) teporem
Labitur, emollit gentes clementia coeli.
The Northren people nipte vvith frostes, and hardned still vvith coulde
Are fierce in vvars, and dreadles loue to die vvith courage bould.
But this aganie in Esterne climes, and vvarmer vvorld vve finde,
That there the mildnes of the aire makes men more softe by kinde.

2. VVherupon Antichrist by his protestant minister endeuoreth not onely to des­poileThe Protest [...]t an enemie of the minde. the vnderstanding in man of her proper splendor and intelligence through fal­sitie, but also by barbarisme to breake the bonde of ciuilitie, by asperous force and crueltie to corrupt natures sweetnes of amitie, clemencie, and good neighbourhode:Iudic. 16. imitatinge the rauen, which prayeth on the eye, and those barbarous Philistians, which be [...]eued Sampson of his sight, thinkinge then, that the strength of God his Chru [...]h will therby either be enfeobled, or that it will imprudently aduenture vpon the pillar of its owne ruine and calamitie.

3. VVe may here designe too generall heads, as of all heresies taught by the prote­stant,Apoc. 9. Too princi­ples of prote­stancie. so of all barbarisme induced and supported by his procreinges. S. Ihon in his diuine reuelations, beheld the gate or mouth of a huge pitt opened by one, who, as a starre, fell from heauen: from whence, with the afflictions of fraude and violence, disguised by locustes, vamped forth a greate smoke of ignorance. Out of this infernall caue, opened by Luther his Apostasie, he tumblinge downe as it were from the heauen of God his Church, broke out too princes of the locustes, to witt, onely spirit, concer­ning beleefe, and only faith, importing iustice of life: which raigninge emong men barbarise them with foule smoke, and hellishe herisies. Seneca by and ingenious poe­trie fameth, Medaea, to the intent of the confection of a Poysen most balefull and deadly, to haue gathered to that purpose as ingredientes, what simples are especially venemouse about the whot shore of Aphrick, and others also found vpon the colde mountaine Taurus in the North: to be sure in her purposed wittcherie.

Et tristi laeua complicans sacrum manu
Pestes rocat, quascunque feruenti creat
Arena libia, quas (que) perpetua niue
Taurus coercet, fugore Arctoo rigens.
VVhilest sacrifice of direfull sorte
Medea vvitch in lest hand helde,
For dredfull plauges of euery coast
VVith magi [...] charme she cried and yelde:
As vvel from libian shore
In South so pa [...]ched vvih beames of burning sunne.
As from tho snovvie Taur in North,
VVhich men for could dee flie and shun.

O how pestiferous elementes of a doubled poyson are the compoundes of an only spirit, and of an onely faith! what I pray yow, is the protestantish sorcerie of Antichrist in his fierie blasting harmes of Libia, but his onely spirit to sense Scriptures breking out into so many armies of differing hostilitie, and fighting heresies: And what is his Nor­thren frost and crueltie of Taurus, but his onely faith coolinge and killing the feruor of charitie, extinguishing all vitalitie of vertuoues life, and industrious ciuilitie. For the present we are onely now to discusse the burninge & fuming scorche of his onely spirit, so pernicious to man his intelligence; & after to lay open the contagion of his colde iu­stifyingAct. 28. faith, & idle credulitie, as a snake sticking to his hande, once cast of by S. Paule.

4. Luther emboldned with his must of a textuarie spirit, forthwith disclamed fromProtestantes enemies of learning. the schoole, and all humane literature, as in [...]urious and preiudiciall to the spirit of a true protestant, and so to the crosse of Christ. Rather then the luxurious iuie branche of Martin Luther, deuoted to an idle and beasthe faith, should ascend into heauen, by the support of the oke of sounde Philosophie, he chuseth that it creepe ser­pent like, vpon the grounde of a base and sensuall vnderstanding and life: for that the Martin alwayes loueth and liketh to builde his nest in the durt: as we may heare re­portedCast. l 13. cōt. Hereses verb. scientia. Pra­ [...]eol [...]m Elen [...]. of him from the penne of Alphonsus a Castro. By vertue of which doctrine Philip Melancthon, and Corolstadious, towe grand protestantes, persuaded the Stu­dentes of witenberge to abandon all humane contemplation, to burne their bookes and papers of Philosophy, an to betake themselues only to meditation of the Germane bible. In which ciuil practise to geue them the better example, Melancton became a Baker, and Carnostadious a suaine. Iuste of this barbarous straine and tune were the Puritanes of late in Sussex, who emong other impious and seditions demandes, by pe­tition exhibited to his maiestie, required of his auctoritie; that academicall studies in the vniuersities might surcesse, degrees of honor assigned for studentes be quite abolished, and that the booke of the lord might onely bee emong all contemplatiue persons in request. Fie vpon barbarous pride and insolence, when such fonde fooles thinke the wetherbeaten peacockes fethers, they weare in their caps, can amate natu­re, and make the worlde stoupe to the busardly lure of their senslos articles. And it semeth that all heresies in generall incline to barbarisme by neglecte of humane li­terature. VVhen the greeke Church by the prophane heresie of the Image breakers, stood in defiance and hostilitie against the Romaine supremacie, euen then was ther in it an vniuersall wante and contempt of ciuil learning: schooles were then shut vp, Philosophie was silenced, Theologie not founde in Bishops and patriarkes. And in the meane season, the Emperors gaue themselues wholly to play, and dispor [...]e, as it is re­corded by Curopolates, and remarked by Card. Baron. And yet these be the menBaron. An Christ 859. which reproche the whole Catholik church with ignorance and blindenes in faith, in [Page 11] worke, and religion! These burning endes, dim and deade in the socket, as flames ex­piring in ignorance, will cheke and controle the lightes of the world.

5. No doubt but the protestant being an enemie of sounde and deepe Philosophie, therby is allso a stipendarie souldier vnder the banner of Antichrist, despoiling faith of her requisite furniture for warre, as well to assaile the erroneous pagan, as to re­pulse his furious assault. VVherin as he disfurnisheth by barbarisme the intellectuall parte of man, in show making him a meere Ciclops, that is enlightened with one sole eye of a vaste and arrogant faith, in deede he depriueth him also of the eye of faith, as hath bene proued against him, that hereby man blinded, and couered in dar­kenes, like vnto a ma [...]sterles shippe, by full saile, and perfect equipage of other natu­rall endoumentes, may dashe himselfe in furie against the rockes of perdition.

Cona [...]dit ardentes atra caligme currus.
Iuuolu [...] (que) orbem tenebris, Gentes (que) coegit
Desperate d [...]em.
Lucan.
The gleames of Snnnie chariot bright
In Sable cloudes he buried deepe:
A mist depriued the vvorld of light,
And made men deeme no daye vvold peepe.

Faith, in that it is the carde and directorie of a ciuil and vertuous life in this sea of danger and casualtie, ough to be of that qualitie, that the best spirits of anie societie, may prudently and iudiciously thinke the same to bee most treue, and to haue origen from the verie mouth of almighlie God, neuer falsified by humane inuentions, neuer prophaned through condition of time or reason of state. VVhich soliditie is altogether wantinge in the saith protestantish, yf ether we regarde the persons, who are princi­pall ministers in seruice therof, or pointes of doctrine contained in the same. For what iudgement is there to take faith and relligion from such mens handes and mou­thes, who want the race and life of ordinarie vocation and mission, who haue no dew subordination of legacie vnto almightie God, who professe a religion neuer visible, or recorded before Luther and Calum, and broched by them, who that they might more freely course out into libertie, forsooke the Catholick Church to inuent it? and so are not fit to be estemed by vs as instruments of the holy ghost, according to any prudent and intelligent examination. Moreouer the improbabilitie, yea the impietie and dishonesty of the relligion protestanting, as herafter shall be declared, denounce of them selues the cause therof to be dishonorable in respect of any prince, or priuate subiect, who shall embrace any faction theron dependent.

6. Of what waightie moment is agremente in a commonwelth, combining parti­cularNot vnitie in the con [...]en­ticles of Pro­testants. forces in one corps of power and maiestie, as beinge euident, needeth no far­ther probation VVherupon passing ciuil is to be iudged the Catholik faith, the which hath in it an vnitie, and that not onely in regarde of one sole knigdome or prouince, but also in rekoning of the whole Christian world. VVhich vnitie of faith dependeth on the vnitie of the church, as rule: and the vnitie of church is perfected by vnitie of one Monarche ouer all as supreme pastor. Therfore protestantes refusing this vnitie of rule, of soueranitie in the church, retaine consequently no vnitie of faith, but are sorted out seuerally according to the variable and diuers blastes and phancies of eue­ry particuler beleeuer. VVhen the pagans had once forsaken the acknowledgement of one God, betaking their allegiances, and deuotions to Geniall euil spirits or deuils, forthwith they became deuided, and banded in a notionall hatred of one against the other. Yea their Gods, to patronise this their dissention, fell also to warres emong them selues, & were Archipresidentes of ga [...]boiles and bloodie hostilitie euerie where. [Page 12] Diphilus as reporteth Plutarch, did write, that it semed to him agreable to reason, Hercu­les Plut. in Nicia. to haue bene fauorable vnto the Siracusans, in regard of Proserpnia, by vvhose aide and assi­stance he ouercame Cerberus: and in that respect to haue [...]stlie been also an enemie vnto the Athenians, because they harbored the Agistians men of the Troian ra [...]e, vvhen he, Laced [...]m [...]n raigning, had ouerthrovvne Troy.

Mulicber in Troiam, pro Troia stabat Apollo.
Ouid. li. Ttist. Eleg [...]a 2. Homer. Iliad. 1.
AEqua Venus Teu [...]ris, Pallas iniqua suit.
Vulcan still infested Troy, Apollo for it stoode.
Venus Tro [...]ans grace, gainst Pallas ang [...]e moode.

VVhen protestants did forsake the onely one rule of faith, apparant in the dignitie of the Catholick Church, then forthwith were they quartered into di [...]erse and aduerse factions of false disco [...]dant Gods, to witt trew Idols of sond [...]ie fa [...]ed monstrous he­ [...]es. In veue of whom, the pri [...]ce [...]h [...]ll behold, whilest all is on fire, as it were vpon the Libian sandes, no water to be found to moderate the furie of those angrie and ra­ge [...]ng elementes, wrath and prid [...]: [...]he shall not occurre with any allouable aucto [...]e, to dete [...]mine the controuersie. In which tragedies, acted vpon the stages of his Domi­nions, what securitie is there for his owne person, or meanes for publick tranquilitie, vnlesse it be his pleasu [...]e, to behold his sub [...]ects end and die by the hande of barbaritie? And although the professors of soundr [...]e heresies disagree emong them selues, neuer thelesse all protestants and sectarians haue one common humor and genius, when they can or dare, to restranie their Prince, to commaunde his cro [...]ne and scepter, to ter­rifie him with false reportes, by their tonges to excite his subiectes to disobedience▪ to arme parlamentes euen with petulancie to insult against his sacred Maiestie. Most true, which once vtte [...]ed properlie and wittilie our Souuerane king Iames, aduerti­singBasil Doron. his eldest sonn▪ and in him, our noble and hopefull prince Charles, that he neuer discried greater pride, then that shrouded vnder the b [...]oode brimmes of a minister [...]all bonnet.

7. Of what importance moreouer is in faith a power of vertue, and good life forThe faith of Protestantes is not vertu­ous. the vse and profession of a Prince, is most veueble and manifest. In regard wherof the Christian beleefe hath a showe euen of Diuinitie, and so by no other signe so much as by this, is made vnto vs both credible, and allso amiable. As concerninge which ef­fect of faith, in some parte we haue made allredie euident, that the c [...]edulitie of the protestant hath no iudicious probabilitie, as beinge biased pe [...]petually with the wai­ght of concupiscence, warping and turning still to fauor sinne and iniquitie: which thing herafter by vs more in part [...]cular shall be discouered.

8. To conclude, that faith by a ciuil prince is most to be prised, as sutable to his ho­norNo P [...]otest [...]t a Catholicke. of estate, which is C [...]tholick, to witt generall, as the worthie conquest and pur­chase of Christ his death and passion, receued through all partes of the Christian world. That church saieth S. Augustin, must vve holde, as designed by the mouth of God, from Aug lib de [...] ­ni [...] [...]ccle [...] c. [...] [...]a 2 luc. 24 Aug E [...]t. 170 48 Cont. Donat. c. 6. 7. 8 10. 11. cont. Cres [...]. l 2 c. [...]6. vvhence it is to beginne, and as fare as it is to reach, that is, vvhich is to begin from H [...]erusa­lem, and to ariue to all nations. Also the same S. Augustine condemneth as hereticall such faith, as is found onely in some one p [...]ouince, and not embraced through the world. That is Catholick saith he, vvhich is spreed ouer the vvhole face of the earth. And he­reupon he proueth the Donatistes to be proude Heretickes, condemning the whole worlde, for that their beleefe was not common to all nations, as the benediction of almightie God, promised, and fulfilled by the Messias. But that this is performed by the goodnes of almightie God in the faith and preachement of protestantes in En­glandAug. l. 2 co [...]t Parmen. c. 9 l. 3. ca. 3. Isa 8. for one to thinke, is meere madnes and willfull blindenes. Then let ciuil and na­turall prudence iudge, whether it be more conformable to the greatnes, honor, and [Page 13] maiestie of a prince, to participate with others in a relligion generall and catholick, with respect and amitie from so many millions of people, from such mightie monar­ches as embrace it, or rather to border his renoume, dignitie, frendship and alliance with the limites of protestancie, confined to a few mens mouthes, intertained in fewer mens hartes, and that in some parcels only of Britons distempered monarchie.

9. I doubt not courteons reader, but that by the perusall of this discourse thou doest clerely behold, in what sorte and fashion the protestant, set one worke and taske by Antichr [...]ste, endeuoreth to destroy the Christian faith, applinge batterie to the verie substance and center therof. The which wickednes by so much the more perilously is put in practise, by how much in couerture of a relligion and godly pretence it lyeth in ambu [...]h more secretly, and breakethforth vnder greater shoe of a reforming pietie more holyly. None so much in Rome wasted the publick treasure, as those, who tal­ked most of it, and pretended the surer preseruation of the same from dil [...]pidation and robberie, as witnesseth Cice [...]o In like forme of stratagem and plot, the protestant▪ Cic. act. 1. in Ve [...]em. The end of Protestancie. who vaunteth of nothing more then of his refined faith, anouching the vertue therof euen with inspitation of grace, and honestie of heauen and earth, therby in facte di [...] ­bouelleth faith, and resolueth all vitall spirits therof into a fume of a selfepleasing fan­cie, and phantasticall persuasion. For wheras too thinges especially stande in opposi­tion against the discipline of our facred faith, to wit, pride of vndestanding lothe to2. Cor. 10. yeld assent and credit vnto the sublime obiectes of the same as it were daseleing he: eyes, and trauersing her ordinarie course of contemplation, and also feruent lust after pleasures, perempto [...]ilie forbidden by faith; The protestant diuers wayes contemning the auctoritie of the Catholick Church, therby geueth aduantage to the rebellious hauture of intelligence, and also to the dissolute reache and raines of concupilcence. VVherby Antichrist doeth foremind and intende, by seruantrie of the protestant, to effect towe thinges, to the great losse and damage of man kinde: The one imp [...]ous idolatrie, the other barbarous ferocitie: both wo [...]thie emprises sure of so deadly an enemy of Iesus Christ. For in that euery beleuer by the protestantish Theologie is re­mitted vnto is owne priuat spirit, as supreme Iudge and sindick in matter of faith, the verie definition of faith is violated, and to a spirit, various and diuerse, to a spitit enhan­ced with ambition, perplexed with doubtes, disformished both of literatur, schoole and obedience, are recommended all high misteries therof. VVheron ensueth first, vncertanitie in the beleeuer, then difference betwixt him and others▪ after heate of disputing and censuring in controuersie, lastly for the vpshot, by the darte of Anti­christ, fallinge vpon the eye of a protestant, adew is geuen to all faith and beleefe. And for that man cannot longe be without some acknowledgement of diuine power and maiestie, therupon in the selfe same place of the soule, where once bore sway so many spirituall idols of heresie, there will raigne and commande after as may materiall idols of paganrie. And without all doubt, Antichrist by euery heresie endeuoreth to recallAthanas. orat. cont. Idol. men to that olde idolatrie and barbarisme, from which the harpe of our Sauiour Christ his crosse by sweete musike reduced vs to the enclosure of his Catholik Church.

In the vertue of hope all strength and fortitude of Christian life is com­prised: by force vvhereof, as man accomplisheth his office and duty, so also thereby he attaineth to the finall end of his creation and being.

CHAPTER. III.

HOPE, the firme anchor of our endeuours, hath the primarie occasion and vr­gentHope is the strength of the Soule. necessity of its proper vse from a certaine quality of actions to be by vs per­formed, compared vnto the estate and condition of our owne nature and abilitie, related to that end, to which we are ordained. For seeing that the obiectes of our hopeS. Thom. 2. 2 q. [...]. ar. 4. Rom. 8. are toofolde, to witte eternall beatitude, & likewise fit meanes in this life apointed by Almighty God in his sacred word to atchiue the same (which in regard of our fra [...]ltie, weaknes, and frequent hasard through temptations, are l [...]able to losse & miscariage in that enuironed, or inuested rather with a huge number of difficulties, and daungerous greatnes of attemp [...]) therupon is necessarilie required in vs the firme stability of diuine hope & a decreed purpose of will therby still to persist in the effectuating of our calling and profession, whatsomeuer impedimentes either from violence of a persecuutor, or from fraudulent enchantementes of an alluring temptor, shall occurie and crosse vs in our procedinges. In reckoning whereof Philosophers place the vertue of hope in the will of man, as Irascible: that is in the will, as it hath in charge, to aduenture vpon dif­ficulties,S Thom 1. 2. q. 60. art 5 2. 2. q. 12. at. [...] ad [...] The seate of Hope in the Soule. Hebr. 6. to giue them generouslie the repulse, when they presse vpon vs, ether to a­fright vs by some terrible representation, or to driue vs backe by any forcible impor­tunitie. VVhereupon the Apostle S. Paul speaking of hope, which perceth Ad inter [...]ora relamin [...], to things contained within the courtaine of heauens conceilm [...]nt, that is to the crowne of glorie, now beheld of vs throughe the vailing misticall shadow of faith, sayeth, But hope confoundeth not. That is, hope as sure repose and fortitude of a Christian man, will sheeld him from confusion, whereof he is in ieopardie by reason of difficulty implied in such affaires, as concerne his office and function: and who in this life is to striue and fight in an Agonie of a doubtfull and daungerous battaile, as speaketh the same Apostle. Of which vigilant and industrious labor of Christian hope in time of1. Cor. 9. pressure, this holie Apostle aduertiseth the Hebrewes: VVe desire that euerie one of you shovv the same solicitude of the fulfilling of hope, euen vnto the end: that you doe not become Hebr. 6. slouthfull, but imitators of those, vvho by faith and patience haue inherited the promises VVhere the Apostle still talketh of hope as of a Christian vertue emploied in workes of diffi­cultie, of stoughtnes, courage and resolution, and therefore he calleth it the anchourClemēs Alex­and l. [...]. peda­gogi Prud. in psych. of our liues, we sayling in the tempestuous sea of this our perillouse iourney and pas­sage▪ whereupon Clemens of Alexandria verie propeilie tearineth hope the blood of faith, as it were the actiue and valerouse spirit therof.

Cunctanti spes sida comes succurrit, & offert
Vitorem gladium, laudisque inspirat amorem.
VVhen dreade makes droupe, then hope svveete comfort giues,
Reuenging svvorde, and loue of praise that euer liues.

VVhich vertue of hope the Chaldeans demed so connaturall vnto man, that they calledPhilo lib. de Abrahamo. him [...]nos, as if according to Philo, he only were a man, who expecteth good thinges, and sustaineth himselfe with good hope.

2 And for that hope reareth vp a man his will by a vertue Theologicall, eleuatingHope a ver­tue Theolo­gicall. his desire and spirit of resolution euen vnto Almightie God, as our last end, as chiefe authour of good; and referreth vs to other his creatures, whether of nature, or grace, in as much, as they haue respect of subordination vnto his diuine maiestie, being his instuments and our commodities; Therefore in the obiect of hope, we may both consider that which is materiall, and manifold: and that also which is formall, and only one indiuisiblie. The principall materiall part of hopes obiect is Almightie God him­selfeThe obiect of Hope. as our beatitude consisting in the cleare vision of his Diuine substance, whereby we are to possesse intellectually his splendor and infinitie. Then in this rancke succeed secondarilie all such giftes of him, by creation and redemption bestowed vpon vs [Page 15] which serue for the obtaining of this our last happines and desired beatitude. But that which in the whole latitude of the materiall obiect of hope is formal, and as it were the verie soule and life of each part in seuerall, is the powerfull and mercifull goodnes of Almightie God; in veue and sorce whereof we hope, as of the principall agent, to obtaine whatsoeuer we here by the same constantly expect. By which formalitie in theChristian ex­cellencie through hop. obiect of our Christian hope doth appeare the singular eminency of our estate and con­dition. For whereas many haue raised vp the Iacobs ladders of their hopes to no higher a pitch, then vnto the starres, or fatalitie of all euentes in them engraued: or els to theStoickes pre­stumed on natures abilitie. Ipse in se spē posu [...] Aug l. de [...]picu [...] & St [...] cap. 7. Gr [...]ij or diuels, Princes of the mistie aire, as directors and maisters of their actions, we Christians eleuate our hope euen vnto the finger of Almighty God, euen vnto the con naturall bountie flowing in the Ocean of his owne deuine hart and affection, to the spirit of his sacred mouth, in which we alodge our desires, on which we fix our eyes, in whom we securelie anchour and acquiet as in a perfect immoueable centar, the cir­cuit of our trauailes, of all our endeuours: The scripture shovveth vnto vs from vvhom vve are to expect thinges vve pray for, saith S. Augustin: that is, not from fortune, or [...]ate, or from any Au [...] lib. 2. de p [...]cato [...] me­rit cap. 6. other besides Almightie God. VVhereby in our contemplations and motions we are not beaten baeke from Almightie God by the formes of nature, as by the aspect of the fir­mament, elements, or other her wounders, as befell the Pagans, but by both a [...]iue vnto him immediatlie, neuer cessing vntill we find out this high rocke, period and efficacieA diuine hop pro [...]th a diuine faith. of all our Christian rel [...]ance. VVhereupon may be gathered a notable argument in proofe of truth in our Christian faith. For seing hope receiueth rule, both for obiect of her trust and assurance, and also for manner of processe in her aff [...]ires, from faith, in that this faith bringeth and reduceth man vnto Almightie God, who is our end, as he was our beginning, therfore by force of the same consequentlie we as attendant se [...] ­uants continuallie waite on the effect of his goodnes and beneuolence. VVhich ca­riage of man towards his Creatour▪ as it doeth well beseme him, being his best and highest desired perfection imaginable, so likewise d [...] th [...]t argue and proue some di­uine veritie con [...]eined in our Christian beleefe; which worketh in vs a hope so hea­uenly and souerane. So then as they Pagans stra [...]ed from truth in their diuers faiths, orThe origen of Idolatrie. Theologie, so also did this their errour falsifie and delude the imployments of their confidences For whereas Almightie God proposed a vewe and spectacle of his crea­tures vnto them, thereby as by messengers endeuou [...]ing to reelame them vnto himself, they treacherouslie considering the greatnes, the furniture and benefit of his vassai [...]es, stayed in them all their dutifull seruice, proclamed them their Gods and Princes: and and so respectiuelie their hopes once abridged by their knowledge, ariued no further,Prudent li. 1. cont Symach. then vnto a forged, and treasonable diuinitie. Contrariwise we Christians, illuminated by faith, contemplate the creatures of Almightie God, admire their formes, order a [...]d [...]orces, but yet passing by them, as footesteps, or images of one sole omnipotent God and Lord, in him alone acknowledge we all supremacie of commandrie: and with a correspondence, our hope answering vnto the reach of faith, we liue & breathMath. 15. thereby in a continuall dependancie and expectation of guifts and crumbes, that are to fall from his table for nourishment of vs his poore deuout suppliants and ser­uants:The origen of hope be­lefe in God his proui­dence. Am [...]r lib de Philosophia Aug. li. co [...]t. Iulian cap. 6. in so much that the rocke, which holdeth fast the beard of the anchour of our hope, is no meaner thing, then God himself.

3. This strength then of our Christian hope is founded vpon the beleefe we haue of the prouidence of almightie God: as that wee beleue he hath immediatly created all thinges of nothing, and immediatly frameth our bodies, not committing the fa­brik of them to pettie Godes, as Plato deuised according to S. Ambrose: that immediat­ly he concu [...]reth with the action of euerie creature, euen to the fall of a leafe from [Page 16] the tree, of a haire from the head: that immediatly he conserueth in being whatsomeuer is existent: that immediatly he beholdeth all thinges, yea all secrets of mens hartes and couched motions in theire soules: that he immediatlie worketh all good cogitations in vs, all vertuous incitementes according to the deepe counsaile of his sacred willEphes. 1. and pleasure. and heropon we acknowledginge by faith our most neare and close de­pendance we haue on his sacred hande, not waitinge vpon the [...] or spirits of Plato, nor relying on the pretended authors or beginners, one good, the other bad, of allPlut. l. de [...]. & O [...]t. Se [...]ec. l. 2. Nat. quest. ca. 37. 35 Epist. 90. 91 Aug [...]. [...]. cont. Man [...]c [...]. Iaco. 1. thinges, with they Grecians, as reporteth plutarch, and the Maniches according to S. Augustin not regardinge the Empire of natures fatalitie, by hopes expect [...]tion we cast our selues securely on the mercifull disposition of almighty God his comaunding pro­uidence. If any of yovv meede vvisdome, saith S. Iames, let him aske it of God, vvho geueth to euery on [...]oundantly, and doeth it vvitthout reproche, and he shall geuest him. Euery good gu [...]e, and euer [...]e perfect benefit, is from aboue, descending from the father of lightes. So that although our hope be extended to sonderie creatures of almightie God, as our meanes, sett downe by himselfe, yet it setleth not in them alone and finallie, but moun [...]eth vp to her formall and originall cause, the bountie and goodnes of almightie God. It was a worthie sainge of Octauianus, as recordeth Minu [...]ius Felix, vve doe not onely li [...]e in the Minutius foe­lix in octaniā. eyes of almigb God, but also in his verie bosome. This eye regarded by vs, may moue vs to fea­re if we offende, and the bosome encourage vs to hope, if we be distressed.

4. VVherby we make a difference betwixt historicall verities, recorded in holyThe amiable reliance of Hope vpō Al­mightie God. scriptures, as obiects of our faith; and others of ethnicail narrations: in that sacred hi­stories doe not onely recount the greatnes or admirable stratagemes of the euent, as did those recording the affaires of the Romains, Grecians, Egiptians, Assitians, but espe­cially we remarck in them specified mention of such factes and accidentes as depende on the especiali prouidence of Almightie God, which reduce continually vnto him the reders minde by consideration and affection; as is well remarked by Lessius. So al­soLessius l. [...]. de prouid. Dei Num. 159. in reckoning of our hop, we fasten our felues to almightie God, not by meanes one­ly of any distant and ministeriall linckes, as by the heauens, the elementes, by conne­xion of naturall causes, as Seneca semeth alone to acknowleg, but most immediatlySenec. lib. de Prud. lib. 3. de Benefic. c. 7 l. 2. Nat. quest. c. 37. Act. 17. altogether do we vnite our selues vnto him, beleuinge, that by his proper worke and action we liue, are subsistent, we noue, are imployed in operation: and moreouer that sometimes in our principall endeuours. we trauaile in vertue of his gratious gifte and, beneuolence. VVhich decreed reliance of our hope vpon almightie God, as it doeth more often bring him into our cogitations, so it doeth likewise regard him with an affection more amiable: according to the qualitie of a litle childe practising to goe: who loketh regardefullie vpon the Nurces hand, as support: and knowing that with­out the same it should fall, doeth behold the same as more necessarie and beneficall. Our christian hope in this respecte is so great, that almightie God taketh it, as it were vnkindely, if we his children and chickins perplexe our selues with to much feare and anguish about temporall and ordinarie euentes: persuading vs rather by a resolutionChristi [...] hope is a helpe a­gainst to much vvorldly care. voide of solicitude to cast our selues vpon his holy and bountifull prouindence: and fully to thinke, that he who couloreth the lillie in the feelde so freshlie, sedeth the bird of the aire aboundautly without their carking industrie, will also prouide for vs such comodities, as are requisite, without our distrustfull and painefull vigilancie. And as the members of man his body day and night encrease without his knowledge, so al­mightieMath. 6. Luc. 12. S Thom. 2. [...]. q. 55. ar. 2. God bestoweth many graces on him without meanes of his troublesome con­sultation, or fore casting deuise. In which repose of our hope, and quiet dependencie therby on almightie God, we Christians, as saieth our Sauiour, surpasse all other people, whilest we restinge in quiet expectation, Gentills are turmoiled in pursuite after their [Page 17] worldly commodities: The nation of the vvorld seeke after all those thinges. Luc. 1 [...].

5. According therfore to the precedent doctrine, thus may the vertue Hope beDescription of Hope. defined Hope is a certaine expectation of beatitude, to be atchiued by the grace of almightie God, and the [...]ertuous cooperation of man thervvith. Hope is said a certaine expectation, for [...]hat in some proportion it answereth vnto the formal parte of its obiect, that is the maine and affluent bountie in the goodnes of almightie God: in which to conceiue by diffidence want or scarcitie of assistance or benefitt, were an hainous iniurie against that, which is most conspicuous in the diuine nature, to wit, the liberalitie and mercy therof. VVhich certaintie of hope in the will by a kinde of Analogie accordeth withCertaintie of hope and saith. that proper & peculier certaintie founde in the acte of faith: in this respect, that as the will resolueth, and vndoubtedly relieth on the goodnes of almightie God without di­strust, so faith in veue of this truth assuredly beleueth all his reueled verities without suspicion of the contrarie. But how this same vertue of Hope is an expectation of the will, as Irascible, we shall better vnderstand, if preamble wise we heare the AngelicallS Thom. in 2. d. 26. q 2. [...]. 2. Doctor distinguishinge three sortes of expectations. The first then is the expectation of pacience, when we looke for helpe from almightie God, beinge otherwise in dan­ger. The second is an expectation of long animitie, when we attend aide from God al­mightie, remaining yet in anguishe and distresse of labor, employed busily about some ob [...]ect of extreme difficulty or other. The third is an expectation of hope, occupied in a firme confidence to obtaine our last ende by meanes appointed by diuine constitu­tion. And for that faith, agreeinge with philosophie, enformeth vs, that man enabled with the vse of reason, and appetite, is not to ariue without their functions and indu­strie, to his finall beatitude, therfore in the definition of hope, to the diuine beneuo­lence of grace, is adioyned man his one proper endeuour in vertue: that is in such wor­kes, as are conformable to vnderstandinge, and from thence haue bond and obligation of their duties and performances.

6. Heerby also entereth in, as most considerable, a singular pr [...]pertie and eminen­cieDiffer [...]ce bet­vvixt Christiā hope and ex­pectation of the pagan. Scotus in prolog para­graph. ad Cō ­firmat. Arist 8 phis. 12. metaphys. C [...]ril Catech. 8. Minut Fel. in Octa. Aug. [...]. r. Confess. Cap. 8. Euseb. lib. 1. Praepar. cap. 5. Senec. lib. 3. de Be­nef. cap 7. Nature alte­red by Grace. of our Christian hope, to approue the rare and diuine qualitie therof, as likewise of our holy faith, directinge our hope to meanes and strenght so hight and admirable. For whearas the auncient philosophers relied no farther on the fatherly aide of almightie God, then that which might acreue vnto their weaknes from nature, from fatalitie and destiny therof, inuolued within the volumes ether of heuenly bodies, or of the elemen­tes, and shut vp in such partes of the worlde, as bee connected and lincked vp together by the hande of almightie God, for that influence, they were to bestowe on mankinde, we amounted vp to a particuler fauor of his goodnes, by the assurance of our hope, doe not repose in him onely as author and giuer of nature, or agent therby as instrument, but as a supernaturall benefactor by grace, not dew to nature, ether as parte therof, or proprietie thence ensuinge; it beinge a free dispence of him alone procedinge from his owne extraordinarie and voluntarie bountie of mercifull beneuolence towards vs his deuoted children: as when he whithout our desert illuminateth our vnderstan­ding with a certaine knowledge of that beautie and comelenes which are to be founde in vertue, and also of that deformitie discriable in vice: when he therby calleth and prouoketh vs to the one, and deterreth and disuadeth vs from the other. Also as con­cerning nature it selfe (that we may see, that he hath not whollie bounde vp his prouidence by fatalitie, and destinie in the sole bouels of his owne creatures for the menagement of our affaires) he altereth by grace and miracle sometimes the certaine course of the same, thus or thus disposing of the qualitie of the aire and elementes, in this or that manner diuerting pestiferous causes assembled for infection and morta­litieAug. Tract. [...]4. in Iohan. 7. of mankinde. And that the entiere prouidence of Almighty God is not cōmitted to [Page 18] the administration of bare nature, as if he were no otherwis [...] to deale with man in his prouidence, then by course of the same▪ infin [...]te miracles & alterat ons of natu [...]e, regi­stredPlut li. de eis qui sero a num puniun­tur. de orac. Pith Claud l. 1. Valer li de siqu [...]s. Alexus Alex. l 11 c. 13. Sueton in Caspar senec. lib 4 N [...]tu [...]al. quest. c 1. B [...]on. Tom 9 pag. 345. C [...]ud. Paneg. Honor. euen by ethnick philosophers and Historiographers do contest. Apollodorus, as re­porteth Plutarch, beheld in sleepe a l [...]le before his dest [...]uction by the S [...]thians himselfe enuironed by that sauadge people, disbouelled and murdered by their handes as it after fell out. Sue [...]onius recounteth, that there was a prophesie of Ius [...]us Caesar his destruction: that is, that one of Iuliu [...] his race should by men of his owne blo [...]d perish with great ca­lamity of all Ial [...]e, when the boones of dead Capis should be discouered. At what season Egipte receiued it bane from the luxuriouse and wastefull gouer [...] [...]em [...]n [...] of Antony and Cleopatra, a litle before, as mentioneth Seneca, Nilus did no [...] ouerfloe the soile according to custome. Theophanes, as we may reade in Card. Baron. relateth, that in Constantino­ple was founde in a sepulcher of marble, a corse bearing this inscription: Christ shall be borne of the [...]irgen Marie. I beleue in him. Vnder Constantine and Irene, o sone, thou shalt be­holdeme. Sed crine minaci

Nuntiat aut ratibus ventos, aut v [...]bibus hostes,
Et terr [...]s mutant [...]m regna cometem.
Although Cl [...]ristiā hope depende on Scriptures, on Sacramentes, a P. stots, and Sa [...]tes, yet in them it doeth not ende [...] but ari­ [...] ­athe vnto the goodnes of Almightie God August Tract 1. in Ioan c. 1 The value of g [...]ace The vvorth of grace.
The irefull star [...]e to ships a storme, or citise vvrac [...] doth shovve;
And comets blase of kingdomes chandge make men to knovv.

Thus instructed we looke vpon almightie God by out christian expectation of hope, not onely as immediate and primarie cause of all good in vs, or as a contriuer of the same meerly by instrumentes of nature ordinarily procedinge, but as immediate geuer of grace added vnto nature, bountefully and louingly, by a peculiar so [...]te of his nea­rest prouicence, and gratious fauor, afforded vs: and so we depend on him, and are re­collected vnto h [...]m, as to our dearest parent and tutor, our most soueraine helper and fashioner of all our thoughtes and actions.

7. VVherfore, as we rightly consider by our faith the value and worth of grace, ho­pes supporte, so therby are we more inamored with the paternall care of almightie God towards vs his children & seruantes. Two thinges especially recommend vnto vs the worthe and waight of grace. The first is, for that this grace is not natures effect, or a flower originally groing in her garden, but a qualitie puerly supernaturall, as the dew of heauen, and a ieuell, reserued in the sole tresure house of God almightie his voluntarie bountie. Then is to be considered the cause meritorious of this grace: to wit, the preciouse purchase of the same by the death and passion of the second person in Trinitie. And can grace then be of anie meane poise and esteme, hauing of springAugust Serm. 236. de Temp. from such a paye? can it be of a vulgar or smale moment, for which was disbused so rare and inestimable a ransome? y [...] Dauid in his hot burning ague iudged a litle water, brought him b [...] aduenture of some mens liues from a Cisterne in Bethlem, holy, and so [...] Reg. 2 [...]. not to be dronke by him, as being price of the bringers bloode, but rather estemed it worthie to be consecrated vnto almightie God, what ought we to thinke of the beutie and val [...]we of heauenly grace, bought for vs by the diuine blood of our Redemer Iesus God and man? And as herby we balance out worthely the dignitie of Christian grace, so also know we what is the greatnes and noble qualitie of vertue, being fruit and ef­fecte of this sacred heauenlie gifte Therfore Heretickes, Protestars, who auile vertu­ouse labors with reproch of mortall sine, vndoubtedly doe not value as they ought to doe ether Christian grace, or the fountaine therof, to wit our Redemer hanging on the Crosse, there making the atcheuement of the same.

8. This grace then expected by hope is sorted into diuers kindes, according toGraces deui­ued into cer­taine kindes. multiplicity of effectes thence proceding. It is then to be noted, that by a generall name of grace may be called as gratious anie free guifte of almightie God, auailable as cause [Page 19] or condi [...]ion to our eternall saluation: as that a man for example is of a disposition plia­blevvhat is grace in generall. Externall gra­ce acknoled­ged by P [...]la­gius Aug. li. 1. de Grat Christi c. 2. & 4. l de Haete­sibus. to d [...]scipline and direction: that he hath parentes carefull of his good deportment in his nonage: That he liueth in such a place, or tyme, where, and when is frequent commoditie of well doing, of plotsormes prouokinge and directing to laudable ende­uors. Yet notwithstanding, it is not sufficient that a naturall accident be stiled by the title of grace, because vse is made absolutelie therof in regard of attaining to hea­uenly [...]lisse; for often times Almghtie God by his grace worketh euen out of sinnes in offendors them selues great benefit of vertue, as of humilitie, of repentance: yet in this respect sinnes, although by accident profitable to the offendant, are not to be repu­ted graces of Almightie Gad, or impressions of his fauorable predestination; because they are not directly of set counsel intended or effected by diuine prouidence to thatAug l de Corr [...]pt & Grat. c 9 Humilio­res redeunt atq. doctio­res Bern. [...]er. 25 in Ca [...]tica. vvhat is grace in particular Habituall grace. purpose, but onely occasionally permitted according to a naturall law in the delinquē ­res will, requiring such permission of God, as of the chiefe and primarie cause. wher­fore here more properly by Christian grace we meane that francke beneuolence of the diuine goodnes, which doth accreue to nature as accessory furniture and accompli­shement therof, not produced by force of naturall causes, but merely geuen by diuine beneuolence. The first and capitall diuision of grace, as into generall members, is into grace Habituall, and grace Actuall. By grace habituall are vnderstoode all supernaturall habits and qualities perfecting the faculties of man his soule permanently, when no operation is present; as the diuine habites of Faith, Hope, Charitie, also inherent iustice, sanctifyinge and purifyinge the same from sinne: the Holie Ghoste by it dwel­ling,Conc. Trid. Sess. 2. c. 7. and abiding therin. Also of this proprietie may be thought to be the habits of morall vertues, in as muche as concomitants of Christian habituall iustice, together with it infused in the moment of iustification. In order of grace actiue, there is first aActuall grace. grace of preuention: to w [...]t a holy inspired illustration of soule, inciting and calling vs to good. Then there is an other tearmed grace of Cooperation, workeing conioinctly with man his will a vertuous consent and good action of the same. Moreouer there is a grace which may be reckoned grace of sit Oportunitie, when to man outwardly are ten­dered diuerse meete occasions of vertuous employments, to which haue correspon­dence the inward persuasions and illuminations imparted by heauenly fauor. Lastly there is a grace of Perseuerance, sheelding a iustified man against temptations, preseruing in him that precious iuell of grace iustifying and sanctifying his soule: of all which gra­ces we shall haue occasion herafter seuerally to discourse.

Christian hope vvaiteth in attendance vpon that grace of Almightie God according to instruction from faith, vvhich in number of vertuous vvorkes is most fruictfull, and in their eminencie high and soueraine.

CHAPTER. IIII.

AS concerning the office of dutie and action apertaining to a Christian, philoso­phieMā ordained by nature to operation. layeth a foundation for faith to build on her perfection, and prepareth the way, by which her documents, declining from error, may haue free passage to truth and veritie Naturall knowledge then beholdeth man created by Almightie God, not as a dead masse, or heuie bulke as it were of a ship, destitute of tacling & equipage, lying vpon one side groueling on the sandes of the sea shoore: but rather a substance of life, by sondrie faculties, both of bodie and soule enabled to the performance of [Page 20] many endeuors, and that with more seriouse and quick occupation, in regard that hisGen. [...]. soule is an actiue spirit, resembling therby the eternall and euerworking fierie spirit of Almightie God. Thus when philosophie hath gathered a generalitie of ordinance inIoan. 5. man to operation, it after commeth neare vnto his nature, and deciphereth forthe in specialitie what forme of endeuor properly belongeth vnto him. Of which mat [...]ter Aristotle enquiring, considereth in man too kindes of faculties: some he reckoneth peculiar to him by kinde, as reason and will, others as his sensitiue apetite of carnall pleasure, his power to encrease, norish and ingender, common to him with brute, andVVhat facul­ties in man contriue his perfection. onlie vegetatiue creatures. VVherupon he concludeth, that man doeth accomplish his chiefest charge, assigned him by nature, by no other facultie in him, then such as is his owen by specificall and differentiall peculiaritie, as by his will and reason, by which he excelleth plantes, and brute beastes. There remaineth then for man a certaine life, Arist. l. [...]. Ethi c. 7. Greg Naz. ora de Christ. Natiu. fit for action, proper to that agent, vvho is endovved vvith reason. And as reason in man discri­eth that sorte of action, which is agreable to his estate, and maketh acceptance and choise proportionably of obiectes therunto belonging, so doth the same reas [...]n dis­proue and reiecte such base employmentes of sensualitie, & also such obiectes of them, which are not sutable to its eminent degre of emploiment. Hereupon Ouid doth inge­niously and Philosophically same the ciuil and learned Minerua to haue cast away a pipe borrowed of Pann, when p [...]ping therwith ouer the cristall streames of her naturall con­templation, she beheld the deformitie of inflation in her puffed cheekes.

Vox placuit, fac [...]em liqu [...]des re [...]erentibus v [...]dis,
Vidit virgineas intumuissegenas.
The enemies of Hope are pleasure and feare. Aug in ps 7 [...]. Arist. 1. Ethic. c. 3. Christiā faith is a spirit of vvorke Basil. serm. de virtut. & vicio 1 calleth a Christiā life, a life of vvor­ke, and exer­cise. Christā faith is a spirit of good vvor­kes▪ that is a spirit of Cha­ritie delight fullie obseruing the lavv. Aug. [...] [...] de Grat. Christ c. 13. Lex [...]nim auditores iu­stitiae facit, grati [...] facto­res. Aug lib 3 cont 2 epist. Pelag. cap. 2.
Arsmih [...] non tanta est, valeasmea tibia, dixit,
Exc [...]pit abiectam cesp [...]ter [...]pasua.
The sounde did please, but vvater cleare did shovve her face
To haue beene svvol [...]e in shape not fit for virg [...]ns grace.
Farevvell my pipe she [...]d, thy art [...] is not so deare to me.
Let bancke on thother side, not Pallas hande, be place for the.

Our hope therfore is a couragious industrie employed continually about actions of vertue. And the aduerse forces, to which hope geueth continuall resistance, come ether from pleasure aluring to vndecent and vnlawfull delight, or els from feare, de­terring vs from our purpose of intended honestie, as is excellently well declared by Ari­stotle, and also by S. Augustin.

2. To these documentes, suggested by philosophie, our diuine faith, which is a spi­rit of worke, and operation, hauing accesse, doth auer vnto vs more effectually [...]s well our debt of perpetual labor in good endeuors, as also the high degree of their con­dicions and perfections: so that accordingly christians, by qualitie of their profession, before any other sorte of people, are to be studiouse and operatiue in the actiuitie of all vertuouse deedes: yea and are of that profession likewyse in respect of a sublime & he [...]oicall pitch of them by noble enterprises: whereby they ought to surmonunt the residue, as very well S. Basil doeth teache. Yf the faith of the olde Testament, lapped vp in m [...]steries of obscure types and signes, taking by the perspectiue pipe of the lawe a long imperfect prospect of the sequel and traine of the ensuing promises, purported in the Ghospel, brought forth a hope in men, liuing vnder so rude an institutiō, most busily employed in good workes of all the vertues, how much more is it now the proper in­stinct of our christian faith, regarding her obiect displayed in light of the time of grace, performed in act, expressed by the life, death & passion of the sonne of God, to make vs agill, liuely and reddie prest to all commendable occupations of probitie, & that in the most excellent kinde of seruice of Almighty God! wherupon the holy scriptures often­times [Page 21] pronounce, charitie, by actes of diuerse vertues fulfilling the law, to be the ende,Rom. 12. 1. Cor 8. 1. Ioan. 2. forme and life of faith; and that faith serueth to charitie, moueing a man therunto, as to his cheefe office and perfection. By faith Almightie God reconsileth vs, some tyme alienated from him by euil workes, that therby he might make vs, Holy, immaculate, & Colos 1. 2. Thessal 3. Fet. 2. ca. 1. blameles before himselfe. As you haue receiued Iesus Christ, so vvalke you in him This is the vvill of Almightie God, your sanctification. He hath chosen vs in himselfe before the constitution of the vvorld, to the ende vve may he holy in his sight, in charitie. And of what efficacie is our holy Christian faith and hope to worke in this sorte, thus declareth S. Augustin. That man might keepe the commanndementes, God vvorketh in man by faith of Iesus Christ: vvho is the ende Aug l de spir. & l [...]t. cap [...]9. Serm de Pas­chate fer [...]a 4. vnto i [...]sti [...]e to all, that beleue in him. VVhere S. Augustin maketh reckoning of the spirit of faith, as of a quickning spirit, prouokeing vs to the endeuors of vertues. From which spirit of action in faith, is deriued vnto hope also a spirit not of a sluggish or Epicurian repose in the goodnes of our Lord God, but rather of labor, of vigilancie, solicitude &Eccles. 5. 16. continuall employmente in the workes of the lawe & counsells. Say not the mercy of our Lord is greate, he vvil haue mercie on the multitude of my sinnes. For mercie and vvrath quickly aproche from God, and his vvrath loketh vpon sinners. To which purpose the auncient Roma­nes made in deede supplication to their Gods for encrease of fruites of the earth; but whilest with one hande they held the plough: their souldiers sacrifised to Mars: but in that time wherin they armed themselues. Herupon S Bernard learnedly calleth vertu­ousBern. serm 2. de Resur. Au­gust. Tract. 9. in Ioan c. 2. worke the life of faith. The life of the bodye is the soule, by vvhich it is moued, and hath sense. But the life of faith is charitie, because by the same it vvorketh, as vve reade in the Apostle, Faith vvhich vvorketh by Charitie. VVherby we may vnderstand, of what faith entreateth the Apostle S. Paul in his Epistle to the Romans, attributing iustification vnto it: to wittGal. 5. Iacob. 2. of an actiue faith prouoking a beleuer to all good and sainctly demeanure. VVhich acti­uitie if it be hindered by mortall sinne, contrarie to charitie according to S. Iames, faith is said to be dead, as deuoide of the breath and motion of Christian life & iustice. FaithFaith is a Spi­rit containing [...] Charitie. then first out of it proper actiuitie produceth charitie; then Charitie once extant set­teth faith a worke by commaundrie in the affaires of all the vertues prescribed in the law: so that there is one actiuitie intrinsicall to the spirit of faith, an other extrinsicall imparted vnto it by charity, the fruict or flouer strangely norishing the roote. Here for the present we discusse onely the inward and essentiall vertue and power of the Chri­stian faith for the performance of vertuous endeuors, respected by hope, as meanes of sanctification, iustification, and saluation.

3. Of which matter the sacred Counsell of Trent entreating determineth & makethConc. Trid. sess 6. c. 6. Hovv faith vvorketh a dispositiō to the grace of iustification. August Tract. 40. in Ioan c. 8. remonstrance, how faith inciteth a person offendant to al such vertuous preparements, as are required to his perfecte iustification, & remission of his sinnes: as whilest it first layeth open vnto him his bad estate through sinne, obnoxiouse to the iustice of God his tribunall seate: & therby vpon such veue causeth him to feare & tremble. Afterward the same faith in him cōsidering the malicious turpitude of offence, as enmitie euen against God himselfe, prouoketh the delinquent to repentance, to hate and detest his offences. Also discouering vnto him Almightie God as fountaine of all goodnes, it enkindeleth in him the fiere of Charitie, of loue & affection towardes his diuine maistie. Lastly way inge the many folde dangers of dayes and tymes which ensue, and the great obligation man hath no more to trespasse against diuine commaundemente, he conceiueth by ver­tue of faith a full purpose in the whole course of his life to cary himselfe warely, to es­chue vigilantly all occasions of iniquitie, to be busely occupied in the obseruance of all commendable offices. By which sondrie dispositions, contriued by faith, man repentant being once iustified, in him faith slumbereth not, or is retcheles, but entertaineth all occasions, layeth holde on euery diuine inspiration, auailinge to merit, to vertue, and [Page 22] laudable endeuor VVhereupon hope is not conuoied merely by faith to the mercies of almightie God, which are annected to his promises, but also to theese vertues, which are effectes of his grace & obseruations of his cōmandementes, as meanes to attaine to [...] [...]. S Thom 2. 2 q 4. [...] in corp. ou [...] finall ende of sanctity & beatitude. According to which sense the Angelicall Doctor vnderstandeth the Apostle S. Paul, when he defineth faith to be the substance of thinges hoped for: because it is the first incboation of them in vs by assent of minde: the which in a certaine capitall summe containeth in it all thinges hoped for.Faith hath tovv effectes knovvledge and vvorke.

4 For the holy scriptures geue vs to vnderstand, that this our Christian faith is as it were eminently in simplicitie of one qualitie, the beame of the sonne, lightninge by intelligence, and also the feruor therof heating by actiuitie of operation. VVhen the Apostle S Paul had notified to the world the time & estate of it liuing in faith, forth­with he maketh this inference: Behold, novv is the time acceptable: behold novv the day of 2 Cor. 6. Saluation: to no man geuing any offence, that our ministery be not blamed: but in all thinges let vs exhibit our selues as the ministers of God, in much patience, in tribulations, in neces [...]ities, in distresses, in Stripes, in prisons, in [...]editions, [...] labors, in vvatchinges, in fastinges, in Chastitie, in knouledg, in longanimity, in sweetnes, in the holy [...], in charity not fained, in the [...]ord of truth, in the vertue of God, by the armour of iustice on the right hand, and on the left, by honor and dishonor, by in [...]am [...]e and good same, as seducers, and [...]evv, as they, that are vnknovven, and knovven, as dying, and behold vveli [...]e: as chastened and not killed, as sorrovvfull, but alvvayes reioyceinge, as nedie, but enrichinge manie: as ha [...]ing nothing, and possessing all­thinges. Regarde here a Christian described in complete harnes, his spirit of faith exercised as it were of a busie be, of a fighting souldior we must not then with a slouth­full confidence looke only vpon Christ his mercie and grace, as in the beginningePet. 3. of the world did all mankinde vnprofitable [...]e except a [...]ew gase vpon the arke of God his goodnes, in the meane season as reporteth S. Peeter, giuing themselues ouer to roiotGen. 1. Tertul lib. de Baptism. Op­tat lib. 4. Baptisme a type of God life. Christi­ans [...]e o [...]te of sinfull Egypt, and allso enter into the pure vvater of the red Sea. Augustin. de Fid. &. o. Cap. 11. of bancquets & good cheare, and so worthely were enfolden in the vniuersal waues of the deluge: No more must we for the present harken vnto the protestantish Antichrist, who teacheth vs, that for the performance of our Sauing dutie towards God, to be sufficient, that our spirit of faith behold Christ his mercie redeming vs, lest that the flud of his iustice rather surprise vs in our retchles securitie▪ we are rather to call to minde our lifegeuinge water of Baptisme, an element of frui [...]te and encrease, wher in first we became Christians, & from which, as spirituall fishes, and birdes of the a [...]er wee recei­ued the prime spirit of vitalitie: and then we shall [...]ee, that element is not onely a sub­stance of representation, seruing for faith, or contemplation, but also to be a moisture, conuenient for puritie, for grought of encrease, of rising vpward, in rekoning of our actiue vertuouse life very aptlie purtraicted forth therby.

5 But nothing doth so effertually proue the excellencie of Christian life in worke and vertue aimed at by hope, as the person of our Redemer Iesus Christ, his sacred me­rits and desertes. Hereby doe we Christians vnderstand the great nobilitie of our taske and voration, from hence, as situated vpon a mountaine of perfection neare to the An­gelsOur Sauiour Christ an [...]x­ampl [...] vnto vs of vert [...] ouse action Math 5. in heauen, doe we behold vnder vs as grouelinge all infidels, Turkes, and Ieues in regard of our deuoted industrie consecrated to supreme sanctitie, to integritie of fun­ction and endeuor, aruinge euen vnto a most perfect imitation of almightie God. By the measure then and summe of expences, disbursed by the bountie of our lord God, we may conceiue the expected and intended degree of his purchase in man kinde. Therfore first, we are to consider that admirable discent and humilialion of the second person in Trinitie, by the misterie of the holy Incarnation beinge made man. O what diffe­rencie of estate betwixt the deitie enthronised in the bosome of the eternall father, and the humble condicion of that nature, to which it is personally vnited, taken from the [Page 23] wombe of the blessed virgin Marie! whie slouped God so lowe, but to exalte vs to the imitatiō of his father by vertue & heauenly life? why did this Egle by President of him selfe geue vs a paterne of slight, but that we might be eleuated [...]th him both in cont­emplation of truth, and also affection of iustice, and honestie: why lured he vs by his humanitie, as h [...]ny combe of mankinde, as our delight of body and soule, but that by eminencie of action we might resen [...]ble himselfe, and liue in sequestration with him from all grosse and worldly carnalitie: that we, his church and misticall bodie, might be ioyned vnto him as heade aboue, in worke glorious, and in perfection of faith andEphes. 5. [...] [...]2. charitie deuoide of spot and wrinkle, as speaketh the Apostle? if the singer of alm [...]ghtie God, appearing to the Ieues in the characters of the lawe engrau [...]din stone, was a g [...]eat motiue vnto them to followe vertue, & excell all other nations in profession therof, ofColles 2. what efficacie to the same ende ought to be vnto vs Christians the very substance of the diuinitie corporally manifested in the humanitie of Christe, as the tables of the Ghospell, Gen. 28. the thurible of loue and Charitie! Here is tendred vnto vs a lacobs la [...]der, by which Angels descend, as to a nature humane, inferior to their sublimitie: they also ascende, adoring in our idea and table of good life, the diuinitie therof, as their superior lord and maker. VVhat then remaineth for vs Christians, but by this ladder, both in number of vertuous endeuors, and also in prerogatiue of their nobilitie, to scale heauen, andAmos 7. atcheue eternall glorie? This our Redemer was beheld by Amos the prophet, standing vpon an adamantine wall, and holding an adamant in his hand in token of his forcible empire. The wall of Ad [...]mant signifieth the vnexpugnable strength of vertue in hisChristote hom. de vir­tute Church: the adamant in his hand declared the mighty power of grace he had to drawe the rude and sturdie iron of this world to the seruice of almightie God by sweete Cha­ritie & busy occupations of all probitie. In whom, as our tables of the new lawe euan­gelicall, are so veuable for our instructions the capitall letters of all good examples: that according to the prophesie of Abacuc, without laborious bende of eye, those whichAbacuc. 2. goe by the way, euen in their passage, may beholde and reade their lesson for vertuouse industrie and holy employment. VVe onely Christians are Israelites: that is beholders of God: and stronge with him by his grace in the misteries of our faith; a beatitude pro­mised to Moises, as witnesseth S. Augustin. No Arian, Nestorian, or Mahometane, deny­ingeAugustin Quest. 45 in Exod. the diuinitie of Christ, haue so egar and effectuall prouokement to vertue, as we Christians in respect of our faithfull expectation through Christ I [...] us God and man.

6. And this kinde of Christian agilitie is verie properlie signified by the day of ourThe Christian Saboth day. saboth, to wit Sunday, in which our Redemer accomplished his triumphant Resurre­ction. The Ieue obserued his saboth on Saturday, in which he had chardge from almi­ghtie God, for a gratefull memory of the great benefit of creation, to rest and surceaseExod 2 31. Deut 9 Caiet 1. 2. q. 122. art 4. Sua [...]. lib. 2. de vittur. Re­ligion. Cap. [...] from labour: notwithstandinge we haue no expresse recorde, that he was commaunded on that day in particuler by vertue of the saboths precept, to exercise any acte of relli­gion, besides his obedient [...]est, as signe of eternall repose in heauen: where paradise, without our toyling industry, in an eternall iubilie, is to afforde vs perpetuall: utriment of best substance, and su [...]test delight. But our prime Sabaoth is Sunday, sanctified to this purpose by our Redemers Resurrection, in which we may contemplate many to­kens of our actiue dutie in vertue and good workes. The Sunn, heauens chefest planet, geuing name to our sabaoth, as it most resplendent, so most industrious in motion, per­fecting it proper circular iorney in the space of foure and twentie houres: and that with such celeritie, as is scarce by vs imaginable; coursing out aboue ten thousand my­les in one hower, as remarketh Leonard Lessius. Also our Sauiour Christ, first and chefestLeonard les­sius lib. 1. de prouid. Num. 30. obseruer of our saboth, after his Resurrection gaue many remonstrāces of his spirituall iudustrie, as penetrating the difficultie of a hard and massie resisting graue stone, con­uaying [Page 24] himselfe at diuers tymes hether and thether to make his apperance to his disci­ples, & that with such varietie and multiplicitie in the space of forty dayes, as it won­derfull to consider. Accordingly the Apostles in sundrie passages calling to minde this Resurrection of our sauiour on the saboth daie, s [...]ill putt vs in minde of death to sinne, and of liuelie action to vertue, and almightie God. Preparation to which busie employ­ment was good Friday, in which abandoning the Turkish saboth, by mortification we died to venerie, & all effeminacie of delight. To the same purpose serued Easter Eue, in which spiritually we were entoumbed, as it may seeme in cloisture with Christ from all occasion of w [...]nton disportes. Then entereth our perfect saboth of Easter day, in which we are now to performe a life most actiue, quicke & nimble, a life heauenlie and Angellical. And therfore the prescribed qualitie of our Christ [...]an sabaoth day doth not consist in a meere repose and relinquishment of seruile worke, as it concerned the Ieue, but also it is to be behelde in acte of relligion, as to heare the sacred Masse, com­maunded vs by the church in the precept therof, and in other heauenly endeauors.

7. Moreouer valuing and pondering the busie and importunat affaires of our saui­ourVVhy Christi­ans in regard of Christ are most opera­tiue in their hope. his life and death, & of his holy sacred merites, we shall euidently contemplate the operatiue qualitie of our Christianity, and how it is directed wholly by almightie God to workes of vertue: and that in manner most singular and excellent. The entiere ico­nomy of Christ, his humble and painefull actions & sufferances here on earth, were or­dained to make vs mount vp to the top of perfection, as of all vertue in generall, so principally of Charitie: that we might hereby resemble our Creator, who charitablie causeth his sunne to shine vpon the good and the bad. And therfore by price of this his asperitie and rigour, we may gather, of what rate and hight our actions ought to be. Recounte we then the tilladge vsed by the selfe same sonne of God vpon the ground ofMath. 5. our soules: and consider we the nobilitie of his inspired grace, as of an heauenly refre­shing aire, of water of paradice springing vp to euerlasting life, of a foode of eternall1. Cor. 3. ioy, a force aboue natures compas or abilitie. Then ponder we, how this grace was purchased for vs: namelie by his poore natiuitie in Bethlem, by his laborious preach [...]ngIoan. 4. and teaching in Iurie and Galile, by his continuall prayer, & often teares, by indigence, and iniuries from the world against the deuine maiestie of his sacred person, by the dispiteous vsage of him from the Ieues and Gentiles, by his agonie of death, and effu­sion of his precious blode: and then balancing the expences defraied to make vs vertu­ous, and actiue for encrease of good life, we shall conclude, that the professed office of a Christian man is not limited to any labor or industrie particulat in this kinde, but ra­therHier. Epist. ad Eustoch. to be such a one as is most eminent, transcendent, & close ariuing to the very fiery agilitie of Angells them selues. Sainct Hierome considering the soue [...]ane dignitie of vertue in Christianitie, thus speaketh. As sone as the sonne of Ood made his entrie into the Iob. 39. vvorld, forthvvith be assembled a nevv familie, to the ende, that he, vvho in heauen vvas adored by Angels, might on earthe also haue his angels. Patient Iob discoursing of the admirableGreg. li. 31. in Iob. c. 3. power and prouidence of almightie God, to illustrate the same, maketh this demande: Shalt thou tie the Rhinocerot vvith thy coller to ploughe the ground? Vpon which passadge S. Gregorie commenting, by Rhinocerots vnderstandeth mightie and redoubted princes,Povver of the Crosse ouer greate Princes. Aug Tract. in Ioan. 3 cap. 1. Tract. 11. ca. 3. Tract. 36. [...]3. c. 12. maistered and ruled by Christian grace, deriued vnto them from the crosse of Christ. I remember my selfe of tentimes to haue seene Rhinocerots inflamed to str [...]e vvith a great blo [...]e, and as it vvere eleuating their hornes vvith dredfull terror to haue thretned to ther subiectes, as small beastes, deathes, banishm [...]ntes, condemnations: vvho vpon a soudane making the signe of the crosse on ther foreheades, forth vvith extinguished all heate of furie forgot their mina [...]es, ac [...]novvle [...]ged themselues bound, that they could not performe vvhat they before bad determined. Neuer was there found in man his iudgement, before the cōming of our sauiour, any institution so [Page 25] effectuall to vertue, as that deliuered by almightie God to the Ieues, notwithstanding this transending chardge was geuen to the world from the oracle of our Redemers mouth: Vnlest your iustice doth abound more then that of the Scribes and Pharasies, you shall not enter into the kingdome of Heauen. Of which excellencie of vertue, properly apertain­ingePhil. in Hipar. Ioseph. lib. 2. Antiq. cap. 12. to the olde law, singularly well discourse Philo, and Iosephus.

8. Vpon this very consideration once a Catholick Gentleman in England conuersant in my company, euen out of his naturall prudence auouched vnto me, that the faith & relligion protestanticall could not be iudiciously thought as come originally from al­mightie God by merit of our Sauiour Christ. For, saide he, what proportion is thereThe English religion reproued by the merit of Christ. betwixt the sacred Incarnation of Christ, that strange depression of his diuinitie, his rigorous life, his dolorouse death, the wonderfull and infinite moment of his preci­ouse sighes, teares, bloode, and the faith and religion of protestantes! Faith, I meane, said he, which is their iustification, their period of all vertue and Christian sanctitie, the onely instrument of their hope and industrie, adioyned to no remarkable labor, or any necessarie honestie? Relligion I vnderstand such a one, as is deuoid of presthood, of sacrifice, of alter, of church, of all maiestie of outward cerimonie, not fit to be the worship of him, who is creator of heauen and earth: whose ministers nether haue or­dination, nor lawfull mission: who emong them selues retaine no hierarchie of a mi­sticall body, no approued Canon of life and conuersation decreed or ennacted in gene­rall counsell. VVherevpon on the one side wayinge the worth of expences disbursed by our Sauiour, & of the other the, slender purchase or fruict therof to be seene emong protestantes, substantially did conclude, as I thinke: that assuredly almightie God was neuer man, or a sacrifice vpon the crosse, to founde faith and relligion of protestantes: seing that lesse chardges, yea none at all, would haue serued, by such faith and relli­gion to furnish Antichrist for his batterie of Christ his Church, for the abolishment of vertue and ouerthrowe of his familie.

9. VVhich excellencie of our Christian hope, as it maketh it selfe manifest in re­gardeThe excellen­cie of Chri­stian hope in regarde of ci­uilitie. Arist. l 8 Pol. of vertue in generall, so doth it appeare most perspicuously in the qualitie of such vertues, as concerne Ciuill life and gouernement, comparison being made with diuers other politicke institutions of pagan common wealthes, Plato, as reporteth Aristotle not imagininge a sufficiencie of possible vertue to consist with proprietie of wiues and other emolumentes, allowed therin a communitie, to the ende that Citi­zens mindes enioyinge once in that kinde what they desired, might after more freely,Celius Rho­digin li. 28. c. 21. as voide of impossible desires or partialitie, employ themselues about publick affaires: to which purpose also sondrie nations allow to one man many concubines. But the Christ [...]ā discipline in regarde also of ciuility, procureth in Citizens such vertue of cōti­nencie, and charitie, as that willingly they renounce this brutishe or confused comuni­tie: some contentinge them selues with one wife, others wholly remaninge deuoted to virginitie. In many comon wealthes by decree of law hath bene established as good price, all purchase of strong hand, and of deceipt, as is seene emong the Scithians & bar­barouse nations, not expecting to attaine by their discipline to perfect iustice & equi­tie emong themselues: wheras our faith maketh men not onelie not iniuriouse to others, but also voluntarie forsakers of what they haue. In Grece, where was fountaine of ciuilitie, the most famous law makers vtterly despaired in times of peace to finde in Citizens hartes trew vertues, and therfore, as reporteth Aristotle, did not laie downe any lawes properly belonginge to peace, seekinge onely to establishe a pollicie in fury of armes, whilest one Citie or nation fought againste and other. And suerly this facte of theirs was grounded vpon the great difficulties which occurre in time of peaceIuuenal Sa­tyr. 6. against vertue, being a thing more hard for subiectes in seasons of florishing repose to [Page 26] be iust, pious, continent, and temperant▪ then it is in tumult of warres for them not to be couragious, and patient. And we vnderstand from histories, how weake was ver­tue emong the auncient Romanes, in that their estate florished at home onely as longe, as martiall discipline stoo [...] in armes abroode▪ the which decaied, whē pleasures of peace & ease obtained the soueranty. And at this day nothing doth so support the Turkish em­pyre as continuall warres and combustions against forraine people. From which mar­tialitie yf it shall once surcease, forthwith their slender and feoble vertue at home taught by their relligion, will yelde vp hand to licentiouse libertie, and effeminacie. In which pointe our Catholicke faith is solely effectuall for vertue: the which persua­deth peace very instan [...]ly, as a condicion peculiarly conuenient for her decuments, by reason of strong motiues she hath for vertue, and for the withdrawinge of mens for­ces from pleasure. Nether as yet in peace any communitie in the world hath so long flourished, as that of Christians: which is a pregnant argument of vertue and heauenly grace therin implied, able to resist the forcible allurements of delightes in tranqu [...]litie and aboundance. Aristotle reherseth vnto vs, that the Sages of Grece, although theyArist. l. 4 Pol. thought a monarchie to be the best forme of gouernement, yet consideringe the emi­nent degree of exemplar vertue requisite in monarches, iudged it as impossible, thatSines l de Rep. Titulo 1 such desired vertue in one man shoulde be found, as was once by Appelles all the be­euties of the woemen in Grece expressed in one picture of Helena: & therfore did not laye dowen lawes for that gouernement, but rather aduertised nations not to trust to kinges or monarches. Neuertheles this morall impossibilitie by the Christian faith & hope is taken away, and emong vs subiectes voluntarilie couet to liue vnder kinges, & monarches: whose choice is much approued by the deuine monarchy of the Papacie in the common wealth of Christ his church. Likewise kinges and monarches couragiou­slie emong vs resolue to be eminent phenixes in all vertue, and integritie of life.

10. Here against the perfection of the Christian faith began to swell the mightie malice of Antichrist, which endeuoreth by his forerunners the protestantes, to damne vp and restraine the course therof in vertue and good workes, deuising vnder an hea­uenlyHope of the Protestant voide of ver­tue and good vvorkes. coulor of a faith pretended, and qualitie of Christ his desertes beleued, to cut the verie vertue & sinouse of true Hope, to persuade a compendiarie abridgement of Chri­stian office, and estate of the Ghospell, consistinge in a meere belefe apprehending the mercifull promises of grace, and blisse theron solely depending. To which proiect I haue seene in England certaine tables or chartes, draune our surely by the pencill of Antichrist, deuided into too rankes of abominable doctrine: in the former vnder the title of Grace, and of the Ghospell, were layed douen all such places of scripture, as apertai­ne [...]o the benefites of faith: In the other vnder name Of the lavv, by Catalog was reher­sed such sacred textes of holy writt, as concerned the naturall and morall preceptes of honestie: as forbidding adulterie, fornication, iniustice, neglect of the saboth daie, dishonor of parentes, iniustice of stelth, murder, and disobedience against superiors VVherby was intimated to the rude Euglish, that the obseruances of morall ver­tue and probitie did not much touche Christians, no more then did the olde law aboli­shed by Christ our Redemer concerne to their duties: and also that yf any beleuer did trangresse against them by turpitude or iniquitie of life, yet still by priuiledge of his faith he was a guiltles childe of grace and of the Ghospell, free from ghostly detriment through any dishonestie therby. O strange Ghospell of a protestant, thus sequestred and rancked a parte from endeuors of naturall honestie! O admirable grace of his faith, retaining life of iustification euen in the sloth of not workeinge, yea in the don­ghill of most filthy & lothsome deportementes & workeing ill! Let him thē know, that he is enfolded in darkenes of a mistery of iniquity, plotted by his captaine Antichrist, [Page 27] let him also learne of the Catholick, in what sense and meaning the Apostle S Paule inHovv the lavv of faith is distingui­shed frō the lavv of ver­tue. [...]daicall in­stice vvas re­posed in vvorkes se­parated from faith in Christ Non ex fide, sad [...] quam ex ope tibus tum e rant. August. Tract. 54. in Ioan. cap. 12. Iste ergocon­flictus nō I [...] ­dae orum, [...] ­quorum lib aliorum, sed pl [...]ne Chr [...]sti­anorum fide­lium Aug l 3. cont Iul. c 26. De Fide & o­per c. 8. Aug. l 3. cont. 2. Epist. Pelag. ca 4. Quis est tam impius qui di cat ideo se i­sta l [...]gis non custodire praecepta, quia est ipse Christianus, nec sub lege, sed sub gratia constitutus? Digito enim Dei lex scrip­ta est, sed propter du­ros in lapide scripta est. Nunc iam Dominus in ter­ra scribebat, quia fructum quaerebat. Aug Tract. 33. in Ioan. ca. 8. Math. 20. 1. Corin. 3. Ioan. 9. Gall. 9. Ephes. 5. his Epistle to the Romanes distinguisheth by way of opp [...]sition the law of faith, and that of the Ghospell, from the lawe of workes, and naturall integritie of behauiour

11, Some times the holy Apostle by stile of the law signifieth the ceremoniall law, properly belonging to the Ieue, which by faith and grace of the Ghospell was to ex­pire and determine: at other times by title of the law he compriseth the entire tenor of the same, purporting morall life, in as much as it doeth not include the spirit of christian faith, but onely as it lieth ingraued in the hard and dead tables of stone, se­uered from faith in Christ, seruing merely to instruct, and to afright man his frailtie or rebellious disposition by feare of punishement assigned therin to transgressors. But in deede, faith, grace, & the Ghospell doe containe in their bouels as it were the selfe same naturall law of workes, and probitie: which by reason of an inward burning cha­ritie, more effectually and industriously doeth execute them, then the morall docume­ntes of vertues of themselues deliuered by almightie God vnto the Ieues, and rege­stred in stonie tables, were able to performe. So that the proper spirit of faith, of grace and of the Ghospell, is a spirit of Godd workes, and in this kinde more operatiue, thē euer was the lawe of Moyses. VVhereupon then assuredly doth a Christian man, not a Ieue, as teacheth S. Augustin, behaue himselfe according to the spirit of faith, Grace and the Ghospell, when by vertuous endeuours he is moste obedient, & humble; when he is eminentlie chast, and mortifieth the flesh by rigorous discipline of life: when he fasteth, prayeth, giueth almes, helpeth his neighbours, payeth what he oweth. In which endeuors he is not a Ieue, or a follower of the lawe, as Turchishly and barbatou­sly protestantes doe teache, but rather a perfect Christian, shining in the grace and light of the Ghospell according to S Augustin. Good God, can naturall honestie of good workes be estranged from faith & freedome of the Ghospell? Is a Ieue, or a bare philosopher, by instinct of doctrine, an honester man, a man of greater perfection, which consisteth in good action, then is a protestant professing the libertie of the Ghospell? when almightie God is to iudge all Christians at the latter daie, he is to iudge them by their faith, their grace, and libertie of the Ghospell: yet by vertue therof, and their one vocation, as workemen, as souldiers, pilgrimes, husbandmen: in whom the spirit of faith, of grace, and of the Ghospell is intrinsically and essentially operatiue, allotted to taske of labour & sweate in vertue: from whose estate and faith are not to be distinguished their trauailes, as the Ghospell is seuered from the law. Call the vvorkemen, saieth our sauiour Christ, and geue them their revvarde Then Christians by nature and proper conducte of faith, of grace and of the Ghospell are obseruers of the law. He that sovveth sparinglie shall reape sparinglie. And when sondrie places of holy scriptures exhorte vs to workes of vertue, doubtles we are spoken vnto as Christians, by faith, grace, and Ghospell ordained to worke, and that more efficaciouslie then ether Ieues by meanes of their law, or Gentill by force of his philosophie, could be inabled.

The reliance, vvhich Christian Hope hath vpon the endeuors of vertue, is not onely sacred and heauenly, but truely ciuil and politicke.

CHAPTER. V.

SVCH is the excellent qualitie of vertue, that it is not onely auailable for man to purchase with fauour of Almightie God his owne eternall beatitude, bnt also ne­cessarie for the ciuill institution, preseruation and happie estate of any humane so­cietie: [Page 28] heauen & earth in a sorte tendering vnto vs most important motiues for studie and practise therof. So that if a careles neglect, not regarding celestiall blisse, should brede in vs a forgetfullnes of the same, yet worldly emolument woulde still support and maintaine in our brestes towardes her a greate loue and affection. In this mannerVertue hea­uenly & ciuil. therefore in vertue conspire thinges mortall and immortall, visible and inuisible, the dew of the fi [...]mament, and the fat of this loest element. Plutarch recounteth it as a thing wonderfull, that the auncient Ethnickes did neuer build vp anie temple To the Pluth lib. de Fortuna. vertue of temperance, or sufferance, to magnamanitie, or Continence: But to fortune, euen vvith the first foundations of Rome▪ haue bene erected manie boeth sumptuous, & of great antiquity. The reason perhaps was, that they demed these vertues in their seedes so to be in graf­ted in man his nature, that they needed no prompter to put vs in minde of them, whose actions with vs were to be in continuall vre, depending on our owne industrie, not whollie vpon anie externall fauour or beneuolence of others.

2. No doubte if vertue hold a continuall souerantie in the actions and mindes of Citizens, or patriots, all wold passe emong them with great contentement, commo­ditie,The ciuil force of vertue is generallie declared. and flower of ciuilitie: I meane, if vertue were embraced of them for it selfe, and expressed not onelie with outward shew, and painted coulor for some other ende of interest, but euen harboured in loyall loue of their hartes and iudgementes. For if law onelie by penaltie extorte from a subiect good abearance, no sooner shall terror of iustice be out of his sight, then craftie conuayance of proud auaricious, or voluptuous concupiscence, or from it open violence, will performe some one feate or other of im­pietie. The distemperature wherof, as an inward ague in the bouels of a bodie politick, will in short time [...]ret and consume the whole substance of good pollicie; and encrea­sing dailie in couerture of d [...]ssimulation, finallie will rush out apparantlie into barba­risme, to the ouerthrow of the communitie. Therfore if vertue be wanting in anie so­cietie, as well remarketh Aristotle. Namelie vvhen iustice is vvanting in man, no fraude, saithArist. 1. pol. c. 2. The disorder of man great vvithout ver­ [...]e. he of vvild beastes is so great, no such is their malice, as may be compared vvith the malice of him: for vvhen iniustice is armed, as it is most horrible; so seing that man is armed by nature, as by his prudence and force, to vse on this side, or the other, if he once vvant vertue, nothing on earth is so vvicked as he, nothing more cruell, or more geuen [...]o luste and intemperance. Brute creatures by ordinance of nature are so balanced & apointed, that they cannot excede or decline from that ende for which they are created, or vse anie proposterous meanes therunto.Aug. Epist▪ [...]. But man, as by noble endowementes of re [...]son and free will is furnished to accomplishThree instru­mentes ser­uinge man in his actions. Omnis socie­t [...]s fraudulen­tum socium naturali [...]e [...] non v [...] Aug l. de Nup [...]. & Con [...]. cap. 4▪ Mercurie of Barba [...]sme. C [...]l. [...]hod [...] ­gin [...] 10. A [...] cap. [...]. Onlie vertue is the instru­ment of pol­lici [...]. his office and function, so when not restrained or ordered by vertues law, those ve [...] giftes of nature, by so much the more in him violently breake out into barbarisme, by how much his minde is more sharpe and intelligent, his will more free and resolute. VVherfore Aristotle very properly and consideratly in his bookes of Ethickes haueing intreated of morall life and vertue, so concludeth them, that he maketh in the clos [...] a fit transition to his ensuinge treatise of pollicie.

3. There be then three instrumentes, by which men in ciuil focietie effect ther dri­ftes and purposes. Fraude, strong hand, and vertue. Fraude, and might are instrumentes meerelie of barbarisme. Nether do we vnderstand here by barbarisme only a Scithian inuasion of a sauage cut [...]hrote or highlander, or a rancke rider, but also the slie and cra­f [...] inuasion of the pirat, of the but feue, of the curpurse, of the false broke: and aduo­cate. For barbarisme hath attendant a Mercurie with his winged head of subtilitie, and with a purse at h [...]s belte of commoditie, as well as Minerua, or sincere Ciuilitie. It re­maineth then onely, that vertue be the sole organ and lawfull mistres of true pollicie. In which order of ciuil [...]ertue, next after religion, is most necessarie iustice, ordained to the procurement of the common good, belonging to many: so that Citizens, as ad­uertiseth [Page 29] vs Aristotle is not to repute himselfe as his ovvne, or at his ovvne disposition, but rather Arist l. 1. pol. c 2. Ciuil Charity. to appartaine to the common vvealth. For seeing all Citizens are partes of the multitude, nature hath geuen charge to euery parte to haue an especiall [...]are of the vvhole. And as each parte in d [...]g­nitie and place excedeth other, so proportionablelie in euerie one is to be a great care of charitie and pietie towardes the comunaltie. And how vertue doeth concurre toArist li 1. pol. c. 8. the office both of prince, and subiect, thus Aristotl [...] likewise declareth: If he vvho is to commande, be not moderate and iust, hovv can he vvell command? yf he, vvho is to obey be in like­sorte disfornished of vertue, hovv vvil he mod [...]stlie obaye? for one being an intemperat slugarde, vvill performe no obligation of good dutie. VVherfore it is manifest, that both are to be adorned vvith vertue, although not in all pointes vvith equalitie of degree. Of which difference, all­though accorded in a ciuil consonance, we are now to discourse.

4 As the ende of a law enacted by a prince, is to make the subiect good & vertuous,Vertue of a [...] A [...]st Ethic. c. [...]. [...]. [...] c. [...] [...]o 1. Magn. Moral c. 2 Arist [...]. pol c. 8 especially iust, and well effected to the common weale, so the prince beinge himselfe a liui [...]g and speakinge law, is by example of worke not onely to appeare vertuous, but also to be endowed with vertue in principalitie of highest qualitie. H [...] vvho is to com­mande, saith Arist. Is to be fornished and adorned vvith perfect and absolute vertue of manners. For his office is as it vvere of an archi [...]ect, or craftes maister, to vvhom especially belongeth the name of vertue. Then the prince, by his oune profession, allso by institution of almightie God and nature, is to shine with vertue, & that not in vulgare kinde, but in souerantie and exemplaritie: so that his purple, croune, and scepter be not so much signes of his powerThe Priest & the Prince by bonde of of­fice ough [...] to be vertuouse. and maiestie, as of his singuler emine [...]t vertue, and integritie of life. VVherupon the politickes of our dayes might propose a question, as more disputable, so also more profitable vnto the world, to wit, whether the priest or the prince by office and dutie are obliged to be more vertuous, then whose power is the greater Accordinge toAn non cer­nimis, opti­mo cuique Dominatu [...] ab ipsa natura cum summa v [...]ili [...]a [...]e infi­morum, da­tum? Cice [...]o l. 3. de Repub. Aug. l. 4 cont. Iul. cap. 12 Vertue requi­red in noble persons. Arist. 2. pol. c. 7. which proportion of vertue, answering vnto power of cōmaunderie in dewe measure of the same, Aristotle doeth very well theron conclude, that noble persons are obliged to be more vertuous, then the vulgar sorte, the husband, then the wife, the maister, then the seruant, in whom, if he be a slaue or bonde man, is regardable minima virtus the meanest estate of vertue. VVherupon he examining the proper temper of spirit and disposition of a prince, saieth. He is to accept of the gouernement vvillingly, and yet in some sorte against his vvill, vvhosomeuer shall be vvorthie of Empire. That is he ought not to aime onely at superioritie for his owne auaile or pleasure, but rather to vndergoe labors, paines & trauailes for the common good: his charge seming rather to be vnto him i [...]kesome, then delightfull. Allso the same philosopher talkeing of one fit to be eleuated to the top of gouernement, thus discourseth: VVhen it so falleth out, that one vvhole race, or one emong the rest, doeth so excell in vertue, that he surpasseth they vertues of others, or of that prog [...]n [...]e, then it is conuenient, that kinglie right be graunted to such a familie vvith high [...]st povver, or that one of it be king. Therfore as an absolute monarch is placed in chiefe top of domination, so is he by God, and nature the more obliged to be vertu­ous,Arist. l. 5. Ethi. c 1. and that in a kinde singular, rare and monarchicall: and is not so much to regard his owne power absolute and independant, as his dutie and function of cheefest vertue architectonicall. Kingly ancthoritie, saieth Arist. To that end [...] is ordained, that the people therby may be defended▪ and from emong those vvhich be good, kinges are to be culled out: ether in reckoning of their vertuous actions, or surely of their dignitie and excellentie in this kinde. Princes by vertue like vnto almigh­tie God. Arist. l. 5. Ethi. c 1. Aug. Epist. [...]0 [...]. l 2. C [...] c. 21. 22. 24,

5. Herby we may vnderstand, that princes by nothing so much as by vertue, espe­cially such vertue as is beneficiall to others, as by [...]egal iustice, comprising in it selfe all other vertues like a blazinge Venus and Lucifer in the firmament, as speaketh Aristotle, doe expresse that simil [...]tude they haue with almighty God. Tr [...]th it is that their power of soueranity, which in them as a sparcle of that huge fornace of authority abounding [Page 30] in almightie God, doth in some sorte make them resemble the first cause: yet this in a prince is not his especiall grace, or chiefest dignitie ariuing nearest vnto his creator. For a prince may abuse his regalitie and estate applying it to barbarous tirannie: he may amiddest his subiectes become Belua, a cruell beast, as noteth Aristotle. But ver­tue,Arist li. 3. pol c. 12. 10. Ethic. c. 9. as marketh S. Augustine, cannot be by him abused, and it will still recommend the prince as honorable and amiable, as in an especiall manner representing the high per­fection of almightie God. A prince saieth Aristotle rightly graced vvith vertue is vvith good Plut. in Arist. reason to be estemed of others as a God. Plutarch likewise to the same purpose thus dis­courseth: Almightie God, vnto vvhom men by studie, care, and vvor [...], endeuor to make themsel­ues like, doth excell in three thinges: to vvit, immortalitie, povver, and vertue: emong vvhich the [...] vertue no thing is more beneficiall, nothing more honest, nothing more diuine. Allso worthye the consideration of a prince is an aduertisement geuen by Philo. A [...] ser makeing other Philo l. de Iu­dicio. thinges vvarme, is first hot of it ovvne nature: contrarie vvise snovv [...], by nature coldef [...]s [...]th other thinges, so a Iudge ought to be full fraught vvith iustice, yf he administer the same to others, from vvhom, as from a fountaine doe sto [...]e the svvete streames of lavves to those, as desire iustice. Againe in an other place. In the lavv of Moyses it is a most iuste commaunde, that the prince in the Com­mon Philo lib. de [...] Prine. vvalth do not deale▪ fraudulently vvith his subiectes. For deceiptfull manners, vvhilest dissi­mulation couereth intended affaires, apertaine to ser [...]ile and base spirits. VVherfore a Prin [...]e is not so to handle his vassalls, vvho emong them is a father, and from them as his children, is to rece­iue dutifull respect. For priuces (that I may tell the truth) are so ma [...]e publicke parentes of ci­ties Vertue onlie maketh a mā amiable. Aug. Tract. [...]2 in Ioan. cap 7. Decus ergo corporis ani­mus, decus animi Deus. D [...]triment to a common­vvealth from a Prince of a vvicked life. and nations. Hovv many then of them be good are not inferior in piet [...]e to naturall parentes. Contra [...]i [...] vvise such princes as to the det [...]ment of the subiectes abuse their povver, are not in deede princes, [...]ut rather to be t [...]rmed enemies, do [...]g [...] th [...]ctes of enemies. After talkinge of certaine noble princes, notorious for yertue, as examples to be proposed to other princes, he thus concludeth: Let princes imitate these presidentes, if they coue [...] to be like vnto almightie God.

6. VVhereby we may vnderstand, what a ciuil damage falleth vpon the common­wealth, from the vicious life of a Prince, and from such actes of his, when publicke honors and offices are by him committed to wicked persons. By nature a subiecte is prone to prise that at an high rate, which is estemed in the choise of his Prince, and to imitate that seriously, of which his Prince hath geuen him by his action a pate [...]ne. VVherupon, when he shall behold impietie, atheisme, incontinencie, iniustice and in­temperance graced by the demeanure and manners of his prince, fo [...]th with he will iudge such vices not to be of that deformitie or turpitude, as others more scrupu­lousl [...]e doe suppose: and so thincke, that they will beseeme also his owne person and cariadge verie well, being graced by his Prince. In like manner when he esp [...]eth vicious persons ennobled by the Prince with stile of honor, with publicke chardge of com­maundrie, enritched by ample reuenues, forthwith he will deme, the onelie way to be preferred by such a prince, is to be vitious su [...]ablely to his humor, & to that of his fauo­rites: wherby he shall resolue accordinglie. VVhich practise and life of Prince directly tendeth to barbarisme. For as nothing is substantiallie ciuill but vertue, so nothing in­deede harsh and rude, nothing falselie fraudulent, or importunelie violent in a society, but vice and iniquitie. And assuredl [...]e I thinke, that from no other fact of tyrannie pro­cedeth such balefull losse to the common wealth, as from the Princes euill cariadge em­ployed to fauour vice, and disgrace vertue.

7. Out of the same principles euidentlie also are deduced consequences implyingV [...]rtue requi­red in sub­iects. semblable vertue, in the performance of ciuilitie, on the behalfe of subiectes. For in­deede ciuilitie is nothinge els then an aggregation of all the vertues intellectuall, and morall, referred to legall iustice and equitie: whereby publick good of manie is procu­red, [Page 31] preserued and augmented. Therfore Seneca deciphering the particuler articles andSe [...]. Epist. 90. partes of ciuilitie, thus recounteth them: It is the onely vvorke of Philosophie, to finde out truth, both in deuine and humane affaires; from vvhence neuer departeth iustice, pi [...]e, relligion, and soci [...]ie of all vertues combine [...] together. This science teacheth a man to vvorship deuine thin­ges, and to loue humane, to acknovvledge the empire of the Gods, and to admit a feloship emong men, the vvhich vvas once [...] before [...]o [...]t [...]usnes pulled it in p [...]ces. And doubtles the gol­den worlde vnder king Satu [...]ne, so renoumed by the auncientes for happie pollicie, was nothing els but a socie [...]y of men knit together by the bondes of all the vertues: VVher­by they were frendlie, iust, charitable, continent, and temperant: and the method to br [...]ng in againe this golden age, is by the same vertue, through the merits of our Redemer. Therfore a Citizen mu [...]t be established with continence and temperance, mo­derating the inordinat motions of his sensuall desire [...]he must also be strengthened with fortitude so restraining feare in him, that it neuer vpon veue of terror make him to re­tire from his place and office of publick seruice. Also his will by puer affection towards iustice, and the publick weale is so to be inflamed, that not onely for his owne priuat emol [...]ment he performe the outward endeuor & formality of vertue in regarde therof, but that moreouer euen out of cord [...]all choice, he employ and engage himselfe in pro­curing and maintaining publick vtilitie. Otherwise if these ciuil vertues be exhibited onelie in a coulourable showe of honestie in some artificiall plott of inuention, first the Citizens perceuing such artifice, will abandon all confidence one towards another: and so neuer will frankelie consort for the effect of anie noble enterprise; suspicion continually attending vpon their wordes and actions: then where without danger of penaltie iniurious appetite may race it out in them for priuat purchace, ther it will ad­uenture, and so by night as it were of a stratagem, demolish that ciuilitie, which was [...]arst bu [...]l [...]e by day of sincere meaning. Aristotle affirmeth, that the perfection of a Citi­zen,Arist. l. [...]. Ethi. ca. [...]. [...]. 7. Pol. c. 10. Sen. Epist. 7 [...]. intended by the lawe, is vertue: VVe haue determined, that the best ende of ciuile science is that, vvhich [...]esh diligence, vvhe [...]by it may render the Citizens good, rightly affected, and sit to performe honest [...]ndeuors. And therfore as he in ciuilitie cheefly respecteth probitie of manners, so he defineth, that ciuil authoritie apointeth for subiectes outward commo­dities of ritches, & honour in a common wealth onely in that measure, in which they be most s [...]ruiceable to vertue: So that good men vvill not encrease their vvealth inordinatly, nor euill men haue povver so to doe. It is a floolish auarice of some writeth Senera, vvho puta difference betvvixt possession and poprietie: and thinke that not thiers, vvhich is of the communitie.

8. But as vertue in generall is requisite to ciuilitie, so times beinge distributed toProper times deputed to proper ver­tues. those of war, & others of peace, some vertue will seeme as proper for warre, and some other for peace. For as to eache season seuerally certaine vices and inordinate passions are incident cōtrary to vertue, so in eache of them peculier vertues by aucthority of the magistrat are to be in vse and practise. And therfore a ciuil politician must [...]s well know the ciuill artes of peace, as of warre. VVherupon Aristotle maketh this distribution: Fortitude and patience are necessarie to entertaine and performe laudable attemptes in tymes of trouble: philosophie serueth for quietnes. But temperance and iustice are profitable for booth occa­sio [...]: Arist. l. 7. pol. cap. 14. yet more specially concerne times of quietnes and repose. For as vvarre maketh men to be [...]uste, and frugall, so prosperitie and [...]ase vvith peace rendereth them licentious and vniust. Ther­fore vertues are by a prudent prince in all times by his owne example, and his lawes, to be fortified against their opposit vices & perturbations, respectiuely in each time rise [...]ge in vprore against reason, and the common good. So then we may see, what is supporte of our Christian hope, & matter of industrie therof; to wit vertue: the same to be also the goulden chaine of Homere linkeing heauen & earth together in one bande, containing eternall beatitude, and temporall pollicie.

Our Christian hope as it beareth strong hande against pride and voluptu­ousnes, so therby standeth it against tvvo mightie engines of barba­ritie and inciuilitie.

CHAPTER. VI.

AS deuine hope in astedfast curse by endeuors of vertue passeth on to the guer­doneHope an ene­mie of pride and pleasure. of felicitie, so doeth her constancie with semblable courage geue repulse to all vice ether pleasantly perswading, or dreadfully threatning ou [...] stay or fall. All which deformitie of mischef in this our voiage hath too heades: to wit pleasure and pride, as man his vniuersall coinquination of the flesh & of the spirit, as speaketh the Apo­stle,2▪ Cor. 7. to be eschued, if they assaile vs, or scoured out, if they once pollute vs. And that the more effectually our Christian hope might resolue to ouercome the forces, to refuse the offers of these vile monsters, by reasons eye they are discouered vnto vs in hewe so vgly and deformed, so balefull & damegeable, that not onely we behold thē to debarre offenders from entrie in [...]o heauen, place of felicitie, but also with barbarisme to dist­urbe all humane societie, and to ouerthrowe that ciuilitie, which vertue by he [...] la [...]es and customes laboreth emong men to frame and establishe.

2. Pride, although in regard of the obiect [...], to wit, honor and soueraintie, perceua­bleThe seate of pride in man. onely by reason seme to be a vice spirituall and intellectuall, yet notwithstanding in that it aimeth at excellencie situated on high, enuironed with soudrie difficulties, as with opposition of hatted and emulation, therfore it dominireth in man his will, as Iraseible, the proper seate of fierie and cruell barbaritie. And as the obiect by the minde is apprehended as man his chiefest good, so the irasc [...]ble affection accordingly pursueth the same with hottest commotion of wrathfull rancker, when impedimentes of aduerse countermines, of hostile competencie from any enemie, or corriualls industrie, withArist. l. 3. Ethi. c. 7. resistance doeth occurre, or confronte her procedinges. Therfore Aristotle affirmeth, that a bold and audacious person is allso arrogant: because, that he may the better pre­uaile, and attaine vnto his enterprise, he beareth a blustering showe of pressinge still forwardes, with contempt of all perill or power to the contrarie.

3. Now to conceiue, how insolencie violating moderation of cariadge, is likewisePride an ene­m [...]e of Ciui­litie. iniuriouse to a ciuile societie, to omitte the rehersall of histories, recording the same by soudry euentes, it is most manifest, and without all difficultie to apprehend. For as the desires of arrogant men are excessiue and ardent, so doe they ingender in enuious persons the greater hatred, and more bitter alieuation of minde from others. How thē shall the Citizens, so seuered by priuat ambition, so suspicious of each others actions, agree in vnited force, for the performance of any rare or eminent exploite in the com­mon wealth? Nether will pride onely so disperse them into diuers quarters of dislike, but moreouer will enkindle them banded in sondrie factions in a desire, by all meanes possible bent, to endamage the aduersant partie: by which hostilitie, necessarily thePride attēded vpō by other vices. common good must finally perishe and decaie. Also this insolent vice raiuing in subie­ctes mindes, is not commonly alone, but rather hath in retinue and furniture all other sinnes of iniquitie, as stelth, rapine, malediction, periurie, inuasion, yea also licentiouse concupiscence of sensualitie. Ordinarily, saith S. Gregorie luste Springeth out of the root [...] of arrogancie. Therfore the finall butt, of this swelling and swimming elation in all so­cietie,Greg in ca. 12. Iob. [...]os. c. 8. is barbarisme, and violent irruption to disorder and confusion. The vaineman, sayeth the prophet Hoseas Is eleuated into pride, and as [...]f he vvere a colte of a vvilde asse, [Page 33] thin [...]eth himselfe borne to fredome. S. Gregorie recounteth excellentl [...]e well thus the bar­barousGregor. Ho­mil. 4 [...]. effectes of pride and arrogancie. In all, vvho svv [...]ll vvithin themselues by proude con­c [...]ptes, are to be founde clamor in spe [...]he, bitt [...]rnes in silence, dissolution in mirth, surie insad [...]es, d [...]sh [...]nestie in action, d [...]shonestie in imagination, la [...]t [...]nes in gate, ran [...]or in ansvver. Such mens m [...]des a [...]e alvva [...]s pote [...]t to repr [...]ch [...], and vveake to beare disgrace▪ sl [...]e to [...]bay, by contuneli [...] to pr [...]n [...]e others immoderate. They seeme to be car [...]ed betvvixt hea [...]n and ear [...]th; forthat nether they re [...]aine [...] [...]nferior matters equalit [...]e of [...]raternit [...]e, and yet ext [...]lling themselues cannot ariu [...] to [...] great sub [...]m [...]tie.

3. Besides this bo [...]sterouse violence of arrogancie, tending to barbaritie, the samePride accom­panied vvit [...] ignorance vice is moreouer alwaies accompanied with ignorance, to the great detriment of ciui­litie. For proud men, to the examples of Giantes, or soliuagant lions, build themselues vp mansion places in the solitude; whilest reputing their owne knowledge excellent,Arist l. 1. [...] [...]it. cap. 2. they disdaine to learne of others, and so remaine still as Bellephorons in the darkenes of their owne ignorance. VVhereupon Plutarch reputeth pride a sinne in this respect vnciuil, in what it is iniurious to the light of reason: and therfore he reporteth, that the Egyptians did faine their Godes Isis to be altogether contrary to [...]phron: that is▪ ide:Pl [...]arch l. de [...]id & O [...]. in that this Iphron svvellen vvith errors and ignorance, doth rent in peces and abolish all do­ctrine gathered by the g [...]ddes.

4. Therfore our Catholike hope rightly enformed by faith, chuse [...]h for her foun­dationHope relieth vpon humili­tie the vertue of humilitie, vpon which once setled beloe, she raiseth after by obe­dience and contempte of worldly greatnes, all the state and hight of her sublime for­tunes and perfections. Especially at the very beginning of her worke she submitteth her power to authoritie of Churche, and regarde [...]ully taketh guidance from the oracle of the fame in all misteries of almightie God. Here hum [...]litie of top saile maketh first the anchor sure beloe and safe for preseruation of the shippe.

5. But as no bad disposition is more hurtefull to a common wealth then that of pride,Christian ho­pe staineth a­gainst the pri­de of [...]eresie. so in th [...]s kinde, none so pern [...]cions as heresie and priuat interpretation or choise of scripture, with m [...]spritall of vnitie and quietnes: generalite and sancti [...]ie in the Catholick Church standing against such arr [...]gant presumption. For as the qualitie of the curiositie is of chiefest importe▪ so the pa [...]ties therin dessenting will be more egar and intemperat in their contentions There is not a protestant in the world, be he neuer soPride of pro­testancy. very a busard, or asse neuer so [...]e bloen with his owne swelling fancie, who comparing his personall light of faith with that, which did shine in the whole church before Hus, wi [...]leff, [...]uther, and Caluin, will not resolutly condemne and contemne the autoritie therof, the generall bel [...]efe, the vniuersall manner of seruing of almightie God then by sacrifice and ceremonie, as times plunged in darkenes of false and superstitions ig­norance. Thus much of late, haue we vnderdoode, with our great laughter, from the pen of an Archeminister in a chi [...]dish bablemēt of his, concerning a case of ma [...]rimonie:George Ab­bot Interro­gat▪ about a case of ma [...]ri­mony. calling the Church visible in time of Hin [...]marus, Bishop of Reim [...]s▪ a ch [...]lde of dark­nes what priuiledge of studie, of schoole, of education, of wit, hath his corpulent Minerua to reiect the Curehes law, then in practice, as engrossed in darknes, as a decree of palpable ignorance! what is his monish light, whose weake blase in the night brin­geth onli [...] dead corpes of sinners to their spedier corruption? what discouereth he in heauen, I beseche him, by his light? He beholdeth for sothe, that Almightie GodArist. Probl▪ Obiectes of prorestantish light. is auctor and actor of sinne: that the second person in the sacred Trinitie is God of him­selfe, and not God of God his fasher: That the holy ghost hath not apointed any visi­ble auctoritie in the Church, to rule the faithes of Chrinstians, but hath left all to the Babilonian spri [...]its of eache bible Clarke, or malepert expounder of scriptures. That [...]ainctes in their glorie & frendshplie with their Redeme [...], are not to be worshipped by [Page 34] vs mortall men on earth. VVhat by his light doth he behold? for soothe, that to a bele­uer nothing of filthie or iniurious action is to be imputed: that the law of God and na­ture is imposible: that vertue and vice are bare titles, and names of faire or deformed qualities: that there is no preesthod or sacrifice in the Church: that a puritan minister may prate out his seruice in his doublet and his hose: and a Protestant performe his liturgie with a cap, and a coope, a dog, and an ape. How truly falleth out that, which S. Gregorie relateth of proude heretickes, hauing in their owne conciptes as many candles sticking in the muddie Candlesticks of their owne heades, as the firmament a­boue hath s [...]arres and lightes: being so proud, that vvre [...] as they [...]novv not to be vvise vvith Greg, in cap. 12. [...]ob. moderation, they vtter ridiculous saulsities? There will come one day when such vncircon­sised Philistians shall want tonges to reproche the whole arm [...]e of God his church, and it will be verified the tenor of deuine promise: I vvill not permitt that Bet [...]all insult against Nahum 1. thee. no childe of confuse Babilon, and hireling of proude Antichriste, shall haue abili­tie to iniury or disturbe the Hierusalem of God his church: for that arrogant hereticall eye, vvhi [...]h scorne [...]h his father, and despiseth the trauail of his mothe [...] in bearing him, that isProuerb. [...]0. the church in her copious and aboundant catholick generalitie, according to S. Gre­gorie, let the ra [...]ens of the torrent p [...]ke out, and the yonge of the eagle cate it. It sauorethGreg. lib 18 in [...]ob. Cap 25. Qui damna [...]e audent orb [...] inauditum. Aug. lib. 2 cont parm [...]. Cap 9. lib 3 Cap. 3. De v­nit ecclesi [...] Cap. 13. lib 3. con [...] lit. Pelit. cap. 2. therfore of an arrogant and seditiouse spirit, to misprise with the Donatistes any ge­nerall iudgement and practise in the church as workes of darknes, and stumbling bloc­kes of blind ignorantes without sound proofe of argument: For herby may any secta­ries in a commonwealth traduce the receaued faith and religion therin as darknes, and blindenes, stile themselues corne & others chaffe: all lawes of princes may so be disgra­ced, if passionate malecontentes venting their hot spirite into rebellion, by such spight­full titles doe obraide them. VVherfore that the minister may make good his slander against the Churches knowledge in the time of Hin [...]marus, Arch bishop of Rhemes in Fraunce, he must showe what falsitle was then taught, what superstion was then in vre contraire to purer faith and religion in former ages of the Church, and it to haue beene some tymes disalowed by Fathers and Counselles. But that such deuised darknes is his owne mere malicious fiction, may be thence proued, for that the famous Doctors of Christ his Churche in Hincmarus time, and after him, which were lightes of the Chri­stian world, neuer discouered, or forced away by the beames of their literature anie such deuised mist of ignorant obscuritie, no mention or reprehention therof was made by S Eulogius martyr of Corduba, by S. Fulbertus Bishop of Charters, by Pe [...]rus Dami­ [...]ni, [...]anfrancus, Guitunudus, S. Anselme, S. Bernard and others. Therfore this imputed darkenes is an obiect onely of his hereticall pride, and malicious furie.

5. Morouer there is nothing, the which▪ doeth [...]o deflouer the beautie of a commonPleasure is an instrument of barbarisme. Pausan in phocia. wealth, so enfeoble the substance thereof, as dissolute pleasures, [...]oyot and incontinen­cie. whereupon well accorded with true philosophie the fiction of Homer, reporting the illelandes of the luxurious Sirenes to haue bene replenished with scattered dead mens bones: for that carnall delightes of disport, idlenes, excessiue diet, and vnchast life, ende in death & put [...]efaction of bodie and soule. where then raineth contempte of discipline restraning the extrauagant ouer [...]eaches of the wandering vnderstanding by a certaine rule of diuine commaundrie, & courbing the will from immoderat irruption into sensuall lauishementes, there first will ensue darkenes and ignorance in the minde,Pleasure hur­ [...]eth the vvit. with neglecte of learning, by reason of grosse vapors from the bodie arising vp vnto the head, and there engrossing the spirites: also in regard of the particularities of thin­ges vehemently sensed by pleasure, different in condicion from the eleuated, abstracted principles of contemplation, dilightes hinder speculatiue knoledge. Then is man by these dregges of sensualitie disgraced, [...]hilest base impuritie doeth with the outward [Page 35] purtraicture of a beast au [...]le the forme of man, as noteth Seneca, no other wise then if by a draught of Circes Cuppe he were transformed into the shape of an vnreasonableSeneca Epist. 122 Arist. lib. 5. polite cap. 11. Pleasure an e­nemy of cou­rage. Seneca Epist. [...]1. creature. Therefore Aristo [...]le prudently diswadeth princes from vnlawfull vse of plea­sure: for that nothing saieth he, doeth make them so contemptible vnto their subiectos, as such brutish deportement. After these dammages, proceding from voluptuousnes in a ciuil societie, foloweth also an effeminacie of all virilitie, proper to the will of man, as iras­cible. In regard whereof persons delicious are still fearefull, and dare not aduenture vpon any commendable enterprise, where difficultie or hazard are presented. Beastes of portage saieth Seneca endure any vvay neuer so rough: houses are hardned in a course soyle. But yf pampered in a soste and morish ground, they are soone vvorne. So a sould [...]or, vvho is strongest, cometh from a craggie countrie. The Burgise, and the houshold seruant are s [...]othfull. TherforeHomer Hiad 2. Homer deliuered good and sound philosophie, when he reported, Hector being retor­ned from combat, to haue refused a draught of swete and aromatical wine, tendered him by his mother for his refeeshement.

Mell [...]tum mihi chara parens, ne po [...]ige vinum.
Ne me debilites, roburque a corpore demas.
No vv [...]ne geue me vvith honie svveete my mother deare,
Least courage faile, and bodies strength surprised be by feare.

Lastly where pleasure is in a commonwealth predominant, ther suspicions, [...]iualitiesPleasure [...] cruell. S. Thom. 2. 2. q. 31. art. 1. & 2. and hatred w [...]ll seuer one subiect from an other. for although pleasure doe couardise her followers, yet still when oportunitie of reuenge is offered, it will make them cruell and fearce in their affections, as they be irascible: accordingly as it is obserued, that commonly voluptuous princes are also fell tyrantes.

6. From this balefull delight, both for search of truthe, and loue of probitie, theChristian ho­pe is [...]oyned to austetitic of life. christian hope relying on seucrity of discipline, in both kindes, doth altogether decline: aiming at the atcheeuement of her ende by rule of faith according to prescription of church; and by abandoning of sensuall allurementes, with correspondence to seue [...]e decree of vertue. VVherby she is not oneli [...] well proportioned in reckoning of hea­uenly beatitude, but also in respect of ciuil life and communitie excellently accompli­shed.Pretended hope of the protest [...]t ad­mitteth no restraint. Contrariwise the Protestant is engaged in the seruice of Antichrist, as to licence the vnderstanding to what faith it shall please the same to deriue from scriptures, so li­kewise to enlarge the appetie to what disorder of carnality it shall much desire: as well to the losse of heauens worth, as also misprise, though barbarisme, of true pollicie and humane societie, as hearafter shalbe proued.

7. But, as if it were not enough, that our Catholick faith be assailed by sondrie he­resies,The barba­rous pollicie of vice exa­mined. all isshuing into barbarisme, of late dayes a certaine kinde of preposterous pol­licie by forme of gouernement and institution of ciuil commaundrie and principalitie to the effect of the same barbaritie hathe geuen hot charge against it. In which [...]orte of deuise Nicholas Machiauill, a Forentine counsellor, hath semed to hane bene an excel­lent Architect and sectmaister: in whose schole many haue so profited, that for thi [...] owne priuat gaine they haue mightilie endamaged the communitie, they haue solde heauen, confounded the earth for imaginarie purchase of reuendge, or some profitable encrease of their priuate substance. Of whom I dare boldely & peremptorily auoucheMarchiauill a scholar of olde Politic­kes. Arist. iib. 5. Polit. Cap. 11. three thinges. First, that in these documentes of pretended pollicie, nothing of mo­ment is to be attributed to him as prime inuentor: In that Aristotle himselfe, and o­ther auncient philosophers expressly lay downe all his documentes vnder the title of Tyrannicall and vnciuill gouernement. Secondly I affirme, all this Marchiauillian arte directly to be bent against the common good, whose ruines are made matter for Ty­ [...]antes to builde vp their stronge castles of princely securitie▪ Lastly I auouch, the final [Page 36] ende and driste of this false pollicie to be barbarisme and destruction of true ci [...]il [...]tie. All which thinges will euidently appeare by [...]c [...]tall onely of some principall s [...]ate pointes, vpon which all their procedinges in menagement of common wealthes ha­ue support and foundation.

8 In that some princes refuse to be vertuons in their oune persons, or to vndergoeGroundes of prophane pollicie. labors, to fashion their [...]ubiectes according to dis [...]ipline and perfection of pro [...]e: for that such pr [...]nces in regarde of their proper vices, benige made od [...]ous, may stand in danger of some outrage from the people, nothing beinge so hatefull to the natur [...]ll indgemēt of a man as a viciouse life, especially in his superiour, Therefore in our dayes hath sp [...]onge out a prophane and barbaro [...]se pollicie, [...]ortifi [...]ing princes in the courses of their wast full pleasures and tyrannie, and securing them also from any anoy by subi­ectes, eu [...]n when they liue in loosest manner of luxu [...]e & pr [...]dig [...]l [...]ty, consuming their owne substance, and allso that of the comunaltie So that the ver [...]e summe and bulck of this politick [...]e is to bring in vice vnder coulor of vertue, into a common wealth: by [...]uill customes wherof, a prince offended by his subiectes, may take [...]eu [...]nge of them at his pleasure [...]or [...]f he feare their vnited forces in regarde of his [...]aultie ca [...]age, to disi­oine them, that seuered into factions, not onely they shall no [...] be of abilitie to p [...]rfo [...]me any attempte against his soueranty, but also easely may be impoue [...]ished by ta [...]es and subsidies, subdued and brought vnder by a fearefull and dre [...]d [...]ull subiection. To thisAug. Epist 3. Qu [...] nolunt sta [...]e Remp fi [...]m [...]tate vir­ [...]utum, sed impun [...]te viciorum. purpose such pollicie thinketh it good, by mul [...]pl [...]citie of faithes, and relligions, to deuide the subiectes affections, to set them on fi [...] of hostile combustion and contro­uersie, that the prince in the me [...]ne season may discou [...] eache pa [...]tie his secrecie, and oppresse them all, whilest they be employed in [...]iu [...]l dissention, one aga [...]nst the o [...]her. wherby also it will c [...]me to passe, that many of them beinge proued and conuicted of­fendantes, forfeting their est [...]tes, deuolution of them may be made v [...]o the prince, to the ende h [...] may therby gratifie his especiall seruantes and fauor [...]tes. Also it is held ex­pedient, that excesse of pleasure, in eatinge, drinkeing, and venerie fr [...]ely be permitted emong subiectes: for that they once deboshed therby will not after finde any greate faulte with the princes carriadge, thought neuer so intempera [...], or haue any feruente alienation of minde from him featured in manners like vnto themselues. Then for that it is the nature of Glotrony and luxu [...]e to besot the minde, sub [...]ectes by such grosse delightes once surprised will not be able to suspect or perceuie any trickes or stragemes of pollicie, lyinge in coua [...]ture of painted equitie, attending their ruin and d [...]struction, but improuidently will rush vpon the pickes, euen when they imagin themselues most assured: one will be r [...]dd [...]e [...]ill to accuse and betra [...]e the other: they w [...]ll likewise be deuoide of all courage and resolut [...]on to defend or procu [...]e the com­mon good, which is the proper a [...]d inseperable effect of [...]a [...]all [...]nd materiall conten­tementes in all communities. whereupon besotted and enf [...]obled hearby, they may easely be turned whith [...]r it shall please the princes hande to diuert [...]he sterne of his em­pire and commandri [...] To which purpose is much auailable, that the prince depressing good and vertuous men, onely perfe [...]e to honors and places of gouernement vnder him, such as are vicious and lo [...]hsome. [...]ffo [...] herby shall he be first assured, that such per­sons riased to hight of aucto [...]itie by him, will neuer enterprise any thing against his estate, as well for that they are base minded, [...]s also in regard that they be not beloued by others, in reckoninge of their knowne turp [...]tude, and so will neuer bande faction strengthened by numbers of frendes and dependantes: Then on the other side, they will continually offer themselues, as redd [...]e preste instrumentes, to accomplishe anie designement of the prince, be it neuer so tiranicall, barbarouse or abominable. These be the principall and fundamentall heades of state pollicie, now as rebelling aga [...]nst [Page 37] the Catholick Romaine faith, so also infesting vertue, ciuilitie, whose ende and issue is barbaritie and im [...]anitie of life, finally expiring into a Scithian manner of solita [...]ie the [...]ish pilladge. m [...]k [...]nig men euen wea [...]e at length o [...] Citties and commonwelthes, so anoyed by fact [...]ons, fraudes and rap [...]nes: and cause them rather to desire mountai­nes and forestes, where they may liue with some libertie and contentement. Of which practises thus vttereth Aristotle his i [...]dgement: Nullum non s [...]l [...]s [...]uo complex [...] continent: Arist. l. [...]. po [...] cap. 11. Th [...] [...] no vvickednes, vvhich is not implied in them. And namely a p [...]ince is not to suffer the subiectes to knowe one [...]n other by commercement of schoole and academie, not to trust one an other: he must procure, that they be continually perple [...]ed with feare and su [...]picion, that they be poo [...]e and needie, that they behold vertue among them in dis­grace, and on [...]ly admi [...]e infamous persons sea [...]ed aloft to commaunde the good; and so iudge [...]t to be a bootles studie that of vertue; yea hurtefull, to which the prince pro­poseth no reward, but rather beateth it downe with opression, con [...]um [...]lie, and re­pro [...]he.

Pe [...]iere mo [...]s, ius, de [...]us, pi [...]tas, fides.
Senec. in [...]
Et qu [...] [...]dir [...], cum p [...]rit, nes [...]t, pud [...]r.
Da [...]r [...]na, & om [...]m pro [...] nequitiam incit [...].
P [...]r s [...]l [...]ra s [...]p [...]r sceleribus [...]u [...]um [...]st [...]r.
[...] are deade, vvith r [...]ght, p [...]ie, honor, and trust,
VVith mod [...]st shame, vvhich p [...]sh [...] once, [...]th still i [...] fatall dust.
Loose vve then the ra [...]nes, let vv [...]dn [...] [...]r [...]y ra [...]
To h [...]n [...]st [...]r [...]mes by cr [...]mes let [...]orn [...]y [...]unne a pase.

9. Antichrist, that mortall [...]duersa [...]e of Christ, to bring his purpose of iniquitieAnt [...]christ vseth too­vv [...]pons a­ga [...]st the ca­tho [...]ck faith. Heresie and [...]a [...]se pollicie. intended to hight and perfection, in these our dayes first hath endeuored by Heretic­kes protestantish, o inf [...]oble our holy faith by many errors, to fo [...]ce it into soundry se­ctes and diuisions, and so to imp [...]ire the nob [...]l [...]t [...] of vertue working by diuers [...]al [...]e assertions of h [...]s [...]he decaie and misprisall [...]herof. Then after for an vpshot by a certaine race of vnnaturall and mon [...]r [...]use polit [...]cians he now laboreth to perswade, that sinne and vice in subiectes a [...]e best and safest meanes for securitie of princes: and ther­fore that w [...]se & prud [...]nt Counsellors are to employ their industrie seriously, how they may defile and barbarise the people with ignorance, with abiection of minde and body, with mutuall [...]a [...]ed, with impure lustes and concupiscence: as if Priamus good hap were in no other place to be found, but in the flames and ashes of Troy But goodVini [...]ll pollicie God, how is it repugnant to nature, that the father should plot the destruction of his owne children, the shepheard contriue the ruine & rot of his proper sheepe, the Cap­taine procure the massacre of his banded souldiers! The prince is a father to his sub­iectes, he is their shepheard, Captaine and pilot: may he then retaining the name of a man endeuor to liue by their deathes, to loyter by their poue [...]tie, florish by their wi [...]kednes, to triumphe by their ouerthro [...]e and damnation▪ may nature be thus armed against it selfe, and the head coniure the miserie and calamitie of the members! Here certes Antichrist thinketh to geue a great blo [...] to vertue and true ciuilitie, when his [...]erbingers and agentes politi [...]ians pre [...]ent vice shining in glorie of gold and purple, as the onely mistres of the world, attended on by tempo­rall auailes: exclude vertue causing it to drope vnder the barbarouse tyrannie of in­temperat iniquitie: in that men ordinarily poyese at a high rate soueranitie and great­nes in a common weal [...]h, whose purchase now they [...]ee to be found no other disbursed come, then fraude, and [...]u [...]pitude. Most detestable is he to be accounted. saith Aristotle, vvho Arist. lib. 5. [...] ­thic. cap. 1. is dishonest tovvardes himselfe, and tovvards fr [...]d [...]s. Contrarievvise he is b [...]st, vvho in r [...]gard of h [...]mselfe and others doeth shovve v [...]rtue: although this be diff [...]ulte, and a to [...]some thing. Not­withstanding [Page 38] the courage and magnanimitie of a prince are endebted to performe thisPrincely ho­pe in a Chri­stian prince. excellencie of a vertuous charge, as well by such vertues, which concerne the mode­ration of his owne personall affections, as by temperance, continence, and fortitude, as also the good of others, which haue relation to the publick, and particuler commodity of his subiectes: as iustice, charitie, bountie, magnificence, amitie, pietie: by whose endeuors Princes doe not onely accomplish their owne duties, but also become amia­ble to others, and are harbored in their hartes, as in stronge and impregnable castles. Of which Princely perfection in vertue, thus Seneca discourseth. It is a decree of nature, Seneca Epist. 90. Arist. l. [...] [...] c. 1. [...]hat thinges of meaner qualitie be subiecte to others of greater dignitie. In flockes hold principaliti [...] ether the greatest bodies, or the strongest. The couerdlie bull doth not conducte the hearde, but he, vvho by bignes and brode brest excelleth in the male kinde. The most gallant emong the elephant [...] guideth the residue. Emong men he is chiefe, vvho is best. In those a [...]ncient times therfore, a gouer­nour vvas chose [...] according to the qualitie of his minde▪ and ther vpon vvere they happie, emong vvhom none could be more potent, but be, that vva [...] better. He may vvell haue auctoritie to doe vvhat he liste, as Prince, vvho thinketh, that be can doe no more, then he may vvith equitie. VVherupon in those dayes of the golden vvorld, Posidonius reporteth, that on [...]ly vvise men held principalitie. These restraining their ovvne might, defended the vveaker from oppression of more pouerable. They persuaded, they disuaded, but shovving vvhat vvas profitable, vvhat vnprofita­ble. Their prudence vvas directed to this, that no thing vvere vvanting in their subiectes. Their for­titude droue avvay dangers from them, their bountie encreased and adorned their commodities. Their office vva [...] to commande vvell, but not to be kinges. No subiect made triall of attempt a­gainst them to doe them vvhat harme they could, by vvhom they first had their abilitie, so that e­mong them vvas correspondent good obedience. And then a king could neuer threaten greater re­uenge against such, vvho vvould not obay, as vvhen he made them bel [...]ue, that he vvold quit his kingdome.

10. VVherfore a Christian Prince layinge hold on the vertue Hope, coupled to soThe resoluti­on of a good Christian Prince. many strong meanes and helpes, is to resolue, first in his owne person to excell in prin­cely exemplaritie of all probitie and pietie: then to procure that his subiectes be gra­ced with the same ornamentes of vertue: lastly by the sinouse of vertue and learninge to gouerne them, tying therby their rebellious handes and spirites from disobedience, and applying them to the performances of all good offices and duties, apertaining to the ciuilitie of the common wealth. well may the great lord Turke, wanting a relligi­on and faith of forceible vertue, thinke vpon his laboures, stratagemes and wickednes, of blood, of ignorance, of base seruilitie & compulsion, of luxurie and intemperance, to menage the important affaires of his brutish empire: But Christian Princes, whose hopes are setled on the perso [...] of our Redemer, God and man, enriched with the might of his infinite and precious merittes, are to make rekoning of the vertues, as of the sinouse of all their pollicy; & hearby are so to be animated, that by power of them they may iudge if they will, themselues able to performe their owne office; and effect that desired ende of ciuil pollicie, to witt temporall vtilitie in societie, to which common wealthes are by God and nature ordayned. This, this is our golden world, gilded by our Redemer, of which dremed Seneca, in which, in the time of the Ghospell, vnder the rule of Iesus Christ, are found such potent motiues to vertue, and against vice such strong munition, as neuer before were exhibited to man kinde, or in any place appe­ared. Onely now then it belongeth to Princes to be industrious and vigilant, to be lesse addicted to pleasure and [...]ase then their meanest subiectes or vassales. VVherefore Homer very properly induceth Agamemnon, king of the Grecians, worthely rebuked, for that he was found a sleepe earely in the morninge:Home [...] [...]liad. 1.

Ha [...]d decet heroem, [...]i gemtis & [...]nica r [...]um
Cura subest, totam somno traducere noctem.
Of Prince, vvhose chardge is others good, must be a vvachfull eye:
N [...]r all the night by slu [...]gish rest, in bed he is to lye.

In this respect the kingdome of the church is called by almightie God in the prophe­cieDaniel. 2, of Daniel the kingdome of heauen: Almightie God shall s [...]s [...]itate a kingdome of heauen, vvhich shall not be dissipated: in regarde of the heauenly power of vertue, dominir [...]ing and commanding therin emong Christians.

VVhat sufferances the Christian Catholick Hope vndergoeth, the same it endureth by trevve fortitude. Contrarivvise all pressures and martir­domes tollerated by Protestantes, are nether passages of Christian Hope, nor enterprises of vertuouse courage.

CHAPTER. VII.

AS the the Catholick faith by most certaine assent of minde emboldeneth Hope toThe outvvard appea [...]nc [...] of [...] cō ­ [...]on to ca­tholick and protestant. Aug l 2 cont G [...]dent c. [...]. encounter with all occurrent aduersitie through patience & fortitude: so heresie being an obstin [...]t choice of the vnderstanding and will, countrarieth this resolu­tion in a desperat manner of animositie, prepared to suffer what losse someuer, ether of goodes, life, or libertie: so that on both sides is outwardly sometimes maintained a constant purpose to beare aduersitie, yet risinge out of a different origen, and leueled at a diuerse intendement. wherupon seeing that our externall sense perceiueth sembla­ble showe of virilitie and firme expectation of rewarde, as wel in the penalties of pro­testanes,The valour of the Catho­lick hope. Rom. 10. S. Aug. Tract 53. in Ioh [...] af­fi [...]meth Chri­stians to signe their fore he­ades vvith the signe of the crosse, That they bl [...] ­ [...]e not by faith to pro­fesse the na­me of Chri­ste: the fore­head being the [...]ea [...]e of shame fast­nes. Terror and feare enimles to hope. Aug. l. 1. cont Gau­dent cap. 16. S [...]obaens se [...]. 7. Plutarch d [...] Soc [...] ▪ D [...]m [...]. as martirdomes of Catholicks, we are now for the present by certaine indici­ous & p [...]udent animaduersions to distinguish the constancie of the one, from the obstinacie of the other.

2. VVe must then suppose, the Christian faith, although it doe formally importe no more then a voluntary assent of the minde, geuen to heauenly misteries, yet more ouer in vertue & efficacie to containe in it a valerous spirit of fortitude, to persist still in the outward seruice of allegeance we owe vnto Allmightie God. And hereupon S. Paul auoucheth, that in harte we beleuinge obtayne therby the grace of iustification, allso confessing by mouth, enioy health of soule: because the office of faith is to be couragious and constant in auerringe that publicklie by word, and deede, whose ve­ritie inwardly in affection we credit. From which fortitude, (ma [...]ger all occurrences of feare and persecution) a sauing faith can not be diuorced. All effeminacie rele [...]ring, all couardise refusing, all dissimulation conceling, are farre estranged from the perfect actiue and liuelie spirit of Christian faith: they doe rather stoppe and stay that vigor of visible operation, which to a beleuer it affordeth. VVherefore, as the Theologicall ver­tue of Hope adorneth man his will beinge Irascible, apointed to ouercome difficultie of enterprise, so doeth it much rely on fortitude, placed in the same facultie, fencing and garding hope from fall of disloialtie against almightie God. A principall obiect of which fortitude is terror of persecution, iniquitie of fraude or violence from those, who hate vertue. Therfore Plato was wonte to say, as reporteth Stob [...]us: If all men vvere good; there shold be no neede of fortitude. which defect of goodnes, is excesse of wickednes in such, as are professed enemies against the seruantes of almightie God. For as noteth Plutarch, it may well be incident to humane fragilitie▪ vpon some occasion to abandon vertue, and pursue pleasure, but to anoy and persecute such as be vertuous, is more then humane malice, and an imitation of that deformitie, which is proper to the deuils, [Page 40] and is the very extremitie of offenc [...], to which viciouse persons may ariue.

3. But ou [...] Christi [...]n fortitude of hope is of hat remarkable qual [...]t [...]e, as therby weConstancy of Christian ho­pe proueth the veritie of Christiā faith. Arist l. 3. Ethr. c. 7. Plutar. in vit. Ag [...]s & Cleom. proue tow thinges concerning faith, from which it springeth. Fir [...]t from hence may be inferred, that a man considered personall [...], who is to liue and dve according to reasons rule, as he must not for dread of any danger and ha [...]me forsake the office of vertue, follow or professe vice, or error (for otherwise [...]is course in goo [...] endeuors wold be vncertaine, childishe and variable, to the open disg [...]ace of manly dignitie, and dammage of cruil societie, euery citilen flitting & yeldinge, as seares shall prescribe) so we may conclude, that the originall cause of this valorouse constancie of hope, is no humane iudgement, or naturall knowledge, but some deuine fai hand perswasion For so vncertaine is our science attained vnto by study, so perpexed and encombred with difficulties, that s [...]w would endure losse of goodes, l [...]bertie o [...] life, in main [...]enance of their owne inuented intelligence: few wold oppose them selues against the fauors of mightie persons, the grand anctoritie of estemed sages gainsaying their conceited inuentions. Therfore all lawmakers to ingender in men a perfect resolution to persist still eauen vntill death, in their credulitie, and action therby decreed, haue ether fai­ned themselues Gods, or to haue had intercourse of conference with some diuinitie. VVherfore our sufferences in way of hope, beinge euery where notorious, doe proue, that we are led by the guidance of some deuine faith and illumination. The other propertie of our faith, to with the supernaturall veritie therof, is from this selfe same hope strongly deduced. VVherupon the fathers considering the infinit multitude ofPsal 41. martires, their prompt and redie will to endure martirdome, yea thirsting after it with a most ardent desire, as chased Haries inflamed by heate of charitie desired to bathe themselues in the waters of their owne blood: pondering their conditions of race, of sexe, of age, of worldly endouemeates: in that they dyed with an humble and charitable disposition towardes God and man: in that they were, as speaketh S Ci­prian highl [...]e lovve, and lovvly high, smalle, yet vigorous, or firie as a mustard seede, asCipt. Exhort ad Mattir. Greg. praef. in c. 3. ioc. speaketh S. Gregorie, auerring against the Pagans the truth of the ghospell herupon, and of the diuinitie of our Redemer: prudently demeing it not to be a thing confor­mable to the sweete prouidence of Almightie God, to pe [...]mitte men, woemen, and children, in such maine troupes, so purely sekeing for his onely glorie, to perishe and melte away in paine and calamitie for asseue [...]ation of falsi [...]e, or of anie humane delu­ding opinion. VVhat they maintened in iudgement had no relish of their owne proudeMarc. Aurel. in sua vita. Gaten. li 3. de puls differett. Iustin. Apol 1 ad Senat Ters li. cont. Pcaxeam. Lactant. lib. 5. diuinar. inst. ca. 13. 14 Chri­sost. Hom. quod Chri­stus sit Deus. De sancto Ba­bila. Basil. or [...]. de 40 martir. Aug in Ps 47. Cipr Exhort ad mattir. inuention, whilest they onely regarded the fountaine of their beleued veritie in the person of our sauiour Christ, in the commaunding auctoritie of his catholick church. It had no vnsemely declination from reason to impute lust or voluptuous baites, but rather withdrew their affections from thence, resolued them to take a course against natures streame, and inclination, aiming onely and wholly at vertue, and imitation of the diuinitie. VVhich motiues being vnknowen to M. Aurell. and Galen, they attri­buted all Christian valour to obstinacie: as of late some did iudge of the vnconquerable martyrdome of certaine catholick priestes to ishew from brauery of an haughty spirit. From hence in profe of the Christian faith drew a forceible argument S. Iustin martir. Tertullian, Lactantius, S. Chrisostom. S. Basil, and others. S Augustin thus declareth the estate and qualitie of auncient martires. VVhat hath preuailea against them the tempta­tions of cruell terantes? the receiued violence as vvell from the eyes of their vveping frendes, as from the handes of persequ [...]tors. Hovv many vvere held back by their ovvne children from martyrdome? Hovv many of their vviues prostrate at their seete, beseched them not to leaue them disolate? Hovv many parentes endeuored to hinder thier children from suffering death, as vve knovve and reade in the passion of S. perpetua? Therfore the excellencie of mattirdome is thus declared by S. [Page 41] Ciprian vvhat thing is therso high and exceliente, as emong so manie instrumentes of tormentinge executionars, by strong battaille of faith to preserue truth! vvhat thing so great and amiable, as amiddes so many glaues of standers by, vvith reitetated voices to professe the lord of his libertie, and auctor of his Redemption! whereupon diuerse of the fathers, namely S. Ciprian, and S. Augustin affirme, the blood of martires to be the seede of the churche: and that in tooAug. in psal. 8 HOvv mar­tirs bloode is seede of the church respects: first because martires by their merit and sacrifice of their liues, much plea­singe almightie God, haue bene mediators therby to applie his gratious benenolence vnto many: yea with S. Stephen to their persequutors. Moreouer men considering theit inuincible courage, their humble, yet magnanimous charitie in suffering death, haue prudently estemed that faith and religion as true and diuine, in cause whereof such of their sorte haue patiently sustained tormentes and losse of lyfe.

4. Antichrist bearing high wrath and indignation against the palme of martirdome,Heretickes enemies in martirdome Euseb. l. 6 hist. cap. 18 Aug. l. de hae­res. c. 2 haeres. 7. the flowet of fortitude, by sondry practises of his sectaries, hath holy endeuored ether to hinder the course of it, or to disgrace what it performeth. To which proiect certain heretikes in the primatiue church, as writeth Eusebius, and S. Augustin, termed Helche­esites, and Priscillianistes, sought to rebate Christian valour, and maintened as allow a­ble, that the faithfull with all indemnitie from faulte, or damage of iustice, might by word, or worke deny their faith, retaineing in harte nad soule in them meane while, an in ward persuasion of the truth therof, and deuotion therunto. In effect this heresie of base couardise, and of deniall of that visible and corporall dutie we owe vnto almightie God, was long before professed in the turpitude of the Gnostickes, or infamouse Puri­tanes; who as they thought no turpitude of sinne to worke harme against the sonnie beame of their iustification, and election, so deemed they, no renegacie of foreswe­ring of faith to endamgae their estate of perfection: as we may vnderstand from S. IrenIre l. 1. EPi­phan l 1. hae­res. 26 24 Ter­tull scorpiac. S. Epiphamus, and Tertullian. But this foule disgratious heresie is first reproued by the wordes of our sauiour Christ, who threateneth, that his heauenly father shall denye such to be his children and seruantes at the latter day, who here in this life shall re­nounce their allengeance as conceruing the profession of his name. whereupon theMath. 102 Apostle S. Paule accoumteth this publick protestation of faith, as necessarie vnto sal­nation. Then the same veritie may well be inferred vpon consideration of man his na­ture:Rom. 10. who as he consisteth of body and soule, so is hee to performe his subiection and homage dew vnto Almightie God, both by inward action of minde and hart, and also by generouse fortitude of member & limme. Likewise in that fortitude is a perfection apertaining to christian function, he must needes swarue from this vertue, who surpri­sed with feare, or inuironed with terror, shall leaue his place, abandon his voued taske, and for sake vndutifulie his chiefest lord and prince. And seing that in the fabrick of man, body and soule are so coupled, that the body is not onely ioyned to the soule, but appointed subiect therunto in degree of subordination, most absurd shall it seme, and repugnant to this vnion, yf the body shall runne from that truth by recantation of mouth, which the soule embraceth by beleefe, which the hart priseth at highest rate by loue and affection: man herby remaining deuoide of fortitude, by his naturall partesPride & impatience in herickes haue disgraced treyye mat­tirdome. Aug. de hae­res. c. 69. lib. 3. cont Epist. patmen. hunting, as it were, counter, distracted by pursuict, and flight, the prince holding one course, and the vassaile a contcaire,.

5. Other Heretickes by an inuention of a quite opposit disposition haue endeuored with animositie, pride, impatience, and plaine phrency to impeache the glorious vertue of martirdome. Such were in Aphrick certaine erringe persons, who had their race from the Donatistes, and Petelians, called Circumcellians, and others, as we may vn­derstand from S. Augustin. VVhose furie was so great, as that their expectations fru­strated, ether they wold kill themselues by fier, water, doounefalles, or force others to [Page 42] boucher them; as reporteth Theoderetus: in this madnes im [...]tatinge the barbarousTheodot. de Haetet Fabulis Aug. l. devnit. Eccles c 19 li. 1. cont. Gaud. cap. 26 17. Clem. Alex. l. 4 Strom Aug. Tract. 6. in Io­han. c. 1. Tract. 11. [...] 3 Aug li. cont. Gaudent. c 4. [...]8. 1 [...]. Gymnosophistes of India, of whom writeth Clemens Alexandrin But there is no neede to remoue this scandalle of vnnaturrall facte from true fortitude, it proceding both from excesse of extreme passion, and also weakenes of courage: whilest men not being able to supporte disgrace, or disaster, contriue the remoueall therof by their vntimely dea­thes, couardly rather running away from aduersitie, then manly withstanding the same, as noteth S Augustin.

6. The protestants also of our dayes in sondry manners labor to debase this principall office of fortitude in martirdome, whose seuerall documentes & practises therunto be­longinge, we shall now recount. First then the protestant accordeth in this with the old Gnostick and Puritane, that to a faithfull beleuer no badde fact is reputed by almightie God: or that it worketh any detriment of losse or extenuation vnto his recei­ued iustice. Therfore they auouch, that S. Peter denying his maister Christ was not therby damnifyed in respect of grace and fauor with almightie God. VVherupon Cal­nin confesseth, that the electe people of God did outrwardlie professe the religion of the pope & Antichrist without misprison to their sanctitie one iot by it endamaged. Vpon which impious conceipt, as cōsequent, must needes folow, that men be potently inclined to performe this renegacie, when occasion of luker, or threats from tyrantesProtestantes doe professe that publicke deniall of faith hurteth not. appeare. For when esteme of spirituall impeachement by profession of a false religion and faith is not present, when indemnitie from that hurt, which is sole and principall in waight, presenteth it selfe this foule yelding vp the body to error and superstition, what remaineth as fufficient abilitie to restraine weake mens appetite from the same? VVherupon in An [...]werpe I haue knowen Anabaptistes, puritanes, and protestants re­paire ordinarilie to Catholick Churches, and outwardly by their presence and gestures there professe the Catholick relligion: the same daylie and veuably to be performed by the French Hugonot, publick testimonie affirmeth, A great strong relish of this impietie hath that which the Centuriators protestantes blame in the fathers of theCeturiat. C [...]t. 3 c. 4. primatiue church, to wit that they to much by their prayses extolled martirdome. Also Caluin in his first and second Epistle of a booke entreating of Christian office, pro­miseth securitie to men of his profession, although outwardly they seeme in our churches Catholick and Romaine. which heresie of the Helchesire by fact and creduli­tie reuiued in the protestant, as it is repugnant to mans nature, to christian fortitude, so also it is opposit to good ciuilitie and pollicie. For what relligion can a prince expect as solid and firme of his subiect, when he beholdeth him to be as diuerse and variouse therin as a Protheus, as a Camelion, as a marigoulde giring after the conduct of the sonne, hauing in his hande the goulden rod of Mercurie by touch to turne euery relli­gion to his owne commoditie? How can he iudge such men to be of great and braue spirit in warres, or in anie other ciuill exploiet, who so fraielly yelde to each blast of ad­uersitie or vtilitie, in the cause of almightie God? And for that all other vertues are grounded vpon faith and religion, yf these be mutable and changeable vpon euery oc­currence, no vertue will or can hold a constant course towardes the atcheuement of the common good. whereupon Tertullian with very approuable reason auoucheth Christians to be the best Martialistes in the world in an allowable quarell: for that with vndaunted myndes they dread not by effusion of their vitall blood, to maintaine inTert in Apoll. c. 37. Euseb. li 1. de vita Const c 50. Zom lib 1. Hist. cap. 6. Aug in Ps. 34 martyrdome the truth of the Ghospell, and profession therof: For vvhat vvarie had vvbene vnsit, or vvreddie, yea although in noumberi inseriour to the enemie, vvho so vvillen­glie in martiredome loose our liues? Therfore the pagans had no iust reason to repute Chri­stians as stothfull and base minded in regard of warre, or patience in suffering. vvher someuer the pagans meete vvith a Christian, faith S. Augustin, there they insult vpon him, prouoke [Page 43] him, and mocke him, callinge him a dullard, senfles, and a man of no courage or hart. The Em­perour Constantius when he made some showe, as if such Christians should be deare vnto him in his courte, who for his loue should forsake by outward signe Christian relligion, and follow that of the Ethnick, haueing therby gained many to his parte and rancke, others refusing to make any such protestation of infidelitie, he reiected theseEuseb. in Vita Constan. c. [...] & 10. renegates, affirminge prudently, that they would neuer be true vnto him, who were so disloyall to their Creator: and contrariewise accepted into his seruice and familiari­tie such Christians, which manfully persisted in their vocation & profession, as persons in any good attempt resolout and valerouse. But here we are to distinguish the noble sincere spirit of charitie seene in martirdome, from a barbarouse insensibilitie or inhu­manitie of Scithians, and other Northren people, who are termed by the auncient, mortis amatores, louers of death. And by how much a nation hath the more entred intoLucá. l. [...] vers. 3 [...]3. barbarisme and feritie, by so much the more it contemneth death, and valueth at the smaller rate losse of life: and this thing is apparant in the Turke, ether deminge no­thig to succede life expired, or reputinge mere childish fantacies of deuised pleasures to be reward of a desperat dispence therof. To which protestantish impeshement ofA Protestant vvill hardlie emong Chri­stians be a martir. martirdome is allso auaileable the distinction betwixt fundamentall faith, and that of an other nature: in that according to the same, no contrarietie to diuine truth, neuer so obstinatly defended or professed against the Church, making a man an heretick, it may semee a thing indifferent for a protestant to hold profession of his faith either in Gene­ua, or in Rome, with the Grecian scismatick and heretick, or the Catholick: no thing beinge against stomack, or against a sauing faith. VVhich largure of beleefe and vaine relligion may well preserue a protestante from the bloe of martirdome, hauing still a starting hoole of some faith not fundamentall for his escape.

7. Lastly English protestant paralelling and comparing his martirs, as Husites in Bothemia, valdesians in Burgundie, Sacramentarians & Solifidians in smithfield of Lon­don, with ours, which died in sundry places, and namely in England vnder king Henry the eight, Queene Elizabeth, and king Iames, suffering in cause of the Catholick and Romane faith, imagineth to worke outs dishonor of crime & treacherie, & for thirs to wreath a victorious croune of eternall memorie. VVherfore in regarde of the vertue hope, it shalbe requisir to balance eache parties blood, endurance, and constancie, and so by a prudentiall examen trye oute, where is to be found the true golde of martyr­dome, and where the dead ashes of counterfait insolencie and temeritie.

8. No man can so absurdly thinke, that men ether by meere sufferance of paine, orThe cause of martirdome. that anie by schisme, heresie, Apostasie, or infidelitie exiled or separated from the Church may performe the sincere worke of martirdome. For if to be a martyr tolle­rance of penaltie were only sufficient, then the deuils should be martyres, as saith S. Au­gustin,Aug. l. 1. cont. ep. parmen. l. 2 cont. lit. p [...] till. ca. 93. 98. when the Emperors by fier and sword forced them out of their temples. And herupon when the Donatistes vanted of the great number of their martirs, they were thus iustly reprehended by S. Augustin: Let them first proue them selues no heretickes, or schis­matickes, and than let their enuious tonges complaine of their vniust punishmentes: then let them dare to brag of themselues as martyrs of truth, vvhen they endure afflication. For we must sup­pose, that heretickes, scismatickes, & infideles are deuoide of charitie, without which S. Paule pronounceth no sufferance in the burning fire to auaile, but to be in effect iust1. COr. 23. nothing. Farthermore that humane prudence may discrie the proper spirit of fortitudeDisposition proper to a martir. Aug. l. 1. cont. Gaud. c. 20. and martirdome in a patient endurer, it must haue an eye to his disposition and cariage. For what admirable fortitude is there in him, who vpon a sensles desperation, with ostentation of pride and vaine glorie, with intemperat heare of wrathfull ire and re­uenge, suffereth tormentes or death? It followeth then, that comparatiuèly we discusse [Page 44] the disposition of eache partie, arising from the cause of penaltie or damage of life, equally on both sides sustained. VVhereupon S. Augustin proueth the sufferances of they Donatistes to haue beene no martirdome, or penalties endured for faith, or Christ, in that they, as protestantes nowe doe, did resist the faith of that churche, which was spred ouer the face of the earthe.

9. First then in reckoning of the Princes enacting penall and bloodie lawes againstDifference betvvixt Queene Mary and Queene Elizabeth in regard of penall lavves for relligion offendors, diuersitie in them of mindes are to be considered; on the one side might and violence in distemperature of i [...]e for reuenge, on the other iustice with milde mode­ration proceding to represse abuses. Queene Marie, of happie and blessed memorie, decreed no new statute offensiue to the liues of protestantes, but onely put in executi­such as were grauely ordained before, generally receaued and practised in all christian common wealthes. But king Henery the eight, and his daughter Elizabeth, in matter of relligion ennacted newe lawes against life and blood of Catholickes, which in their dayes knew no light, or were euer in vse and vigour at any Christian tribunall. More­ouer Queene Marie in this kinde of case spirituall shed no protestantes blood, but where the cause was before by generall Counsells condemned as heresie, and iudged worthie of so sharpe a punishement. But king Henry, and Elizabeth in matter of faith and relligion, depriued Catholickes of their liues, and their corps of Christian buriall, when their cause was not first tried at any competent bench, nor censured by any ge­nerall Counsaile as heresie, or by Canon of the Church [...]med worthie of death or punishement. So that Queene Marie, although by forme of iustice had slaine tripleSi terret [...]tur, & non, doce­ [...]tur, impro­ba quasi do minatio vi deretur. Aug. Epist. 48. the number of vs Catholickes suffering vnder Queene Elizabeth, or king Iames, yet had she bene farre from all violence, her manner of processe considered: and such succeding princes, which haue massacred vs, are rightly to be stiled cruell and vio­lent, punishinge that worke in vs with death, which iustly neuer was by good aucto­ritie misprised as false, or censured as hereticall. VVhat greater crueltie, what more stormie violence, then to kill vs for that fact, which is allowable and warranted at this day in the church by her generall Counsailes and practises! Heresie domini­ring, assuredly is not acquanited with sound wit, or conuersant with equitie or ve­ritie, but onely rusheth out with furiouse Mars in passion, seeking rather to euer­throw gainsaiers, then to conuert them, to murder them, then to reconsile their persons.

10. After it shall be to this effect behofefull, to ponder and waye the different qua­litiesPersonall dif­ferencies bet­vvixt Catho­lick martirs of late in En­gland, and such prote­states vvhich for heresysuf­fered death in times past. of these patient parties on both sides: wherby prudence in her prospect may bet­ter ariue through iudgemēt to the trew vertue of constancie. Those who haue entered as priestes in misson to serue in the haruest of our countery for recouerie therof, for the greater number were, & are by blood gentlemen: who before they forsooke their natiue soile, had good and liberall education: they well vnderstoode what miserie ther­in was sustained by Catholickes, and how that retorning home sacred with holy or­ders, they were to expect no other entertainement, then in continuall labor, in dan­ger, in prison, in marti [...]dome VVhen they had in forraine partes sufficiently furnished themselues through collegiall discipline, diligent course of studies in Philosophie and Theologie, then might they be valued iustly as intelligent persons, and well talented: and such, as vpon ignorance or temeritie wold not pursue an enterprise of that perill and waight, as is the Apostolicall entrie into England. And as all these spirituall haruest m [...]n had one commaundinge rule of faith, so therin did they all accord, they fought manfully, and died couragiously in one and the selfe same cause and quarell of the ca­tholick Church. VVho if they wold haue yelded but a litle to the aduersary, they might not onely haue saued their liues, but also haue bene partakers of many temporall com­modities. [Page 45] VVhen they came to the period of the tragedie, as they accōplished their mar­tirdomes with vndaunted fortitude, so with profound humilitie, with ardent charitie praying for their deadly enemies, and freely forgeuinge their bloody and sacrilegious trespas. On the other quarter Protestantes, which suffered vnder Queene Marie, ex­cept some few Apostaticall priestes, were almost all rude, base, vnlettered, a [...]sans, coblers, Curriers, & such like ras [...]alitie: who besides the arrogant vaunt of their owne proude spirits, had nothing of substance to say for their faithes, onely reuiling in im­modest tearmes catholick pastors, & their relligion, with a despe [...]at barbarous breathFather Persōs Example of Fox his calen­der c 3 cap. 5. num. 7. 8. calling for the fier and the fagot; whose spirits were not onely vnlerned and turbulent, but allso of sundrie sutes and fashions, agreeing no more in the fier in matter of beleefe, then doth on the gridiron a herring and a carbonado in substance of meate. VVhat con­sentment was emong them? was it in fier and smoke, in which the deuils, damned soules, in hell doe accorde? when they came to the stake, good God, what reuiling and fuming wordes they breathed, how litle they prayed, what confidence of saluation had they in bagges of gonepouder tyed about their bodies, what triumphes they songe of their victories in disputations against doctors and Bishops, what delight toke they, thatThe disposi­tiō vvhich is proper to a martir not found in any Heretick. much and frequent assembles shold behold them shine in the flames, and from thence heare them a maine crie out against superstition and idolatrie? wheare may any pru­dent searche here finde ground of pietie and heauenly doctrine in the sufferances of these Bedlam and idiot offendors?

11 But what I shall now reherse is chiefe in this triall, and euen to the very eye of naturall iudgement shall yelde an argument to approue the true fortitude of our mar­tirs, and condemne the extreame mad sufferances of protestantish delinquentes, whe­refore if one shold behold some one sect maister, dying or burning for an opinion coy­nedAug. l. 3 cont pa [...]men. c 3. in the forge of his owne fancie, he might probably thinke, such a one to excede in pride, vaine glorie, and arrogant obstinacie, in that popularly it semeth a thing both rare and prisable for one before all others besides to pretend particular illuminationCalen. l 3 de [...] dif­ferent. Aug. l. de vnit ecclesiae c. 20. Sunt multi qui [...]actan [...]er [...]ud faciun [...], non [...]um charitate. Tract 6. in Ioan cap. 1. Bernard. serm. 6 [...]. in Can [...]c They had clouen t [...]ges of sundrie se­ctes, but not the Do [...]e of vnitie & cha­ritie August. Tract. 6. in Io­han cap. 1. In columb 2 vnitas, in lin­g [...]is gentium societas. in diuine misteries, for one before the residue to challenge to himselfe great and secret conserence with the holy ghost. In regard whereof S. Augustin reproued worthelie Donatistes as extremelie proude and arrogante, who being buta fewe in Aphrick, con­demned all the Christian world besides, accounting themselues as solid graine, others as light as chaffe. And herupō to gaine this principality, man his haughty minde is often times strongly against publick authoritie armed, and obstinatly resolued. wherupon in matters of lower qualitie, as of phisick and philosophie, as Galen noteth, diuers inuen­tors of new opinions haue bene as pertinacious (according to his wordes) as I [...]ues and Christians are in profession of their faithes constant and vnremoueable. Therfore to behold a sectmaister dye or frye for his relligion & beleefe, who with they Donatistes doth cōdemne the whole world, can not be an argument very efficatiouse for a iudicious porson to deme his death martirdome, or his couradge an effect of a diuine & heauenly persuasion. For which cause S. Bernard recounting how the Abligenses heretic­kes went merilie to the losse of their liues, and semed much to desire the same, geueth this aduertisement: VVherfore the constancie of martirs, and pertinacitie of heretickes are no­thing like. for that pietie doeth vvorke the contempt of death in the one, and hardnes of hart in the [...]ther. But no protestant suffering death in England vnder queene Marie, or in other places, did in anie diuers sorte endure the paine, then accordinge vnto the proper te­nor of spirit in a sect maister, Therfore such sufferances, according to prudent esteme, were rather animosiries then moderation, expressions of pride, then fruites of humili­tie. For not onely did they by a priuate iudgement deduce out of Scriptures false and hereticall senses, contrarie to the decree and doctrine of the visible church in generall [Page 46] counsailes, but also in their confidence they did not rely on the autoritie of the first in­uentors, as of Luther, and Caluim, whom they thought, being but men, might as well be subiect to error, as the pastors of the Romaine church, euerie one of them according to the forme of sectmaisters and Archeheretickes, hauing. recourse, as to pillar and anchor, alone vnto their owne particular spirites, not doubting withe the Donatistes to stile the catholick church spred ouer the face of the earth, an [...], and an humane in­uention,Aug De Ge­ [...] cum Eme­ [...] lib [...] Ga [...]. ca. 33. 36. as of the Donatistes reporteth S. Augustin. VVhich thing being odious, and in any good societie intollerable, no wisdome of a consideratiue person, may esteme their embraced or desired deathes, to be martirdomes, or certaine signes of any super­naturall illumination in them. wherfore deseruedly was their proud follie punished by the fier, it beinge a thinge most absurd, that euery Iack Daue, or Ioane pye, in a common wealth, shold contradict the generall sense of faith and relligion in the same. And in particular, seeing that the protestantish heresie, is not onely in oposition against truth, but is also a strong bias declining to sensualitie, to rebelliō; to which the vulgari­tie of people are very prone, and so consequently a bane to ciuilitie, the fruit and effect of seuere discipline, of vertue, lest that such a flatteringe sect, like a Cancer creeping a longe, should disturbe peace & vnitie, tender vnto mens handes & mouthes the Babi­lonian strumpetes cuppe, replinished with sweete liquor of vncleane pleasure, by death it is most iustly to be chastised, and extinguished, if not otherwise amended. Right well did S. Augustin proue, that the Dona [...]istes did not suffer for iustice sake, but but rather in regard of their impiouse wickednes. and therefore when the vaunted of their righterouse cause, S. Augustin thus reproued them: you haue greate matters, the vvhich you may brag of, as of iustices: to vvit the diuision of Christ, the euacuation of Christ his Aug l [...]. cont. Gaudent. c. 35. sacramentes, the forsaking of Christian peace, cr [...]mitations against the Spoues of Christ, the deniall of the promises of Christ. All which partes of Donatisticall iustice agrefullie and completlyProtestantish iustice. to broyling protestantes, who haue hereticallie Deuided Christ into sondrie factions, who haue abandonded the peace of the vniuersall churche, waging wariagainst her: who haue empeached the number and efficacie of sacramentes, who haue Disquictted all Christian repose, who haue persequuted the members of Christ, who haue accused the spoucs of Christ as an adulteres, as an idolatres, as an humane inuention, as a slaue to Antichrist: who haue frustrated deuine promises concerning the extent, the infalli­bilitie, the continuance of the Church, with they Donatistes reclaming all to the cor­ner congregations of themselues: and so enduring death for heresie, are no honester men, then they, or better martirs then they. Doubtles it must needes seme a fault very punishable, when one priuat person, to the empeachement of the ghospell, and destru­ction of many, shall dare to maintaine a priuat opinion against the whole Churche.S. Thom. 2. 2. q. 10. ar. 6. The malice of haeresie. Si passa es o pars Caluini corporalem afflictionem a [...] Ecclesia Catholica, a Sara passa es Agat: redi ad [...]. Aug. Tract. [...]. in Ioan. cap [...]. Aug l 2 [...]. cor [...] Gaudent. c. 12. VVhich malice of an heretick considering the Angelicall Doctor S. Thomas, affir­meth, that it doeth passe in odious qualitie that which is to be found in an obstinate Pagan, or an Apostata. For although an heretick doth not so farre departe from di­uine truth, beleuing some misteries of the Christian faith, as doth an Apostata, or an Ethnick renouncing all, yet his personall disposition is worse, more hatefulll, and more willfully culpable, because he admitting some pointes of faith, by which, he might be reclamed, as scriptures, and certaine definitions of the church, in that after he refuseth therby to be reformed, as his cōuersion also in that respect ought to be easier, then that of the Ethinck, acknowledging no groundes of Christianitie, out of which he might be refuted, therupon the heretickes obstinacie and wilfull pride are more de­testable and condinglie liable [...]o sharper correction. VVherfore concludeth S. Thomas: simply speaking, the insidelitie of hereticks is vvorste of all. Therfore vnto protestantes endu­ring death in catholick places may be fitly applied the saying of S. Augustin: Your perse­qunter [Page 47] loueth you, and your ouen surie doeth persequnte you he desireth your light, this eggeth you The proprie­ties of Catholick martirs signified by the tipes of grace, a [...]oue, nerytongues, and mustard seede. Ergo ne Spiri­tu sanctificati dolum habe­ant, in colum­ba demōstra­t [...] est [...] ne sim­ph [...]tas frigi­da [...]emaneat, in igne de­mōstratū est. Aug. Tract. 6. in Ioan cap. [...]. By the Doue is signified a Charitable v­nitie, by fierie tonges a cou­ragious vi­ [...]. to destruction.

12. But on the other side appeare not in our martires any remonstance or token of any mositie, of pride, or va [...]ne glorie, but rather in them shine out contrarie vertues, as humilit [...]e, charitie, contempt of worldly praise and estimation. In which regard, no showe of a spirit incident & proper to a sect maister was veuable in them, to any discret consideration: for in the cause, for which they suffred, they did not pretend any thing as their owne prerogatiue by muention, election or choise, but were most willing to suffer for such verities, which from auctority of others they had dutifullie receiued: vn­to which they professed their humble obeisance and subiection. So then their persons valued, as in number manie, in qualitie milde, intelligent, well lettered, their spirits nothing sauoring of priuat conceipt, of rebellion, or obstinacy against great aucto [...]it [...]: after this their doctrine scanned, as teaching obedience, mortification, charitie, and in summe all other vetues, their fufferances will amount to the confection of an ar­gument, to proue the veritie of the catholick faith, most and vnanswerable.

Seeing that our Christian hope is a firme expectation of supernaturall be­neuclences, purchased for vs by our Sauiour Christ God and Man, her­upon it follovveth, that no sorte of men alienated from out Catholick Church, hath so certaine a repose in the mercy of Almighty God, as vve. vvhich assurance, and establishement, by the Protestant, to that purpose addressed by Antichrist, is in sundrie respectes vveakened and dimi­nished.

CHAPTER. VIII.

AS the sacred & most magnificent benefit of the holy Incarnation geueth vnto be­leuersChristiā hope in Almightie God. singuler & great motiues of ardēt charity towardes almighty God, as in the third part shall be discussed, so also neuer in the world to any sorte of people appe­ared any such strong efficacie of hope & expectation in diuine assistance, as we Christi­ans enioy, crediting this admirable support, through the Incarnation of the second per­son in Trinitie our Redemer, Christ Ihesus. If we consider the qualitie of almightie God, as our Creator, we shall conceiue an effectuall hope therby of his manifolde succourse in all our wantes and distresses. For he doeth not, as many vnnaturall parentes doe, casting away from their care and tuition the childe borne of their owne bowels: but we once haueing from him our beinge, and necessarie furniture of operation, are continually by his goodes assisted, protected, sustained from decay, and erected after miscariage, wherupon he compareth himselfe in the old Testament by the mouthes of his prophetes, to an Eagle, not onely entysing his yonge ones to flight, but also flyingDeut. 52. ouer them, and by protection of his shelding wing defending them from the violence of the aire or heauens, yea he maketh protestation, that if a mother should be vnregard­full of her owne childe, or a noble virgin forget the decentattire of her bodie, yet thatHierem. 2. he wold not abandon his seruantes, or be vnminde full of their auailes, and ornamentes. In cogitation wherof we forsake the schoole of such minute philosophers, who dee­med almightie God immediatly onely to haue created the heauens, as his owne courtPhilosophers in separation from God. and mansion place, committing the creation of man, the direction of all his endeuors, with other thinges vnder the moone, to the workemanship of smaller Gods; or to the [Page 48] mone it selfe with the Egiptians, as we may vnderstand by Plutarch, Lactantius and Eu­sebius.Plutarch. li. 1. de plac [...]t phi­los ca 4. de I­sid. & O [...]. Euseb [...] 11. praepar ca. 15. Lact [...]t. [...] de O [...]g enous. [...] 6 C [...]l 1. de Natu [...]. deo [...]. He [...]m [...]as tom 4. Bid, Sauctae pag. 155 Zach. [...]bid. Matth. 11. Ioan 1. 1. Cor. 8. we teiect the commentaries of the Epicures, as of Lucret [...]us & others, who ad­scribe the constitution of world, and consequently the ordinance of humane acti­ons to the originall concourse of certaine sinall indiuisible mootes, conglobated in one masse and bulcke of this visible sabrick of thinges: as is recounted by Hermias, and Zacharias Bishop of Malta. And therfore we haue recourse in hope to our begin­ning, not to Angels, not to mootes, not to elementes, but immediatl [...]e to almightie God: sayinge with our Sauiour. I con [...]esse vnto thee, o [...] father, lord of heauen and earth. And with the Apostle: All thinges are made by him, There is one father, from vvhom all thinges, and vve vnto him. And as we behold this soueraine God our first auctor, so make we his im­medite gratious helpe matter of our hope and consolation▪ not confining our expecta­tions herin in the sole vertue of any creature. Also that our confidence in almightie God may be more assured, we acknowledging in him power of our creation, not nec­ding any precedent matter, as artificers doe to support their workes (vnworthly so conceuing of God Seneta) So allso we behould him in his goodnes and bounty infinite,Senc [...]. Epi. 6 [...]. without circumscription of measure: and consequently our trust in him is mors firme, whose mercifull influence streameth our naturally from the ocean of his infinitie. Ne­ther can it be trauersed or dammed vp by any obstacle or encombrance what someuer. VVe reproue Aristotle his opinion of diuine prouidēce, as not sufficiently theologicall, who as write Minu [...]. Felix and S. Cirill, thinked almightie God to worke by necessitieMinut Foelix in octa Ci [...]ll. catech. 8. of his nature, and therupon haueing once created the world, to haue lefte the directo­rie of mans actions, and all our hopes in the bouels and concatenations of naturall cau­ses: as if our hope were to expect nothing from God, which is not alreddy decreed in nature, & enfolded in the wombe of her enclosures. For we beleue our Sauioar Christ saying, that both he, and his father, worke euen now: and that on them is to be castIohan. 5. the whole prospecte of our hopefull expectation. Notwithstanding fome passages we haue in Aristotle, which insinuat that almightie God doth immediatly by freedom of his owne choice order humane affaires: as when into bodies, disposed by generation, heArist l. Magn. Moral. c. 7. & [...]. l. 10. Ethio. inserteth reasonable soules: when by certaine excited cogitations men are by him pro­uoked to actions, whose successes make them fortunate. Likewise we reiect such re­straint of helpe from almightie God, the which bordereth course therof with the mag­nitude of humane affaires: as if others smaller moment were by him abandoned, The Cieer [...] l. 1. de [...]at. deorum. Gods, saith C [...]ceto, tare for great thinges, but neeglect smaller matters, VVheres we are taught to beleue, that the flight of the lest birde in the aire, yea the falling of a leafe from a tre, or a haire from the head of a man neuer so cōtemptible not to happen without his im­mediateLuc. 12. Math. 5. Act. 17. Nature ap­p [...]nted & al­tered [...] Al­mightie God in his proui d [...]cetovva [...] ▪ des man. Aug l. 1. de Grat. & [...]rbit. ca. 20. Psa [...] 10. de legibus. Theod. lib. de prouident. Cie. l. 2. de nat. Deor Plut. l. desapt [...]st [...] Sence. l. 2. Nat. quest. Pausan in phocid. Senec li. 3. de Benesici [...]s. ca. 7. lib 2 Nat. q. 37 Eus l. 6. praep. cap [...] Aug. li. 5. Ciu. cap. 8. Ouid. Meta­morph. 15. Placit pene­g [...]vic. ad The▪ odos. Pausanias in Eliaca. prouidence and disposition. And herin we comfort our selues in that as it were we being but emmats in his sight, yet are regarded so by his neuer sleping eye, prote­cted by his puissant, and euer extended arme: and herupon with a dutifull admiration, we as creatures vnder the couerture of his winges and [...]stled in his goodnes, crye out vnto him: VVhat is man that thou hast made thy selse knovven vnto him, or the sonne of man, that thou doest visit him! Euen vnto this diuine reliance of Christians hope in all affaires, neuer so small, arriued the Philosophie of Plato, as reporteth Theodoretus. Nether let vs so thinke God to b [...]a vvor [...]eman, in [...]erior to those of mortal condicion, vvho doe exactly accomplish such vvorkes as be conuenient [...]or their vses, be they great or litle: and yet to repute that almightie God, although most vvise, and of abilitie and vvill to care for all, vvith more case to prouide for matters of great reckoning, then he can forthinges of smaller accompte: as if vve vvere to thinke him slouthfull and resty by reason [...]o [...] labor, seeking for repose, and by ease to restore his strength VVherupon the Epicures possessed with conceipt of almightie God his neglect of our euentes, appearing to him of minute moment and consideration, did neuer, as recorde, [Page 49] Cicero and Plutarch in good earnest by prayer and relligion make recourse vnto his goodnes, but onely in outward showe of hipocrisy semed so to doe, to auoid the euil will of the popularitie, But iubiter, as saith Seneca, May vve [...] be called the best, and greatest, the thu [...]e [...]er also, and the stauner: not for that, as [...] stor [...]es report, after religi [...]us voues of the Roma [...]es, he made their flying arme to stay, but rather he is termed the stanner, because all th [...]n­ges stande by his beneficence. VVherupon as witnesseth Pausanias, subiter was painted with three eyes, for that his prouidence rained in heauen, on earth, and in the water. And al [...]hough Seneca doth not absolutely deny deuine prouidence ouer our aff [...]ires, yet in this is he blame worthie, that he will not haue it an immediat cause of all humane e­uentes, but onely to worke them by satalitie of naturall causes interposed and com­bined together by it selfe, and to no farther effect, then may from thence haue issue and origen: as of the Stoickes in generall auouche Eusebius, and S. Augustin.

Cernis hic volumine vasto
Ex are, & sol [...]do rerum tabularia ferro?
In might [...]e volume of rast extent digested be,
Engra [...] in brasse, and solid non, that time shall see.

And to signifie the vnchangeable and wearing force of fate, they painted it out, as telleth vs Pausanias in similitude of a furie, haueing teeth as dreedfull as any cruell beast, & long nailes at the fingars endes. But excellent this respect is the conceipt of S. Ambrose, who compareth almightie God in his care ouer all thinges great and small,Amb. l. 1. offi­c [...]orum. c. 14. de Apoll. Da­u [...]d. ca. 2. vnto the sonne, which as it bringeth forth as well the weede, as the flouer, the shrub, as the Ceder, so doth it by graciouse influence norish and foster them continually and immediatly.

2. So then as we regard almightie God, most sweete & flouing in goodnes towardsChrist [...] hope crected to God artired vvith our na­ture. vs, considered euen in his owne proper nature & qualitie, so likwise looking vpon him by faith, inue [...]ed with our mortalitie, we behold him yet as more neare aproching vnto vs, more familiar with vs, more indulgent, carefull, and bountifull towards vs: so that if ther be any bitternes of his iustice, the which before we might apprehend irkesome, now we may behold it to be with the orange peele steeped and cand [...]ed in the liquor and sugar of our substance, and blood of the virgin Marie, made vnto vs alltogether comfortable and delicious: the stately title of the lord of hostes exchanged into the name of the sonne of man, of Iesus, of our brother, our frend, our lambe, our Nazareth, & sacrifice, Of what comfortable newes was Euangelist S. Marie. Magdalene takeinge this in charge from our Sauiour his mouth, after his glorious resurection: Goe vnto my bretheren, and tell them, I ascend vnto my father, and your father my God, and your Ioan. 20. Bed. Hom. in vigil Paschat. God! Vpon which place thus commenteth venerable Beede: O vvonderfull piety of our Sa­uiour, o straunge benigni [...]e, vvhom before his pasion his custome vvas to call disciples, and some­times seruantes, a [...]ter his resurrection he calleth bretheren, that he might [...]hovve himselfe to be of the same humanitie resumed, of vvhich he vvas before, that he might erect them to merit and hope in his flesh the croune of immortalit [...]e, vvhich novv [...]e had purchased for them! Also our Saui­our signifying a certaine commerce and commune interest in almightie God betwixt himselfe and vs through his person and desert, he added that he departed to his fa­ther, and our father, his God, and our God. O blessed and fortunat combination, as it were of felowship and consanguinitie betwixt vs and the sonne of God: therby be­inge made the eternall father our father, and his father, our God, and his God: so that by what power and worthe the sonne of God is of force with his father, by what effi­cacie his pretious merits are auailable for himselfe, by the same w [...]ightes of dignitie, by the same strength of abilitie, he is also comfortable and beneficiall vnto vs! The holy Apostle S. Paul oftentimes in cultateth this our hopefull incouragement to liue & [Page 50] striue in God his seruice against all tempestes of temptation, as in that we are the verie house of Christ, in which he dwelleth, and so better to be pouided for then were the [...] Israelites, vnder patronage and conduct of Moyses, Christ being God and lord of his household. Moyses onely being a faithfull seruant therin: for we are made partici­pantes of Christ. Haueing therfore an high Bishop, vvho hath penetrated the heauens, [...]e [...]us the sonne of God, let vs hould our Consesion: for vve haue not a Bishop, that cannot haue compassion of our infirmities, being tēpted in all respectes by similitude vvithout sinne, Let vs therfore vvith con­fidence go vnto the throne of grace, that vve may obtaine mercy, and finde grace in oportune helpe. By his holy example of life we see before our eyes all pathwayes of vertue beaten and traced for our instruction: in which passages we behold sondrie erected trophies and notorious monuments [...]rected against pride, concupiscence, disobedience: all difficul­ties [...]e. 1. Aug. Epi. 5 & 42. Hope made easie by the Ghospell. of mountaines, of rought and narrowe wayes, all valleise of drouping despaire in the iorney towards heauen are leueilled by his owne handes Neither doth he helpe vs as Moyses stonie tables did the Ieuese, to acertaine vs onely what is to be done, leauing vs after to our owne weakenes, to the tribulation of our owne feares, seruing God vn­der that hard, earthly, and rigid discipline of the lawe, but in our Sauiour as we behold engraued liuely figures of all, and of euery seuerall dutie by vs to be performed, so doe we from him receiue force of grace, that we may be able for loue, not for dread, in a sweete disporting labor accomplish our traua [...]ll in the obseruance of diuine preceptes: not in a toilsom agoine or werisome languishement performe out taske. VVe behould our Capitaine Christ as fierie pillar, giuing vs guidance in the de [...]art of this world, asExod. [...] well shining to geue vs direction, is burning to impart vnto vs a spirit of feruour and actiuitie. And as our Sauiour in himselfe is resplendent in knowledge, and also ardent in operation, so accordinglie did the prophet Ezechiel behold the similitude of a man,Ezech. 1. Creg. hom. 2. in Ezech. Philip. 3. to wit of Christ, blazed forth in those foure admirable beastes, that is his sainctes, as noteth S. Chrisostom: wherby all his seruantes by his grace in their liues, in their sou­les and bodies, resemble his flame of knowledge, and his heate of godly industrie. VVherefore as the raine boe, in which are most apparant the formes of fier, and water, is a tipe and figure of diuine mercy through our sauiour Christ, so must our Christian hope resolue to passe by water of puritie, refreshing contencie, and also operatiue sier and flame of good action, therby to ariue to heauen, and attaine vnto the promices of [...] [...] quest. Rom. quest. 1. mercie. And so as it were espoused to almightie God, we resemble the olde Romanes, who as recounteth Plutarch, in their matrimoniall rites touched fire and water, therby vouing cleannes of life, and diligence of laudable conuersation.

3 Besides the person and actions of our Redeme [...], our hope anchoreth in the i [...] ­mensitieHop of Chri­s [...]s is grace. of his infinit merit, so gratious, so amiable, so priceable, such inforcementes euen vnto almightie God, that Sampson might soner breake in piecces the cordes, wherwith Dalila tyed his armes, then God the father can refuse his sonne his petition graced with that valour of desert and worke. O what adama [...]tes of affection are the merites of Christ, registred by the scarres of his pretious woundes, shining in his vir­ginall body in heauen! O what an eloquent supplication and plea make theie for man­kinde still in eye & veue of his eternall father! where according vnto the prophet, [...]e [...] 49. are described & written in the verie handes of almightie God. VVhich thing conside­red by the Apostle S. Paul, by way of amplification, he maketh this demaunde: Hovv hath he not geuen vs all thinges vvith him? For our Sauiours good deedes were not onely [...] [...] Passing many in noumber, his continuall diligence and wachfull eye, as is were of the nightingall, considered, but in that they were endeuors of a person infinitely holy and deare vnto his heauenly father, they were also semblablie infinitely meritoriouse, a­boue all measure commodious for vs, beiond all boundes of sti [...]t and limitation effi­catiouse [Page 51] and auailable vnto vs: of which point we shall haue in the third parte ensuing a fit oportunitie more largely to discourse.

4. This great strength of our assured hope is not onely sacred and heauenly, but alsoThe ciuiliti [...] of Christian hope. passing ciuil and politick. For as when prince & subiectes mindes ether vainely floote, hauing quit them selues of all good & vertuous endeuors, or droupe in distrus, when they consider their miscarriadge towardes almightie God, are vnfitte to accomplish in perplexitie any braue exploit with hasard of their liues, so may we deeme our Chri­stian hope excellently conu [...]nient for seruice of state, in that it geueth vs so sweete a repose, so suer a confidence vnto true beleuers. In reagard wherof toyles and labours will seme pastime, accompanied with such an heauenly Zephitus of diuine assistance, and vnspeakable comfort: iorneies will be gladly vndertaken, wherin the traua [...]ler is ne­uer to departe from the penthouse of Christ his shadow and protection. VVhen death occurreth whilest the faithfull labour in their countries seruice, they shall scorne and [...]ocke at his wonted egar force, and demand with the Apostle O death, vvheare is thy 1. Cor. [...].▪ [...]inge! VVhat is become of the bitternes therof, hast thou lost the same dashing it against the rock of my Redemers body, and so to me art no more an obiect of dread or hurte▪ Neuer any institution, deuised by man, or deuill, did any tyme so pluke vp mens spi­tits, so recollect them, so animate them, as our Christian reliance. The Turke, besides his owne scimiter, regardeth onely ouer his head, and rounde about him, the enclosure of fatalitie, as instrument of his whole resolution: beinge at it were a brute beast dri­uenalong ether to the shambles of a balefull euent, or to the garden of his deuised good successe. His cogirations in warre and peace ariue nto to almightie God his espe­ciall fauor and beneuolence, not to his sweete disposition of thinges, but onely he co­mitteth his purposes at vnawares to the empire of natures, course, as it were to the teeth and nailes of a rageing furie: yea not onely their expectations doe not ariue to the mercifull and pleasant hauen of Almightie God his goodnes, but also they so conceiue of him, as if he were not good or mercifull. VVherupon one precept of the Alcaron is, in which they are forbidden to pray vnto almightie God that he will conuert gre­uouseActor. 26. 14. and great sinners, whose certaine damnation by their factes, is already (as they are resolued) discouered: and that smaller sinnes are often forgeuen they affirme, but neuer greater. VVhat matter from hence is offered of inhumanitie, of desperation, and retchles deportement?

5. To effect and accomplish at full this barbaritie of distrust in almightie God, yel­dethBarbarous di­strust in a Protestant VVie­klef l. 2. T [...]al. cap. 9. Luth. art. 36. Caluin libr. 2. Instit. cap. 1. his helping hand Antichrist by the vasillage of the protestāt. VViclef, an archepro testant, defineth, that euery operat [...]ue creature is by necessitie driven to performen it worke. In which point Luther the patriarch of protesters, approueth his doctrine: although condemned in the Counsa [...]le of Constance: to whom also accordeth Caluin, as shalbe herafter examined. If men be thus enfolded, within the bandes of necessitie, what neede we by pietie of relligion, by accesse of hope, haue any recourse vnto the goodnes of almightie God▪ See how Antichrist distracteth mens cogitations & hartes from Christ, onely remarking with the Turke, the vnremoueable stake of fatalitie, to which he is tyed? what hope the Catholick establisheth, relyinge vpon Christ, as God and man, Caluin doeth diminish and violate, auouchinge, that Christ is not personallyCaluin lib [...]. 1. lust. c. 13. God, acknowledging in him a double person, one of the diuinitie, and an other of the mediator. VVherupon if our sauiour be not God by person, but onely by grace, as was of opinion Nestorius, and is at this day the Mahumetan, our hope ariuing onely vnto a man, and to a creature, is not to be thought so assured and firmes, as when it rea­cheth to a God, creator of heauen and earth. From the person of our Redemer passeth Antichrist vnto his merit and satisfaction: In reckoning wherof we haue recounted [Page 52] the firmitude of Christian hope. But Luther yeldeth no thankes for Christ his sufferan­ces on the crosse, as man, as to penalties of small importe: and therfore saieth, that ether he is redemed by passion of the diuinity, or els that he is yet farre from redempti­on:Luth. in Conf. and that Christ needed himselfe a Redemer Behold likewise the blasphemous bel­ching cur Caluin, absolutely denying all merit for our hope in him. In good earnest [...]on­fesse, Calu l. 2. Iust. cap 17. that if any do simply and by himselfe oppose Christ to the iudgement of God, their vvill be found no place for merit: for that in man cannot be found such dignitie, that may merit vvith God. Consider, gentle Reader, the author of our hope enfeobled by Caluin, and we in himThe Prote­stants denie the Redemp­tion of man­kinde. by his blasphemie weakned: first in that according to his doctrine, we are not rede­med, sithence that no iust ransome is disbursed, & so by Christ we are not to preuaile at the tribunall of Gods iustice. Then for that our Sauiour is but a man, and so can not geue vs that assurance we desire, the same inconuenience of distrust is consequent. Yet these Antichristian enemies of Christ will needes seme to be his onely Euangelisters, and geueing him bloes of disgrace, will cry out haile kinge of the Ieues: And so far of is Caluin from affording true redemption vnto the passion of Christ, that he auoucheth no thing to haue bene by him effecte! therby, vnles therunto he had adioyned the horrible paines he sustained in hell, there despaireing, and impaciently yelling out vn­der the lashe of Sathan. VVhat a disgratiouse thinge is Christian hope, when it must search and behold a redemer, nor perfecting the worke of our redemption bleding v­pon the crosse, but despairing, rebelling ag [...]inst his father, vnder the tirannie of the de­uill? what confort, what refreshing breath is to be expected from such causes, and base accomplishementes? must our hope diue into hell, before it can mount vp vnto hea­uen? Is it not sufficient, that it regarde an humble pacient lambe, sacrificed on the crosse, but it must respect a miserable slaue enduring horrible and hellish paines, therby to take courage and spirit in the seruice of almightie God? Assuredly heare Antichrist in the protestant is no counterfeit angell of light, but a grimed deuill, defiling and aui­ling our Redemer Christ, and the whole miste [...]ie of his Redemption. If at Rome in the papacie appeared any such coulor of blasphemouse hostilitie against Christ, then the protestantish wrathfull Retorick wold declame against it in wordes of fier and sworde: but to sinother and conceile their owne close conuaied emnitie against Christ, he hol­deth it good, to seate Antichrist in Rome, diuerting the eyes of the simple thether, from the feates of his proper fingers at home, and vnder their owne eyes.

6. But what remaineth now as substantiall for Christian hope, when as Antichrist, byRedemption denied by the Protestant. the protestant, hath once annullated and made voide all poise and moment of man his Redemption of Christ? if as yet be not paied an aquiualent price of honor, of merit by Christ vnto his eternall father, in comparison of Adam his trespasse, and all actuall offences of mankinde dishonoring God, how are we redemed? well we may be freely pardoned, and adorned with grace by francke gift, but neuer properly ransomed: well may bountie forgeue the offence, defraie the charges necessarie for our recure, but iu­sticePsa. 84. shall in this effect haue no parte, nor shall meete with truthe, and mercy, in the sweete kis of man his reconsiltation. VVherefore in that no creature by valour ofHebr. 10. worke was able to redeme man kinde, sacrifice and relligion therunto being deficient, as affirmeth the Apostle: Therupon was decreed the Incarnation of the second person in Trinity, for that no meaner worth of merit therunto was requisit▪ then one infinite, onely to be founde in a person diuine, and in worthie infinite: which infinite is vtterlyAmb. in ps. 48. ouerthrowen by the protestantish aduersarie of Christ: for if euery good deede of his in his life, was not of infinit price, and so competently valueable for the worldes re­demption, nether can all his sufferances of hellish tormentes, especially impatientlie and desperatly endured, as Caluin blasphemeth, amount to the expences of infinite [Page 53] merit: whcih wanting, we are not redeemed, nether from Christ is our hope with as­surance to expecte any graciouse assistance. For it is an axiome in philosophie, that one thinge finite and limited, added vnto another of the same qualitie, can neuer in the to­tall masse amount to infinite: so that if by reason of a restrained and determinat value, Christ his passion of the Crosse, yea or if the meanest action of his life, in regarde that it was of estimate and price finite, could not performe the worke of our redemption, according to rigorouse worth of the thinge tendered (now to speake nothing of iu­stice therof, as we ordinarilie conceiue and define the same emong men) in that all such penalties, which Caluin auoucheth the soule of Christ to haue sustained in hell, were not more prisable, then his passion vpon the Crosse, as they cannot implie an infinite of ransome, so of necessitie must they be deficient in the verie moment and qualitie of a deseruing redemption. VVhich infinitie of merit in the workes and passi­ons of our sauiour, as excellently well teacheth Pope Clement the sixt, serueth much for our comfort and hopefull expectation For whilest men doe contemplate that inClement 6. Extrauagant vnige [...]us. finite ocean of God his mercy, they cannot harbour any feare, as if frequent benefites aboundantly bestowed in valew therof vpon mankinde, might diminish or drie vp at last that huge fountaine of grace: o [...] that any sinne may be in enormitie so outra­gious, as if to pardon it, cancell it, and wash it away, were not superaboundantly suf­ficient the blood of our Sauiour Christ. In which respect whilest the protestant impa­reth the first cause and motiue of our hope, he doeth not onely therby subuert all ver­tue, appartaining to our spirituall end, but also he cutteth the verie sinouse of ciuil pollicie: in that, as we haue declared, hope of assistance from heauen, is not onely sa­cred, but also ciuil: and in that the want therof is not onely sinfull, but also harshe and barbarouse. Of which sorte may be estemed the philosophie of him, who for that he neglected all pietie towards Almightie God, thought fortune to be fashioned not by any especiall grace of his prouidence, or our relligion, but rather by euerie man his peculiar industrie: as if onely it depended on our labor, thus or thus in manners, in anoye, or felicitie, to be ordered. VVhich brutish conceipt diuorceth man his minde and affection from almightie God, ruling and disposeinge all thinges according to his best will and pleasure.

The vertue hope, that relieth on the grace of God, purchased for vs by the merittes of our Sauiour Christ, importeth also our cooperation of francke & free consent. VVhereas the Protestanter denying both the vitall mo­tion of man his vvill, & also the free consente thereof in the vvorkes of faith, hope, and charitie, as likevvise in the offices of all other vertues, requiring the especiall assistance of God his grace, together vvith the empairinge of this heauenly gifte, hee also doth resist and crosse the very nature and essentiall qualitie of hope, and confidence in Almihgtie God.

CHAPTER. IX.

THE roote and origen of hope setled and couched is belowe in the humble valleyThe vse of Hope. of the acknoledgement of mannes owne weaknes and infirmitie: the which by faith once discouered, as occasioned through the trespasse of our first parents, [Page 54] then the same faith after mountinge vp as high as the goodnes of God himselfe, engen­dereth in our soules a stronge assis [...]ance in his moste gracious assistance, to the end we may auoide sinne, resiste temptations, furnish our selues with such vertues, as are con­ducent to our eternall saluation. This abilitie of faith serueth both to free and cleare the vnderstandinge from the power of errour, as also to fortifie the affection, not only enfeobled and effeminated by a propension to vnlawfull pleasures, but more ouer assai­led by the slightes of that subtile feinde the deuill, whose Lyonlike extreme malice, [...]. Pet 5. furthered by craftie conuayances, is eager, fearce, and potente to contriue our faile in good, and in badnes our bane and destruction. Hope therfore is an operation of man his will, firmely through God his mercie, expecting eternall beatitude; so that this vertue Theologicall of Hope doth regarde the goodnesse and bountie of almightieHope vvhat it is. God, as the formall parte of her obiect, and the sole meanes to obtaine here in this life the succourse of grace, and in the other, the rewarde of blessednes: into which mercie and goodnes in God Hope resolueth her selfe as ende, finall motiue, prime cause andAug. Tract. 1. Ioan. first prouokement. For although sondrie thinges, as our ghostlie commodities, like many liues in the circumference of a generall desire, are hoped for, and in this respect the obiectes of hope bee large and spacious, seuered into many braunches of particu­lar emolumentes, yet they all meete and are knitt vppe in the goodnes of God as cen­ter, by whose vertue and fauourable influence they are by vs to be summarelye atchei­ued. The principall wished perfection, aimed at by hope, and vnto which in strength it especiallie reareth vp the soule, is our beatitude, the guerdone, blisse, remerce­ment and issue of all Christianitie▪ as speaketh the Apostle, an Iuheritance incorruptihle, 1. Pet. 1. vncontaminate, and not decayable, reserued in heauen. All which members in this great obiect of Hope, make it in contraposition and difference with worldly delightes and contentmentes: and declare the same to be of a farre more eminent precious and pear­les condition. Then for that man his infirmitie is not fitt to arriue so high, or to per­forme that excellencie of behauiour, which is required of vs as sutable therunto, hope reposeth the soule also in the goodnes of God, as beneficiall vnto vs by his inwarde inspired grace, by his sacred breath of certaine holy inspirations inciting vs to vertue, representing before our eyes the amiable hue thereof, together discouering the vgly shape of sinfull pleasures. So lifting vp the drouping forces of the will, redy otherwise to yeeld to vnlawfull sensualitie, to grouell on the ground of earthlie carnalitie, not­withstanding winde and streame make stronglie to the contrarie, yett we may in God his seruice maintaine our estate of iustice, and fulfill his holy commnundementes. Now our paradise hath not in that fountaine of nature, and home bredd water, or the Egiptian Nilus, to fertile the soile therof with the diuersitie of vertues, as gay flo­wersGen. [...]. of varietie, but rather it being dried vp and scorched by these hote raise of con­cupiscence, we lifte vp our eyes to the cloudes of God his misticall benignitie, and crie by trust in earnest sute: You heauens bedevve vs from aboue, and you cloudes raine vpon vs Isa. 45. the iust one: the grace then of iustification and remission of sinnes, together with finall perseuerance in good, amiddes so many temptations to the contrarie, are the effectesSolin. l. de Si­tu orbis. c. 55. of this celestiall benefitt. And as the pearle is conceiued in the shell of the cocle, the morning dewe distilling from aboue into the same opened by the fishe to that effect, so is sanctitie, and the force of vertue infused into the soule from the bountie of almi­ghtie God. No man can come to me saith our sauiour, vnlesse my father, that hath sent me, Ioan. 6. dravv him. A sweet and potente drawght, when grace allures in perswasion without deceipte, and fortifieth in operation without constraint. For to obtaine that goale of happines, Neither it is, as speaketh the Apostle of him that vvilleth, nor of him that runneth, hut of God hauing mercie. To will euerlasting life, or to race out the endeauor for theRom. 9. [Page 55] same, is in vaine, vnlesse from the mercie of God descend into the soule the abilitie ofConc. A [...]ro [...]. Can. 4. Hier epist. 66. his holy grace. And although we will and runne in the performance of vertue, yet as sayeth S. Hierome That vvhich is mine therin vvithout the helpe of God should not be mine. Two kindes of graces, as hath bene intimated, by hope doe we expect from God: theGrace [...] all & actuall. 2 Pet. 1. one a grace, called Habituall or iustificatorie, infused into the soule by the holy ghoste makinge vs voide of crime, children of almightie God, and consortes with Christ in participation as it were of one heauenly nature: the other is actuall or operatiue, as a2. Pet. 1. vocation inspired by God enticinge the will to keepe his commaundementes, to resist temptations, and strengthening the same to so happy a purpose of good action and be­hauiour. The effectes of which actiue and mouinge grace, S. Augustine excellentlyThe effectes of actuall gra­ce. August l. 2. de peccat. merit, cap. 17. Ignorance & infirmitie tvvo causes of sinne. Matth. 25. Iob. 4. well doth thus decipher: That it may be made knovvne vnto vs, of vvhich before vve vvere ignorant: and that delightfull, vvhich before did not please vs, it is the grace of God, that hel­peth the vvilles of men. The grace then of God, first doth illuminate the vnterstandinge freeing it from the miste of passion or errour, and so representeth vuto vs by a secret perswasion, and splendour o [...] lampe in the earthen vessels of our bodies, the beautie of vertue, and of that action, which is conformable to her commandrie: allso telleth vs in a whisperinge blaste of secresie, how base and vile, how dammadgeable and perni­cious it is to pursue our sinfull lustes, with reuolt from God; and that more effectually & expresly then can any force of natural witt, or depth of the most profound Philoso­phie performe: whereby the affection so enformed, baited by reasons lure and directo­rie, leuelled by her, becomes propense, well affected to obay her admonition. Nether is our aide so from grace, as noteth S Augustin As if vve vvolde not, or did no thing, but be­cause Aug. libr [...]. de grat. Christ. [...]. 25. Gen. 30. Aug ep. 105. vvithoute his helpe vve net [...]er vvill, or [...]oe any good. Then for that the choice of vertue is ircksome to sence, Benoni a childe of regreet, when desires therof are a floate, and stirred vp in heate of concupiscence, and to the resonable parte therby restrained allso in chaines of an hurtfull socieitie, proue to graunt flattering sense her wanton request then doth God crush as it were his hony combe of grace, sweetneth and seasoneth theAug. l. de Grat. Christ. cap. 13. conceit of vertue with a delicious iuice of contentment: and so roses amiddest the thornes become more amiable; in the moritifed catcase of a lionis found with puis­sance, the liquor of hony, vertue in agoine semeth more pleasant, and Iacob moreIudic. 16. Gen 27. odoriferous in rude skinnes, then sensuall taste is with all the delicacies of Cipris, the Colden shoare of Tagus, or glitteringe shewes of princely courtes. VVhen thereforePsal. 18. Ps 118 Psa. 26. Gregor. l [...] i [...] Iob. cap. 42. God by his grace bringeth the touch of true knowledge into the minde, and breatheth vpon it that sweet and milde zephirus or blaste of consolation, then is man furnished with actuall grace to runne gladfully in the way of God his commaundements, like vnto the sonne, which raceth oute as a giante, to vanquish sathan, the worlde and all carnalitie. Our lorde is my illumination, and my healthe. These too effectes of Christian grace hoped for, haue beene deciphered as by liuele embleames by those representations,Resemblāces of graces. Act. 2. Aug. Tract. 6. in Ioan. cap. 2. Ibi simplici­tas, hic [...]eruo [...] ostenditur. Columba sinc felle saeuit. 5. which were then expressed, when the church receiued first the holie Ghost. For in the fierie tonges, then appearing, wee contemplate as in certaine pictures, the light of that clement, as signe of a graciouse illumination: in the heate therof, and in the shape of a tonge, we beholde the couragiouse actiue spirit of the same: the will pro­fessing that in action, which the vnderstanding before conceiued by illustraction, as noteth S. Augustin, which violency allso of worke was declared by the forcible resoun­ding blast of winde, at that time by the faithfull perceiued. In like sorte S. Ihon in his deuine Reuelations behelde the visadge of almightie God, the which in holy scriptures sainctly person [...] so much desired, to be enlightened and turned towardes them, as aApoc 1. perfecte testimonie of his graciouse prouidence, shining as the sunne, and from his mouthe to proceded a noice as of maine streames and fluddes; the on betowkening hisPsalm 66. [...]. [Page 56] fauorable lighte blasing in our vnderstānd [...]nges, the other his stronge efficacie pouer­full in our wills and affections.

3 Besides which effectes of diuine grace in our soules, semeth remarckable vnto meThe effect of grace in our Bodies. allso the louelie cōposition, which is wrought therby euen in our bodies: & this doeth floe from it, as cause, and dependeth alltogether in the qualitie and degree therof. For as our illuminations of grace in the minde, and forces of endeuor in the will, whollie tende vnto vertue, so doeth vertue once seated in the soule imparte her comely and amiable [...]aies and graces vnto the bodie. imitat [...]ng as it were that supreme grace of glorie, which once entertained in the soules of the blessed, stremeth forth by admira­ble beames to their bodies. In signe wherof, when out sauiour was transfigured on5 Thom 1. 2. q 4. 2 7. mounte Tabor, his deuine visage did not only shine as the sunne, but his garmentes pas­sed in whitenes nature it selfe in the fairest snoe, and arte in the depest or cunningest die that coulde be founde. Contrary wies pagans when they receiue illuminations from their Godes, or deuills, because suche phrencies apertaine not to vertue, but vice, they are in their bodies and countenances therby made most horrible and ghastly: and they doe therby come neare to the very dreadfull resemblances of the wicked spirits themselues: as we see daylie in wirches, Nigromancers, obsessed and possessed persons. I haue read of the East and west Indian people, & allso haue vnderstoode as much from them, who haue liued with them, that in time of their phanatichall inspirations and diuinations they appeare most horrible to behold, what by yelling oute, what by fi­gure of their countenances. Allso this vglie deformite is declared by the pictures they haue of their geniall Gods made of Bombast, or cotton, in shape hellish and moste vglie to behold. And of this sorte of oulde time were the Bachanalians they Mantes,Ouandus de Nan [...]gat In­d [...] Boterus Gosmograp. par. 4. they Scibills, and generally all southsayers, and prefects of oracular idols, as we may vnderstand from auncient poets, & historia graphers. VVherfore the opposite decencie of bodie in Christians proceding from the illustration of the holie Ghoste, is a greate argument with me of truth in our faith and relligion: and it semeth vnto me a thing ve­rie considerable, that all nations for their instructions, besides their one personall light of vnderstanding, haue sought for information from some spirituall intelligences

4. Yett notwithstanding a Christian man doth not so rely on grace by hope, as ifThe vvill of man concur­teth vvith grace. th [...]s grace in his iudgement should only be actiue cause of that good behauiour in him, which God expecteth; or doth imagin, that his soule is nothing cls but as it were a meere table, a subiect, or matter passiuely to receiue the externe impression from God; but hopeth rather for that callinge and enforming grace, that sweetning and forcing perswation, to the which he himselfe is after to yeld consente, to cooperate & worcke with the same vitally and effectually; as namely together with that actiue grace toNon volentis ne (que) curren [...]s sed miser [...]tis est Dei: non quia nullus est hominis atque volun­ta [...]is cursus, sed q [...]i [...] nihil potest, nisi [...]lle misere [...] ­tur. Aug. Ep. 106. 2. Tim. 4. beleeue in God, to hope in him, to loue him, to be chaste, to obay him and nature [...] and so expecteth saluation with this dependencie, if he doe worcke and endea [...]our to answere God his grace, and industriously bring forth the actes of a good life togea­ther with that grace of heauenlie benefit. VVhich thinge is most euident by scriptures, affirming men to beleeue, to hope, to loue, to obserue the commaundementes, to chastice their bodyes, to doe penance, and the l [...]ke; which could not be verified if that man did nothinge, or did not moue his will by consent and cooperation with the grace of God: no more then it may by saide, that the paper writeth, the stone buildeth, or the wood carueth; in that these only passiuely behaue themselues after a dead sorte, without any motion, vnder the hand of the artificer. I haue striuen saieth S. Paule a good comba [...]te, I haue consummated my course: I haue kept my faith: Did not S, Paule then worcke and sweate in the haruest of our Lord, did he not traficke for lukar of soules in the ocean of the world? then did he behaue himselfe actiuely, not alone by sole na­ture, [Page 57] but conioyntly with grace. Charitie sayeth S. Augustine o [...] him, that vvorcketh vvell. Aug. in Psal. 31. l. 1. de Grat. Christ [...]e 25. The protestāt denieth all act [...]ors of vertue in m [...] [...] Ioan. 5. Calu [...]n. l 2. Inst cap. 2. Sect 6 & 9. & 11. Luther Tom. 1 in Gen. fol 27. 306. giue [...]h him a hope of a good [...]: so then the conscience in quietnes must hope for sal­uation respectiuely, if m [...]n endeauour well by charitie, which keepeth the lawe. But the Protestanter frameth vnto him [...]elfe an hope in the grace of God, and rather indeed in no grace att all; as if man did not vitally moue or worcke by consente with that grace, but as if the impressed grace contriued all, the soule in the meane space passiuely receiuing what grace shall imprint or imparte. If it vvere [...]aid in scriptures, affirmeth Caluin, that God did helpe our in [...]mitie, no small parte then should be attributed vnto vs: but vvhen it is saied, that grace doth ma [...] a good vvill, thereupon vvhatsoeu [...]r good is therein, it is altogether vvithout vs: so that our infirmit [...]e, being not assisted b [...] grace, doth not efficiently worcke with that grace: rather all proceedeth from the erterne aide and effica­cie of grace it selfe. He addeth: Therfore S. Augustin doth vvorth [...]lie as vv [...]ll de [...]de those, that doe assnme vnto them [...]elues aliquas volend [...] partes, any function of vvilling, as he doth reprehend those, that [...] that vvhich is an [...] of fr [...]e ele [...]tion in God, to begi­uen indifferently vnto all. An English minster thus defineth to the same effect: The depra­ [...]ation VVi [...]tak l. e. de peccat. orig. cap 3. of nature vve say to be so great, that in our very conuersion to God, vvhich is by grace eff [...] ­cted, our free vvill hath no force to helpe this conuersion, but rather in this affaire, pror [...]us passiue no [...] haheamns, vve behaue our selues meerely passiuely. Au other Puritane reprehendeth the Catholicke: eading that place of S. Paule, Gratia [...], the grace of God vvith me, assuming Rainold. A­poll Thes. 5. Sect 32. 1. Cor. 15. nothinge to himselfe: Not I, but the grace of God: by their glosse they chalenge parte to them selues, and say [...]ontrarin [...]se, I and the grace of God: so then by this reckoning, it was not the minister that did worcke with God his grace in saith, in hope, and charitie, but all was done by grace, he not mouinge, lying vnder the same as a masse or lumpe of leade. Certes this resolution of the Protestanter is vnnaturall, it is monstruous, prodigious, impious, against the dignitie of ma [...]nes nature, against the ornament of vertue, againstHieron lib. 2. cont Ionin. Aug l. de Grat. & l Arb t. c. 2. Gen. 2. the very substance of grace, and against the meritt and passion of Christ our Sauiour. It beareth indeed a faire shew of hipocrisie, with the alluring serpent b [...]oaching sinne & iniquitie: as when the Protestant sa [...]th, that he surrendereth all good in himselfe to God, as to the sole and totall cause thereof, renounceth and disclaimeth in himselfe any concourse, or cooperation with the grace of God, as the Romanes teach and be­leeue. The worthy qualitie of humane nature doth therin notoriously appeare, that we are not subiect to God his prouidence, as thinges without sense or life, externally only to be moued to their endes and perfections by others designementes, but rather we beinge enabled with vitall faculties of soule, as with vnderstandinge, and will, by operations of them we ought to giue correspondence to God his prescript and proui­dence, and also atcheiue thereby [...]uch ornamentes of good endeauours, as reason and vertue doe require: and we hope, that God his fauourable grace will excite & directe these faculties of nature in [...]s, as pencilles to draw out that amiable counterfaite of ho­nestie, and meete behauiour, saluation depending vpon their worckes, and comport­mentes.Basii. de v [...] virginitat. pag. 6 [...]0. Nature [...]. graced [...]y the Protestanter. VVhereas the Protestanter debaseth and dishonoreth this preeminence of na­ture in vs, lookinge for his famed sencelesse vertues of faith, of hope, of charitie, of repentance, of temperance, of chastitie, which indeed are none of his, nor effected by his motion, but meerly imprinted in him by a satalitie and force of outeward grace. How then is a man vertuous in acte, commendable or endowed with those pea [...]les of honestie, if he worcke not, if he striue not, if he fight not, but only surrender as it were a peece of paper, sometimes to the holy ghost, at other seasons to sathan, to haue therin purrated what formes and shapes shall please such actors? And for a man to hope for saluation only by meanes of grace, he not stirring or acting any thinge, is no humane resolution, but a misprision of himselfe, as of some blocke, some rude paste, to be fa­sh [...]oned, [Page 58] as shall please an other to deuise and the pasterer to [...]. No Protestan­ter, grace doth not [...], decreed in her secrete consti­tutio [...], but perfecteth it rather, and enhaunc [...] [...] to a higher [...] of worthines: and therfore [...] cooperate with grace by vnderstanding, and will, as actu [...]lly beleeuing, louinge God, and our neighbour, keeping the commaundementes, andVertue iniu­red by the protestanter. breaking fa [...]hans temptations. VVhat is vertue by the account of the Protestanter, as faith, hope, charitie, religion, [...] dead, and engrauen qualities into the soule by grace, as is the painted forme appearinge in a tabl [...] [...] any louely effectes of mannes owne soule. If the colour and pri [...]e of vertue be no better, who may haue any reasonSo luther Tom 2 latin. pag 62. Mat [...] 13. to be enamou [...]ed with it, an [...] fo [...] it once found by [...] to sell all other worldly com­modities to purchase the same, as being that [...] in the ghospell mentioned by our Sauiour? D [...]ubtless [...] [...] in the [...] the blowe of his he­resie to the disgrace of vertue, and to [...] mennes desi [...]es, that in her l [...]ue they be not p [...]odigall o [...] [...] whereas we Cathol [...]k [...]s ma [...]ke out vertue not as a qualitie [...] powred into the [...]o [...]e, and [...]ffecting it as pla [...]ster doth the wall, but as a vitall operation of the same, a [...] endeauou [...], a [...], and in summe the e [...]peciall office of a man. The Protestante [...]s blowe geuen against vertue a [...] Derogation from Christs me [...]tt by the protestante. euen by sacr [...]ledge and blasphemie to empe [...]ch and depresse the very grace of Christ O how contrary are the deedes of Antichrist to his preten [...]es! what good in vs by actuall grace, if here by no vertue be produced, if [...] thereof men actually doe not beleeue, do not hope, loue God, or per [...]orme in thei [...] conuersion the duties ofFaith is a vvork of God in vs Iohan 6. Augustin Tract. 2 [...] & 26 in Iohan c 6. Credcie non potest n [...]si vo [...]ns De [...]. [...] 6. Concil Au­ [...]os 2 c [...] T [...] ­dent. Sess. 6 c. 6. Phi [...] 2. other vertues? And i [...] a man do not cooperate with God his grace, but in all effectes thereof behaue himsel [...]e only passiuely, how is he w [...]out his proper action truly and indeede vertuous; or how is the verteu his, or where is vertue, beinge no humane worcke of vnderstanding, or w [...]ll? Is grace no more bene [...]ciall vnto vs the [...] soc; haue we thereby no true vertue, no pra [...]sable endeauour? Are all our vertues now become meere impressions of grace, & no actions of men? O [...] of the Protestanter, so vtter an enimie to grace! But how can in the meane season the crosse of Christ, and his sacred bloud, passe without con [...]umel [...]e from the barbarous and vngodly opinion of the Protestanter? Is it not a principall thing, purcha [...]ed by our sauiou [...]s death, that we men he vertuous, that we beleeue in God, hope in his goodnes, loue the same, ob­serue the commaundementes? all which benefites afforded vs by Christe, are cashed and annullate, if there be no vertue in vs of good deserte, no seemely deportement of morall, or Theologicall decencie: as ther is not, if man do not cooperate with grace, and worcke his oune saluation, as counsaileth the Apostle. But whitherto aimeth this foolish fancie of the Protestanter, vnder coulor of magnifyinge the grace of God, but to his common center of vice, of libe [...]tie in pleasure, and contempt of all vertue? For if man doe not worcke with God his grace, why should he be continuallie in expedi­tion to keepe the cammaundementes, to resi [...] temptations, to beleeue, to hope, to loue, seing that these things appertaine only to God to imp [...]nte or [...] in the soule? They which, if in the same soule be deficiente, and not to be sound, the wante cometh only from God, and not from mannes idlenes in not endea [...]ouring. VVhat care is the table to take vnder the pencill, what exquisite shape therein is to be expressed by the [...]: or the common lumpe of clay vnder the fingers of the potter, [...] regarde of the diuersitie of vessels therof to be compounded: seing that to be good, to be ver­tuous, to beleeue, to hope, to loue, to keepe the commaunde [...], are the [...]le im­pressions of God, and man only their passiue subiecte? who whither he be a sleepe or awake, droncke, or sober, it smally importeth; in that it is all one to God his grace, if the soule only be a subiect passiue to receiue, and no vitall agent to performe. O bestia­litie, [Page 59] an [...] [...]thsome [...], the finall issue of this base heresie in the Protestanter! A [...] this opinion, and indeed transformed by the witch Circes & [...] of [...] a beaste, may speake thus vnto God: To thee O lord, my [...] is alwayes [...]: subiecte, and matter to entertaine what shall please thee toCalum. lib. 2. Inst c. 2 Sect. 9 & 6. [...] not mee therfore to labour, but rather as willeth Caluin, to [...] saboth of ce [...]at [...]on from all my worckes: thou only art totallie to cause in [...] [...]onuersion [...] thee, the actes of faith, of hope and charitie: no bad behauiour of [...] giue resistance to [...]y good impressions, in that thou doest sometimes [...] the most greu [...]us [...]nner: and as for good worckes, thou only art the efficient [...] o [...] [...] and [...] it please thee to worcke them in mee, I shall admit them, if not th [...] [...] implyed in my negligence. Yet this vile sense protestantish [...] he [...], [...]hat is the very blemish and shame of the same prouidence of All­ [...] [...] should God condemne men eternally to euerlasting fire for want [...] [...]nd charitie, seing these vertues are only his worckes, and the defe­ [...] [...] the wicked truely proceede from him, & are not procured by the soules [...], barely pa [...]iue [...], and matter of such qualities? Foule heresie.

5 [...] Romane Ca [...]h [...]like d [...]h continually seeke to magnifie the grace of GodThe benefi [...] of free vvill and consent though grace. vvithout free vvill the la­vves of God should be vn­profitable. Aug. lib De Grat & lib. at. bit cap. 2. Aug quest. 1. ad H [...] at. [...] ­chirid. c 63. Gregor. Ho­m [...]. 9 in Ese­ch [...]l. [...] vs, and con [...]equently to extoll [...]he passion of our sauiour Christe; in that [...] other seeme [...]he more illustrious and the greater, by how much [...] effectes of better marcke and esteeme. For how is the conning of [...] owen, but by his worcke: and the affection of a benefactour declared, but by h [...]s [...] benefit [...]? whereupon we hope for a grace att God his handes, which no [...] o [...]ly [...] and effectiuely to be vertuous, as to beleeue, to hope, lou [...] God, and [...] commaundementes, but also to performe them after the fa­ [...] of a [...], and [...] beast, as [...]ther by force, constrainte, or necessitie: but ra­ther [...] behauiour in our employmentes, so cooperating with God [...] grace, as [...] [...]hoose to doe otherwise, and to performe the opposite vice, or [...] from con [...]nte to good. For example, if we beleeue in the miste­ri [...]s [...] Christ [...], yet we so beleeue, as either we may yeld to infidelitie, or refuse in this moment to exercise the act of beleefe If we in charitie towardes God obay his commaundementes, and beate backe the impetuous temptations to euill, we so de­meane our selues in vertue as we may consent to the contrarie vice, or neglecte to put in [...] these good [...]eauours. VVhich manner of worcking by free consente, andD. Thom 1. 2: q 1. a [...]t. 1. with [...] [...]od [...] contrarietie, as to consent, and not to consente, is called humane: as [...] to man his nature, being a reasonable creature, and fitt not only to perfect an action by v [...]all motion, as brute beastes doe, but also by libertie and in­d [...]feren [...] to adue [...]se p [...]rtes of contradiction: as to doe this or that, to accept or refuse, to [...] o [...] [...], to l [...]e or to hate. For in deede th [...]s qualitie of actions [...]s the proper ground of vertue, of [...]ll [...] in mannes behauiour, and of laud [...]ble carri [...]dge in his conuersation: [...]herfor [...] we see, that the endeauours of brute beastes, or of frantickeGreg. Nissen. lib. de creat. hom. cap. 7. Iren. l 4 c. 9. Greg Na [...] o­ [...]at de Christ. Nat [...]u. Epi­pha [...]. l. t. he­ [...]e [...] 5 Free vvill is not Peliagia­nisu [...]e. p [...]rsons, are not praise o [...] price worthie, as neither the actions of our [...]enses, in seing, smelling or hearinge, becau [...]e they wante libertie and freedome, which is found in the will: othe [...]wise wh [...]t note of e [...]eeme may th [...]se ga [...]e in any attempt or choice, which can doe no otherwise, whi [...]h of necessitie are caryed away to this or that by consent? VVherupon S Gregorie N [...]en affirmeth, that man by this freedome of will is crea [...]ed to the sim [...]ude [...]f Alm [...]h [...]e God: quod ab omn [...] ne [...]s [...]itat [...] libe [...] si [...]us: in that vve be free from [...]. S. Epiphan: [...] it is mani [...]st to all and [...]eare, and not to he doubted o [...], [...]hat [...] vvill [...] by himselfe: [...] you vvill, and if you vvill not.

6. Neuertheles [...]o auoide the calumnition of the protestante, that seeketh with the [Page 60] common people to empeach this our doctrine about free will, as if it were hereticall, and according to the errour o [...] Pelagius. It is to be laid downe, as a refuation of their ignorante malice, in what sense P [...]lagius held an opinion of man his freewill, and whyHieron. dial. cont. Pelag. he was by the church condemned. Truely it was not his heresie, that he graunted free will, for that the Manichies, denounced heretikes, before denyed the same, as affirmeth S. Hierom: but it consisted in this, that he to the empairing of God his especiall grace, thought the merittes of Christe, to much vaunted of the force and strength of free will,Augustin l. 1. de Grat Chri­sti c. 2. & D. Pelagius re­duced all grace to possibilitie [...]e [...] ­geuen, vnto nature, to action, and beeing, effec­ted by nature. Epist [...]0 [...] 107 Concil T [...]d. Sess. 6. as not in his conceipt any thinge weakened by originall transgression; whereupon to beleeue aright, to hope assuredly, to loue God entirely, to obserue his commaunde­ments dutifully, to vanquish temptations manfully, to arriue to saluation happely, he acknowledged no necessitie of inwarde grace, besides the naturall forces of [...]ree will, ad [...]oynd to an externall fauour of God, when the ghospell is preached, by miracles & reasons approude: when men are taught what t [...]escheue. And if att any time God, of his sing [...]lar fauour to any particular person, imparted his grace, as hauing accesse to nature, then he [...]ffi [...]med, such grace to be a purchace of nature, nott▪ serue as necessa­rie meanes to [...]ertue and saluation, but only to a facillitie, and to make easie man his car [...]adge in that behal [...]e; otherw [...]se deming natures abilitie a sufficient and competent cause of ver [...]e both morall and diuine: and finally of bea [...]titude. But to this errour th [...] Catholike Romane church hath opposed her selfe in Councels, as well in the ti­mes wherin S. Augustin liued, as also of late in that famous Councell of Trent: wherin is defined against Pelagi [...], that no man can beleeue, hope, and loue, or resiste tempta­tions,Grace and freevvill. Hovv doe they deny frevvill, vvho confesse man to bele [...]ue vvith free­vvill? Aug. Epist. 107 Grace is [...]eces­ary to fre­vvill. Greg in 22 c 105 & in [...] Aug Epist 106. sivere vol [...] ­mus deser­dere liberum [...] oppugnemus vn [...]e sit libe▪ [...]um: nam qui oppugn [...]g [...]a [...], qua nostrū a [...] a ma [...]n & fa [...]rendum honum l [...]be [...]atur [...], ipse a [...]bitrisi snum a [...]huc vult esse cap. [...] Ecclesiast 7. as is requisite to saluation, without the inwarde grace of God, through Christ in [...]p [...] ­red into our soule; the externall declaration from the mouth of the preacher or Euan­gelist not sufficiently seruing to such effect. VVh [...]ch grace, as it perfecteth nature, and is ad [...]oyned to the same, so do we hold it absolutely necessarie to vertue, and saluation; without which, to the one, or to the other, we thincke to remaine a plaine impossibi­litie in our free will, so enfeobled through sinne, as well originall as actuall. And in these tearmes d [...]sclaine we with all antiquitie, and the scriptures, the heresie of Pela­gius. Notwithstandinge, graunting the necessitie of grace to be added vnto nature, we doe not imagine, as teacheth vs S. Augustin, that by a fatall destinie or necessitie grace carr [...]eth, conuayeth, or bendeth the will of the soule, as the [...]inde doth tosse, role, and tumble the cloades; or moue the same, as nature worcketh in thinges insensible, or in b [...]ute beastes, but rather free consent in vs to concurre with the same, to faith, h [...]pe, charitie, continencie, and the reste, leauinge a libertie in the w [...]ll▪ that doeth well, to doe euill, if it please, or to surcease, or omi [...]t to doe well being prouoked to good. Yea we make grace a parte and consummation of free will, and do not, as by a member of opposition, deuide it from the same. For example, a man that is greuiously tempted by [...]a [...]han to carn [...]li [...]e, and yet standeth for vertue, and restr [...]nes his will from an vn­lawfull appetite; if he had no grace att all but were left to his owne pure naturall for, ces it being a thing impossible, at lest morally, long to resiste, he should n [...]t by freewill m [...]ntaine vertue against that temptation: in that free will consisteth in this, that so a man perfo [...]meth this action, or that as he may choose whether he will do so, or not so d [...] meane h [...]sel [...]e. Consider the vvorckes of God, that no man can be conuerted vvhom he des [...]iseth. Vertue we make an effect of freewill, not in sense of Pelagius, that is of the naturall forces of freewill, but of freewill, healed and cured by grace, fortified by the same: & vet of freewill, because not proceeding from necessitie, from constrainte, from destinie but from the will as cause▪ which performeth it freely, hauing abilitie to doe otherwise, or to the contrarie. This is the true tenour and meaninge of our doctrine as concerning freewill.

7. Surely the protestanters hope, and reliance on grace in pretence, is most monstruousThe Protest [...] denyeth the good man­ners of men Hieron lib. 2. [...]ont Iouin. and vngodly, as against the nature of grace, so against the perfection of vertue, and against the merittes of Christe, and inspirations of the holy ghost. VVhat doth the protestanter hope for a [...] God his handes? Mary for a grace, to make him beleeue in his mercifull promises, to hope for saluation, & to lead the life of a Christian of meere necessitie, without his free consente, without the motion of a man, being not able otherwise to dispose of his manners, then such grace shall in dest [...]n [...]e determine? No meruayle the p [...]otestan [...]er den [...]eth freewill to cooperate with God his grace, seing neither he admitteth as [...]rewe, that th [...] w [...]ll of man is corroborated by grace, or vitally worcketh with the same. VVho vvill affirme sayeth Caluin the infirmitie of mannes vvill to Caluin lib. 2. Inst. cap. [...] be strengthen [...] by the i [...]spe of grace? No helpe, no concourse, no motion, or action, but a block [...]sh, and more then brutish stupiditie in man. O heresie grosse and sencelesse! And why Calu [...] ▪ Least that, sayeth he, vve deu [...]de that betvvixt God, and vs vvhich he vvholly challengeth vnto himselfe. Surely mankinde is much beholden I see, to the protestan [...]e, that makes the soules of men no better then stones, stockes, mee [...] subiectes to for­raine impressions. VVe robbe the Lorde saye [...]h he if vve take vnto our selues any thinge, ether in the vvill, or in the vvor [...]e. There is not a mutuall co [...]urren [...]e in comon [...]e [...]ocurse betvvixt grace and man his vvill: neither and the Apostle make himselfe Confor [...]em labor [...]s, ioyn [...]e vvorker vvith gra [...]e A proper peece of theologie in the protestante, that man doth not beleeue in God not hope in him, nor loue him, but only grace doth act all these offices! for if men worcke the [...]e good thinges, either they performe all without grace, which is false andVertue deny­e [...] by the Protest [...]nt V [...]inc [...]sitar, nec corona est H [...]eron! [...] cont. [...] Aug de Nat. & [...] & l. arb. c. 2. 3. 4. Pelgaian [...]sme, or cer [...]es they cooperate with grace, and so haue parte in the labour and vertue.

8. The protestanters hope aimeth art the open reproach of vertue as well morall, as Theologicall, therfore brutish and dete [...]able. The antecedent is euident by the light of nature, in that vertue, be [...] the greatest perfection in man, and an action of his praise worthie, cannot be effected but by freewill, and abilitie to worcke, and not to worcke: for why otherwise in brute beastes is there not vertue, in infantes, or madde perssons their actions not commendable, but because they moue by sense only, by instinct of nature, not able otherwise to doe? Then what vertue protestant is it▪ in a faith­full maried man to keepe his fidelitie, tempted to the contrarie, to obserue the commaundements of God and nature, if he be not of power to doe otherwise? O gracious vertue by the doctrine of a protestanter, or rather the grime of a coale vpon a wall of fatallitie and necessitie! Are not protestantes worthey commendation, that doe well by destinie, and can do no otherwise, like men in chaines and [...]etters of vnresistableE [...]sebe. l. 5. Praepar. cap. 3. Theodoret. quest. 19 in G [...]n Chrisost. humit. de cruce Agu. ep. 46. Neque enim praecipe [...]tur, n [...]s [...] homo [...]o­bere [...] prop [...] voluntatem, qua diuinis praeceptis o­be [...]et. Aug. l de Grat & l. arb. cap. 4. 83. quest. q. 2. 2. constrainte? If they had free will, they would surpasse the Angles. If there be a fatall necessitie as speaketh Euseb: Caesar. Nulla e [...]t lau [...] vvtut [...]s, their should be no prayse for vertue. Ignotressent egreg [...] p [...]etatisathlet [...], as saith Theodoretus, the souldiers for vertue should be vnknovven. S. Crisostome expouding those wordes of our Sauiour, if any man vvill come after me, remarcketh, that our Sauiours speache doeth importe a freedome of will, in that he sayeth not, I constrine any, or I compell any: sed su [...]quemquam [...]ud [...]ij ac volun­tates Dominum fa [...]io, I make euery man lord of his ovvne iudgment and vvill. And that with­out freedome of will then should neither be vertue nor vice in man, auoucheth S. Au­gustin: If their vvere no grace of God, hovv should God sa [...]e the vvorld? because saluation, & redemption from sinne, and the acquiring of vertue, proceede from grace: If there vvere not freevvill, hovv should he iudge the vvorld? in that without freewill, when necessi­tie holdeth the empire, there should neither be vertue to be rewarded, nor offence to be chastised. Then I conclude, that the protestanters hope destroyeth vertue, inforcing vpon it a necessitie: and that if he be chaste, temperate, deuout, charitable, yet by [Page 62] these qualities he is not commendable; because not free in the performance of them, he so workinge, as he can do no thinge to the contrarie, as brute beastes prouo [...]ed by instinct of nature, are caryed hether and thether, as it shall appoint.

9. And if their hope passe to the disgrace of vertue, must it not also produce therebyProtestantish hope against Christ. an iniurie against the very bloud and meritt of our Redeemer? For what [...] in greater need of, then of vertue, what ornament more desired, then that of vertue, what gifte more beleeminge the passion of Christe to bestow on the world, then ver­tue,Ita fit vt neo [...] fideles fiant [...] ar­bitrio, & ta­men ibius gra [...]a fideles [...] corum [...]a p [...]te state tenebra­ [...]um liberauit arbitt [...] Aug. Epist 1 [...]7. Sloth of the Protestanter. what greater glory to himselfe, honour to his father, then from the vertue o [...] his seruantes? wherfore if man for want of freedome in will doe not expresse or cause through grace an [...] vertue in himselfe, how is Christ beneficiall to vs how is he renow­med in vs how doth those great and maine expences of his trauailes, as [...]f his swea [...]e, of his bloud, of his life, of his death contriue any singular effecte, if man do not g [...]ine therby that diamonde of vertue, and commendable behauiour? O Antichrist Prote­stantish, thy hope is a sacrilegious darte to wound euen Christ, and force vertue either out of the world, or to strike it dead, as a motion not of man, but as an impression of some fatall necessitie; and a mightie poise of leade, resting in an i [...]sensible repo [...]e!

10. This hope Protestantish takinge from vertue the freedome of consente, as it blemisheth the shape thereof, and defileth her pu [...]tie with infa [...]ie of inispr [...]sion, so doth it wholly encl [...]ne man to foule pleasures of sinf [...]ll desires. It faith, if hope, chari­tie, repentance, chastitie, be not the operations of man in libertie to performe them, & otherwise in abilitie to behaue himselfe; why should he labour, c [...]rcke and c [...]re for that vertue, which may be expected of him, seing that only from God they proceed, and not from the industrie of any humane facultie? Le [...]t man then referre in the de [...]th of his sloath all to God, it not concerning him to busie himselfe: for that fatall necessitie, without respect to his free will, hath alreadie determined, whither he shall be faithfull, or faith lesse, continent or [...]asciuious, blacke, or white, for G [...]d, or for the deuill;Grace & free vvill, hovv they cōcurre. Non a [...]tem ego, sed Gra­tia D [...] me [...] ▪ id est non to lus, sed grat a Dei mecum: perho [...]nce gra [...] D [...]o­la, necipse so­lu [...] se grotia Dei cum [...]llo. Aug l de grat. & l. arb cap. 5. Ench [...] c 32. Epist 106. 107. Concil T [...]id. Sess 6 cap. 1. Cap 16. Can. 1. 23. 4. Concil M [...]lu. Can. 3. Can. 4. Aug. lib. 1. de Gr [...] Christ. cap 22. Tract 26. in Io [...]an. cap. 6. whose disparities dep [...]nde nothinge on his behauiour, but of the meere outwarde im­pression of grace. F [...]e vpon the loathsome and suggish hope in [...]uch a lasie Protestan­ter.

11 I wish the protest [...]nters malice corrected and his ignorance better informed. Let him then vnd [...]stand that we make the freedome of a mannes will sutable vnto the grace of God, both concurringe [...]s one abs [...]lute cause to the consent of vertue. Yet in the processe of causal [...]t [...]e g [...]ce hath the p [...]oritie, in that no man can beleeue aright, re­pent him of his sinnes, or love almigh [...]ie God in perfect [...]haritie, vnless fi [...]ste graciou­sly without all dese [...]e. God inspire into him his vocation, and per [...]wasion, indu [...]inge the will to perform [...] the duetie of so good an endeauour. Yea this precedent grace is of such request and necessitie, that as speaketh the Councell of Trent, with [...]ut it not only the Gentiles by force of nature, but neither the Ievves by their lavve, coulabe deliuered, or rise from sinne: which grace doth alwayes [...]oe be [...]ore, accompany, and follovv our vvorckes: And the blowe in these tearmes [...]s giu [...]n in the same Councell against the Pelagian heresie, and also s [...]launder of the protestanter: If any man shall say, vvithout the preuen [...]ent inspira­tion of the [...]oly ghoste, an this helpe, any man to be able to beleeue, to [...]ue, to hope, to repente, as is required, that vnto him may be giuen the grace of iustification, lett him be accu [...]sed. Loc here the weaknes of our na [...]ure acknoledged, the force of grace graciously imparted, con­fessed; & yet our vitall and free concurse of consent preserued: Q [...]ipp [...] qui illam abueere potest. in that man may resist the call [...]ng grace of God. If we sayd, that grace was a pay and guerdon of worckes, wrought by pure nature, as Pelagius affermed according to S. Augustin, or that grace was not absolutely necessarie to the vertues Theologicall, and also morall, in which by reason of temptations is found any difficultie, then might we by [Page 63] the protestanter be accused of Pelagianisme; but vniustly by him in this respecte nowVidere q [...]o­modo [...]ahit Pater: do [...]do deiectet, non necessitatem impon [...]do l. 8 [...] quest. q 2. 24. l. 1 Rectra [...]r. c 26. Epist. 107. e [...]peached sithence that we accu [...]se all such assertions. Lett the protestant rather pur­ge himselfe from deflowring of vertue, from pursuite of idle pleasure, making no free­dome of choice in any good action, but allowing a necessarie determination of will in the same as a thing not l [...]udable, nor worthie the price of the crosse, or to be effected by any heauenly grace. If we freely then stand [...]n vertue, when temptation raiseth and enrageth the passion to the contrarie vice, we doe it, and yet not we alone, but we fre [...]ly worcking with grace: it is God, which by his grace enlightneth the vnderstan­ding to beholde the truth, for [...]t [...]fieth the will in it passadge to vertue, and to make re­fusall of sinne; we performe all good in efficacie of this grace freely bestowed vpon vs only forthe deserte of our sauiour Christe: yet in libertie, not as stockes and stones, not as brute beastes, carved away [...]sway and comma [...]ndrie of necessitie, as basely of man the protestater doth deuise. Our hope therfore h [...]re ex [...]pesteth the grace of God to be graunted vnto vs by [...]he only goodnes of himselfe, and not for our deserte: yet ho­pinge for such a grace, as shall in vs bri [...]ge forth: he fruites of vertuous and laudable endeauours: that is mouing vs to a free consente, without which as no vertue, so no grace no redemptiō, no saluatiō. H [...] better, as speaketh the w [...]e man, that vvorcketh, & Ecclesi [...]stic. 10. aboundeth in all thinges, then he, that b [...]st [...]th, and needeth bread. The Catholike is to be pre­ferred, that so hopeth for grace, and so furni [...]heth himselfe with all vertues, before the protestanter, that glorieth by certain [...]e of f [...]i [...]h that he is iustified and predestinate, being in the meane season idle, reachle [...]se and so wandeth the bread of the soule, good life and demeanu [...]e. VVhat vertue, good p [...]otestante, actuall I meane, in that operation or qualitie to which man doth not [...]o much as vitally concurre, and which is caused by a necessitie of grace, without mannes free con [...]en [...]e? which grace saith Caluin, Doth Caluin supra moue the vvill not as for many ages it hath b [...]n deliuered and beleeued, as that it is in the povver of our choice, to obay the motion or to r [...]siste, but rather aff [...]ing is most [...]fficaciously. Then he that beleeueth in God, or repenteth himselfe of his sinnes in vertue of grace, can do no otherwise, he worckes not with grace, he worcketh not at all: it is imposible in cause and antecedencie, that it should othe [...]w [...]e fall out. Then O vertues of faith, of repen­tance where are you! VVhat O Christe, is become of thy grace and redemption! This mon [...]truous absurde hope of the protestanter exceedeth in ill deserte all human ha­tred and con [...]empte.

12 Moreouer such a dependencie ther is betwixt wordly ciuilitie, and Christian ver­tue,Fatalitie of the Protestante contrarie to ciuilitie. that Antichrist mouing the protestant to withstand the Catholick truth, doeth therby seeke allso to barbar [...]se him. [...]nd make him an enimie of polliticke estate and gouernement. For the espetiall parte of pollicie concerning the Prince, it consisting of his prouokement, inciting the subiecte to laudable attemptes by price, & rewarde, wherwith he graceth their laudabble endeuours, is by the protestante made frusrate and of no importe. Assuredly their is no iust cause, why he should exhorte them to va­lour, to iustice, and temperance, when he is persuaded that all theese good ca [...]riages are meere impressions of fatalitie, or of deuine pro [...]dence: to be expected idelie rather from heauen, then industriously performed by men on earth▪ VVhat hope can he con­ceiue of their labour, watchefull [...]es and loyaltie, when he beholdeth them attendan­tes in sleepe of sloth vpon destinie, and forr [...]ne beneuolence of outward actiatie▪ Ne­ther is ther any reason, whic the Prince shoulde much affect [...] subiectes employed in vertue, or enlardge his good will tow [...]rdes them by guerdone, if that they only beare showe and coulor of that hone [...]ty and vertue, of which they neuer were causes or con­triuers; but only receiuers, & patient porters. And wh [...]e shoulde the Prince be incensed against subiectes surceassing from vertue, and whollie geuen vp to concupiscence, [Page 64] when as they, withoute their free default, want such ornamentes of action, the which it pleased not God to bestoe vpon them, or engraue in them? This is the barbarouse re­solution of Protestancie in this affaire.

The Catholike by hope expecteth from God such bountie of grace, as is not only cause of good consent, but also in generalitie a grace of sufficiency, afforded to the vvicked & reprobate, although they misdemeane them­selfes in sinne: vvheras the fained hope of the Protestante maketh ac­count of no such fauor from allmightie God, as if he should euen to of­fenders imparte at any time his grace of ability or possibilitie to doe vvell.

CHAPTER. X.

THE Catholike Christian man by faith exposeth to his hope as obiecte the grace of [...]e effec­tuall. God, called Effectuall, to witt such a grace, which infallibly worcketh the effect of [...] vertuous consent, together with the free will of man. In gifte wherof he also acknowledgeth the especiall goodnes of almightie God, who hath decreed to bestowe on him such a potent and effectuall vocation, as he knewe condicionally before the donation therof, that it woulde produce in him some good and vertuous action or other: as of faith, of hope, of charitie, of repentance, of iustice, of temperance, and the like. VVhich peculiar efficacie in the kinde of grace, and holy inspiration, doth not preiudice or infringe the libertie of man his will, in that it worcketh cōsente in vs not of it selfe, but ioyntly with our free election and action of the will. For our will first by an actiue motion cooperateth with grace, God not procuring in vs saluation, vertue, or iustification, as in stones or logges, as telleth vs S. Augustin: then we soAug l. 2 de peccat. mett. c. 5. De Grat. & l. arbit. cap. 2. 5. Caluin. lib. 2. Inst. cap. 3. conspire with this effectuall grace to the acte of vertue, as we might do otherwise, and yeld our selues captiues to vnlawfull concupiscence. Our hope [...]erein looketh for a worthy effect of deuine grace, that is true vertue, when as the Protestanter denyinge the mutuall concurrence of freedome by nature, and grace together, as he destroyeth vertue thereby, so doth he also condemne and auile grace in the effecte therof, as if of no commendable price or estimation.

2. But besides this grace Effectuall, we make reckoning also of an other, tearmedGrace suffici­ent. Sufficient, that is such a grace, as imparteth to freewill sufficiencie of force to ouer­come temptation, and to consente to God his calling. Yet for that man by default, and by deprauation of his will, doth rather chuse sometimes to follow the suggestion of sensualitie, he falleth freely into sinne: being able by a sufficient grace to auoide the same. The which disposition and mannadgement of man his affaires by God is declaredEccles [...]st. 15. in the wordes of the wise man: I haue put before thee sire, and vvater, extende thy hand to vvhich it pleaseth thee. So also almighty God tolde the people of Israel, that he had pre­sented them with life, with that which is good, and also with harme and death, con­cluding: Chuse therfore life, that thou mayest li [...]e, and thy posteritie. This freedome is alsoDe [...]. 13. approued by all such places of Scripture vttered by God to thē, whome he knew before would yeld to sinne, ter [...]ifying them by menacinge speeches from such guilt, and ex­horting them to vertue: which prouidence in the goodnes of God towardes the wicked, should be altogether absurde, if they were dispoyled of all sufficient grace, and by necessitie caste into necessarie occasion of offences; as a folly it were to [Page 65] perswade the blinde to see, the lame to runne, or the stone to stay in descent to it cen­ter.Basil. homil. 6. in hexam. Chrys. 1. Co [...]. Cap. 4. Aug. in psal. 91. D [...] origin. Animae c. [...]1. l. de Nat. & grat. cap. 69. Hieron epi. ad D [...]s. Matth. [...]. [...]onae [...]. Potest dici, homo in co quod audi [...] [...]as, & [...]nue­ [...]as, in co perseuera [...]es si velles. Aug. de Cor. & Grat c. 7. Epi. 105. In ma [...]o­ [...]ibus [...]alibus merito dici potest hi no­lu [...]runt intel­liger [...] vt ben [...] agerent. Hi, quod gra [...]s [...]st, intellexe­runt, & non obedierunt. Vnde no [...] obediet, nisi su [...] pessin [...]a voluntat [...] ▪ [...]ui gra [...]i [...]r damnatio di­uina aequitate debetu [...]? Lactan. Carm de phenice Claudian. Eleg [...]a de Phenice S [...]nne is no sinne by the Protestant. Caluin. lib. 2. Inst. c. 6. Sec. 6. Adam had sufficient grace not to haue sinned Aug. l. de co [...]ep. & Grat. c. 11. 12. Caluin. lib. 2. I [...]st▪ cap. 2. Sect. [...]7. Cap. 4▪ Sect. 1. Sect. [...]. & 9. For as spea [...] ▪ [...]. Basill, if such necessitie shoulde domin [...]ere in man his operati­ons & crimes, In vaine shoulde [...]vve makers prescribe thinges to be done, or to be abandoned: and in vaine are there any iudges to revvarde vertue vvith honour, and punish vice vvith detriment. [...]he lavves them s [...]lues [...]novv, sayeth S. Crisostome, to pardone trespasses in them, that transgresse of neces [...]itie, yea to account [...] no sinne att all Most clearly and expresly S. Augustine auou­cheth this libertie in offenders by a sufficient grace: Sathan ceaseth not to persvvade euill, but God doth neither omitt to suggest good: Sathan doth not enforce one that is vnvvillinge; for [...]t i [...] in thy povver to consente, and not to consente. To esteeme one as guiltie of sinne, becouse he did not, vvhich he could not do [...], is extreame iniquitie and madnes. VVhich doctrine concerninge our Catholike hope is first is worthy of that bountifull goodnes in God, procuring his sunne to shine▪ vpon the iust, and vniust, alluring those by grace that contemne him, running after his disloyall seruantes, the which with Ionas departe from so louing a master: then our hope herein yeldeth vnto vs a full notice and intelligence of the tur­pitude, of the vngratefulnes, of the disloyaltie in sinne towardes God: in that we haue offended against him not const [...]ained by any necessitie or fate, but of freedome, hauing power to doe otherwise by a sufficient grace from God, to forsake the suggested iniqui­tie, as teacheth S. Augustin: vpon which conceipt, the crime being committed against almighty God, so good a lorde, wilfully forsaken, such bad demeanour of our will con­sidered, may cause in vs a feruour and heate of greater contrition: and so as sweet spi­ces vnder the phcnix enflamed, may in sacrifice of a contrite h [...]rte, to God make some recompence of the iniurie, of the rebellion against him, our cheefest benefactour, and prince, most soueraigne.

3. Here now presseth in the hope of the Protestanter in horrible shew of a loathsome smoake, vamping from his opinion, and accompanying the same: endeuouring euen by blasphemie to staine the sacred throne of God, yea to depraue that his most sweete prouidence towardes vs with forged iniquity. what maketh he of sinne, as of adultery, of fornication, of murther? nothing els but as of certaine effectes of man his will in temptation, as in a whirlewinde, without all grace from aboue, through necessitie transported into breach of God his commaundementes: acknowledging no grace att all present, or imparted, where is not the consent to vertue. I respect not, sayeth Caluin. such mad persons, that affirme grace to be giuen pariter & promiscue, together and indifferently: so then, who haue grace, but solely the predestinate, & such personnes as persist in ver­tue? others despoyled of all grace, are be queathed to the tiranny of corrupted nature, and to extreame necessitie of offences. Man hath not freevvill saith he to doe good, vnlest he be helped by grace; and that vvith especiall grace, qua electi soli per regenerationem dona [...]tur, by vvhich only the electe by regeneration are endovved. And whereas hence it doth follow, that men sinne, and are adulterers or theeues by necessitie, and so seeme not to sinne att all culpabelie; thus Caluin doth answeare: VVhat doth it importe, vvhether vvith a free or a seruile iudgement men sinne, so they doe it voluntarily? Then adultery and murther are dam­nable sinnes, if voluntarily committed, although the partie offendante could not auoid them. And talkinge of the deprauation of man his nature by originall sinne, he affir­meth, that the will, as seat of sinne, is bound arct [...]s [...]mis v [...]culis vvith straight chai [...]es; it sinning of necessitie vnresistable. VVhich miserable will in man, notwithstanding the [...]rosse of Christe, and his grace, he affirmeth, Satan [...] pr [...]st [...] [...]as [...]inatam, illi se ad omnem d [...]ct [...] [...]bs [...]q [...]ntem necess [...]r [...]o pr [...]bere: so to be b [...]vvit [...]hed by the slightes of sathan, that of ne­cessitie it [...]bay [...]th his inclination: from which will no otherwise doth continually, and of necessitie without ende break out sinnes, then from a fornace are cast out sparkles, from a fountaine runneth the streame. Yea sometimes, sayeth ascholler of his, the very [Page 66] sai [...]ctes thē selues do necessarily sinne. And for that originall sinne is not taken away in any,VVit [...]ker. lib. [...] de pecca [...]. orig cap. 10. l. 2. cap. 11. A [...]oll Cōfess. Augustan. according to the Protestanter; which beinge To [...]tus decalogi [...] [...] the certaine transgres [...]on of the vvhole decalogue, or ten commaundementes, all men are of necessitie mur­therers, adulterers, blasphemous, infidels, and participantes of what knauerie can be imagined; and that of necessitie, with want of all sufficient graciouse assistance to the contrarie. VVhich vile and brutish doctrine is altogether consequent to that beleefe, which denyeth freewill in man, and the distinction of grace, as one to be effectuall, & the other sufficient: for if a man yeld his will in consent to adulterie, and can doe no otherwise, he trespasseth of necessitie, and by natures bad fatalitie: if he might haue reiected the temptation to that ende, then he consented, hauing power not to consente which is to haue freewill, in that freewill punctually and definitiuely consisteth in this, that a man acteth this, able not to performe it, or not to doe it: which abilitie, in that it is not implyed in the forces of only nature, includeth grace; not effectuall, for sup­posall is made, that the sinne be committed, therfore meere sufficient: and so freewill. But indeed a protestante must confesse, that an heret [...]ke, and infi [...]ell, a murtherer, & an adulterer can doe no otherwise, as being dep [...]ued of all grace: yea that they elect and predestinate doe mortally offende, I meane, committ damnable sinnes of necessity, hauing not alwayes effectuall grace, and being not any sufficient only, as he supposeth. Therfore he desineth, Christe by collation of grace, from the [...]lew of his redemption,Rainol. Apol. Thes. de s [...]rip. Sect. 14. to affecte and benefi [...]t only the faithfull and predestinate; and reputeth all the rest to be cleane forsaken, wrongfully comparing suffic [...]ent grace, giuen to the reprobate, & other offenders by catholick verdicte, to the aples of Tantalus, deceiuing in vaine hope the diuing lippes of that poore damned creature.

4. Certes moste execrable and Antichristian is this hope of the Protestanter, the as­suredGre [...]fe for [...]inne. bane of vertue, scorne and reproach of all Christianitie. VVe Catholikes, louers of puritie and vertue through the grace of Christe, enter into the greater hatred of vice and sinne, by how much we discrie in it a shape of more odiouse deformitie, and of a more disproportionable constitution; which we doe, whē we deeme sinne a francke and free departure of the will from God, a choice, preferring in libertie of consent, the trash of a momentary pleasure, before that ocean of his infinite goodnes: No fierce aduersarie, or foule fiend enforcing in the meane season vpon vs that lamentable de­ [...]iment by our election: no combination or volumes of natures causes driuinge vs into the calamitie therof, but we with our owne handes to strike the hart of the soule with a mortall dinte, we of free demeanour to comtemne God, preferring the cuppe of Ba­bilon, before his crosse of Caluarie, the stable of carnalitie, before the paradise of hea­uen, wee Isay enabled from aboue with the splendour & dew of grace; that soueraigne court, now after the entrie of Christe, made fauourable vnto vs, no more dreadfull by thunder and lightninges, but gracious rather by fiery tongues of truth, by a vehement breath of mortification, and comforte in distresses; and yet to sinne, and yet to defileAct. 2. the soule by sinne, yet to dishonour God by sinne! But the Protestanter graceth sinne by his vngracious hope, telling vs, that we sinne whether we be iust or vniust▪ whetherSinne graced by the protes­ [...]ante. predestinate, or reprobate, by a cruell necessitie, not able otherwise to demeane our selues Alas, how is in God his sight that trespasse vgly, or worthy damnation, which breaketh from vs by necessitie of nature? If adulterie haue a necessarie cause in nature, yea in the very decree of God himselfe, how is it culpable, how worthie punishment, how of a malignant qualitie, otherwise then is an ague in the bodye, or distemperature therein, occasioned by some defect of health? VVhat conceipt may we haue of Christ, and of the mercies of God, if all the repaobate neuer receiue touch of his grace, but are for one sole sinne of Adam▪ tyed in chaines of impossibilitie, exiled into a corner of [Page 67] refusall▪ and neuer visited there by any raies, beames or sparckles of his mercie: by GodAug. Epi 49. De cor [...]p [...] & Gr [...] [...] ▪ 7. Breac [...] o [...] any cō [...]a [...]demē [...] if it be culpa­bl [...] supposeth sufficiēt grace not to breake it [...]0 Adam had sufficient grace to per­se [...]er. Aug. li. 13 c [...]. c. [...]5▪ Aug Epist. 106 107. Freevvill de­nyed by the protestant in eue [...]y parti­cular man & also [...]n Adam. According to the P [...]otestāt a childe or a mad man may sinne by reference of his facte to Adam his sinne, as vvell as a sober & vnderstan­ding man: vvhich is [...] ­futed by S. Aug. Epist. 23. No [...] antem trahit alter ab al [...]ro, quādo suo vnoquo­qu [...] propria vita viuente, iam est vnde dicatur: Ani­ma qu [...] pec­cau [...] it ips [...] mo [...]ietur. Epist 89▪ quic­quid enim postea homi­nes ex malis sui [...] operibus addunt, non pertine [...] ad illam gen [...]ra­tionem, sed ad humana [...] conuersatio­ [...]em. his punishment necessarily made theeues, adulterers, and murderers? or what mer­cie, yea what iustice in God, to condemne these forelorne malefactours, as fewell for hells eternall fier, in their l [...]ues neuer sufficiently being potent to be good, to pray, or not to be malefactours in all extremitie and outrage of iniquitie? Is sinne nothinge els but a necessa [...]y effect of a nature depraued? VVhy then is it a thinge detestable, and not rather pardonable, to be pityed, not punished, lett passe, not examined? Yea being sweete, embraced, & not as vnlaw [...]ull, reiected? In humane conuersation, if one man inflicke some dammage vpon an other, either, of ignorance▪ or of constrainte, not able to dispose of his facte otherwise; we know it to be no offence, nor thinck that one can be iustly angr [...]e with him, that so endammadgeth an other. How then either to God, or man, are adulterie, fornication, or murther sinnes, seinge that both the pre­de [...]inate, and reprobate, committ them of necessitie, and importunitie of concupis­cences, raigninge in their nature so deca [...]ed and ruined? And as the protestanters hope drowneth men in sinne, as in a pleasant r [...]uer of a retchlesse life, so taketh it away all meanes of repentance and recouerie: in that euery such persons, as against whome our sauiour Christe shall prouonce his dreadfull sentence of damnation not only by neces­sitie were cast into sinne, but in their liues neuer had from him sufficient meanes [...]o repent, to wash and clean [...]e their soules, all sufficiencie denyed them by that adamant of God his decree, and natures infelicitie, and that in reuenge of that one sinne of our first parents. Did not [...]e [...]se culpablie t [...]espasse against faith, who refused to beleue in Christ, acting in proofe of his doctrine such worckes, as neu [...]r man did the like? But howe coulde the offende in that particular sinne of insidelitie, if faith to them was im­possible▪ which muste nedes bee, in that they wanted sufficient grace & that necessarely required to the acte of faith substantiallie, & not only to the facility therof, as proueth S. Augustin against Pelag [...]us? VVherupon speaking of those, who sinfullie refused to beleue ou [...] sauiour preaching vnto them, sayeth: They vvere not const [...]a [...]ed to be infidels, but r [...]fusing to belelue, they vvanted not the crime of infidel [...]ie.

5 The Protestanter perceiuing that without a freedome and libertie of will the a­ction of man, as it is not humane, or morall, so indeed therby should not be odious, or deseruedlie punishable; telleth vs, that although men offendinge aginst the lawe of God and nature, can doe no otherwise in their proper persons, by necessitie destined to sinne; yet sayeth he, in that all men had once originall iustice and libertie of will in Adam, that sufficiency in him doth make now in vs his progenie, murder & adultery culpable, although effectes in vs of necessitie, and so damnable in the sight of God. Doubtles sinne, for this glosse and coulour, is much beholden to the protestanter, it standing still in flower and perfect [...]on throug his doctrine and estimation▪ Truth it is, that to or [...]ginall sinne, which we contracte to our mothers wombe without personall conse [...]te of will, is sufficient our common freedome, and abilitie in Adam to haue wan­ted such originall crime, to make it in vs a sinne, and that allso in proprietie of speach a sinne▪ but I hope the protestanter is not so grosse, but he knoweth, that infidelitie, murder, a [...]d [...]d [...]l [...]erie are personall sinnes, and so must proceed from the personall li­bertie in the tran [...]gressour. Neither is it enough that they are occasioned by Adam, in whome we had sufficiencie to auoide them; for in Adam we had allso a power and sufficiency to wante euill fauoured faces, quartane agues, and namely the protestanter [...]ece [...]ued abilitie not to be so troubled with ignorance in philosophy and Theologie, as he i [...], and yet I hope, such defectes, by his account, are not actually and personally dea­dly si [...]s, o [...] worthy dam [...]ation. Then I see the protestanter is a fi [...]t painter for the deuill to colour and grace his sinnes with the excuses of naturall and ncessarie depor­tementes [Page 68] Is the freedome then of Adam his sinne sufficient to make the personall kna­uerie of a wicked person odious and detestable to God and man, although the knaue can do no otherwise, but is conuayed and tombled therevnto by fatallitie? O foolery▪ O foule water, not drawen from the chaste fountaines of Pernassus, but from the sti­gian lake of hell! But what if the Protestanter teach, that Adam himselfe sinned also by necessitie, and could not doe otherwise then consent to the deuill? how then are mur­der and adulterie now sinnes, or punishable? VVe adore by faith a sarre of sayeth CaluinCaluin in op. Genenens. 4. that secreat Councell of God vvith all sobrietie, by vvhich the fall of man vvas predestinated. So then Adam trespassed by God his appointance, to the which he could not resist. Adam fell not, but God seeing, and ordaying his fall; and so by necessitie he hath vndone himselfe, and his whole posteritie. Then answring this obiection he addeth; But it could not fall out othervvise, Quidtum, sayeth he, vvhat of that? to theiust damnation of man it vvas sufficient, that sponte, vvillingly he fell out of the vvay of saluation. Thus Beza: But Beza respons. ad Castall. you vvill say, that our first parentes coula not resist the vvill of God, that is his decree: I graunt as much: but as they could not, so they vvould not. Then the Protestanter wipinge out of the world free will from euery one in particular, and driuing it also away from Adames first offence, therby he doth abolish all sinnes, as demeanures of no bad estate: so Antichrist, and the deuill. Indeed the Protestanters principles of doctrine doe demonstrate asProtestantes denying free vvill establish the hersie of Manichaeus: as if sinnes vvere of God, and things naturall and reall much: for if all grace be effectuall, and none meerly sufficient; seing that Adam in the moment of his sinne còmitted, wanted effectuall grace; for if he had had such a grace he had not consented to concupiscence; and sufficient grace being a mockery and delusion of Tantalus his water & apples; therfore to resist he had no grace att all, & so sinned of necessitie: vnlesse without grace against temptation he might haue persisted in vertue, and his alleageance to God. The issae and marcke of the Protestaniers hope is, in dis­grace of Christ his meritt, turpitude of life, and a coulorable dissembling of the nature of sinne.

6. VVherby allso Antichrist by the protestant, as he offendeth against vertue byThe protestāt denying suffi­cient grace doeth fauor barbarisme. wickednes, so also doeth he trespasse against ciuilitie by barbaritie. Ther is no doubte, but that it much concerneth a common wealth, that the Prince, and subiecte, conceiue greate hatred against sinne and iniquitie: for otherwise they wolde nether abhore it much in their one actions, nor punish it deseruedlie in others by publick iustice. But how can according to reason a Protestant be incensed against an offendour, against an heretick, or a blasphemer? how can he warrantablely chastice a catholick, whom he thincketh to folloue error & impietie oute of extreme necessitie, as despoiled of all suf­ficient grace to the contrary? Doeth thē his choler and rage, out of reasons ten or, holde key in moode of phrencie, so cruelly afflicting vs, or any other offenders.? In deede the purpose of Antichrist is, to conceill all greuouse concepte of sinnes deformitie, and so make waye for fell barbarisme in course of all brutish libertie.

VVheras faith assureth vs of natures decay by originally sinne, so doth the Catholike hope designe that grace of God by our sauiour Christe, as serueth to the recouerie and perfection therof: but the hope of the Pro­testanter blaming and complaining too too much of natures calamities, affordeth nothing to grace or vertue.

CHAPTER. XI.

AS that prime transgression in our first parentes from them passed to euery oneAll cóceiued in sinne by course of na­ture. of vs in particular, that is through defect of grace, which hath vertue to iustifie; so also in penaltie therof we gaue receiued detriment in each facultie of the soule, and also of our bodies, as is a apparant: so that the whole man therby, as speaketh the Councell of Trent, is altered into a worse estate and condition, from that he onceConcil. Trid. Sess 6. Cap. 1. enioyed, created in the qualitie of originall iustice. And as the tree corrupted in the roote looseth the beautie of his greene and flourishing braunch, so mankinde depra­ued in the origen of our first parētes, retaineth no more that first integrity of graciouse perfection, wherwith once it was in happines adorned. To descende to the particular dammages, inflicted vpon humane nature by originall cirme, presenteth it selfe first that dulnes of minde and intelligence, which encombreth vs in the pursuit of trueth;Palues of oti­gir. ah. nne in the v [...]der­standinge vvill and ap­pente. Excles. 9. that grosse cloude of ignorance, interceptinge our sight, and hinderinge it from ariuall to the proper natures of thinges by contemplation: so that now without an espe­peciall illumination from the grace of God, wee are not to know or discerne that, which by common concourse and ordinarie abilitie of original perfection we might otherwise before haue prceiued: The thoughtes of mortall men sayeth the Sage, are feare­full, and all our prouidences are vncertaine. VVhere vpon the wil of man depriued of that sure and perfecte sighte in the vnderstandinge, from thence not receiuing such instruc­tion & aide, as it had, if originall iustice had not perished, is more subiect consequently to sensuali [...]ie, more prone to corporall delightes, redier to play and disporte with plea­sures, and finally to yeld consent to her enchauntmeutes: so that thereby, ab teacheth also the Councell of Trent, we perceiue, the forces and vigour of free will to be muchConcill Trid. Sess. 6 Cap 1. Free [...] vill de­cayed by ori­ginall sinne. impaired, weakened, vertue in this respect made the more difficult, and sinne more potent and preualent. For seeinge that free will is nothinge els in the soule of man, then an abilitie to performe each parte of contrarietie or contradiction, as to doe, and not to doe this, or the opposite: if the will eitheir by errour and ignorance of the minde, or by passion and perrurbation of the appetite, by as it were effeminated, and made propense to followe that part, for which standeth concupiscence, it must needs ensue, that the poyse, & inclination to one determinate side muste diminish some thinge of the forces of liberue: which principaly remaineth in indifferencie, equally balan­ced betwixt the extremities, as the median center in regard of the lines opposed by a diameter. Lastly as concerning the soule, through the fall of Adam, the sensrue appe­tite, diuided into the facultife Concupiscible and Irasoble is become more immoderate & distempered, as well in the wanton heate in desires of pleasure, as in the irefull radge against those, that hinder our delights: whereby as aboue, the vnderstandinge is in a miste of ignorance, so below the appetite sensitiue dissolute in loose and wrath full importunitie, haue more power to drawe the poore will of man to sinne and iniquitie. As for the calamities of the body. procured by Adam hisfall, as infirmitie, mortalitie, thirst, and the rest, they are more knowen and experienced, then needeth in wordes to be by vs expressed. All which afflictions and disasters standinge for greefe and dolour, for abettering and aduancing sinne against vertue, are remanent euen in the iust and regenerate: and we partly thereby vnderstande, how haynous a thinge it isto trespasse against God, vewing the whole world for Adame his sole reuolt so turmoyled in mise­ries; and also learne hereby to know the great wisdome and mercie of almighty God, who in the infirmitie of our nature will yet shew the power of his heauenly grace, in1. Cor. 4. Rom. 10. the pouertie of our ruine remonstrate the ritches and treasures of his beneuolence, and there make a conqueste of sinne, where it seemeth sinne most to preualie & dominter.

2. Although our Christian faith in this sorre displayeth vnto vs the ruefull estate of our humane nature, yet also it pointeth to the meritt and crosse of Christ, to the mer­cies. [Page 70] of God, contained in the person and action of our mediatour Iesus Christ: & thenGrace hoped for against originall sin­ne, & penal­ties thereof Rom. 5. 1 Cor. 15. Tit. 3. hope in vs ariseth in a Godly couradge, and firmely expecteth a grace to match, yea to surpasse in good successe, the bane of Adam his transgression, the seconde man his iustice preuayling against the first man his iniquitie; the excesse doubtlesse, the aduaun­cement is in the balance of a parallel comparison to be surrendered to the redempt on by our sauiour Christ, as teacheth his holy Apostle. VVherefore against originall sinne we haue in hope the grace of Baptisme, a grace of regeneration in the worde of life, to wash the soule from that guilt in the blood of Christ, the efficacie of the holy ghostExec 36. Math. 3. working in that element of water, as it was foretold by the Prophett Ezechiel: I vvill povver vpon you a Ceant vvater, and you shall be cleansed from all your vncleanes: performed by Christ: Hee shall baptise in the holy ghost. VVhereupon we accept of the meritt of our sauiour Christ, as so beneficiall and bountifull vnte vs in his sacrament, that we firmly beleeue, by purifying grace thereof, altogether from the soule to be expulsed the staine of originall sinne. In baptisme sayeth S. Hierome all crimes are forgiuen. And whereas igno­ranceHierō ep ad Ocean. Aug. l 1. de peccat. merit. c. 16. and blindnes doe presse vpon the vnderstandinge, and conceale from it the know­ledge of truth, as of the beautie of vertue, and of the deformitie of offence, our hope, through Christ, notwithstanding expecteth holy inspirations & vocations for sucourse for clearing the eye of intelligence; in that our Redeemer, on whō weerelie is the lightIoan. 5. Iacob. 1. of the world, the wisdome of his father, and childe of him, that is father of lightes. As concerninge the will, although it be infeobled and impaired by originally sinne, yet haue we an anchore and sustenance from hope in the mercies of God, by the merit [...]es of Christ, assuringe our selues, that we shall not be tempted farther, then we are well ableIacob. 1. to resiste, or that sathan shall attany time driue vs into the sinnes of murder, of thefte of adulterie, or into any other offence, being not of pouer competent to withstande, and auoide such misdemeaoours. Free we are, not slaues, but free in that freedome,Gall. 4. which Christ Iesus hath giuen vs. And as the appertie, both Ceneuti [...]cible and Irascible prouoke vs greatly and continuallie to breach of God his commaundementes, so our hope respecteth a fortifying grace to establish reasons designment in vertue, when sen­ses folly or fury make heade for vice and wickednes. Neither are miseries and calami­ties so vrgent from the body, as that our hope leaueth vs forlorne amiddest them, but rather giueth to our consciences an assured promise, that through our sauiour Christ his grace we shall be able patiently and couragiously to supporte them, nnd tourne all endurances thereby, to the eternall aduantage of our soules, and likwise glory of our immortall bodies.

But concerning the harmes and detrimentes of nature, the doctrine of the Pro­testantThe protestā ­ter maintain­eth sinne and Adam his fall against the grace of Christe. Gen. 41. VVitaker. l. 1. de peccat. orig. c. 50. is much for the proclayning and enlardging of them, and as touching our recure and assistance through the grace of our sauiour Christ, his hope is passinge sparinge, small, and as one of the leane kine, sterueling, seene in Phaaroe his dreame of no com­fortable supportance. Originall sinne he acknowledgeth contracted in all, but in res­pect of faith, in the faithfull prrentes, not to be imputed to their children: although in them regenerate, and in all other persons iustifyed by their personall faith, he is of opi­nian, that it doth remaine, that it doth still infect and contamina [...]e their soules. Re­mission doth not procure the sinne net to be att all in the soule: but that it be not imputed. Free­will the Protestanter taketh away partly by force of grace, and partly by the imbecil­lity of nature: in that where the grace of God is present, there of necessitie the will is perfected by faith, hope, and charitie, it not being of strength to giue that grace any resistance, or otherwise to doe, then grace hath determined. And as much as importeth sinne, as well in the iust, as in the wicked he alloweth of that frailty and malice of na­ture in men, wherby of necessitie they cōmit offences continuallie against God, imply­ing [Page 71] the damnable breach of all his commaundementes. Then for the number, kinde, and continuance of sinne, as well in the iuste, as vniuste, the Protestanter enlargeth the kingdome and empire of the same: affirming the corrupte will of man without end or measure to viter forth sinnes perpetuallie, as the fornace doth vampe out flames and sparckles, or the fountaine giueth issue for the floing current; making man, Quasi dilu­uio Calu. l 2. Inst. c. 1. Sect. 8 & 9. Luth. ar 6. a capite ad pedes obrutum: ouer vvhelmed by the inundation of sinne from the head to the foote: that no parte of him is free sinne: and therefore vvhat someuer proceedeth from him is imputed as sinne. The deprauation of nature is so great. sayeth Luther that also is sticketh in the regenerates in such sorte, that they cannot be vvithout sinne: the very vvorckes of iust men in the nature of the thinges themselues, being mortall sinnes. By nature vve are all sinners, and not only Cal l. 2 cap. 6. Sect. 2 [...]. cap 3. Sect 2 VVitaker. l 3. de peccat. o­rig. [...] 5. euill custome, sed nature a quoque prauitate, by the deprauation of nature. Sometimes sayeth an other the holust doe sinne of necessitie, by reason of the lavv of sinne dvvelling to them. And al­though the spirit dothe fight against ige sinnes of this depraued nature, yet manere at­que esse in [...] Des peccatum intellgas: thou must acknovvledge that sinne remayneth in the children of God. Now then seeing that hope beholdeth, and holdeth as anchore the grace and goodnes of God through Christ our sauiour, triall must be made comparitiuely bet­wixte the hope Catholike, and the other Protestantish, in regarde of this grace: so that conclusion be for the preferrement of that hope, the which acknowledgeth and great­neth more the grace of the Crosse, the merittes and desertes of our Redeemer.

4. The Catholike hope is in expectation of a iustifying grace from Christ to purgeGrace in hop against origi­nall sinne. Tit 3. Iean. 3. and abolish the spott, staine, and guilt of originall sinne cleane out of the soule, war­ranted to such effect by Scripture, that tearmeth our iustification a regeneration, fash­ioning out a new creature spirituall, a washing, a cleansinge, which doe importe the vtter election and abolishment of sinne: whereas the Protestantish hope taketh from Christ in this respect the deserte and action of a redeemer: for if the sinne abide after iustification, how is not the soule thereby yett polluted, and how may it not sayed Christ his iustice not to be of abilitie to exclude that detrimēr of sinne, which Adam, & the serpent haue cast into the soule? which is to deny the very benefit of redēption, to misprise the grace of Christ: yea it is blasphemie to auoche that God doth not impure as sinne to man, that which is sinne in him, maketh him sinfull indeede: for hatefull to God is: impious person, and his impietie that God the otherwise one may affirme, that GodSap. 14. beholdinge a man actually to commit adulterie, doth not impute as sinne that wicked trespasse of the offendant; which were to assecure sinne from damnadge to belye God, that detesteth sinne; and iudgeth sinne condignely to hell fire. A goodly blasphemous hope of the Protestanter, for one to be wicked and damnable in facte and yet to hope, that by God such odious crimes are not to him imputed! The Catholike hope taketh holde of that grace, which is inherent in the soule, where once sinne had seat, dethro­sing sinne & sathan from that place, where the holy Ghost, as Prince, is nowe to reside.The Prote­stāt a proude beggar. The Protestanter only hopeth for pardon and indulgence, in that Christ his iustice, which indeed only is in the soule of Christ himselfe in heauen, is to be imputed vnto him. A proper grace, whereby a poore Codrus is become ritch by the imputation of Cresus wealth, a diseased criple in good health and beauty by those opposite qualities in Apollo; and yet still in beggarie, still in miserie! O poore pride in the Protestanters imputation! Pride to mount so high, as to be as iuste as Christ himself, with all that in­infinitie of merittes: and why not euen as wise, as omnipotent as Christe, if all in Christ be imputed to a Protestante, and he laying handes on him by faith cry trulie all is mine? yet beggary, for in deed the Protestanter by this imputation is neuer the better, his sinnes still remayninge, and Christes iustice no more his, to him appertayning, or can make him more iust, then the aples and waters did satisfie the desires of poore damned [Page 27] Tantalus. VVhat sense in this hope, that iustification must be effected by that forme, which is not in the iust person, and by which God without falsitie cannot iudge any person truely iust? For his diuine eye beholdeth the spottes of sinnes verely inherent in the soule of the Protestanter, and seeth, that the iustice of his sonne Christe cannot to him actually sinninge be so imputed, so as it may indeed make him a sinner iust, no more then imputation of his omnipotencie or wisdome can bring to passe, that a poore silly foolish Protestante become thereby omnipotent and wise. Ha painted hope, ay­minge at no grace by Christ, in the dreame of a miserable deluded Protestanter!

5. The will of man so to be assisted by the grace of Christ, that it may bring foorthGrace for vertue and against sinne. the good desertes of vertues, as morall, and Theologicall, we Catholikes firmely be­leeue in faith, and by performance expect as much in hope. For although that grace be giuen without all our deserte to worcke in vs, as faith, hope, and charitie, yet do we fre [...]ly cooperate with this grace, not in a seruile guise directed and destined by cons­traint or necessitie therof: seeing that vpon this freedome by grace and nature is setled whatsoeuer is laudable and humane in man his endeauours without which freedomeD. Thom. 1. 2. q. 18. at 3. the motion is only vitall and not that kinde of action proper to man, as distinguishing him from brute beastes. Behold then how the Protestanter making the effect of grace by Christ a necessitie of worcke, thereby rendereth such grace voide of vertue, andThe Protes­tanter hopeth for no vertue by grace. of all prayse or remercement; in that where raigneth necessitie of worcking, there cannot be found any action either morall or Theologicall commendably good, or worthy the office and function of a man, as ha [...]h been declared. The Protestantes hope what respecteth it, but as it were in the hand of God a pencill to draw out in the tables of his soule a character without his one operation or cooperation? A sweet hope cer­ [...]es, a vertuous hope, so farre from all moralitie or honestie, waltering in the lasie liber­tie of a retchles life. He hopeth that God will do well, but not that he himselfe lauda­bly is to performe any good: sortish and beastly presumption.

6. The will of man in his abilitie and freedome, we Catholikes censesse by originallFreevvill helped by grace. Aug. Epist. 89. sinne to be much decayed, weakned, extenuated: yet as we in greefe recorde this great calamity of oures caused by that originall sinne, so doe we in comforte and hope like­wise regarde the mercie and grace of God thorough Christ Iesus, the which shall keepe vs from sinne by necessitie: rather in temptation procuring for vs the commoditie or isheue of vertue, as teacheth the Apostle: otherwise we had our iust excuse in this ne­cessitie,Iacob 1. saying vnto God, that through his decree and course of nature, we are thus plunged in sinne, not defiled or abased by any culpable cariadge of our actions and be­hauiours: complayninge allso, that vpon vs doth tirannise the flesh and the appetite, inflicting vpon vs by necessitie euery moment deadly and mortall sinnes, as the sinnes of adulterie, of fornication, of murder, of iniustice: yea of all sinnes imaginable, that violate the ten commaundements: and therfore, we poore captiues, in this necessitie, although offendours, yet are to bee excused. No no foule Antichriste, this will not serue thee in pretence to corrupte the puritie of the. Christian hope, or Christian grace▪ But rather if in vs be found any sinne, it is found together with libertie, with potencie in vs to haue auoided it, and therfore culpable, punishable and in no so [...]te excusable, as thy flattering coulors of the man of sinne, to make vs neglecte our selues, woulde induce vs to beleeue. Excellently well Tertullian, that auncient writer, and iuste ac­cording [...] l. de monagam. to the tenour of the faith in the chuch in her prime and virginall flower: Hovv long shall vv [...] ex [...]use our selues by the flesh, because our lord sa [...], the flesh is vveake? for that he sayd before, the spiri [...]t is ready; that the spirit may vanquish the fl [...]ash; that vvhich is vveake may Matth 25. Matth. 19. Luke. [...]6. yeld to that vvhich is stronger▪ for he hath sayde, he that can take it, le [...]t him: that is he that can­not, l [...]tt him be go [...]e. That rich man vv [...]t avvay, vvhich did not obay that precept of diuiding [Page 73] his substance to the poore, and lefte by our lord to his o [...] [...]e opinion. Yett for that no harde entr [...]a­ti [...] can be imputed vnto our sauiour Christ [...], as conce [...]ning the francke seruice of euerie man his Isa. [...]. freevvill, Beholde he hath sayd, I haue putt before thee good and bad: choose that vvhich is good. If thou ca [...]st [...] not, it is because tho [...] vvillest not▪ (for he hath sheevven, that tho [...] mayest▪ if thou vvillest) because to thy freevvill be hath proposed both▪ VVhat iniury then to Christ, and to his holy grace, from the Protestanter, affirming that the will as well of the regenerate, as not regene [...]ate, is now caried away into all manner of sinnes, C [...]rtam [...]otius Decalogi pr [...] ­ [...]ar [...]at [...]onem by necessitie, otherwise it beeing impossible for the will to eschue such abhom [...]nable offences? No Protestante so conceiuinge of his sinnes, can in regreete accuse himselfe therof as culpable; or thincke that God is so cruell, as to punish in him, that he could not auoid; and so in securitie and beastly libertie he may persist in sinne: whereunto he will be easely perswaded with indem [...]ty, only beleeuing such inni­quitie not to be imputed. VVherefore our Catholike faith and hope assureth vs, that if we sinne damnably or hainously, that our will in libertie doth performe such badd of­fices, we hauing from the Crosse of Christ a sufficient grace to repell them, and their author Sathan, that suggested them. VVe know that the temptatation of the enemie, or radge of the wo [...]ld [...]s sea, can proceed no farther, then the strenght & shoare of God his grace shall permitt.

7. As touching the dominion of sinne, as well in the iuste, as in the vniust, we ac­knowledgeDominion of sinne impai­red by grace against the Protestant. in man generally concupiscence, that is pronitie and bente of the [...]oule, and also violencie of motion in the pertu [...]bed sensitiue appetite, as well Concupiscible, as [...]ras­ [...]ble to be much encreased; and so the power of sinne, in the cause and origen therof stronglie enabled; yet not with standing so sauourable is God by the grace of our saui­our Christ, that as wee are to wage warre against all sinne, so may we subdue therby the malice thereof, and auoide all guilte and crime of offence. Otherwise to what purpose serueth actuall grace, if in ou [...] despite, we not beinge of force to the contrarie, Sathan by the corruption of nature doe engender in vs the contamination of sinne, as of adul­terie, of fornication, of iniustice, and the reste? VVhy are we by Christ to stande for puritie, sithence that from nature floweth by fatall necessitie the aboundance of all ini­quities? Manifest it is therfore, that all deadly sinnes do not breake out from nature, without our free consente, as it were in sleepe, in phrensie, or in other estate, where in freewill is surprised. And wheras S. Iohn sayeth him to be a lyar, that thinckes no sinne1. Io [...]. 1. to be in him, he affirmeth not thereby, that sinne proceedes from necessitie without man his free consent, but onely expresseth that which is in act and effect. And he is vn­derst [...]od of certaine minute offences no [...] repugnante to iustice, or incompossible with the childshipp to almightie God: vnlesse the Protestanters la [...]dge conscience thinc­keth, that the iust man may seauen times a day, remayning iuste, blaspheme God, mur­ther his brother, or committ any other villanie, as well as trespasse seauen times a day in forme and modell mentioned by our sauiour Christ. So that neither there is any ve­niallLuc. 17. sinne a [...]signable in particular, the which by the grace of God we may not eschue: for where is necessitie, there is pardon and excuse from sinne; although in comprehen­sionFreevvil in veniall sinne. of all veniall sinnes generally, for the space of a day, it be morally impossible, to shunne them all; in that neuer yet any without especiall priuiledge hath repelled them, no [...] euer for time to come any shall; and therefore to wante all veniall sinnes is mo­rallyAug. lib. [...]. de pecc [...]t. mert. cap. 6. So allso S. Ambros. l. 1. in Luc. in ini­ [...]o. impossible: yet neuertheles phisically, as the schoole speaketh, there is no one veniall sinne that may not be re [...]ected. For although all men daylie fall into veniall sinnes; and few for the space of a longe life auoid all mortall; yet S. Augustine telleth vs that it is absolutely possible for man to be without all sinne whatsoeuer. I confesse sayeth he, that it may be by the grac [...] of God, & [...]berum [...]u [...] arbitrium, and by the freevvill of [Page 74] man. VVherein the Protestanters assertion in this pointe firste debili [...]ateth the efficacieEp. ad Valent. Tom. 7. of Christ his grace, and meritt, then enlargeth the dominion of sinne, lastly maketh sinne a matter of no great deformitie or misbehauiour; finally thereby encourageth men to sinne in all libertie and impunitie of barbarisme The Protestanter maketh in man to be a deadly sinne, and odious to God, the very naturall inclination of the so [...]leLuther▪ Tom. 2. in Gen▪ pag. 314 Tom 4. p. 1 [...]. 377. 39 [...]. vnto vnlawfull pleasures; then he accuseth as sinnefull euery motion of the same, as damnable and displeasant to the eye of almighti [...] God: which sinnes, caused by Adam his fall, are yett remanent in the iuste after iustification: he affirmeth grace and deserte of Christ not to be of effica [...]ie to free the soule from contagion and pollution by such enormities: as if sinne by the deuill hath [...]reuailed yet against the crosse of Christ, and that in the verie electe, and seruantes of sanctificat [...]on. Then why by grace are we ex­horted in Scriptures to striue against sinne and concupiscence; if whither we will or no, by necessitie sinnes swarme in vs, and haue a continuall race from a naturall concu­piscence? If the iust do offend in all worckes they doe, and continuallie breake the ten commaundementes, what vse and commoditie from grace in regarde of puritie, of in­tegritie, of that Nazarean Christianitie? Is grace [...]ecome a cipher in algrime with the Protest [...]n [...], and sinne the prince of his soule! And what thinge more efficaciously can stande for the mag [...]ifying of the kingdome of sinne against the bloud of Christ, then to auouch that in the verie regenerate are remassed innumer [...]ble mortall sinnes; that they from head to heele are l [...]zures in leprosie of sinne, that the iuste by nature are sin­ners, in n [...]mber of crimes not countable, in qualitie breakers of the ten com­maundementes, as th [...]es, adulte [...]ers, infidels, and yet iust, and yet by imputation the white ch [...]ckines of a foolish braine? VVhat soeuer man doeth, be it according to reason, or against [...]t, is deadly sinne by verdicte of the Protestanter: all motions i [...]de­liberate, not free, or voluntarie, in the appe [...]ite, are dealy sinnes. O freindes of Sathan, and meete trumpeters to resounde the glory of his emprises! Sinnes in the iuste infi­nite, in condition detestable, are seated in the soule of man, whereas the grace of iusti­fication is but one, and that in heauen, the iustice of Christe himselfe, the which in ve­retie can no more make a Protestante iuste, beinge lothsome in sinne by his facte and [...]auer [...], then can the beautie of a Frenchman cause a More to be faire, or amiable af­ter the Europian hue! But that, which is cheefest in consideration with Antichrist in [...] of Protestan [...]h Doctr [...]e. the Protestanter, is to enduce men to sinne and barbarisme vnder pretence of a faith apprehending the outward iustice of Christe: that without feare or stay they may com­mitt what vallaine is imaginable. If the acte of adultery, of murder, or thefte, were dammadgeable to offendours, the [...] it should so be, in that they are greiuous sinnes a­gai [...]st the commaundements of God, and nature, and so driue out of the soule all grace of iustifi [...]tio [...], giuing vnto it a mortall blow euen to death of the spirit, and debte of eternall [...]amnation: but seing that in the iuste, remaining iust, are found millions of mortall sinnes in acte and operation, yea a continuall violating of the ten commaun­dements, as the Protestante [...]s affirme, and that in the best is nothinge to be found but a laza [...]e, a pudle of inquitie, why should one dread to iniurie his neighbours, to follow his lustes, to rebell [...]gainst his prince, seeinge that these are only naturall defectes, and crimes semblable in guilt to those offences, the which of necessitie accompany origi­nall sinne, resident in the regenerate, and not imputed! And if in the multitude of these sinnes doe consist a iustifying faith, making them not to be imputed, why is any wickednes against nature or state offensiue or hurtfull to a Protestante? or why should he care for innocentie, it being impossible by natures decree, and the opposite guilte or nocencie is not to him imputed? Then hath he his deuised faith, as a nurse of concupis­cence, as a defence, not against sinne, but for sinne; as letters patentes of marte, yea [Page 75] an inchauntment from the deuill to sheild him from annoy, when the flesh gaineth in him the victory against the spiritt, as filthie Beza deuiseth. Let [...] now the tea [...]es of greefeBeza. 6. Rom. in me [...]n [...]s eyes be d [...]yed vp, and thornes of dolefull panges be remoued frō the harte in cogitation of sinnes committed, [...]i [...]hence that sinnes are the proper hea [...]bes, that growe by necessitie in the garden of a regenerate Protestante, they sprout out from a roote of fatall necessitie, and are couered with a faith of a comfortable perswasion. Mercie good Protestanter, sayeth the deuill: but fie for shame, cryeth the Catholike. The Protestante de [...]li [...]ateth nature, confesseth his sinnes, preacheth the mercyes of God; but why? that men securely may play and disporte themselues with sinnes, deeme them the effectes of nature and necessitie, easily pardonable, dissembled by God, not impu [...]ed through faith; and so his hope endeth in that [...]gnonimious diso [...]der of lawlesse besti­ [...]lit [...]e. Hoe that the sadge gouernours of our common wealth, knowing that all good pollicie is to be grounded on vertue, here would consider how the doctrine Protestan­tish tendeth to vice and iniquitie, and so consequently to make men brutish for destru­ction of all ciuill and pollitike demeanour! Doubtles then would they not iudge the Romane Catholike worthy of death and losse of worldly commodities as traytours and rebelles, only for teachinge a doctrine of purity, a doctrine, that extolleth the grace and meritt of our sauiour Christ, and so establisheth in lincke of vertue and charitie the societies of Christian people.

The first or indeliberate motions of concupiscence befoore fre consent are not deadlie and mortall, but rather aduersaries for Christian Hope in her puritie and constancie, set vpon by theire temptations, to fight a­gainst. In vvhich combate the Protestante blemisheth and disaduan­tageth Hope, accounting them deadlie crimes vvher [...] such consent is vvanting.

CHAPTER. XII.

BY the name of Concupiscence in this place we vnderstand the disorderlie motions of man his nature, preuenting the vse of reason, and free consent, considering the same as ishuing from a triple facultie of the soule, greuouslie hurte and weakened through orig [...]nal sinne. we may thē first regarde the generall worcke of Cōcupiscence in the inferiour parte of the soule, to witt in the sensitiue facultie, distributed into the appetite, called C [...]cupiscible, & the other named [...]ra [...]ble. Thē is concupiscence founde in the concupiscible fa [...]ultie, when is therein a desire of lustfull pleasure vnlawfull, incly­ning and ent [...]ing the will to a consent for accomplishment of sinne. After, the like concupiscence is [...]xpe [...]enced in the powre [...]pas [...]ble, when hatred, anger, wrath, pre­sumption, breake oute vnaduisedlie, and with distemperature, against the hinderers of the forbidden delightes aymed at by the Concupiscible. Lastly concupiscence now que­stioned▪ may be regarded as it is in the verie act and consent of will itself by a sudden motion and compla [...]nce thereof, before the perfect vse of reason and deliberation, & not no [...] an effect of free consent, but of a consent onely naturall, necessarie, and preci­pitant; as it may fall out in s [...]eepe, in infancie, in phrensie: in that the will of man isHovv Conc [...] ­piscence is [...]uill. prone to yield vnto sense in the pursuite of plea [...]ure and sensuall contentment. Of which concupiscence in generall we affirme, that it inclineth to [...]uill, and so, as cause is euill: that it debili [...]ateth the natiue forces of free will to vertue, and maketh it leane [Page 76] too much towardes the vicious wishes and actions of bad designes. Neuertheles we deeeme it not sinnefull or damnable, but onely when a man giueth a free consent of will vnto the suggestion and allurement; and that willing and witting after deliberation of reason, and full consideration of the fact proposed. But in that this naturall concu­piscence is the effect of originall sinne, and an enticement, yea the ob [...]ect and matter of actuall sinne, therefore it is tearmed by the Apostle sinne, the law of sinne, or the fle­she: In mynd I serue the lavv of God, but in my flesh the lavv of sinne. It is also a trasgressionRom. 7. of the law of reason this concupiscence, and forbidden by the law, but as obiect of sin­ne, and not as sinne in proprietie. For example the outward act of stealing is against the lawe, and sinnefull, not that it is in formalitie sinne, for so should it be sinne without vse of reason sometimes, as when the thing is his by whome it is taken away, for that the externall acte is all one in physicall nature: but it is sinne & forbidden, as an euill o­biect of consent, and so forbidden that men consent not in will to the same. In like sorte concupiscence is a sinne, that is an obiect of sinne, and forbidden to be consented vnto; i [...] which consent is reposed meerlie the formall part of a sinne, and the dispraise worthie action. which distinction the same Apostle alloweth of, saying, I vvorke it not, but sinne the vvhich dvvelleth in me. There is sinne then of concupiscence, as cause and o­biect of sinne, and there is sinne suggesteth, and sinne performed by consent. Against the which he adioyneth this good counsell: Let not sinne reigne in your mortall bodie. Then in the Apostle was sinne dwelling, but not sinne reigning, that is, he consented not toAug [...]. 1. Ciu c. 2 [...] [...] 2. de pec­cat merit c. 4. cap 22 Si [...]est autem peccatum, Visit poena peccati. lib. de Nap. & cōcupiscent. c. 23. vocatur peccatū, quia peccato facta est, & pecca­tum si vicerit, facit. Iacob. 5. Aug. lib. 2. de peccat mer▪ c. 28 li. 5. cont. Iul c. 25. sinne, or was sinne his maister commanding his choice and free election, by which is accomplished the nature of that sinne, the which maketh a man in estate of death and damnation: for of the former concupiscence sayeth S. Augustine: hovv much more is it vvithout faulte in the bodie of one not consenting, if it be vvithout fauls in the bodie of one sleeping? And of the latter, & other concupiscence of consent, thus he auoucheth: God forbid that the soule should throughe any pleasures of the fleshe giue consent to turpitude: Affirming this to be contrarie to a firme hope in God, that relieth resolutelie on his assistance: wherby if men be tempted, they may, if they wil, through grace, auoyed consentment, and so abandon sinne it self. To the which effect also the Apostle S. Iames maketh a distinction betwixt sinne, & concupiscence: Concupiscence vvhen it hath conceiued, bringeth forth sinne: in that sinne is caused, when cōsent is surrendered to concupiscence. The which cōcupiscence S. Augustine dooth not terrme sinne absolutelie, but the law of sinne, somes, the incite­ment to sinne. And to this purpose dooth he expounde S. Iames: That vvhich is donne in sight against concupiscence, is donne that concupiscence doe not bring sortb sinne. And if at any time this naturall concupiscence be called by S. Augustine sinne, he meaneth it to be sinne first as effect of sinne, and a viciositie of nature, then as an allurement to sinne, la­stlie as the obiect of sinne, for that an obiect bad and contrarie to vertue and right iud­gement: lastlie as the materiall part of originall sinne, and so it is likewise tearmed by Saint Thomas. The reason also of this is manifest; for that these motions, althougheD. Thom. 1. 2. q. 82. ar. 1. 2 3. 4. they be the actions of a man, as vitallie and effectiuelie proceeding from the faculties of his soule, yet they be not actions humane, that is freee ones, and considerate, but rushe and breake out of nature, as they doe in bruite beastes by impetuositie of the sou­le distempered; as it falleth out in sleepe and phrensie: And so it is impossible with iud­gement to esteeme of them as of actuall sinnes, and culpable misdemeanures of man, he being not of abilitie to auoyde them, yet labouring against them what he may throughe the grace of Christ. For moste absure it is to place sinne in that motion, which hath no freedome of worke in it, but is rather meerlie naturall and necessarie, as it falleth out in the first motions of concupiscence. And therefore if Adam had eaten the forbidden aple onely of a naturall and necessarie concupiscence, his fact had beene [Page 77] no sinne or culpable.Prudent Ha­mar [...].

Quod prohibente deo, persuasit callidus anguis,
Persuasit certe hortatu, non impulit acri
Imperio.
VVhat serpent dire to Adam did persuade, as serpent slie to kill,
He did not force in any sorte, but studied hovv to gaine free vvill.
Consensit; licuit ne hortantem spernere recti
Libertate animi? licuit: nam & deus ante
Suaserat, vt meliora volens sequeretu [...]: at ille
Spernens consilium, saeuo plus credidit hoste.
Moste true it is he gaue consent:
But could he take an other vvay?
He could: for God his aduertisement
Did better side to him display.
Onelie this: Gods vvorde he did despise,
And let the Fiend himself surprise.

So also vertue if it be not free, is no vertue or laudable, that is; if it proceede not from a will able to doe this, or that.

Non sit sponte bonus, cui non est prompta potestas
Velle aliud, flexosque animi conuerter [...]sensus.
None of freedome is made good, vvho vvants, a povver as competent
To alter choice, ond that to thinke, vvhat vvill shall deeme for best content.

Also to determine of these first and necessarie motions of concupiscence, as of sinnes withoute freedome of will and consent, is blasphemouslie to make God the author ofRom. 7. Cōcupis­cence a sinne by the Prote­stant. Calu. 3. Instit. c. 3. Sect. 10. 13. Nature is de­famed by the Protestant vvith Mani­chaeus, as bad and sinfull. Sect. 11. VVittaker. ll. 2. de peccat. orig. cap. 11. No reall or substantiall thing is sinne or bad. Aug. l. cont. lul c. 8. Ipsum malsi dicit esse na­turam: spea­king of Ma­nichaeus: but all inclinatiō is naturall & reall, and so not sinfull. sinne; in that these motions are his penalties & miseries inflicted by him vpon man for originall sinne. vnhappie man that I am, sayed S. Paule, vvho shall deliuer me from the bodie of this death? being vexed & turmo [...]led with cōcupiscence. And in that these motions are reall qualities and actions, if there be no intercourse of free will in man to deriue vnto them the spott of sinne, as the whole and totall cause, God must needes be author of what sinne is in them: for that naturallie and necessarilie without freedome they are sinnes, and so God author of nature and necessitie, is also consequentlie author and mouer of what iniquitie is found in them.

2. The Antichristian Protestanter to magnifie against the Crosse of Christ, the em­pire and burden of sinne, and also to giue a free passage to licentious wickednes wi­thout feare of any harme, accounteth of all these motions, yea of euerie worke of the soule, as of a deadlie and mortall sinne, althoughe not any consent of man be present, or deliberate choice made of forbidden pleasure by the law of God & nature. VVe holde all that for sinne, sayeth Caluine, the vvhich vvith any lust tickleth a man against the lavv of God: yea vve affirme to be a sinne the verie prauitie, that bringeth forth such lustfull desires. Then is first the facultie of nature sinne, and after also all motions vitallie from thence pro­ceeding are sinns: yet addeth he, vve confesse that they are not imputed to the iust, as if they vvere not. The infection of nature, speaketh an other, is not onely an inclination to euill, see the beaste making an inclination naturall, sinne; but also an euill disposition: this addeth no­thing but a foolishe word or two, An euill nature and euill mynde: O monster, is a mynde, and nature it selfe sinnefull! vvhereby, concludeth he, vve are still incited to doe euill. Then of the motions, vented oute from this nature and inclination, thus dooth he denounce: Therefore originall iniustice is a certaine transgression of the vvhole decalog. That is, concupis­cence in all men is an actuall breache of all the tenne commaundements, and the moti­ons thereof still are with consent of will, sufficient to make them adulteties, fornicati­ons, [Page 78] thestes, murders, iniuries, and all other wickednes possible. Is not heere a neate Christianitie, so plunged in iniquitie, so defiled with concupiscence by Protestancie?

3. The first comparison betweene th [...]se two opinions shall be deduced from Hope,By the grace of Christ cō ­cupiscence is not sinne vvithout cō ­sent. Quibus si nō consentitur, nullus peccati reatus con­trahitur. Aug. lib. de peccat. orig c. 40 l. 1. de Nup & concupis. c. 23. 1. Ioan. 1. 1. Ioan. 3. Omnes ho­mines iudicāt lasciuiae non esse peccatū, nisi quia con­cupiscentiae consentitur. Aug. l 3. cont. Iulian. c. 14. respecting the merits and graces of our Sauiour Christ, and the goodnes of God thereby inclined, yea powred out, to our greate commoditie. Hope in the Catholicke ariseth vpon consideration, that we deeme the iust and regenerate by Christ his sanctifying and guarding grace, to be preserued from mortall staine of sinne, importing a suffici­ent force in man to repell and euercome all the banefull temptations thereof. God is saithfull and iust, that he remitt vnto vs our sinnes, and cleanse vs from all iniquitte. All that remayne in him sinn [...] not: He that committeth sinne is of diuell. Euerie one that is borne of God dooth not committ sinne, because hi [...] seede remayneth in him, & he can not sinne because he is borne of God. Lo heere a defence of the iust and regenerate by grace from the harme and a­noye of sinne. Is not this a singular benefitt aimed at by hope, so to be shielded from haynous and deadlie crime, from the fier brandes of Sathan, and the flying darts of naturall concupiscence? If so, then is Hope in vs greatlie increased respectiuelie to­wards so deere and bountifull a protectour Christ our Sauiour. Contrariwise the Pro­testanter impeacheth the gift, weakeneth the defence, auouching the iust actuallie to committ by a continuall disorder of workes a million of mortall and deadlie sinnes, flowing and gushing still oute of concupiscence, to the violation of all the tenne com­mandements; and thereby such iust persons to be formallie and reallie polluted, defi­led, and worthie in fact and demerit of eternall fier in hell. O is Christ no better a Saui­our, no suerer a friend, no more afluent a fountaine, then to suffer his children thus to be corrupted and poisoned with mortall sinnes, with all vices forbidden in the law; to be verie Lazares of iniquitie, from top to toe vncleane and lothsome! Heere certes is Antichrist defacing the maiestie of Christ with dishonour, impairing his abilitie with penurie, auiling his liberalitie with nigardise, and placing Christ with a raine bow of a phantasticall iustice vnder Sathan, domineering and tyrannising vpon the soules of men with the excrements of all offences, and filth of forbidden concupiscence▪ yea this vile heresie raiseth it self to the verie misprison of God his eternall and iust proui­dence.The Protestāt is hereticall against the prouidence of God. For if concupiscence be a deadlie sinne, then is it to be punished, it remayning as due cause and procurement thereof; and so the verie iust in iustice, in whome they abounde, are liable to damnation, & in estate of perdition, as enemies of God, rebells against his sacred maiestie and Empire. How then iust, and yet to be saued? If concu­piscence be a mortall sinne before, and withoute free consent▪ then in those that be­leeue not, they shall worke effectuallie eternall punishment in hell. But must poore soules broyle in fier for meere motions of nature, the which they could not auoyd? must they be tormented perpetually in hell, for perturbations breaking oute in time of sleepe, of distraction of mynde, of phrensie, or passion ouertopping the vse of reason? Can so small a crime, so excusable a trespasse against man his will, & he resisting rushing oute, deserue at God his hands so seuere, cruell and horrible a castigation? what doo [...]t thou make of God, Protestante, in this thy iudgement, or what of sinne, in so slender an offence!

4. Farthermore what Hope the Catholike dooth establishe for honestie of life byCatholike pu­rity against the Protestāt. the doctrine of this pointe, the Protestanter endeuoreth to anull, and make frustrate. VVee by the preceps of Hope and charitie, which keepeth the law, striue manfullie and resolutelie against concupiscence, to the end we maye eschue deadlie and mortall sinne, that concupiscence conceiue not, and bring not forth sinne, that concupiscenceIacob. 5. Rom. 6. 7. doe not rule and reigne in our soules, as the holie Apostles doe aduise vs. But if true; what the Protestanter defineth, to witt, that the verie first motion of the appetite, and [Page 79] the abrupt consent of will, is deadlie and mortall sinne, the which none can shume or or hinder, what neede is there of any farther painfull labour to resist and withstand temptation, or the first impressions? For now allreadie sinne hath made breache and entrie, now is sinne raining and raging in the soule in number and qualitie infinite, and therein are founde continuall violations of all the tenne commandements, as confesseth the Protestanter? Neither can our fight abridge this number, in that perpetuallie the violation proceedeth from a corrupted nature day and mighte in all moments; bringing to passe also, that our verie sighte and resistance, the withdrawing of consent from con­cupiscence, be deadlie and mortall sinnes, and whether we stand or fall, abide the bat­tell or yield sine still, yea mortall sinne, will preuaile. In vaine thē Hope & charatie em­ployed are in the field against concupiscence, against sinne, when in their despight con­cupiscence contriueth sinne and offences against all the commandements of God and nature. I enquire then of this impure Protestant, whether in the iust or righteous sinne of concupiscence doe reigne or no? If he admitt the reigne of concupiscence, and her empire in them, how then is he obedient to God, saying, Thou shalt not be concupiscente? and to the Apostle: Let not concupiscence reigne in your mortall bodies? If he deny such reig­ne, let him yield me a reason: Is it for that the will consenteth not to concupiscence?Sinne reig­net [...] in the iust by the Protestant. Exod. 20. Rom. 6. he can not alledge that cause, in that he granteth with Caluine, the will of man to be the seate of sinne, and that all concupiscence is performed with some consent of will. VVhat ment then S Augustine and others, in their scrupulosity to crie oute, God forbidd that we should yield consent to concupiscence, seeing that our holie Protestanter a uoucheth a necessitie of consent to concupiscence, euen in persons iustified, and an im­punitie thereof as not imputed? Or finallie dooth not concupiscence reigne, because the iust doe not consent vnto it freelie and deliberatelie? Nothing lesse, will say our Protestanter, in that according to his Theologie, adulterie, murder, theft, are sinnesCaluin. 3. Instit. c. 3. VVittak li. de concupise. Aug. l. 1. Ciu. c 25. not of a free will, but of a will, that could Doe no otherwise, of a will that wanted all sufficient grace to repell them. Then I conclude, that by the doctrine of a Protestant, In the verie iust reigneth concupiscence, that is sinne in all kindes entereth whether man will or no, it defileth the soule, whether man will or no, it draweth oute a consent of sinne, whether a man will or no, and so is absolute mistresse and commandresse of the soule. Is not this to reigne, to domineere, to command? It may be that out of his Puritanicall paekerie he will tell me, that concupiscence reigneth not, althoughe sinne doe commande in the soule by motion and consent, because throughe a lyuelie faith, in on apprehending God as his God, Christ as his Christ, all the varletrieNo concupis­cence hurt full to a loū [...] Protestant. S Augustin denyeth that bad motions of concupis­cence in sain­ctes, namelie in S. Cyprian, did make thē sinfull. l. 2. cō [...]. Iulian c 8 as if fighting a­gainst moti­ons of auari­ce, they vvere auaricious [...]. and paltrie of concupiscence is not imputed. A sweete resolution for a good hogge, and the diuels larderhouse: surelie if the protestant vse no perfumes, none can abide his loth some trashe. Let him now soile this argument, if he can: There is no law that forbiddeth the sodaine motions of concupiscence before free consent; neither is there any damage or losse to the soule by such concupiscence, or is it possible for any man to want the same concupiscence: Therefore neither is there any law forbidding theft or adulterie, there is no damage to the soule by theft and adulterie, no possitlitie for any person to auoyde the sinnes of theft and aduterie, and so a faithfull Protestant in a gos­pelling libertie, may commit what wickednes he listeth. The first part of the antece­dent is euidēt, in that no reasonable law doeth prohibit any action befalling man of ne­cessitie, as well in sleepe as in watchfullnes, in phrensie as in prudence, withoute a blas­phemous imputation of a fond prouidence vnto Allmightie God. The other two mem­bers, to witt, the impossibilitie to be withoute concupiscence, and that concupiscence hurteth not a Protestant by his faith not imputed, they admitt themselues. The sequell then of the consequent is most apparant, in that according to to the Protestant, concu­piscence [Page 80] is intrinsccallie and essentiallie thefte, adulterie, & all sinnes against the whole ten commandements: neither to theft nd adulterie is requisite by his doctrine free­domeNotions of c [...]cupis [...]ence vvithout fre­vvill are thin­ges of nature and reall qua­lities. & so cā not [...]e sinnes. [...]or thus etred the Mani­chies: vos au­tem assertitis quandam na­turam atque substantiam malam esse. Aug. lib. 2. de Mo [...]. [...]ccles. of will▪ therefore as it is impossible to shunne concupiscence, so also to repell theft, and adulterie: and as concupiscence is not imputed for sinne to a faithfull Pro­testant, so neither are theft and adulterie imputed for crimes, or are deadlie staynes of his soule. Heere then is our Protestanter stamping and swearing in the dirt of his owne wickednes, with his nimble liuelie saith, still making God his god, and Christ his Christ, whilste he defileth himself with the excrements of hell, and odious humor of concu­piscence. Neuertheles yet from his mouth, his person, and action so plunged in filth, issueth oute the sacred words of the lorde, of the iustice of the lambe, of confidence in Christ, remayning iust and righteous in the verie act of knauerie and villanie! How can here be any ciuilitie, and good aberance from our Protestanter to his prince and con­trie, when he may attempt and effect what concupiscence shall determine, without losse to his sanctitie, and to the iustice of Christ apprehended by faith? How can re­maine on foote, or in flowre vrbanitie, the pronenes of nature so licensed to turpitude, to vice, the onelie maynteiners and abetters of barbarisme? where may vertue appeare when fighte against concupiscence and sinne is misprised, for that sinne continuallie will abounde, be committed by all, and no meanes at hand to auoyde the same? Auant foule barbarian Epicure, who vnder a pretence that God is his god, and Christ is his Christ, sacrificeth to the diuell vpon the altar of his owne bellie, and abhominable con­cupiscence. Fy Puritan, fy, are these good subiects, are they Christians, are they men▪ no rather the hatred of all honest & chase conceiptes of men. For example; why should a man striue against the suggestion to adulterie or fornication, when the verie tempta­tion procured by the diuell, the first apperite and desire is now al [...]edie fornication and adulterie, and the breaches of the lawe? And what a Prince is the diuell, who according to Protestancie stirring vp the first motions at his pleasure, dooth make men adulterers, fornicators, whether they will, or no! Impure Puritanisme.

Hope in the Catholike is much prouoked to vertue by faith beleeuing the commdandements of God and nature to be possible. Contrarivvise the Protestanter making them impossible, empaireth thereby the strength and courage of that greate and soueraine vertue.

CHAPTER. XIII.

ALMIGHTIE God hath enacted some lawes and decrees for our good, and moreDiuine lavves some naturall some posi­ti [...]e. perfect direction in manners, which were nothing els but the verie precepts of nature and right reason, as be the Tenne cammandements, onely excepted the re­ligious obseruation of the Saboth vpon a determinate da [...]: to the end that by a d [...]uble obligation, to witt of nature, and so the written law of God, men might be addicted in more strict and rigorous sort to vertues, agreeable to nature, and her right enfor­mance. Other lawes there be appointed by Allmightie God, onely depending in parti­cular on his sacred will and pleasure, as weere to the Iewe the legall rites, appertayning to religion, and in regard of vs, of the same qualitie are the precepts of faith, of recei­uing the Sacraments, and of the profession of this faith, as is recorded in the new Testa­ment. By the law of nature is meant that prescription of mynde in man, the which pro­cedeth from him as a creature endowed with a reasonalbe soule, and is therefore a com­monVVhat is na­turall lavv. rule of life with all nations, and in all places, where reason is not cleane ouerruled [Page 81] by sinne and concupiscence, as the law forbidding adulterie, fornication, stealth, mur­der, oppression of the poore commanding iustice, temperance and fortitude, and such like naturall desginements, tending to the mayntenance morall and ciuill of a societie and commercement betwixt man and man: without the which, as vice would a­bounde, so also barbaris [...]e, and the destruction of all common good by necessity would ensue. which law is tearmed by the Apostle a naturall law; in respect whereof they Gentiles by reasons document were a lavv to themselues. And this verie self same law ofRom. [...]. nature is reduced to the deuine law of God, in that reason, by God, as a representation of his one naturall perfection, is imprinted in man, and consequentlie what trespasse dooth tranerse this naturall law in man, ariueth to an open iniurie against God, and is a contempt of his eternall law, fountaine and cause of all natures precepts and com­mandries.Psalm. 4. D. Thom 1 2. 9 71. art 6. Hovv th [...] lavv [...]s diffi­cult yet pos­sible.

2. In regarde of which law diuine, and naturall, for the obseruance thereof, we confesse, the same to be made now more difficulte; in that free will, euen in the regenerate, is much enfeebled and weakened by concupiscence and pronenes to vnlawfull contentments, forbidden by bothe those lawes. yet neuerthelesse our Christian faith attributeth so much to the merits and grace of Christ, as that thereby the law is made possible vnto vs, yea a sweete and easie burden throughe the delight and force of cha­ritie, either to auoide sinne forbidden by the law, or to performe the office and dutie ofAug de spi [...]. & l [...]. de Gr [...] & l. a [...]b. ca. 18. vertue prescribed by the sme. The which veritie is approued by all such places of Scripture, as pronounce the law of God and nature to be the rules of our actions and lyues, and that the transgressors of them small be eternallie punished, as enemies of God, rebells against his will and pleasure. For a rule hath this essentiallie, that it is toThe lavv is a rule of our act [...]ons, con­ducteth men to grace and is fulfil [...]ed by Charitie. Lexigitur adducit fidē, fides impetrat spiritum lar­giorem. dif­fundit spiri­tus chari [...]atē, implet chari­tas legem. Aug [...] 144. Aug. lib 2 de pecc [...] merit. c. 6. de Na [...] & Gra [...] c 68 Fir­missime [...] ditur, D [...]um iustum & bo­num impossi­bilia non po­tuisse p [...]xci­pere. Aug. lib. 1. de Nat. & Grat. ca. 8. Rom 6 13 ciu. c 4. rule the worke of which it is rule: and so the worke is to be adiudged as good, if con­formable to the rule, or reprooued as bad and culpable, if discordant or deficient from the directorie thereof. Then if the law of God and nature be rules of our conuersation, it is possible that we may answer vnto them, they not exceeding ouer abilitie: for yf the were place, as it weere, out of our reche and compasse, they should not concerne vs, or weere we to ayme at them with obligation of conformitie; no more than are the Drapers in VVa [...]ling streete bound to measure oute their Cloth by Paules steeple, or by the distance betwixt the two poles Artike and Antartike. Likewise if sinners be to be punished eternallie in hell fier for transgressing the law of God and nature, and such transgressionsis displeasing vnto Allmightie God, then may they consequentlie square oute their demeanures iust according to the tenor of those lawes, otherwise in them there should he no culpable trepasse or offence: as one that is in drinke throughe his defaulte, hath no obligation from God or nature in that case, to stand on his see [...]e, or to take the rightie way in his iournie, bicause i [...] is to him so to doe impossible. This is the expresse doctrine of S. Augustine. By these, sayeth he, and many other innumerable testi­monies, I can not Doute, that either God hath commanded any thing to man [...]mpossible, nor that any thing is impossible, or that God afforderh not sufficient help that man may doe that vvhich he commandeth. And hereby it is manifest, that man if he vvill, holpen by God, may be vvithoute sinne. Truthe it is, the law of it self, as teacheth the same Doctour, and we experience it, dooth rather cause in vs a preuarication, by the corruption of our nature egging vs to rebell against the superioritie of the law, if i [...] be seuered from faith, and helping grace of God. [...]he lavv dooth she vvou [...] disease, but recureth it not; yea by that it is not re [...]ured, it is increased: to t [...]e end that vve more attentiuelie and carefullie search after the medi [...]ine of grace. Then viewing our owne weaknes and the difficultie of the law increasing the same, we must not surcease fro [...] worke and obseruance towards the law, as the pi­lot doth from his charge beholding all rounde aboute in desperation: but we ought ra­ther [Page 82] seeke after grace, and labour with the same resolutelie to the keeping of the law: that is after the law of charitie, the which can with facilitie and delighte performe the same. Therefore in the office of man, S. Augustime dooth teache to be combined and coupled the double law of faith, & charity, the one seruing to shew vs Christ as a mea­nes to assit vs against the harshe empire of the lawe, the other as an heauen lie force to obey the same. To that end the lavv commandeth, that it may aduertise saith vvhat she is to doe: That is, that vvhen a man is commanded, if yet he is not of abilitie, he may knovv vvhat he is Aug. de Spi [...]. & Lit. cap. 13. to pray for. But if he can performent, and doe it [...]ffectuallie, [...]e must also knovv, by vvhose gift [...]e is of that abilitie. Hereupon the same S. Augustine moueth a question, why the Apostle opposeth in contrarietie the law of faith to the law of workes: For; sayeth he, i [...] the olde lavv vvas a lavv of vvorkes because it prohibited badd vvorkes as vvhen it commanded thou Non concu­pisces; v [...]ique & Christ [...] anis, nullus ambig [...], esse d [...]cendun [...] Aug. Epist. 200. Aug. lib. de Spir. & lit. c. 13. cap. 14 [...] Aug. l. 3. cont Iul [...]an c. 26 l. 3 cont 2. Epis. Pelag [...]on. cap. 4 l. 4 c. [...]. de [...]d. & Oper. c. 22. Epi [...] 200. verum hoc fit non lege quae ho [...] impe [...]at, sed fide quae hoc impetrat. shalt not kill, so dooth also saith forbidd the same. Then laying doune a supposed answer, that faith is not a law of workes, [...]or that it dooth not prescribe the workes of the olde law, now antiquated, he sayeth is not to be a insufficient solution: for allthough the Christian faith doe not command those works, yet it command [...]th others, proper vnto the Sacraments of the n [...]vv lavv. Therefore he acknowledgeth the law of the Christian faith to be a law of workes, of vertues, as well as the olde law: yea in a more perfect manner, in that more eminent actiue vertue is to be expected of a Christian, than of a Iew; onely designing this difference betwixt those two lawes of workes, that by the olde law of workes was in man increased concupiscence, and that an externall terrour was adioyned to performe with enforcement the worke of the law: but by the law of faith is detected Christ vnto vs, and by him is obtayned grace delightfull, to fullfill the lawe, giuing these wordes to the olde law of workes, Doe that I command, and these to the law of faith, Da quod iubes: O lord gene me grace to doe as thou doost command. Then the law of Christian faith is a law of workes, that is a law of charitie, as expoundeth S. Augustine: The which deliuereth vs from sinne and preuatication By the lavv of faith, vvhich is in Christ Iesus, vvhen charitie is povvred oute into our hartes, by the holie Ghoste, vvhich is giuen vnto [...]s. Now the Portestantish heretike in this matter first abuseth the law of faith, then maketh voyde the law of Hope, charitiy & all honestie, as shall by the sequell appeare.

2. Faith is placed by the Protestanter as a vertue opposite to all vertue, and a securi­tieThe Porte­stants obe­dience to God and na­ture in onely faith, and the svveete bur­den of all by this faith. Luth. l. de [...]i­bert. Ch [...]st & Tom. 4. p. [...]8 Q [...] h [...]c [...] ableges Moi­se [...] Bal [...]un [...] & H [...]sum c [...] s [...]a lege, 1. c 9. vllo [...]odo [...] moue [...]nt ter [...]o [...]s & m [...] n [...]iphus. Hic simpliciter [...] tibi suspectus, vt haereticus▪ Excommuni­catus, Dam­natus, dete­ [...]ior Papa, & Diabo [...]o, ide [...] pro [...]sus non audiendus Calu. 2▪ Insti [...]. c. 7 Sect. 7. Sect. 10. for the concupiscence of all sinne▪ wherefore when this faith in the braines of a Pro­testant beholdeth, throughe mans weaknes▪ notwithstanding any grace to the contra­rie, the law of God and nature to be impossible, and not to be performed by him wi­thout deadlie sinne and disobedience, it doth not excite in him hopefull charitie to re­sist Sathan and concupiscence, and so to keepe the law, as it oughte, that being im­possible and as botteles, as if a man would striue to beate backe the flowing waues of the Ocean sea▪ but layeth fast holde on the iustice of Christ, telling the partie, that he in Christ hath fullfilled the law, and dooth now fullfill it, althoughe mortallie brea­king it, and sinning against it, in that such breache and violation is not to him imputed. He can play the coll [...]or, and yet not grime his fingers; rebell, and be a good subiect; keepe the law, and violate it both together: a strange iugling tricke of a Prote [...]ant! I pray God it be not some sorcerie from the diuell, and such a fa [...] and loose, as will tu [...]e finallie to his owne ruine and damnation. First then he deemeth it a thing absolutelie impossible to obserue the naturall and diuine comma [...]dements of iustice, of tempe­rance, of continencie, of obedience to God and man, so as none can auoide the brea­che of them all by as many mortall sinnes, as continuallie boile ou [...]e of con [...]upis­cence, making men by necessitie guiltie of adulterie of fo [...]ication, iniusti [...]e and the like; so that it is impossible in this respect to keepe the law of God and nature for­bidding [Page 83] such offences. The lavv therefore, as speaketh Caluine, is to vs as it vvere a glass [...], i [...] the vvhich vve behold [...] our imptencie, and of it iniquitie, and lastlie of them both our malediction. [...]o then the law is no meanes or directorie for vertue, but a mere occasion of offence and trespasse: to the end, That men naked and voide may fl [...]e to the mercie of God; beleeuing by faith their owne imbecill [...]tie, and that nothing committed against the law is impu­ [...]ed, which impossibilitie for the obseruance of the law, they also acknowledge to be founde in the iust and regenerate: By the follie of the flesh, yea the children of God, laseiuiunt, doe play the vvantons. VVhere the law dooth not bridle them from inward breache of the law by a consent against God, and nature, geuen vnto sinne, but onely in some sort restayneth them from outward performance of iniquitie: yea neither thus much. For who knoweth not, that any Protestant may remayning in estate of apprehending faith, by externall action offend? And if by internall consentment, why not by outward exe­cution, when meanes and possibilitie are presented? Then against the possibilitie of the law the Protestant defineth, that the verie keeping of the law is sinnefull in two res­pects against the law it self. First for that euerie obseruance of the law is infected withObseruing of the Lavv is sinnefull by the Protestā [...] ▪ deadlie sinne, passing as cleare water thoughe the chanell of a naturall concupiscence, and of a facultie of the soule sineefull by an inclination in it to sinne: then for that eue­ry duty towardes the same a [...]iueth not to that perfectiō of deggee & pitche, by resistāce of an adioyned concupiscence, to which it ought, althoughe in that respect it be im­possible, and so is sinnefull and worthie of damnation, as a manifest transgression of the law. And whereas the question aboute the possibilitie of the law of God and nature en­quireth, whether men by the grace of God may by continencie, and iustice, auoide fornication, & adulterie, and by other vertues tempted to vice repulse or no the whole crew of mortal sinnes, as of enuie, murder, rebellion, sacriledge, blasphemie, the Pro­testant althoughe he thinke it impossible for any man to lyue chaste, or righteouslie, to be free from theire crimes, yet ashamed to vtter his opinion, playeth and dallieth onely with a certayn [...] qualitie of the law, making the law to vs impossible not absolutelie, &Abb. def. pag. [...]69. in substance, b [...]t According to the full measure and perfection thereof. The triall will clear [...] the truthe.

3. VVhereas the Catholike both in loue towards Christ our Redeemer, as also inImpossibilitie of the sub­stance of the lavv accor­ding to the Protestant. the employments of all the vertues, which fullfill the law, is throughe Hope buselie occupi [...]d, acknowledging a sufficient grace from Christ his merits to obserue the law, and so to shune such deadlie offences, as violate the same, the Protestanter taketh the sentence of the law as a thing impossible, confessing, that in him concupis [...]ence dooth so reigne, as that of necessi [...]ie he by action thereof continuallie offendeth against the law of God and nature, hauing no possibilitie to the contrarie, and so remayneth guiltie of fornication, of iniustice, of in [...]emperance, pleading an impossibilitie for any man in the verie substance of the worke, to keepe the law, or to auoyde such mortall sinnes, as are in the law p [...]ohibited. VVhereby he taketh the law not as a meanes to vertue, to integritie of life, as the Catholike with S. Augustin dooth, but onely as an accasion andSarcina quippe illa, quae infirmitat [...] grau [...]s est, le­uis efficitur charitati. Aug de Grat. & li. arb. c. 17 [...]pi. 144. 200. inducement to sinne. Neither dooth he beholde Christ in faith, as from him to receiue a grace of a competent force to keepe the law, and repulse such crimes as are therein forbidden, but onely beholdeth him on the crosse as a benefactor, the which will not impute fornication to a fornicator, disobedience to a disorderlie person, hat [...]ed to a rancorous humor, or finallie any sinne to a man beleeuing, neuer so sinnefull. Is not heere then in the Protestant the course of Hope abridged, the life thereof strooke dead with an insensible stupiditie, when a christian man can not in substance obserue the law, but of necessitie ouermaistered with concupiscence must permitt sinne to inuade and beseege the soule, to possesse it, and ouerwhelme it with all iniquitie, proscribed [Page 84] in the law? This, this is the best [...]alitie of Luther, imagining in his drinke and apostasie all the lawes of God and nature to be kept in one sole act of faith, not in charitie other­wise crossed and violated with act of intemperance and disobedience! All which lawesLuth. l de Li­bert. Christ. sayeth he, Thou mayst after by a comp [...]dious vvay fullfill by onely faith. Then a Protestant according to a new tricke, after the olde damned Puritane, can trespasse against tem­perance, against continencie, breake all the tenne commandements by concupisence, by fornication, adulterie, murder, steelth and yet keepe them all beleeuing such cri­mes not to be imputed! O goodlie Hope Protestantish, idle from good fact, and secure in a licentious turpitude, when the [...]ais of faith shall make all whole and cleane, where against Hope and charitie all sinnes haue made vp their games! A proper mannerThe lavv is not fulfilled in onely faith Ne quisquam e [...]stimer. [...] ei [...]s ad solam fidē pertine [...]e Aug. de Fid. & oper. ca. [...]. of obedience to the law, when an oftender in act against the same obsetueth it by faith, and so a dronkard in Christ is sober, althoughe a beaste in the tauerne: when his will diueth to hell in despighte of God, the vnderstanding mounteth to heauen to appre­hend the iustice of the lambe! And for whome? for a varlet, for a dronkard, for a libidi­nous person, for one that keepeth the law of God and nature with his eyes, and brea­keth them with his hands, feete, and all partes of his bodie and soule? O vile Antichri­stian faith? Then let the Protestanter take it for a fether of his owne wing, and a decla­ration from his owne mouthe, and be not ashamed at it; to witt, that the law of God and nature is in substance absolutely impossible, and not onely so in qualitie of degree and perfection: that is the law is impossible to man, as that he may either furnishe him self with such vertues, as are prescribed in the lawe, or eschue such sinnes, as are forbid­den in the same; in that it is impossible, that when temptation is present or vrgent, as allwayes it is, that concupiscence should not breake forth into deadlie offences against the law of God and nature, or bring it to passe, that the verie regenerate be not guiltie of licentiousnes in wanton pleasures, of iniurie against their neighbours, of impietie against God. VVhereupon dooth it ensue, that not onely the law of God and nature is in substance impossible to the regenerate, but also that such persons may doe what they list without hurt to their iustice, in that the manifolde violations of all such la­wes to them by a certaine faith are not imputed. why then should Hope or charitie en­deuor to fullfill the law, it being impossible in substance to performe it? whey should Hope dread and feare any breache of the law, it being not imputed? But this bestialirie of a iustifying faith, where charitie and friendship with God is lost and violated by bre­ache of his holie commandements, is thus reprooued by S. Chrisostome. Let vs not thinke, Chrys hom. 9. in Ioan. my deare frinds, that faithe is sufficient for vs to saluation: for vnlesse vve add a pure life, and clothe our selues in garments, vvorthie of the heauenlie vocation, vv [...]e [...]eby vve may be admitted vnto the mariage, nothing, nothing shall defend vs from that punishment, vvhere [...]th that mise­rable vvretch vvas tormented. Let the Protestanter shew vnto me, how one preserueth in his soule charitie, and is attired with the wedding garment of that vertue, whilste he breaketh all the tenne camaundements, hateth and iniurieth his brother, and finallie is [...]oan. 2 4. oppressed with all vice and deadlie sinnes? To the same sense also excellentlie well an other doctor of that Church, S Cirill of Alexandria, R [...]mayne you in me and I in you. as the palme: &c. moste man [...]stl [...] out of this place vve learne, that men are branches by a sincere Ioan 16. Cuil: Ibid. Psal 62. No consent to sinne hurt­full to a Pro­testant. [...] l. 3. de [...] o [...]. faith ingra [...]ted into the vine: But vve must haue no lesse care also, to sticke vnto Christ by charitie, that is by obseruing his commandements, crying vvith the Prophet, my soule hath beene fastened after thee. Therefore it is not sufficient to perfection, vvhich is by Christ in spirit, to be in the num­ber of branches, but it is behooue full vvith burning charitie, and continuall innocencie to follovv Christ: In vvhich thing especiallie consisteth the vertue of a spirituall con [...]unction VVhereupon it being euident, that this doctrine Protestantishe is whollie bent to turpitude and dissolution of life, thus one of that sect endeuoreth to smooth vp his matter and [Page 85] soule heresie: The regenerate by grace can in this life not obey orconsent vnto euill desires: but for th [...] not at all to be concupiscent, that the lavv commandeth, that is to vvant all euill desires, is onely reserued for the estate to come of the blessed. First this resolution implieth a flatt contra­diction, distinguishing desire from consent; as if the iust mighte chuse whether they would consent or no, but not whether they desire that which is euill or no: for consent is nothing els but an act of the will agreeing and according to the induce­mentD. Thom. 1. [...] q. 30. & 40. [...] 1. Azor l. [...]. Iust. c. 8. Luc. [...]. and persuasion in the vnderstanding or suggestion; but desire of bad pleasure, is of that quilitie, therefore desire is consent. Did not our blessed Sauiour consent to his father, and his owne charitie, saying; I haue desired in desire to eate of this pasche vvith you? Then thus I argue: The iust and regenerate may desire any forbidden act by consent of will withoute damage to their iustice, therefore they may with the like indemnitie performe in outward worke any wickednes desired. The Antecedent is granted, in that it is impossible otherwise to happen, or for any to want bad desires. The consequent is also thus proued. The outward act can be no more deadlie of it self, when occasion is presented to performe it, than is the wishe and desire thereof: yea the outward act hath all malice deriued vnto it from the soules inward will and affection: therefore ifD. Tho [...]. [...]. [...] 74. a [...] [...]. it be no losse to iustice the desire, neither is the outward operation; and if the regene­rate may persisting in estate of grace wish the forbidden vse of any creature, they may also effect the same. Then it as apparenthe false according to the doctrine Protestanti­she, that a man althoughe iust may by grace chuse whether he will obey or consent to euill desires or no. For if the iust doe committ deadlie sinnes, and continuallie doe vio­late in act and worke the whole ten cammandements, as this writer himself confesseth, how doe they not obay then and consent to euill desires? in that sinne is an obedience and a seruice due vnto the fleshe and Sathan: yea this same Caluinister admitteth, thatVVittak lib. [...]. de p [...]. orig. c. 1. concupiscence in the iust is allwayes with some consent. Therefore the iust may obey and consent to any wickednes forbidden in the law, and it shall not be to them impu­ted, or preiudiciall to their iustice; and they themselues know certaynlie by faith as much. Did not Dauid in his murder and aduoutrie consent to euill desires, and obey them? did not also S. Peter in the denyall of his maister consent to a sinnefull desire, and obey it, being bad and forbidden? Then thus I Dispute: The iust may without losse to iustice obey euill desires, and consent vnto them, and so breake the law of God and nature; Therefore according to the Protestant, that law of God and nature to the parties so offendant was in substance impossible to be kept, and they could doe no o­therwise. The Antecedent is admitted by the aduersarie; the consequent is also mani­fest: for men haue not free will, as the Protestant deemeth; they doe then sinne and breake the law of God and nature of necessitie, as Dauid and S. Peter did: If of ne­cessitie, then there was no abilitie in them [...] the contrarie, and so the law forbidding such facts absolutelie, was to them in substance impossible. Then is the law of God and nature impossible to the iust, and they haue no powre not to consent, or not to obey concupiscence, to the violation of the law of God and nature. Yea he­reby the Protestanter intending nothing els but a libertie of sinne, debarreth himself of sinne, and turneth all sinne into an harmles delighte. For what man dooth against the law of necessitie, being an impossibilitie implied in the obseruance of the lawe, is excu­seable, and not iustlie to be reputed as sinne, no more than are the motions of cernalitie in one, that is asleepe, according to S. Augustine. Suerlie a prettie tricke of the Protest­anter,Aug. li 1. C [...] c. 5. to enioy his pleasant bayte of pleasure, and in the meane while to couson the di­uell of the sinne! Thus is it auerred, how the Protestantish doctrine maketh the law of God and nature absolutelie and in substance impossible, in that deadlie sinne against the law, of necessitie, by concupiscence, by consent and choice, yea by externall act, [Page 86] entereth and possesseth the iustest, that lyueth. Let him then not blushe henceforth, or restayne his pen from witnessing this faire document of his owne soule Minerua. 4. VVe Catholiks in all diligency of Hope employ charity in good action, in that wePossibilitie of the lavv is matter of vertue, the im­possibilitie, of vices. thinke by her operation, and the workes of the vertues, we may answer in a competent sorte to the prescript of the lawe, & that laudablie to the performance of moralitie, de­cency, honesty, & auoidance of deadly & mortall offence. This hope maketh vs exactly as we can to compose and square out our actions according to the rule and measure of the law; reputing it an absurditie to thinke, that God proposeth to our intelligences a law, or rule of a matter or endeuor impossible, or that men are indeede culpable, for not attayning of a thing, or a degree of action, the which to them is not acheuable. But the Protestanter, to the end he with his pleasant faith may clippe from the Samp­son of Hope all the haires of fortitude, depriues it of all courage to doe well, or to ob­serue the law, esteemeth in generall, the obedience, by the iust performed towards the law of God and nature, by two meanes as hath beene rehearsed, to be deficient and pol­luted with deadlie sinne. First in that the very keeping of the law by grace, and as deede of vertue, passeth from a facultie of nature corrupted, and being therein seated, is stay­ned therby with mortall crime odious to God, and iustly derseruing hell fier: so that in this respect the law is impossible to be obserued, to wit to the auoydance of mortall sinne. Moreouer he teacheth, that euerie good worke of the iust, or the obedience ofNothing but sinne is by the lavv ac­cording to the Protestāt. them toward the law, to be sinnefull, in that it arriueth not to the highte of that per­fection and qualitie it oughte, throughte the impediment of a naturall concupiscence to it adioyned, & therfore the faulte is culpable, hatefull to God, and a verie breache of the law worthy hel fier: althoughe that degree of perfection assigned by the law, be to euery one impossible. VVhereupō for the mayntenance of sinne by Antichrist, thus may be framed an argument. In the act of vertue, or abseruance of the law, is included two mortall sinnes; the one deriued from the corruption of originall sinne, yet remayning, the other from a defect, in not attayning to that perfection it oughte, and hath in char­ge frō the law: therefore it is better not to worke at all in vertue, or to violate the law, than to keepe and obserue it. The Antecedent is graunted by the Protestanter; the con­sequent is of like admittance; for in breaking the law, or in not keeping it, is founde one onely sinne, as for example, that of fornication, adulterie, theft, or of such like of­fence: But in the obseruance of the law are cōmitted two sinnes, one of concupiscence, the other of violating the law, prescribing a thing impossible: therefore it is better not to keepe the law, than to keepe it: in that it is better to committe one sinne, than two, especiallie when these two are deadlie and damnable, as the Protestante teacheth, and of equall guilt each of them in seuerall with that one. And as concerning the perfection and degree of excellencie in the obedience towards the law of God, and nature, weVVhat perfe­ctiō is requi­red to keepe the lavv. confesse, by concupiscence and pronenesse to forbidden pleasures it much to be in all hindered: not that internallie the act of charitie or vertue obseruing the lawe, is sinne­full, but in respect of many veniall sinnes accompanying it, euill habits and customes acquired, hindering from that perfection of vertue, to the which we might els at­taine,Aug l. de perfect iust ca 8. In qua plen [...] ­tud ne Charitatis praecep­tum illud ini­prebitur, Dili­ges Domin [...] Deum t [...]m. and the which in finall degre we are onely in heauen to enoye, as notheth S. Augustin. Yet not with standing as by the grace of Christ these veniall offences may be subdued, and good habits and customes induced, so we may continuallie perfect our selues as concerning the commendable qualitie of our dutie towards the law. But to affirme with the Protestanter first, that the degree of this our obedience prescribed in the law is to vs impossible, then that men sinne deadlie in the verie act of vertue and obseruation of the law, for that they ariue not to the same, is blasphemie against God, and verie open valla [...]ie iniurious to humane societie: blasphemie imputing to God [Page 87] his prouidence vnder paine of deadlie sinne an exaction of a taske to vs impossible, and that many are to be damned in hell eternallie, for not attayning to that they could not: likewise a villanie against vertue, stayning it by necessitie with mortall sinne, dis­couraging men from endeuor of keeping the law, and making the law of God and na­ture no law at all, or rule of our lyues. For that which is beyond our reache and po­wre, is not to vs any rule; seing we cannot applie the rule to the action to be ruled, or by our action answer to the rule; and then as the law is impossible, so no rule, no law at all; or are we bounde to obserue the same, and fashion oute our lyues to the pres­cript thereof, and therefore breache of the law in vs is no sinne; for where is no law,Rom. 4. there is no sinne, as determineth the Apostle.

5 Then Christian reader, consider well with thy self, whether to tendeth the pro­testantishThe cause vvhy a Pro­testant dee­meth the lavv impossible. Hier. l. 2. cont. [...]ouin. Aug li. 3 de l. arb. ca. 18. faith of iustification, and thou shalt perceiue it to haue for full burt and peri­od nothing so much, as the destruction of Hope, Charitie, and all honestie with ciuili­tie: which faith of theires maketh the law of God and nature, in substance of good a­ction, impossible: it war [...]anteth men with indemnitie from any hurte by violation of the law of God and nature, or by any bestiall misdemeanure what soeuer against rea­son and her commandrie. It taketh from men a zeale and promptitude to fullfill the lawe, persuading them, that it is impossible: It directeth to all wickednes, telling vs that the law is not giuen vs to obserue and keepe it by the grace of Christ, being im­possible; but onely that we trespassing deadlie and mortallie against the same, acknow­ledge our infirmitie, curse and maledict [...]on of estate thereby, meerlie all releefe and protection to be reposed in a faith, not in that, the which by grace Keepeth the law, but in a faith, the which looking vpon Christ, beleeueth that no breache of the law, no consent and desire against the lawe, finallie no sinne against the law, is imputed, or is Damageable to the soule: and that men actuallie violat [...]ng the law of God & nature in such manner beleeuing, and by onely saith Doe in Christ vndoubtedlie obserue the law: that by Christ they are aboue the law, freed from the law, as not concerning their behauiours. And hereon wilt thou conclude, that this Doctrine Protestantish bendeth whollie to an vnreasonable, vnconscionable, brutish and a hellish life, to the maynte­nance of sinne and wickednes, to the barbarising of all humane soci [...]tie, and as a fi [...]t proiect of Antichrist, so an euident argument of his empire in the designes of the Pro­testanters; let the matter be neuer so fraudulentlie coulored vnder a pretence of faith, of trust in Christ, co [...]fidence in the lord, or of Christian libertie.

The positiue lavves of the Churche, & of the Ciuill magistrate, are admit­ted by the Catholike Hope as bands & obligations of mens consciences, and therefore for puritie and integritie of life it standeth in prime and flovvre against the Protestanters, acknovvledging no such debte of dutie from them arising.

CHAPTER. XIIII.

THE effectes of deuine grace, as hath beene declared, on which Christian hopeHovv hop [...] doeth respect auctoritie of magistrate. relyeth, are most [...]ullie signified by such figures in the new Testament, as did represent as well the person of the holie Ghoste, as allso his inspired guiftes, bestoed on the Cathol [...]ck churche. Namely tow of them, as remarketh S. Gregorie, do princi­pallie afforde such signification: to wit the shape of a doue, and that of fier. In a doue, [Page 88] & infi [...]r the holie Ghost appeared, for that all vvho are replenished the [...] vvith do so accommodate Greg. l. [...] Iob. Cap. 1. them selues to the simplicitie of ma [...]su [...]tude, that allso they be inflamed vvith Zeale of iustice against the saultes of delinquentes. Humilitie therfore, figured in the doue, is the proper spirit of Christian Hope, not only couragio [...]sl [...]e as by fier, setting vpon aduerse difficulties, but moreouer enclining by meekenes of the doue to lawfull superioritie: as that of the churche, and ciuill common wealth, with all dutie, and obeisance. For in deede not only churches lawes do auaile vs to vertue, and beatitude, aimed at by hope, but allso the formes, and decrees of ciuill societie serue much to the same purpose of ver­tue, and beatitude: and therfore effectuallie are to be regarded by hope, as fit meanes to accomplish her desired end and designement.

2. Publike authoritie is a necessarie meanes for a communitie to procure and pre­serueThe povvre of a magistra­ [...]e or cōmu­nity of vvhat force. in it self the generall good of many, and to prescribe to each particular subiect what is to be donne, and what to be eschewed. And as euerie single member of a socie­tie aymeth at his proper and peculiar good, so the magistrate, whether ecclesiasticall or ciuill, setteth before his eyes as the end of his commandrie the vniuersall commodity of the whole bodie and common wealth. VVherefore in that particular persons are to lyue accordinglie▪ as their actions may stand with the common aduantage, therefore as in innocencie of conscience they cannot any wise endamage that common good: yea rather for it they are to be content to loose or impa [...]re their priuate vtilitie; so likewise by bond of conscience, and vnder that greate damage of sinne, they are to subm [...]tte their allegeances to the obeying of their superiours iust lawes & decrees. AndHovv lavv dooth ob [...]ge as one which trespasseth against right reason, the neerest and moste immediate rule of our behauiours, consequentlie offendeth against God, author and giuer of that reason, so one rebelling against publike superioritie, as concludeth the Apostle, by a conse­quentRom. 13. offendeth against the soueraintie of Allmightie God, who appointed and impar­ted the same vnto man: Therefore they that resist povvre, doe resist th [...] ordinance of God. what [...]. Pet. 2. greater harme to conscience, than to oppose it self by transgre [...]sion against the decree of God? Those that doe resist, acquire to them selues damnation. Be you therefore subie [...] to e [...]erie human [...] creature for God. Damnation is not due but for offence and sinne of conscience: neither is obedience to be surrendered for God, but for that conscience so prrescri­beth. So likewise the Apostle S. Paule exhorteth seruants to obey their maisters, as in place of Christ, doing the vvill of God from the m [...]nde, and not onely to the outward appa­ranceEphes. 6. of the eye, but in simplic [...]tie of your harts, as for conscience sake, and vpon a feare not to offend God by sinne. The qualitie of which offence we vnderstand to be, accor­dingThe qualitie of offence committed against the lavv. Rom. 13. to the moment of the thing commanded or forb [...]dden, in regard of the common good: and so by disobaying the publike magistrate in a matter much concerning the same, is contracted a mortall sinne, as the greatest harme of conscience, according to which conscience, and not onely propter iram, to auoyde paine, as counselleth the A­postle, men ought to lyue in subiection.

3. Neither is this obligation in conscience to obey ecclesiasticall and ciuill lawes a­gainstChristian li­bertie v [...]e­rein it consi­fieth. Christian libertie, yea rather it is greatlie conformable thereunto: for what can better beseeme our libertie, than occasions of vertue, and bonds that tye men fast to honestie and decencie of action, as vowes doe, and precepts of superiors; in that the law still commandeth one vertue or other, and so is an obligation to vertue, to the ex­ercise of right reason, as an office moste fitting Christian libertie? For our Sauiour Christ is not so according to the Apostle the end of the law, as besides onely faith, ei­ther the law were superfluous, impossible, or not of force to oblige the conscience, but in this sense expressed by S. Augustine, he is rather the end of the law: He is sayd to be Augustin in Psal. 45. the end, not for that he dooth cons [...]e it, but for that he dooth perfect it for so vvesay meate to be [Page 89] ended, vvhich is eaten, and a coate to be ended, that is finished; Christ is then the end of the lavv, because vvithoute him none obserue the lavv. So that faith onelie is not the complete ob­seruance of the lavv, whileste one beleeueth, transgressing the same, such breache by him committed not to be imputed, but charity is absolutely requisite keeping the lawe. [...]en, saith S. Augustine, haue seared, to witt, those of the olde Testament, and they haue Aug. in Ps. 98. not fulfilled the lavve; others haue loued, in the new, and they haue fulfilled it. So that the dif­ferences, which parte those two lawes, are feare, and charitie, not obligation, and no obligation, condition, and no condition in respecte of the lavve, as brutishlie the Pro­testanter deuiseth. Those men seared and robbed others, these haue loued, and giuen avvay their ovv [...]e: whereupon the true libertie of the gospell is reposed in charitie, that keepeth the law▪ not to faith that excuseth frō offence, when trespasse is against the lawe. There is, sayeth S Augustine, a killing letter, but vvhen the quickening spirit i [...] present, it doth ma [...]e Aug l. de spi [...], & lit. c. 18. this vvitten [...] in vs is be beloued, vvhich b [...]fore vvritten outvvardlie, as lavv, made vs to feare it.

3. The Protestanter generallie by his priuiledge of the Euangelical libertie, exem­tethThe Prote­stants libertie against the lavv. So did A [...]rius the A [...]a [...] he­retick exēpte himselfe frō appoincted fastes: Ne vi­deatur esse sub lege. Rom. 14. Aug. de ha [...]es. Cal. [...] 2 Instit c 19. Sect. 4. Field. l. 4. pag. 271. himself from all bond of conscience in respect of externall things commanded ei­ther by Prince, or Prelate; admitting no powre in man to oblige him in conscience. Thus Caluine determineth, expounding those wordes of the Apostle S. Paule. I knovv that nothing is common: By vvhich vvordes the Apostle subiecteth all things externall to our li­bertie, so that in our myndes vve conceiue the reason of that libertie. Heere also are comprised all ceremonies of free obseruation, that by no necessitie mens consciences be bounde to [...]eepe them; but they are to [...]mber, [...] by the benefitt of God the vse of them to be subiect vnto them to edification. A counterie man of ours in his course and countrie Theolegie sayeth, that no Prince hath powre to prescribe any thing vnder paine of sinne, vnlesse, the partie, whome the law respecteth, in some sorte weere bounde before such law, by the law of God to the same: yet he confesseth, that some humane lawes bynde to performance by their vtili­tie, and that they can not be transgressed withoute sinne. In which doctrine with falcitie is combined a contradiction. For if some humane lawes can not be transgressed wi­thoute sinne, then those lawes bynde the conscience as humane lawes, and not by ver­tue of sole deuine law: in that before the decree of the Prince, no such law or boundenThe lavv of a Prince is of force from God to o­blige. Aug. epi. 166. Nam & inter homines p [...] ­nas l [...]t, & a­pud Deum sortem non habebit, qui ho [...] sacere noluit, quod ei per cor Re­gis ipsa veri­tas iussit. dutie was knowne, or appointed for vs as rule of mens actions, and therefore the Prin­ces harte, as teacheth S. Augustin, by his new decree dooth oblige in conscience, for that the contrarie fact to this obedience had beene no sinne, if the prince had not enacted his law. How then true, that no humane law can be commanded vnder paine of sinne and damnation, as he sayeth it can not? And if humane law hath such force of obliga­tion, in that the law of God is contayned in the law of the Prince, from which all po­wre of commandrie is deriued, we agree that Princes lawes bynde in conscience, in that they can not be transgressed without sinne against the law diuine. But hereon to impute the whole obligation to God his law, and none to the Princes statute, is follie and ignorance: For althoughe God his law be a generall rule of mens consciences, yet of them an inward and particular rule is righte reason, and it byndeth vnder sinne, al­thoug he with resolution of bond in it to God, as author of righte reason. So a rule of mens actions, externe and immediate, is the powre in the Prince to make a law for ver­tue, and to draw forth a particular conclusion or determination of matter deduced from generall reason, which law of prince is our rule with obligation, althoughe it im­plie in it as cause the prime powre of God, from which the Prince originallie deriued what he hath for the gouernment of others. Then as Princes lawes vnder God are ru­les, so vnder him are they obligations of consciences, and conclusions or determinati­ons of right reason: and here on the transgression of the Prince his lawe, is a robelling [Page 90] against reason, and against God, fountayne of law and reason. But will you heare of a tricke of the Protestantish libertie? It is a matter of conscience to seeke and procure the good Field supra. of the common vvealth, and that therefore it is a matter of conscience to obey good and profitable lavves, so far as vve are persuaded our obedien [...]ess profitable. So that when the Prince hath enacted the law, the matter must appeare at the barre of the ministers conscience, and the libertie of his gospell for a pasporte: and if he breake it in conscience, his faith will help him with a quittance from hurte, beleeuing either it did not bynde in consci­ence, or the breache of it not to be imputed. Finallie as concerning resistance that may be giuen to princes and their lawes, the Protestanters are g [...]erallie of opinion, thatPovver of the subiect against the Prince by the Protestāt. the subiects may beare armes in the field against Princelie proceedings that sha [...] em­paire their rightes and liberties: and that they themselues, or the nobilitie, exempted from the prince, may iudge or examine the same. Princes novv, sayeth one. haue certaine termes assigned them, the vvhich of they excceede, those of the nobilitie thinke [...] lavvfull by force Abbat l. 1. de Antich. cap. 7. sect. 6. Bilson sur. Lord Salis. to depulse vniust oppression, and to cast of that yoke, by vvhich against the lavves they are oppressed. How then doe Princes holde immediatelie of God, and how the whole con­trouersie, in any bad demeanure of his, is to be onely remitted to God, as last period of a subiects obedience, when the nobilitie may rise in armes against the princes vniust proceedings? yet for feare, his pen quaking, as it seemeth, [...]n recording of this purita­nicall doctrine, he addeth a soueraine treacle. It must be donne Citra principis [...], vvithoute iniurie to the Prince. Mercie, good wise man of Gotham; The common wealth may [...]se in armes, the subiects may by fier and sword defend their liberties against the Prince, they may refuse to depose armes at his commandrie, they may beseege his ser­uants in their owne houses, or in his courte, and yet all this gentle man l [...]ke, and cour­teous warre in rose water, must be donne withouto iniurie to the Prince! How doe men of armes laughe to heare this flattering minister in his deepe policie! But to the triall.

4. As we Catholikes acknowledg in our selues an obligation of conscience towardsVertue pro­cured by bōd of lavves a­gainst the Protestant. the lawes of the ecclesiasticall and ciuill magistrate, so doe we deeme, that moste stric­tlie we are bounde to obey their lawes, as thereby directed to the exercise of vertue, in that euerie good law aymeth at vertue, and commandeth nothing els but the ho­nestie thereof. On the contrarie side, it is a wonder to consiter the [...]arnalitie of the Pro­testanter, and to marke how in some things he confesseth a necessitie of sinne, and in others freeth himself from the same. The sudden motions of a naturall concupiscence before cōsent must needes by his verdit be mortall sinnes, to the end that men care not to sinne, [...]r to busie them selues much to resist the forces of such enemies: and now the breache of the Churches and Princes law must be no sinne, or of any abilitie to enda­mage the soule of a transgresser with sinne, to the end that a gospelling or gossipping libertie may range at pleasure, and respect no souerayntie of superior. A strange kinde of scrupulositie in the former, and heere in this later a vast manner of libertie▪ the one and the other suteable to the desires of pleasure, and lawlesse concupiscence. If then the positiue law of the Church and Prelate doe not binde in conscience, no sinne is committed if they be broken or violated, & danger of sinne is also auoyded, and there­by a principall inducement is taken away seruing to the vse of vertue in the oblyging law. Also where commoditie and delight shall in priuacie make lure to our Protestant for breache of ciuill and ecclesiasticall lawes, what may restraine him from disorder, from hurting the communitie? Not sinne, whose princelie conscience is eleuated far aboue the reache of any law of man. Not penaltie; in that secrecie of the fact, and crafty conueiance of the same, will barre out the proceedings of any tribunall. Heere is our Protestant now in his perfect libertie, sometimes to sinne, and yet not to sinne, at [Page 91] other seasons not to sinne, when he well deserueth the corde, and the stretch due to a sinner. How can any Protestantlyuing thus inuested in his fancy and malepart liberty, proue himself a good subiect? I doe not say, a good christian, for this is but a wayting man of the former, but a good subiect, an office pretnded by the Protestant aboue hea­uen and earth when he shall not sinne, offend God, or hurt his soule by robbing by transgressing of all the princes lawes and statutes? And who knoweth not but to obey this particular prince is originallie from a positiue and humane law of the common wealth? If then ciuill lawes binde not the conscience otherwise then doeth the deuineSeditiouse Doctrine of Fielde. law before ciuill ordinance, neither is the Protestante obliged in conscience to accep [...] his maiesty in England for his prince, or to obey any of his decrees; in that before such ciuill cōstitution his personall dignity was not ordained: how then a good subiect? Can a parlament, or a commonwealth enforce a man his conscience to accept of this man for a prince, sayeth a Protestant? No answereth the Caluinister, for we must allwayes know our selues free from all humane appoin [...]tmentes, as things indifferent vnto vs, either to be accepted by the conscience, or otherwise. Heere lieth the good subiect ship, that is the Christianitie of a Protestanter, on the grounde. VVere not these the sonets of Protestantish ministers, recorded by our Soueraine king Iames? In their pre Basil. Dor. v [...]hments they often times defamed me, not that they accused me of any vice, but onely that I vvas a king; the vvhich they deeme to be of all euills the moste haynous: some of them spo [...]e playnlie to the people vvhat they thought in their mindes, saying, that kings and princes vvhere in deede enemies of the ecclesiasticall libertie, n [...]ither that they could patiently beare the yoke of Christ. But we will more closelie for the mayntenance of vertue, honestie, religion and ciuilitie presse the Protestant with this argument.

5. Right reason enformeth any subiect, that good and profitable lawes, seruing wellVVhy human lavves bynde [...] cōscience. to vertue, and to the common vtilitie, are to be obserued, therefore the violation of them is against righ reason, and so sinne The Antecedent cannot be denyed; in that right reason preferreth the cōmon good before any priuate interest, & telleth vs, that if the law be violated, the common good is thereby empaired, and finallie all princelie cōmandrie is like to come to contempt. The consequent is also euident: for that sinne is nothing els but a contrarying of righte reason, the immediate rule of humane acti­ons, and so a breache also consequentlie of the diuine law, from which reason doth descend. Therefore if the breaking of a ciuill law be against reason, it is against the or­dinance of God, and a sinne If it be answeered, that it is a sinne indeede, yet not in res­pect of any bynding authoritie of the law, but onelie in regard of God, and Reason, it will appeare but a foolish euasion. For Allmightie God as he gouerneth men by reason, so also by powre of superior, by his decree and law. For the determination of reason in many things to euerie particular subiect is not knowne, before the law of the Prince be enacted, and then reason concludeth by conscience, that is by a practi­call resolution, that the law is to be obserued. Also positiue lawes of the Prince be not allwaise the first generall principles of actiue and ciuill life, or conclusions, euidentlie traced from them, but rather ordinatilie are applications of them to particular mat­ter, and to circumstances of time, and place: and so binde the conscience by a proper vertue, and not onely by vertue of deuine and naturall law. VVhereupon the Apostle sayeth that this powre of commandrie in the Prince is of God, and so our rule ofRom. 1 [...]. reason and conscience is from God. Also he affirmeth, that the violation of the prin­ces law, is a resistance against the powre of the Prince, and therefore vicious and cul­pable, bicause it is a resistance also against God, that gaue that powre to the Prince. Then is the powre of a prince from God a rule for our reason and conscience, and a trespasse against his law is sinnefull, in as much as repugnant to his law and powre of [Page 92] commandrie giuen him by Allmightie God. But what needeth the Protestant be soNo sinne im­puted to a Protestant: no black butter vvill sticke on his bread. scruptulous and dayntie, as to deny the breache of the Princes [...]aw to be sinne, as if he were afrayed of sinne, and not rather famil [...]lie acquainted with it? VVhy should he dispute wh [...]h [...]r it be sinne or no, whether the law [...]ynde in conscience or no, when let the worst fall that may, a lyuelie faith will pay for all, will suppe vp all, will ran­some all? And if he, in his faith and iustice, may withoute damage violate by concu­piscence all the tenne commandements, as he sayeth he may offend in fornication, adulterie, theft, and yet be neuer the worse, to what purpose should [...]e dr [...] to de­ceiue the ciuill magistrate in smaller matters, as in transporting of a litle corne and ar­mour, in wearing apparell forbidden, in not contributing to a [...]mes houses, to the buil­ding vp of Paules st [...]ple, and in such minute obseruations, when a faith stronglie ap­prehendant, in a conscience neuer so rampant, will cleare the coaste before the Lord, and satisfie God, where the Prince is neuer so much iniu [...]ed? The [...]e be the faire swee­te ciuill subiects of the Merilands.

Hope by the Catholike faith is busilie sett on vvorke aboute prayer and pietie for the obtayning of heauenlie grace: the vvhich v [...]tuous fun­ction is abolished by the faith Protestantish.

CHAPTER. XV.

AS the vertue of pietie and prayer performed towares Allmightie God, in recog­nisancePrayer is reli­gion, and p [...] ­tition. D. Thom. 2 [...]. q. 8 [...]. [...]. [...]. A [...]o [...]. l. 9. I [...]st. c. 29. Aug ser. 230. Ep. 121. of his supreme powre and maiestie, implieth a certaine worship of him as the diui [...]e Lord, & a repay of that dutie▪ we o [...] vnto him as creator of all things, so likewise is it a singular meanes to incline his sacred prouidence to mercie and in­dulgence, as well to preserue in vs what grace we a [...]lredie enioye, as also for the future time in the imparting of that gift, of which we stand moste in neede. Prayer therefore as well noteth S. Augustine, is an ascension of the mynde from earthlie things to heauenlie, a searching after heauenlie commodities, and a d [...]sir [...] of that good, vvhich [...]sible. Principallie this office and dutie of prayer is effected by the inward faculties of the soule: To th [...]e O Lor [...] my hart hath spoken! and sometimes is declared and sti [...]red vp by the voice: I haue Psa. [...]6. P [...]. 141. Condicions of pra [...]e [...]. Serm. 2 [...]0. Aug. Ep. 121. cr [...]d vvith my voice vnto our lorde, and vvith my voice I haue requested our Lord. VVhereupon it receiueth an especiall force from the qualitie and condition of the person, out of which it procedeth, as from the puritie thereof, and from a remouall by repentance of all such greeuous offences, as are odious vnto Allmightie God: also from humilitie, prostrating in deepe submission the infirmitie of ou [...] fraile natures before the infinite perfection of this soueraine king and essence; as teache verie well S. Cyprian and S.Cypr. in orat. Dom Chrys. hom. 19 ad pop. Aug in Ps. 4 [...]. Greg [...] 1 [...]. [...]n Iob. c. 3. lib. [...]3. c. 27. Psa▪ 64. Isa. 55. Chrysostome. For as fier the more pure and sincere it is from ashes, or other Drossie admittance, heateth in greater feruor, so dooth charitie deuoyde of sinne and conta­gion of vice as [...]nd by prayer with a more vigorous and violent motion towards All­mightie God. Moreouer this is the counsell of S. Augustine: vvilt thou, that thy prayer [...]o [...]t [...] vp svv [...]s [...]e to Allmightie God? make then sor [...]t tvvo vvings, fasting and almes deeds. And then, as from the earth be drawne vp certaine vapors, the which after aboue con­gealed, then resolued, streame and fall in greate aboundance vpon the same, and make it dronke againe with fertilitie, so what we in prayer present to Allmightie God, will procure the raine of heauenlie benedictions for the soules be [...]efitt, and increase in all vertue. Therefore nature her self, informed the Gentiles, that they were not to pray being rashe or in negligence, but rather when their bodies and soules were best adui­sed [Page 93] recollected and sequestred from all other affaires, that with more reuerence andPlut. in Num. Ci [...] l. de legi­bus. Senec. li 1. de Benefic c 17. Clem A [...]x. 4. strom. in fine. affection they might furnishe so sacred a dutie and function for passage thereof to hea­uen. On the holiedayes and feastes of the Priestes sayth Plutarch, the criers go abo [...]te in circle before, compelling the d [...]uot [...]d to sur [...]ase and r [...]st from all vulgar employments. So it is reported that the Pithagor [...]ans doe f [...]rbide men to adore the Gods passing by, or then to pray vnto thē, but onely to performe such p [...]t [...]e after a s [...]tt purpose, euen after the departure oute of their houses. Also Cle­mens Alexand: a Christian Doctor in the primitiue Church reporteth the same Pitha­gorians to haue enacted a law, that none should pray but in certaine expresse termes publikely c [...]nc [...]u [...]d and decreed, and that with a loude voice: Not that they deemed, as I Prayer [...]o [...] re­ [...] [...] sin [...]e [...] & pro­te [...]t [...]ō ag [...] [...] Aug [...] l. [...]. [...] c 8. & 9 Ma [...] 6. Luc 11. Math 7. Ioan. [...]6. Aug. Ep. 105. Ps. [...]9. Ne d [...]s [...]r [...]i e­ius ad [...]otio, alicui [...]enta­tio [...] vel con­s [...]amus de­cepti, vel [...] ­damus a [...]icti. Aug. [...]p. 121. c. [...]. Aug. lib. 2. de serm. Dom. c. 14 Cyp [...]. in Ora [...]. Dom. Apoc. 3. Hie [...]. cont. [...]o [...]n. [...]p C [...]esiph. P [...]aye [...] for o­thers. 1. Cor. 12. Mach. hom. 1. Rom. 12. 1. Tim. 2. All vertue re­ferred to p [...]aye [...]. F [...]des credit, spes & Cha [...] o­ran [...]. Sed sine fide esse non possu [...], ac per hoc & fi­des ora [...]. Aug. E [...]ir c 7. Euseb. l. 8. vi [...]. Const. c. 58. thinke, God could not hea [...]e those, vvhich prayed in silence or s [...]rec [...]e, but because they vvould haue mens prayers [...]ust, the vvhich none should be ashamed to pronounce before the companie Hereupon vv [...]s it sayd, [...]o must vve sp [...]ake to men, a [...] if the gods heard, and so vvith the gods, as if men heard.

2. And as in prayer we are to make petition of God his grace for sondrie effects and our indigences, so principallie for nothing more, then for remission of our sinnes, and for deliuerie from all harme by temptation & ghostlie perills, that frequen [...]lie occurre in this mortall life, as we are taughte in the prayer of our Sauiour▪ Forgiue vs our trespas­ses, and lead [...] vs not into temptation. Pra [...]e [...] therefore proceeding from faith, from the il­lumination and incitation of the holie Ghoste, hath force in it to moue Allmightie God throughe Christ his sonne and our Redeemer, to cancell and forgiue vs all our sin­nes by iustification: P [...]te & accip [...]s, As [...] and you shall receiue: whereupon excellently well S. Augustine: Neither is the [...]emission of sinnes vvithoute some meritt, if faith obtaine it: Neither is it to be sayd that there is no me [...]t of faith, by vvhich faith he sayd, O God be mercifull to me a sinner: A [...]d [...]e departed iustified by merit, faithfull, and humbled. Moreouer knowing this grace of iustification to be intertayned in our soules, as into so many b [...]itle vessells through infinite occasions of sinne subiect to losse, and wracke thereof, therefore we praie to haue our head shielded and shadowed by the holie Ghoste against s [...]orche of concupiscence in time of battell and warre, from aboue with the protection of grace from greeuous sinne, whose malice to be such we beleeue, as that committed it will berea [...]e the soule of so precious a iewell. VVe pray then for to obtayne munition and strength in the season of temptation, as one according to S. Augustine, The vvhich is to be tried bys [...]er, dooth not pray that the s [...]r doe not touch him, but that he be not burned in the si [...]r. So we pray not to be cleane [...]idd of all temptation, but that against it we be desended by the grace of heauen. Holde that thou hast, sayeth the Euangelist S. Iohn, least that an other take thy crovv [...]: Out of which wordes Saint Hierom refuteth both Pelagius, and [...]oui­nian: the one denying the necessitie of grace, the other affirming, that by no sinne iustice is subiect to forfeture or miscariage.

3. Also when as faith discouereth vnto vs that all Christians in generall are mem­bers of one bodie, forthwith charitie is redie to take care of all that be vnited in this mysticall bodie to our head and soueraine Christ Iesus, mourning and weeping with those that are in affliction, and helping all by prayer which stand in neede of succours from Allmightie God. I beseeche you sayth the Apostle S. Paule, let prayers be made for all men. Neither doe we forgett our brethren in their paynfull sufferances and satisfacti­ons enduring God his iustice in Purgatorie, procuring by our sacrifices and prayers, in what we may, their releese and indulgence from the mercie of God: vpon which opi­nion Canstantine the greate, as recordeth Eusebius, tooke carefull order to be [...]ntom­bed in Constantinople neere vnto the bodies of the holie Apostles, that by the pious concourse of the people thether, and their prayers, he might, departed this life, gayne pardon and remission.

4 I omi [...]te heere to recounte the opinions of certaine philosophers, as of the S [...]oi­kes,Enemies of prayer. Tyr maxim. serm. [...]0. Castro verb. or [...]o, P [...]. in vit [...] Epic. Pagans, Ievves, P [...]l [...]gi­ans, a [...]d Pro­testan [...]es, pre­sume of thē selues against the proui­dence of All­mightie God▪ Ievves pre­sume vpon the letter of the lavve, Pa­gans, and Pe­lag [...]a [...] on na­tures, forces: Protestantes on a de [...]ised grace. August. Tract [...] [...] Ioan c. 12. de bono vi [...]it cap. 17. 18 vt quid pe [...]o a Domino quod in mea posuit pote­state▪ E [...]i 92. Aug. de heres. 88. Ep 109. de Grat. Christi c. 4 epi. pa [...]. ad Innoc [...]. 1. Concil l. 2. de pecc. mer. c 5. epi 107. VValdensis. Tom. [...] c. 1. Luth. Con [...]. 4▪ Aduent. Prayer for re­mission of sinne against the Protestāt. Psal. 67. Mich. 1. [...]uc 7. Luc. 1 [...]. Psal. [...]0. The back­vvard pra [...]e [...] of the Pro­ [...]estant. and Epicures, attributing all euents of things either to for [...]une, or to fa [...]alitie, and so acknowledged no v [...]e of prayer or deuotion to obtaine any effect the which o­therwise was not to fall oute from God his especiall prouidence. Diuerse heretikes, some directlie, others in consequence haue opposed their errours to this heauenlie du­tie of prayer and deuotion, but aboue all two; namelie Iou [...]nian; and Pelagius. Iouinian held opinion, that the grace of iustice once attayned could not be after lost by any mis­demeanure of man, and so thereby he made voide all prayers for grace against tempta­tion, and the manifolde hasardes of this mortall life; as if the iust in this respect had no cause of prayer or supplication to God. Pelagius denying the necessitie of grace in­warde, and super naturall concourse of God with man, did likewise render vaine and superstitious all prayer acquiring of Allmightie God remission of sinnes, protection from the euill of temptation, or finallie for any benefitt of God free & gracious, frelie i [...] spired, as reporteth S. Augustin. Accordinglie the Albigenses, the wiclefi [...]ns empaired also the vse & practise of praier, deming that God did not require at our hands the office of praier and supplication, being content with the externe workes of the other ver­tues. Luther and Caluine vpon the conceit they make of their pestilent faith of iustifi­cation, as they destroy therby all vertue, so in particular this highe and necessarie func­tion of prayer. Euer [...]e hart, sayeth Luther, the vvhich hath this knovvledge of himself more parfect; hath a vvay [...]or [...] red [...] and fac [...]l [...] vnto the [...]rde, althoughe in the meane time he should drinke nothing but malm [...]sie, vvalke vpon roses, and neuer pray one vvorde. Caluine likewise teaching that euerie iust person by a diuine faith is to beleeue, that his sinnes are re­mitted, & that he cannot possiblie loose his iustice, maketh voide the vse of prayer for remission of sinnes, or protection against temptation. To pray for the ghostlie good of [...]h [...]rs, neither is it by him auaileable, in that none haue the grace of iustification or o­perseuerance by an others prayers, but onely by the faith of their parents, or by God his predestination▪ Lastly abolishing the ecclesiasticall tradition both of liturg [...]e, and all so of d [...]urnall and nocturnall prayers, vsed in the Romane Church, shew themselfe [...] maine aduersaries of prayer and deuotion, as in the Triall shall appeare.

5. Allthoughe faith enforme vs, that innocencie and the estate of iustice make our prayers more gratefull and acceptable vnto Almightie God, least that in his presence, as dreaded the kinglie Prophet, offenders [...]ovv avvay from the [...]ce of him, as vvax do [...]th from the sier: neuerthelesse in the new law for sinnners also we know to be appointed a sacrifice and expiation; neither doo [...]h our Sauiour Christ disdaine the approche of a penitent Magdalen, of a lepar, or the miserable estate of a prodigall childe hauing wa­sted his substance for heauen with misca [...]iage of offence and lauishe deportment on earth. For hereupon cried hol [...]e Dauid: VV [...]h m [...]more O Lord, from my [...]quitie, and cle­anse me from my sinne. And hereby we vndestand, that not onely faith is auaileable to the remission of sinne, but also prayer, as effect of faith, is to contriue the same. On the contrarie side the Protestanter euen after greate & haynous crimes acknowledgeth no reason or cause of prayer tending to the remission of his sinnes; in that by his faith, it remayning in the verie act of any crime, he beleeueth no sinne to be imputed to him by God, no sinne to endamage his soule, no sinne to be allredie vnforgiuen: therefore for one that is faithfull, and well intelligent of his owne predestination and childeship with God, it is needlesse, yea [...]pug [...]ant to his faith, to pray for pardon of his sinnes. Can any man considera [...]e pray for that, which is now obtayned, and certainlie by di­uine faith knowne to be for the present in possession, and that as suerlie, as God reig­neth in heauen? May any pray with reason for the Incarnation past and beleeued, for the creation of the worlde? how then for remission of sinne before prayer certainlie [Page 95] attayned? They answer, that the iust and faithfull pray for remission of sinnes, first the­reby to confesse the same all [...]ed [...] performed to be the mercifull gift of God▪ then that they may more and more be confirmed in faith against temptations to the contrarie, by a knowledge and inward feeling of spirit. But what a grosse abuse it this against the worde of God, a violent wresting it from the proper and naturall sense? Dooth not ourLuc. 11. Sauiour expresslie will vs to make this petition, And forgi [...]e vs our sinnes? Yet forsooth the meaning must be by his extrauagant glosse, to giue him thankes for their pardonSo Pelagius did inter [...] pre [...]e S [...]ip. [...] 90. 9 [...] ▪ 9 [...] ▪ 1 [...]7. Conc. Aur [...]s. [...] ad [...] Con [...]. [...] 1 T [...]. 2. Th [...] [...] is a p [...]lag [...]n here [...]k. and remission. O foule deuise of Antichrist against pietie and deuotion! Did not Pela­gius himself thus pray, an enemie of Christ, and of his grace, and so vnderstand these two petitions, forgiue vs our sinnes, and leade vs not into temtation, as spoken in way of hu­militie, and recogn [...]sance of God his benefitt alredie bestowed; p [...]aying for humilitie sake, not for necessitie of a future or farther effect from God, as is reported in the Coun­cell Aurosican, by S Augustine, and by the Councell Mileuitane? It is one thing, as telleth vs the Apostle, to giue thankes, an other to make entreatie and postulation; & the Protestantish minister turneth with Palagius, all prayer for remission of sinnes into thankes giuing; as if he prayed for the creation of the worlde, for the passion of Christ. As concerning the other cause of prayer in this affaire alledged by the Prote­stant, it is supe [...]fluous, and expresslie against the worde of God: for the scriptures and fathers tell vs, that we must pra [...] for remission of sinnes, and the minister aduertiseth vs, we must not pray for remission of sinnes, but onely for the perfect feeling and tou­che thereof, and [...]or our comfort in assurance of the same. Is this to sticke to the worde of God, so iniur [...]ed by the vile impious babling minister? And of what purpose then is his prayer? For a strong faith. But he knowes this faith can not be lost at any time: soThe Stoicke [...] rel [...]g on fa­tal [...]e prayed for a fa [...]hion: Plutarch De placi [...] S [...]o [...]c. so doe Pro [...] ­stants. then if he suffer a litle perpelxitie and anguish of dubitance, why should he be so busie aboute prayer, seeing that faith, iustice, and infallible predestination doe not depend on prayer, but onely a litle needlesse refreshment, to the end that a minister when he hath playd the knaue, yet may beleeue withoute all doubte that he is a childe of the lorde and predestinate? A [...]eete peece of prayer! If heere he s [...]ffer his purgatorie in some distrust and temptation, and yet be neuer the worse, faith still remayning with iustice, and he allwayes a childe of the lorde, why should he trouble his braines with idle prayer? Is it not a fine ceremonie of prayer, that cometh from a man doubtfull in his fa [...]th and halfe an infidell, and from one that prayeth for no necessarie thing, but for a litle sweete meate of consolation, for an aple, or a figge to expuls [...] sooles pen­siuenes? Is there then no more vrgent causes of prayer? [...]y impious Antichrist.

6. To the like vanitie also dooth the Protestanter reduce the other petition of ourThe Protestāt dooth not pray aga [...]st temptation▪ no lesse then P [...]g [...]ans: Aug. l. de Nat. & G [...]at. c. [...]4. [...]8. [...]. [...] c 13. P [...]stants [...] p [...]ag [...]an hereti [...]s de­nying necessi­tie o [...] pr [...]er in regard of perseuer [...]nce in gra [...]: Aug. Ep. 107. Lords prayer, And leade vs not into temptation: for if the Protestāt be now assured that by no ensuing temptation he shall lose his iustice, or hurte his soule with damage of grace or heauenly [...]sse, to what auaileth this petition? He needes no more rayne, whose har­uest is all reddie in the barne; neither the Protestant any more grace from a boue, all cocksure at home. VVhat a bestialitie is this for a Protestant to deeme hilself in this life out of all hasard of temptation, and to doubte of it is infidelitie by his accounte▪ yet he will pray to this effect, that he may not seeme altogether irreligious, desiring in his prayer a comfort in his conscience, that as indeed he is free by a present faith from all anoy by temptation, so he may in full assurance and persuasion of the inward man know and feele as much; and be no more vexed with suspicions, with doubtes of the contrary▪ VVell then prayer, I see, is not of any necessitie with the Protestanter, but onely an idle banquetting dishe for a few confectes of consolation. If he pray not at all, yet in ver­tue of his faith shall he be sufficiently defended from temptation: yea if onely his father was a good Christian, his personall iustice i [...] su [...]r enoughe in a castle not to be expug­ned, [Page 96] by sinne or the diuell, And let the worst fall that may in want of prayer, he shallNon quia [...]o [...] au [...]ent ap [...]e d [...]c [...] ­re, [...]ed [...]orum sententiam velint, nolin [...] ho [...] vtique s [...]quitu [...] Aug. Epist. 144. No cause vvhy a Prote­stant should pray fo [...] his brother. suffer onely now and then a litle pang of distrust, beginne to shake some thing in the sockett; but after it will passe, and his faire faith beginne to rise vp merilie in the plea­sant morning of self pers [...]asion, and then it shall acertaine in a merie moode the crased conscience of our Protestant, that all is w [...]ll, that he is iust, the childe of God, and euer so to remayne in that estate. Is not this a prettie plumme for a foole, or a d [...]licate soppe for a dogge, that resolues neuer to c [...]e more for praye [...], heauen or religion?

7. And why should he pray for his brother, or for his congregation? Are the honest men, good Christians, or no? yea forsoothe: Then what neede of prayer, when as God his predestination dependeth not vpon the prayer of any Protestant: for whome suffi­ciencie to saluation is fixed in the faith of their patents, and God his couenant with A­braham▪ Are they perhaps infidells and aliens out of the Church? If so, what can a­uaile for them prayer, yea of the best, being indeede a mortall sinne in him that pray­eth, as the Protestants grant, and odious to God, needing it self pardon and remission by faith▪ Thus the wiked Antichristian faith in the Protesta [...]ter destroyeth all occasio [...] of prayer and supplication to Allmightie God: to th [...] [...]e of all pietie disgo [...]ged from oute the mouthe of Caluine▪ Sanctification in the children of God hath such a roote in them, Calu. in ca. 5. Ioan. & 13. that it neuer can be pulled out [...]: Let the diuell pull and hale with the breache of all the ten­ne cōmandements, yet iustice sticketh fast in the soule of an offender. Good God, if wic­ked persons neede not to praye, what small neede haue honest men! VVell now I see, that it is sufficient for the Protestanters, that they e [...]oy Luthers roses and mal [...]esie, and neuer pray at all. Of which protestantish pride, vanitie, and impietie a president was geuen by the Bishops of the Donatistes, as reporteth S. Augustin: who auouched thēselues so to be so setled in grace & fauor of allmightie God, that they neded no pray­ers of the laitie. VVhom S. Augustin thus worthelie derideth: Assur [...]lie ye [...] are greate Aug. l [...] cont. l [...] [...] c 10 [...]. [...] [...]c­cle [...] [...]. 16. men, highe, heauenlie and deuine: and [...]n deede novv not so much men, as Angels: y [...]e that pray for the people, but vvill not that they people praye for you: Do you se hovv d [...]testable [...]s this pride! In like manner protestantes chalenging to them selues an estate of irremoueable ius­tice, disdaine the prayers of others, as auaileable for remission of sinn in them, or con­tinuance of god his g [...]ace. Moreouer Protestātes do treade the steps of Pelagius, who as noteth S. Augustin, euacuated all the petitions of our lord his prayer, denying the ne­cessitieAug de Do [...]o pers [...]u. c. 4. Ep. 9 [...]. [...]05. of grace. For yf the Protestant be now assured that his sinnes are not imputed, can he praye: Forg [...]e vs our transpasses? yf he bee established in grace vnloseable, howe can hee pray [...] Halou [...]d be thy name, thy kingdome [...]oom [...], leade vs not into temptation? he stan­ding in neede of no suche grace, which all reddy is not graunted & established. To vvhat Aug. Tract. [...]. in Ioan. c. 12. purpose sayeth S. Augustin pray vv [...]e not to be [...]uercome by temptation, yf [...] be absolutelie in our one abilitie?

8. But the Catholike Churche is wonderfullie carefull how day and nighte and con­tinuallie,Prayers of the Catholike Churche. 1. Thes 5. as the Apostle ex [...]orted, she may employ her children in prayers, in familiar speeches with Allmightie God. By reason whereof as we make a more euident con­fession of our owne weaknes, so likewise by so frequent an appeale to God his highe goodnes, we much recommend the same VVe haue therefore a liturgicall prayer of s [...] ­ [...]ed persons expressed in certaine rearmes, comprised in a recorded forme; & to vse an­other manner of deuotion in publike seruice, than is layd downe in some synod or Councell, is forbidden by the Mil [...]tan Councell, and also the Tolle [...]an: which publi­ [...]e [...] M [...]l. [...]. 12. Toll. 4. c. [...]. prayer we diuide into certaine howres, as into the M [...]tins, the [...]irst howre, the Third, the Six, the Nynthe, Euens [...]ng, and Compl [...]ne: as it were in this obseruation of seuen times prayer to imi [...]ate holy Dauid, who euerie day to that number prayed vnto All­mightiePsal. 118. God. And also this sett number of religious howres we applie to the significa­tion [Page 89] and commemoration of certaine memorable and considerable points of Christ his passion, figuring them lyuely in our thoughts by this our p [...]ouse custome.

H [...] sunt s [...]pt [...]nas propter quae p [...]all [...]mus horas,
Mat [...]t [...]n [...]l [...]gat Christ [...]a, qu [...] [...]rimina purgat;
Pr [...]ma r [...]pl [...]t [...]p [...]s, [...] [...]m d [...]t Tertia mor [...]is;
Sexta cr [...] ne [...]lit; [...]a [...]us [...]us Nona [...]ip [...]rtit,
v [...]pera d [...]on [...]t: tu [...]lo C [...]p [...]ta r [...]pon [...]t.
For these respe [...] [...] vv [...]sing, as vvil [...]s [...]ite:
The [...] [...] by [...]des [...] [...] [...] vvh [...] [...] by gra [...] our si [...]ull [...].
Prim [...] doth his face vvith sp [...]t desile: the Third or death al [...]v [...]e [...]t [...]ed,
The [...] [...]ayles h [...] v [...]to th [...] tree: the Nynthe vvith [...]an [...]e did [...]or [...] his side
v [...]spers [...]p [...]se him f [...]om the C [...]osse,
And Compl [...]ne in graue [...]n [...]om [...] [...]is [...]ars [...].

S. Cyp [...]ian applieth this manner o [...] ours to the Presidents of God his Sa [...]ntes, as ofC [...]p [...] ▪ de O [...]a [...]. Dom. Act [...]. Act 10. Hierom ep. ad [...] ad Eust [...] h. in [...] [...]4 Math. Clem Alex. [...]. strom & 7. Chrys hom. [...]9. ad pop. Daniell, who prayed th [...]ce a day, of the Apostles, that went in [...]o the Temple to pray at the ninthe houre, of Cornelius, who at the same time had a v [...]sion frō an a [...]gell vvhich sp [...]c [...]s and tim [...]s before the vvorshipper [...] [...]f God had determined; and for their prayers ob [...]erued ap [...]nted times Name [...]e the prayers and p [...]almes vsed in the deuotions of the ancient cle­argie in the night time S▪ Hierome recordeth; In the night vve must rise tvv [...], or thr [...]e▪ And before him Clemens of Alexandria maketh mention of them, who designed for their prayers, certain [...] and [...]ted houres, as the Third, the Sixt, and the [...]the: and of n [...]ght prayer: Therefore the holie myst [...]r [...] [...] in the night. Also Saint C [...]rill of H [...]e­r [...]salem: VVhen is the my [...]de to [...] pra [...]r an [...] psalmes more s [...]lie? is it not in the nigh [...] time? S. Chr [...]sostome thus rela [...]e [...]h the practice of the auncient & hol [...]e monkes: A [...]ter th [...] coc [...]e [...]rovving [...]ncont [...] [...] the Prela [...], and by a stroke of [...] foot [...] on [...]ly calleth th [...] all [...]p: neither is it lavvfull [...]or them to st [...]p [...] [...] [...] [...]en [...]lothes▪ Th [...]n rysing they sing prophe­ticall [...]ymnes, vvith [...]uc [...] dec [...]nta▪ r [...]ment of voi [...] and tune [...] ap [...]l [...]e composed: They celebrate af­ter Chrys. hom [...] 6. de p [...]n. the Third, Sixt, a [...]d [...]ynthe [...]e [...]vv [...]s, and last [...]e their [...]u [...]ns [...]ng. To conclude, as concerning the recitall by alternation of vo [...]ces of the spalmes of Dauid, thus S Chri [...]ostome: To those that vv [...]e [...] the Chu [...]ch, the [...]st, midst, and [...]nd [...]s Dauid To those that [...]se ear [...]e to sing hymnes, the fir [...]t, the midst, and the last [...]s Dauid: If any pompe be to be [...]evven in any s [...]ralles, Hie [...]om. [...]pi­tap [...] Paul. c. 1 [...] Eph [...]m. [...]st Greg. Naz. in S. [...]sil. Greg. Niss de ob [...]tu. Ma [...]ri­noe. Dauid [...] first, the midst▪ and the last: If r [...]lig [...]us v [...]g [...]n [...] be at vvor [...]e, Dau [...] [...]s the first, the midst, and the l [...]st. Also [...]. H [...]erom, S Ephrem, make mention of Dauids psalmes song by verse: likewise S. Gregorie Naz [...]nzene, S Gregorie Nissen. To which pietie expres [...]e the Protesta [...]te [...]s professe and protest themselues v [...]ter enemies, deeming the sacred tra­dition of the Church i [...] this point altogether superstitious. Protestants rise in the [...]ght to pray! Protestants obserue such distinct howres of prayer! Onely saith, onel [...]e faith makes to them day and night all one for impietie, and all licentious libertie Heere might be added the ceremon [...]es of the Catholike liturgie, the maiestie of Churches in their furniture, the presence of the dreadfull hos [...] vpon the Altar for sacrament and sa­crifice, wonder [...]ull [...]e incl [...]ning all to prayer and de [...]o [...]ion, [...]mpa [...]red▪ denyed, and a­bolished by the Protestan [...] faith of a quicke d [...]spatch in iustification: But of this in the matter of religion occasion will offer it self more conuenient▪ The protestant ther­fore hoping for beatitude withoute prayer, doet [...] presumptuous [...]e endeuor to s [...]ie wi­thoute winges of grace. But especiallie according to the doctr [...]ne of the Protestant, no person throughe greiuouse offences o [...]te of God his sau [...]r, and estate of iustification, ought to praye: for by his opinion, as all workes of they vertues be mortall sinnes in the verie reg [...]n [...]rate, so is allso prayer, and therfore in suche as bee not regenerat, it is not only a sinne, but allso imputed to them as sinne, where iustice is wanting to excuse it: [Page 98] and so remaineth damnable.

Catholike Hope vvillinglie vndergoeth the vvorkes of mortification; vvhereas the Protestantish faith of iustification abhorreth and [...]aketh vtterlie voide so necessarie and holie a practise and institution for ver­tue and goodnes.

CHAPER. XVI.

THERE be two things of especiall recommendation in the Christian doctrine;Mortification necessa [...]ie. The one concerneth a perfect acknowledgement of the infirmitie and malad [...]es accompanying man his nature, The other a trust and hope in the mercies of God throughe our Sauiour Iesus, and a firme [...]pect [...] on of help and s [...]ccou [...]s from thence. Yet not with standing we are not so to [...] [...]n [...]he benefi [...]t o [...] Ch [...]st and of his grace, as if to the recuring of our diseas [...]s, to the co [...]ct [...]n of our [...]u [...]ll [...]ncl [...]nations, we weere not to moue at all, or worke, but amongst o [...]her holie [...]nd [...]uors [...]f vertue, and coope­ration with grace, we are to ha [...]e a principall care, tha [...] [...] by mo [...]tification [...]est [...]aine, and by rigour of d [...]scipline, seeke to la [...]ur aga [...]nst the str [...]ame o [...] our owne concupis­cences, and so thereby weakening them, and c [...]asti [...]ing them by some seuere af [...]o [...]te, the reasonable par [...] of the soule may be more [...]rong and resolute [...]n the pu [...]suite of ho­nest▪ [...]ctions, and effectuall procurement of the honou [...] of Alm [...]ghtie God: Mortifie your Colos. [...]. membres, sayth the Apostle, that are vpon the [...]arth: If you mortifie the d [...]des of the flesh you shall [...]. This practice of mortification ishueth orig [...]na [...]l [...]e from the soule cu [...]b [...]ng andRom 6. restraining the inwarde affections thereof▪ and from thence procedeth to the sharpe discipline of the sense & bodie: which seemeth vnto me, as by a picture, signified by theMatth. 20. Mar [...]. [...]. Invvard mor­tification. cupp of our Sauiour, proposed to the children of zeb [...]deus: not onl [...]e representing their ma [...]domes, but all [...]o the interiour mortifications of their inwarde dispositi­ons: as of their iudgementes, of their freewill, of their inclinations in their appetite sensitiue throughe loue, hatred, presumption, and feare. [...]or to omit sondrie si [...]litu­des taken from the cupp in this behalfe, in this most apteli [...] the doctrine of mortifica­tion is declared, that as the liquor droncke oute of the cupp passeth in to the bodie and secret pa [...]tes thereof, so oughte mortification not onelie to fall vpon the exterior shape of a man, but it is to be taken in, that is, it is to be applied to the repression of natures in [...]olences in h [...] most retired and conceiled passions and humors. By the drinc­ke of which cupp promise was made to the Apostles, and in them to vs all, that in ver­tue thereof they weere to be kinges and princes dom [...]ng ouer their affections, as lordes of the beastes of the feelde, of the fishes of the waters, & birdes of the aire: as in­terpretethMen made Prin [...] by Mortificatiō. that place of Genesis morally S Basil: and sin [...]l [...]e as [...]rewp [...]lates and Ru­lers to sit on the righte hande of Christ, and on his lefte in the kingdome of his chur­che. nether by prosperitie or aduersitie to be remoued from their decreed purpose ofBasil Hom. 11. vertue and go [...]d life

R [...]x est qu [...] posuit m [...]tus & d [...]a p [...]ctoris mala
He is a king, that s [...]a [...]nes to feare and dr [...]ade,
Ho [...]at. se [...]m.
vvho passions force in brest do [...]en doeth [...]ad▪

But let vs come to the particular practises of this mortification.Mortification of a [...]ol [...]a [...]e [...]fe.

2 First then, as we see in brute beastes, their naturall concupiscences and fiercenes of them to be calmed, and as it were hushed asleepe, when from their fantasies are se­questred [Page 99] the obiects and allurements of their delights, so if man withdraw his conuer­sation from th [...] occasions of forbidden pleasu [...]es, as from the matter of ambition, of carnalitie, his sensualitie, althoughe otherwise vnquiet and dis [...]empered, w [...]ll yet be more milde, and lurke as it were in her denne with the [...]ionesse in a slumber, hauing forgotten her prey or contentment.Cl [...]d [...]an.

Suad [...]que licentia luxum.
Occasion caused by licen [...] large,
For pleasures force dooth g [...]ue the charge.

In this respect the auncie [...]t [...]thers, men now of so rare memorie, and then of so gre­ateS. Aug. lib. de Mo [...]. Eccl. Ca [...] c 31. [...] [...] descri­beth [...]e [...]o­ [...]s of Mon [...] kes and Nun­ [...]s: and all so of others in the clear­g [...]e, as [...]on▪ce [...]n [...]ng their chast [...]e, fa­sting, & obe­dience. ep. 86. Can. 4. 3. Reg. [...]8. Luc. 1. Luc. 5. Greg. Naz. o­rat. 27. Orat. 16. Basil. de vita so [...]. desert, did retire themselues from popula [...]i [...]ie, from the aduan [...]ements of this worlde, as a meanes to cu [...]e and ouer m [...]ster concup [...]scence, otherwise potent, tur­bulent and outragious, both in respect of the vnderstanding, as also of the will and affection; as S. Chrysostome, S. Ba [...]ll, S Gregorie Nazianzene, S. Hierome, monkes & deuoute worshippers of God, also exemplar reformers of nature; who fiered with zeale for the conquest ouer concupiscence, departed the Citties, to receiue with Moi­ses in the des [...]t the law of the Gospell, that is perfect charitie. L [...]t v [...]go into the s [...]ld and make our abode in the villages Hauing therefore such presidents, as al [...]o from H [...]lias ly­uing in the mountaine of Car [...]el [...]s, from the Rechabits inhabiting in solitude the ban­kes of [...]ordan, f [...]om S▪ Iohn the Bapti [...]t, yea from our Sauiour Christ an inhabitant also of the wildernesse, and at the time of prayer generall [...]e withdrawing his person, we are to harken to the counsell of S. Gregorie Naz [...]anzene: vve must procure our rest, that vvith a mynde not troubled vve may conuerse vvith Allmightie God: Againe Sol [...]ude is a goodlie thing, vvhich I am taughte to thinke by the Carm [...]l [...]an [...] mountaine of Helias, by the desert of S. Iohn, and by that [...], vnto the vvhich Iesus did depart so often, and remayned there vvith a que [...]t and re­collected [...]de. Yea the Apostles, following Christ our Sauiour, abandoned what worl­dlie commodies they had, to enfeoble in themselues concupiscence. what aduantage made S. Basill of his retired and mortified life, thus he reporteth. I depart into the moun­taines as a l [...]le spar [...]ovv: thereby as a sparrovv am I deliuered from the snares of the fovvlers▪ I remayne in that solitude. O malicious cogitation, in the vvhich our Lord did ab [...]e. Heere is the o [...] Psal. 123. Math 4. Gen. 18. Gen [...]8. Leuit. 16. tree of Mambre, here is the ladder reaching to heauen, and an hoste of ang [...]lls scene by Iacob. Heere is that vvildernesse, in the vvhich the people of God vvas purified, and receiued his lavv, and so broughte into the land of promise did beholde God: Heere is the mountaine of Carmell, in [...]hich li­uing Helias did please Allmightie God, Heere [...]s the field, into the vvhich Esdrass descending by the commandement of God, brought forth all the diuine bookes Heere is the vvildernes, in the vvhich blessed Ioh [...] did [...]at [...] of the loc [...]stes▪ and pr [...]a [...]ed p [...]na [...]ce vnto men. Heere is mount Ol [...]uett, to the 3. Reg. 1 [...]. 1. Esd. 7. vvhich depa [...]d our Sauiour to pray, and taughte vs to pray. Heere is Christ a louer of solitude, for he sayth vvhere tvvo or three are assembled in my name, I am in the midst of them. Heere is the Math 3. Math. 18. Heb. 11. straight and narrovv vvay lea [...]ng vnto l [...]e. Heere be doctors and Prophets vvandering in vvil­dernesses, [...]n moun [...]aines, [...]nd [...] of the [...]arth. Heere are the Apostles and the Euangelists, and the so [...]ta [...] lyu [...] of m [...]n [...]s. Th [...] proportion and measure of this ret [...]aicte and mortifica­tion is to be taken according to euerie ones voca [...]ion and qualitie of affaires belon­ging vnto him: so that althoughe all be not to imitate the monke or the [...]remite, or the highe perfection of this mortifica [...]ion by departure from out the worlde, yet all are in genera [...]l to withdraw themselues from hasard of sinne, where is probable danger the­reof in any conuersation. And a [...] s [...]a and land serue m [...] d [...]uerslie for their vses, so the priu [...]te and p [...]l [...]ke life are to be mixt and tempered for the more good of euerie parti­cular person; but especiallie for the communitie, for whose sake the monke and the [...] [...] charitie are to quitt and leaue sometimes their closets and cells, to preache,Greg. Naz. o­rat. 20. teache and conuerse among others, as well notet [...] S. Gregorie Nazian. Besides this [Page 92] sacred reason of mortification by a retired life, and by the alteration and succession v­pon good occasions of both the lyues contemplatiue, and practicall, Seneca yeldeth an other commoditie of it ciuill and politike. Conuersation ab [...]ute different affaires, not vvell Senec. l. de Tranquil. cap. 54. appointed, d [...]oth both trouble, and al orcnevv affections, and maketh sore againe vvhat in mans mynde [...]s vveake, and not vvell cured. yet notvvithstanding solitude and the actiue life are to be mixt & mutuallie exchanged▪ Solitude vvill make vs to desire the compan [...]e of men, actiue life cause vs to d [...]sire ourselues: and so one vvil [...] be the remedie of the other. Especiallie we Christians are to imitate the Elephants in chace & d [...]nger, who knowing themselues pursued for their yuorie tuskes, in the course dash and breake them in peeces, as recordeth Sol [...]us, toSolin. [...]de si [...]u. orb [...]. the end the hunters may surcease from their game: so we are to mortifie such splendour or graces of our bodies and soules, as in vs the worlde desireth for it seruice against All­mightie God.

3 To mor [...]ification also appertayneth a more harde entreatie and handling of our bodies, to extinguishe or mitigate the heate of concupiscences humour therein, toA life p [...]i­tentiall. make it saint and tractable by reason and vertue: For it is Sathan, as noteth Saint E­phrem, which seeketh, according to our Sauiour his testimonie, after mo [...]ste placesEphrem. l. de Poen. Math▪ 12. for his seate and empire: that is for such bodies, as flow againe in [...] of diett, and [...]u [...] ­plussage of pampering delightes.

Tunc viuere caste
Asperius, cum prompta venus. Tunc durius irae
Claud [...]n. in Hono [...]. vers. 260.
C [...]ul [...]mus▪ cum pana pat [...].
Mo [...]e hard it is then to be chaste,
VV [...]n v [...]nus hath her [...]fferings caste;
So from anger then to r [...]ra [...]ne,
VVhen povvre affordes desired payne.

VVe must allwayes repute there to be Troy, where is found Helena, that is a l [...]feSence. Agam. continuallie subiect to flames and destruction, where pleasure bea [...]eth the rule: whe­reupon speaketh the Apostle S. Paule I chastice my bodie, and bring it into seruitude, least 1. Cor. 4. Basil. l. de Virg. that vvhen I haue prea [...]hed to others, I my [...]elf become a reprobate. No man can be ignorant what force the bodie hath vpon the soule, when it commandeth vnbridled, whose mo­tions, as telleth vs S. Basill, ariue euen to the secrecie of the mynde, as a stone, sayethItaque non rei [...]iendis generibus ci­bo [...]um quasi po [...]lu [...]i [...], sed concupiscen­tiae p [...]rdo­mandae, & di­lectio [...] [...]a­ [...]rum [...]linen­dae [...] omn [...]s iudu­stria. Aug de Mor. Eccles. l 1▪ c 3 [...] & l. 2 c 1 [...] Epist 86. Ca [...]od lib [...] [...]ap. 49. he, cast into the water, doth not onely moue those pa [...]ts, which it substantiallie tou­cheth, but also far of by certaine o [...]bs [...]nd circles, that thereon ensue. Therefore we must be prouident in soule, in spirit, and in reason against this [...]eopardie, and by mor­tification [...]uffer not the bod [...]e to be supe [...]iour. If nature hath [...]nstructed diuerse creatu­res, deuoide of [...]eason, to help themselues against perills and dangers, and their owne infirmities, how much more are we, knowing the incommodies of a corporall liber­tie, to rep [...]esse the rage and fu [...]e thereof? what in this kinde is practised by foules, fi­shes and beastes, is thus b [...] C [...]ssio [...]orus recorded from the mouthe and penn of kinge Theodo [...]icus. Certaine b [...]d conue [...]sing vvith [...] f [...]seeing natura [...] temp [...]st [...] to come▪ [...] the deepe and retire them [...]elues to sh [...]re. The d [...]ph [...]s [...]aring the tempest [...] of th [...] [...]a m [...]ke stay a­boute the rockes [...]n shallovv places. Fishes called [...], as [...] honycomb [...]s, or bonn [...]e t [...]n­de [...]nes, purple delights, the riches of the sea, vvh [...]ste they knovv of temp [...]sts to come, d [...]siring to change places to bala [...]ce their lightnes, ta [...]e vvhat stones they can holde, [...] as [...]t vvere thereby an­chored svvymm to the ro [...]es. [...]oul [...]s doe change [...]ontr [...] ▪ vvhen vvinter approcheth. VVilde beast [...]s for the [...] of the times take order for their [...]: And [...]hould not men be more carefull to furnishe themselues vvith such things, as they may after d [...]sire? But how much the more im­po [...]tan [...]e a [...]e we in this kinde to be vig [...]l [...]t, in that the pleasures of [...]he bodie, and [...]o­l [...]e thereof tend to the eternall hurte of the bodie and soule in man! VVhat by the ex­ample [Page 93] of Christ S. Chrysostome exhorteth vs vnto is worthie the noting: Christ as man Chrys. hom. 22. ad pop. Psal. 4. hath humbled himself, he hath redeem [...]d thee vvith his pr [...]cious bloud, that [...]eedeth all fle [...]h; he that hath crovvned the heauens vvith star [...]es, hath beene crovvned vvith thornes, obedient euen vnto death: vvherefore it is conuenient for the in this life not to be iocund, but to lament, and S. Aug. l. 2. de M [...]r▪ Eccles c. 13 distingui­ [...]heth our [...]ast [...] from that of M [...]ni­c [...]aus Greg. hom. 16. in [...] A [...]. 10▪ ad V [...]. [...]. c [...]. The [...] [...] ­tion. A [...] ▪ [...] [...] ed the obs [...]r­uation o [...] [...]a­st [...]ng d [...]ye [...]e Aug [...] Hae­res. [...] t [...]e P [...] ▪ [...] ­stes [...]nd Ma­ [...]h [...]s fa­sting vpon sondayes. Aug. [...]pist. 86. to beleeue him, that spea [...]t [...]: you that say in your harts, and are compuncted in your beds, medita­ting by night vpon that vve haue donne vvith [...]obs and sig [...]s: vvherefore mort [...]fie thy bodie, that thou ma [...]st praise God in the timbrell and in the quire. A principall exercise we take to be fasting, seruing to mortification, that is a sacrifice or decimation of the bodie it self, as speaketh S. Gregorie of the lent: thereby not onely practising the vertue of temperance, but also satisfying for temporall pa [...]es due to sinnes remitted: Allmightie God vvill spar [...] vs, sayeth S Ambrose. if vv [...] [...]a [...]e not our selues.

4. The maine soule and substan [...] of the Protestantish religion is whollie against the doctrine of mortification: For if all be iust by the iustice of Christ, and by no other worke, yea if men are to to abandon [...]st in their owne workes, of what purpose or commoditie is mortification? In the act of any sinne one may by faith beleeue Christ his iustice imputed vnto him, that God is his God, and Christ his Christ, therefore he may performe the same all [...]o when concupiscence is neue [...] so stronglie pampe [...]ed, and moste impo [...]tun [...]te in commaund [...]e▪ who will say, that one with a [...]att bellie can not as well beleeue the gospell, as an [...]ther of a lea [...], or one inflamed in hotte bloud, as suerly as an other in colde? For there is no oppositiō betwixt cōcupiscence, businesse of the flesh, & faithin Christ, the one placed [...]n the bodie, the other in the soule. Ne [...]her dooth the iolitie of the fles [...]e incite allwayes to [...]re [...]ul [...]t [...]e, to distrust the promis [...]s of God, but rather to fornication, to [...], [...] and such l [...]ke: so then fa [...]h is [...]n [...]e­curity freed frō all imp [...]dimēts, whilest del [...]gh [...]s are purchased & pursued for the body: and euen then the As [...]e of Apuli [...]s graseth on no other past than vp [...]n r [...]s [...]s. It is not mortification, say they, or workes of penance that iustifie, that maynta [...]ne iustice in any: no, onely the worke of faith, that standeth for all in Christ Iesus; whilste the Ro­manes vainlie take holde of [...]usteritie, of sharpe d [...]sc [...]pline, thinking by their [...]orks of hair [...] cloth to procure or preserue iustification, and thereby saluation. No, all is in the Lorde: beleeue and then thou hast all, and whilste thou beleeuest, no worke of thine, nor of the diuell, can [...]ndamage thy soule. Is mortification expedient at the leaste to auoyde mortall sinne? Nothing lesse: seeing that it is impossible for the iustest man to be withoute mortall sinne, yea withoute the manifolde breaches of all the [...]nne com­mandements. what needeth then this co [...]osiue of workes? beleeue and thou art mor­tified enoughe. Examine we now the pa [...]ticular differences by the rule of Hope.

5. Althoughe it be a bitter thing and distastefull to weane our senses by solitude andSolitude ser­ueth. for Cha­ [...]ity against the Protest [...]. retraite from the desired allurements of their obiects, of their best and deerest [...]oves, yet who seeth it not to be a thing auaileable to vertue, and especiallie to the loue of Allmightie God and heauenlie things? For seeing that the will can­not be vtterlie seuered from all loue, if it be depriued of the sight of worldlie content­mēts, it must thereafter more suetely, entirely, and earnestly mo [...]te vp to the author of loue by an vnfained & ha [...]tie charity. To which perfection in excellen [...]y ariue withHierom. [...]d Paul [...]n▪ O [...] [...] [...] serued by Monc­kes S. Aug. mak [...]th men­tion lib de Mor Eccles. c 3. Epist. 86. vs in the Catholike Church such as leade a religious & claustrall life, wholly deuoted to God, & by angelicall motiō euery part in thē mo [...]th together [...]bstracted frō the worl­de: vvhose princes vvere, as speaketh S. Hierome, Elias, H [...]l [...]z [...]s, and th [...]r g [...]d [...]s or capta [...] ­nes the children of the prophets, that dvv [...]ll [...] in the fields, and in solitude. But when I speake of a monke, of a religious person, I entreate of the ver [...] ha [...]ed of Antichrist in the Pro­testanter, whose iustifying faith doth pers [...]cu [...]e such men [...]uen to flames, ashes, and destruction. And who is a principall agent of theirs in this mightie spight against a retired [Page 92] [...] [Page 93] [...] [Page 92] [...] [Page 93] [...] [Page 102] life? Is not in the Easte that ignoble Emperour Copronimus, surnamed Caballinus, Copronimus an enemie of religious mē. Stercorarius, halfe a Iew, denying with his blasphemie the diuinitie of our Sauiour Christ, as writeth Theophanes, thus blaspheming: Marie brought him forth, [...]uen as Marie my mother brought forth me [...] ▪ and finallie iustlie condemned to hell fire by his owne con­fessiō vpon his death bed for doshonoring the virgin Marie, as is reported by C [...]renus?C [...]d [...]n. in Co▪ pronimo. doe not Luther and Caluine in the violent furie of their iustifying faith teache conse­crated persons to religion to forsake their cloistures▪ to defrocke themselues, to laun­che out into the deepe of the worlde, and b [...]dding adieu to all vertue, to sticke solelie vnto a pleasant faith in Christ? These iust dance after the pipe of Copronimus, thus proclayning by his officer; He that vvill obey the Emperour and vs, forthvvith let him put on a vvhite garment, and [...]uen vvithin this hovv [...] take a vv [...]. Asp [...]die disp [...]tche of onely faith, if not a dangerous resolution of onely f [...]llie. An Englishe Puritan, that is a looseAbbat Resp. ad 6 Rauon. Carnali [...]n, thus tuneth his pipe in the kitchin of An [...]ichrist, telling that many in aunciēt times betooke them selues to solitude, falsel [...] thinking thereby to attaine greater sanc­titie of life, as amongst the Iewes did the Ess [...]. Trulie if onely faith iustifie, I see no reason why any man should be melancholie, or afflict himself in the wildernesse, when in any place of ioy, honour, and solace, a man may beleeue that Christ is his Christ, and God his God, which is enoughe for a holie Pro [...]estant. But what a bestialitie is this! dooth no [...] solitude withdraw mens affections and desires from worldlie delightes! dooth it not thereby increase in them a greater loue towards Allmightie God, procure a purer auoidance of sinne, and a more busied employment in vertue? And from all this good Sir, is there no sanctitie? Are they onely thornes of affliction withoute all flow­res of commoditie? where is sanctitie, if not in charitie, in innocencie, in vertue? If not heere, then no where; or is it in the persuasion of onely faith for a Puritanicall li­bertie? It is enoughe, will he say, that what I doe in courte or conuersation, is not imputed vnto me; that by my apprehending faith, God is my God, and Christ is my Christ; what needes any more? Then I see that there is no difference betwixt the The­ologie of a minister, and a larges of the goldefynder; and so a minister may with the substantiall meate of Christ his iustice, vse what sau [...] his maisterships sense best liketh. But I leaue him to his draffe in the f [...]yued golden vessell of onely faith, the verie bro­kreis indeede and baude for all turp [...]tude. VVas not S. Hierom of an other strayne and key in his spirituall doctrine? O d [...]se [...]t ad [...]d vvith the flovv [...]s of Christ? O solitude, in the Hieron. ep. ad H [...]liodo [...]. Apoc. 20. Mortification of the senses against the Protestant. vvhi [...]h those stones doe grovv, of vvhich is sayd [...] the Apocalypse, that the C [...]t [...]e of God is builded of them! O life er [...]miticall more samiliarlie [...] God!

6. And as the precious and riche treasu [...] is more [...]arefulli [...] fenced and protected a­gainst theeues and robbers, so our iustice, being that inestimable pearle worthie of he­auen, is preserued from losse by vs Catholikes throughe th [...] wo [...]kes of mortification: we keepe our bodies by rigour of discipline from the ass [...]lt of flattering pleasure; we rebate in them force of vnlawfull desires by hard entreatie: that as a polished glasse affording no footing to the fly giueth vnto it a spedy fall, so we may reiect the illusions of fond delights, nothing founde for them in vs to fasten holde. In which respect the Protestanter by the Crosse of Christ breaketh and debaseth the same Crosse: for suppo­sing that throughe the Crosse of Christ his iustice is eternall, and out of all perill to be lost, he maketh no vse of the Crosse for mortification, for any voluntarie subduing by penaltie concupiscences: as if the Crosse were for him a tre, that onely did swea [...]t balme for his pleasure, and neuer administred him gall or myre for his affliction. If iustice can not be expelled by any sinne, why should mortification enter into desire or practise? So long as a man can beleeue Christs iustice to be his, so long needeth he no mortification more then of the vnderstanding by faith, why should he dreame then of [Page 103] chasticing his bodie, seeing that in faith is all sanctitie & securitie? It is no meruaile, if he repute fasting onely the emptines of the bellie, corporall molestation, a needlesse superstition, if faith iustifie▪ and if iustice can not decay a spare and leane ca [...]kesse,Ab [...]a [...]s ans­vver to the e­p [...]stle de [...]ca­ [...]o [...]e. naughte els but the image of deepe hypocrisie. These these be they vnto whose fingers of workes sticketh the serpent of a flowthfull faith, & who fly from God and his Chur­che in the winter of a dead charitie, and in the Saboth of a lo [...]tering libertie. Solinus reporteth, Lucius Plocius proscribed and pursued to death by the mag [...]strates of Rome, [...]urking in a certaine ca [...], to haue bewrayed himself to [...]he searche [...]s by the smell andAct [...]8 Math. 24. sent of sweete powders and spices he vsed aboute him for d [...]l [...]caci [...]; euen so the Protestant by fau [...]r bestowed vpon his owne concupiscence, and flattering of himself for pleasure, still dis [...]uereth of what sect he is, and how whollie deuoted to pleasure, to [...] d [...] [...] c. [...]. the verie [...] and fall of vertu. He will repute the obserued and de [...]e [...]d fasts of the Churche as sup [...]r [...]itious, and thereup [...]n in [...]equell of effect he will not fast at all. And why sh [...]uld he fast, s [...] thence that his faith [...]an lay as sure, and as [...]rong holde on the iustice of Christ feasting, whether the bellie be full, or emptie, so he be not dronke or asleepe? But doubtles as pleasure & dissolution hath wr [...]ught the ruine of many nati­ons, so will it finallie deale with the Protestanters, who aga [...]nst all vertue, aga [...]nst good manners, and ciuill policie abolishe mortification of the bod [...]e and s [...]le, refuse seuere discipline, reposing the whole somme of their es [...]a [...]es in a wanton faith apprehending the promises, whilste in contempt of vertue, & good workes their sen [...]es wallow in dis­port, and their har [...]s are a fier againe with concupiscence. Su [...]rl [...]e the Protestant [...]sh doc­trine of a iustifying faith, as it [...]s against mortification, so is it in full saill of opposition to Christianitie; whose profession especiallie is verified and inured in the contempt ofPlut▪ in Pi [...]. [...] pleasure, and practised in a seuere rigor of a life ruled and [...]estrayned by bitternes. A pa­te [...]n [...] whereof we beholde in Chr [...]st himself, the Prince of Saints, and in all his perfect followe [...]s and disciples. Nothing so Christian as chasticement of our selues, as salte of penalty against the putrefaction of pleasure: & if we [...] with Christ by cōpassion and2. Cor. 1. Rom 6. Colos. 2. Rom. 12. mortification, we shall reigne & ioy with him eternallie. They conditions are taxed and layd downe by the Apostle, to wit compassion, putting of, and crucifying of the olde man, burying of a sensuall life, [...]yding our actions with Christ from the glorie of the worlde. It remayneth then we accept of them, hoping by them to attayne to the chee­fest pointe of beatitude, and ioy we ayme at, and wish for. VVe must be lyuing [...]sts andThe adam [...] o [...] Prot [...]stan­ci [...]. sacrifices, that is hauing our bodies by charitie in a certaine sorte spirituallie slayne, consumed and offered whollie vp to the seruice of God. And to this office of charitie onelye auaileth the Catholike faith and hope, whereas the delicacie and wantonnes of a iustifying faith auouched by the Protestanter, tendeth altogether to abolish the same, and to bring in bombase from Cyprus, with [...]iuet [...] from Gr [...], to please the senses of our corruptible carcases, and itching humors of our carnall desires.

7. This brutish doctrine of the Protestant, opposed to catholick mortification, bea­rethThe Protestā ­tish refusall of mortifica­tion is ba [...] ­ [...]ou [...]e. Sen [...]. Epi. 51. all so a stronge hande for the bringing in of barbarisme into a commonweal [...]he. For as sequestration of life from the vulgaritie, moderation of diet, and refusall of lustefull pleasures, purifie the vnderstanding, sh [...]rpen it for the better attaining of knoledge, harden and fortifie the bodie to endure martiall aduentures, and with agi­litie to vndergo all vertuouse endeuors: so to muche popularitie, excesse of mea [...]e and drincke, slothfull repose, maintained by the Protestant doeth dull man his intelli­gence, effeminate his proues, waste the fru [...]ctes and encrease in any countrie: wherby hath [...]sh [...]w ba [...]baritie, as a necessarie effecte of suche la [...]ish and sensuall depo [...]ement. Nether is it sufficient for the auoidance of theese in commodities, if a P [...]otestant Prince enacte many seuere lawes for the obseruance of temperance, of contin [...]ce, when as [Page 96] the common faithe of the people taketh from all suche mortifications the gust of ver­tue and spirituall auaile therby, as is euident that the protestantishe doeth:▪ for as their obedience in this kinde well be violent, and contrarie to their natures, so toge­ther with hate of the law well be coupled often breach therof, and contempte, weere danger of penaltie may be auoided: and so in deede pleasure, by the Protestant preuai­ling against mortification, by stupiditie, by ignorance, and effeminacie, will induce barbaritie finally withe the ouerthroe of all ciuilitie.

The christian catholick hope hath confidence and repose in the goodnes of Allmightie God, accounting him an hater of sinne, and in no vvaies vvorker of it in man: vvheras the hope protestantish regardinge this sacred and iust prouidence, attributeth to God, as aucthor, cause, and effectour all iniquitie contriued by the malice of man or sathan.

CHAPTER. XVII.

IN that almightie God by the light of nature, imprinted in our soules through his gifte of creation, as also in his sacred worde disswadeth vs generally from commit­tingGod no auc­ [...]or of sinne. sinne: and to that effecte proposeth to our considerations the terrible specta­cles of his moste seue [...]e iustice oftentimes chastisinge the same with reuenge: also sithence through our sauiour Christ here fornisheth vs in this frailty of ours with com­petent grace against the power of sinne; there vpon we gather moste manifestly, that his diuine hand, and prouidence is in no sorte cause or actor of in [...]uitie, but only the free election of man, culpably preferring vnlawfull pleasures before his moste right and best beseeming commaundementes. VVhich thinge as it is vniuersally trewe in res­pect of all offences, so is it in particular especially nototius in that grand and capitallAdams sinne not of God. crime and trasgression of our first parentes, it being of such a greiuous and malignant moment and nature, as not only it dispoyled their proper persons of that rare iuell of originall iustice, but also disroabed all mankinde of the same ornament, and engolfed it in this maine ocean of calam ties, wherwith we for the present feele our selues per­pleved, molested, and ouerwhelmed. For althought that faire ond amiable hue in the forbidden fruite, the sugred speeches of [...]ua to Adam, and those sl [...]ght collusions of the wilie serpent vnder pretence of honour and libertie, were like vnto drawing adaman­tes, and very forcible motions, to sed [...]ce their affections from their loyalty to God, and respect to vertue, yet by the expresse precept of God was forbidden them that vnlawfullGen 2. [...]u [...]her l [...]. in Gen c. 1 [...]. God did fo­ [...]see Adam his sinne, not decreed it. Aug Epist. [...] lib. 1. de [...]rat Christi cap. 19. Ambr. l. de paradiso. c. 8. taste vnder paine of death, that is as well mortalitie of the body, as depriuation of a gracious life in the soule; they were also protected by that compleat h [...]rnesse and munition of originall iustice, created in freedome of will, and potencie to persist in good; therefore their fault appertained only to the transgression of their owne will les, and in no sorte to the prouidence and decree of almightie God. Truth it is, that God in his eternall ouersight of all thinges, did euidently know, that our first parentes would trauerse and infringe the bonde of his iniunction; neuerthelesse to their offence he concurred not as caus [...], aucthor, or effector: for as sayeth S. Augustine God doeth sortell the finnes of men, the vvhich al [...]o he [...] of [...] to [...]orekno [...], and y [...]t not to produce them. Excellently well S. Ambrose speaking of the fall of Adam, and of the persidious trea­cherie of Iudas, thus writeth: Neither d [...] [...] [...]y that God did not [...]novv the prcuarication to came; yea I affirme he knevve it; neuerthel [...]s to him could not be deriued the faul [...]e of the per [...]ng [Page 105] traytore: or that it may be imputed to God, that either of them sell by sinne. Then he yeldeth the reason, why their miscariadges could not be ascribed to the prouidence of God; in that both of them trespassed by acte of free will, and not of any necessitie imposed vpon them by God or nature: For God did not so presse by necessitie, that either Adam should preuaricate, or Iudas play the traytor; because both of them if they had kept that, vvhich vvas bequeathed them, they might haue abstained from sinne. So then S. Ambrose tea­cheth, that the reason why sinne is not caused by God, lyeth grounded [...]n man his free will, and that without such freedome hee insinuateth either sinne should be no sinne, or God author of the same Sinne should not be committed sayeth Iustin Martir, if by impo­tencic Iust in mart. [...]spon. ad quest. 13. of nature, and not rather peruersity of free vvill, mortall me [...] did offend. Hereupon the Catholike hope lifteth vp the soule in confidence to obtaine a great benefi [...]t of a gracious gifte by the goodnes of God, and mer [...]t [...] of our Sauiour, to witt: Redemption, prop [...]ciation, and expiation from all greiuous sinnes and crimes, from an estate of damnation, that is from sinne deriued vnto vs all by that great fall and error of our firste parentes. which degree and hainous wa [...]ght of offence should be cleane taken a­way without the merittes of Christe, if they had sinned by necessitie, and not of franck and free election, if God had ordained and decreed their sinne, and not only the pro­per per [...]ersitie in their free w [...]lles had performed it. How odious then and damnable are the Protestantets, auo [...]. hing, Adam to haue tre [...]passed b [...]ng enclosed with imposi­bilitie of the centrarie: to haue offended by the very decree and appointance of al­mightieCalu. opuse. Geneu. Beza. respon. ad Castal. VVirtak l 2 de peccat orig. Cap. 3. God; to haue been viged to that greiuouse euill by po [...]e of nature not resi­stable, to haue offended by a will before consent bound by a fatalitie, and so depressed into sinne, as Caluin and Beza doe affirme▪ One of their sute giueth an instance thereof in the deuills, that sinne of necessitie, as he speaketh, and yet sinne, liberr [...]me most freely. Here these fellowes with Mahomet make God the aucthor of Ad [...]m his sinne, and principall agent [...]here [...]n; for as we learne by the Fathers, the onely waye to diuert our iudgementes from God as aucthor of sinne, is to suppose sinn an effect of freewill in man and Angell; so then [...] [...]dam had offended not by his freewill, but of necessitie, God had beene the cause and aucthor of his miscariage and trespasse. And where O Christe, is then thy redemption by this calculation of the Protestanta [...]s: for if Adam offended through necess [...]tie, what need was there that thy bloud, so precioue, should haue been shedd for exp [...]ion thereof sithence that Adam was otherwise faultles, he offend [...]g by excu [...]able [...] by the law, decree, and concourse of thy heauenly father? well he migh [...] be ch [...]t bly p [...]t [...]ed, but I s [...]e not how iustly condemned, or mercifully re­demed O the foule ma [...]h nation of Antichrist against thy crosse! Doe the Protes­tan [...]es know as much, en plo [...]g themselues to that effect in his seruice? If they doe, hat [...]full then & sacrilegious is their name; if not their pride is cōtemptible, yet to be la­men [...]ed Surely the [...]r [...] gno [...]ance is the more reprouable, in that it contradic­teth it selfe, and ru [...]net [...] out by p [...]cemeales in a muti [...]e and contra [...]ie [...]e. They are accuston ed to a [...]i [...]e, h [...] the l [...]sse of freewill in man proceeded from a precedent sinne, whose penaltie it [...]s, [...] [...]cted vpon him by the iustice of God: yet affirminge A [...]am to haue off [...]de [...] not by freewill, but of necessitie, be [...]o [...]e any such offence they make h [...]m vo [...]de of free will; in that this will of his was by a ncessarie determination from God and nature applied and carved to si [...]ne: sinne beinge the effecte of a will first pressed and [...] by necessitie and not of a facultie potent and able [...]o com­m [...]tt [...]t [...] [...]o. Did then Adam suffer the losse of freewill giuen him by nature and grace, hauing not as yet d [...]me [...]ed such a defect, or [...]endered himsel [...] by any fault punisha­ble? VVhat maketh th [...] Protestante [...] of the iustice of God! Take from Adam once free­dome of will in his trespasse, what must be reckoned as cause of his crime, but nature? [Page 106] and what is his crime but nature? and who is cause of nature and worketh ioyntly withManichey did affirme sub­stance & na­ture to be sinne: as the Protestant doth. Aug. li. 2 de Mor. Ec­cles c. 2. the same, but God? then shall God in the blasphemy Protestantish be cause and auc­thor of Adam his sinne. And if the Protestanter yeld no place to sufficient grace, as hath been rehearsed he doth not where the effect of vertue and good consent is wantinge, then seeing that Adam had not effectuall grace to obay the commaundement of God, he offending against the same, was vtterly voide of all grace to withstande the tempta­tion, and so yelded thervnto by force of necessitie: whereupon not hauing freewill, he might for his excuse impeach God as aucthor of his offence.

2. Now as touchinge the particular sinnes and trespasses of mortall men, the Catho­likeGod no cause of any actuall sinne in man. hope so conceiueth of the mercifull prouidence of almightie God, as that it repu­teth it in no sorte cause or efficient of any crime or transgression. VVhich veritie is e­uidently deduced from those dehortatorie spea [...]hes of almightie God in holy writt, which deterr vs from sinne, and counsa [...]le the contrary vertue; and also declaring that great hatred and detestation he hath of sinne. Thou hast destroyed all that forn [...]cate from Psal 72. Ezech. 18. three; the which wordes could not be consequent from reason, if God in men did worcke their offences, and according vnto a platforme of a perfecte rule in the idea of his owne vnderstanding, drew fourth that monstruous shape notorious in sinne. It is not lavvfull faith S. Gregorie Nissen to ascribe vnto God si [...] actions. Euen as to the preuarica­ting Greg. Nissen. l 3 Phil. ca. 21. Aug. li. de arb. c. 6. Angels God did not impresse that vvill, vvherby they stood not in truth, neither hath he inspi­red vnto men that affection, vvhereby they imitate the deuil. To the ende therfore we may distinctly lay downe the Catholike doctrine in this pointe, it is first to be vnderstoode, that the cause or aucthor of sinne may be conceiued as of two sortes or kindes, the one is phisicall the other morall. The phisicall cause is implyed only in that facultie of the [...]ou­le,Tvvo māners of causing sinne. the which committeth in action the sinne in substance of vitall worke, as the will of him that offendeth: the cause morall designeth that motiue or inducement, which pers­wadeth sinne, as when the deuill by suggestion, or men by wordes and scandalous dee­des, giue occasion to any to offende, and so concurre ther vnto: in no which manners of cause is contayned the Sacred prouidence or decree of Allmighty God, adm [...]nistring the affaires of sinners. No morall cause is God of sinne, because although he permitt theGod is not morall cause of sinne Aug lib 2. de peccat merit. c. 19. Epi 120. Praedic [...] ergo & peccata ho­minum, quae pote [...]it praes­cire, non fa­ [...]ere. diuell to ingender in the minde of man any cogitation inciting to euill, yea or effect it himselfe, yet doth he not performe it in affection and desire that man committ the fact of sinne, as if this sinne were the end of his diuine prouidence foreminded, and inten­ded by the same: yea rather he enformeth the vnderstanding by grace of illumination and vocation to the contrary, and that with an affection, that man therby auoide sinne: sometimes by reason, contemplatinge the beautie of vertue, the deformitie of vice; art other seasons by threats and minacies terrifying from sinne: and in this respect al­though sinne doe ensue of the suggestion by sa [...]han, yet is not God auct [...]or or mortall cause of sinne. In which sence S. Iames sayeth that God is not a Tempter of cuilles, nor tempteth any, because man consenting to temptation doeth it against the will and plea­sure of God, that hateth sinne, and of himselfe would that man sinned not.

3. As for the cause phisicall and reall of sinne, neither is he accessorie vnto the same,God is not the Phisicall cause of sinne Peccat [...] qui­dem non per ipsam factum est. Aug tract. 1. in Ioan c 1. Nisse [...] Cath. maior. c 7. Plut. l. defa [...]o. althoughe producing with the will of man the very substance and qualitie of that act, which is sinnefull. The reason whereof excellently well the fathers haue rendered from the manner of worcking proper to man offending: that is from his freewill in not sin­ning of necessitie ordayned by God and nature, but of a libertie, as being able by grace not to offende. whervpon the Stoikes that maintayned a faralitie from the influence of the starres into mennes soules, affirmed those starres to be causes and aucthors of sin­nes, as reporteth Plutarch, Sophocles, and Pierius. So also Epiphanius affirmeth, that if man ttepassed by a fatall necessitie from the starres. The starres themselues vvere [...] sp [...]ally [Page 107] to be punished, that cause necessitie of sinne And if God himselfe be cause that man sinnethSopho [...]. O [...]d. Pi [...]ius verb. stella. Epip [...]. l. cont. haerel. Tom. 1. Euseh. l. 5. pcae­par. c 2. Aug. lib. 2. de [...]es Freevvill in māthe cause vvhy God is not auctor of sinne Aug. Retract. l. 1. c. 7. Euseb. l. 6. praepar c. 5. o­rig apud eum dem. cap. 9. Clem. Alex. 1. strom. Aug. [...]3. quest. q. 4. 21. Re [...]. l. 1 c. 26. Aug. 12. Ciu. c. 7. Tract. 1. i [...] Ioan. c. 1. Hate of sinne. Sinful deserte not caused by God, because it is rather nothing then any reall thing. Aug. li. 1. cont. Iulian. c. 8. Ambr. de Isaac & ani­ma. c. 7. malū priuatioboni. Sinne like an idol vvhich is nothing. Aug. Tract. 1▪ in Io [...]n. [...]a. 1. A relligion inuented by the Deuill [...]ou [...]ng men to sinne. of necessitic, Eusebius sayeth, it would follow, that not man, But his creatour should be a sinner. Therefore the Manichies, that denyed freewill in man, & in place therof remar­ked a necessity of sinne, consequently auouched, that the maker of the flesh in man was also auctor and worcker of his sinnes: likewise generally the Mahometanes, exclu­dinge from man freewill, affirme God to because and aucthor of all sinnes committed by him. The reason whereof is pregnant: for if men offend through necessitie, then there is a certaine nature conuaying them to sinne, as the qualitie of waight and poyse doth cause the stone to descend: and God being cause and aucthor of nature in all res­pectes, ther [...]y as cause of that which necessarily causeth sinne, fi [...]ally is also himselfe cause of the same. How can God moue man to sinne, solicite him therevnto, and by course of nature so ordaine, that he shall sinne of necessitie, but also by nature, so by himselfe combyned, he be cause of sinne? and so as sayeth Eusebius either adulterie, stealth, and the like are no sinnes, or els, The cause of sinne is to be behelde in the creatour himselfe? But considering the diuersitie betwixt God his concourse and prouidence in regarde of the substance in the act of sinne, and the operation of man, it will euidently appeare, that only man is aucthor of sinne, not God, that doeth but permitt the same, and not alwayes effectually hinder it. VVhat concourse God imparteth to the will of man offending, he doeth it according to conueniencie of order, and disposition of na­turall causes, as teacheth S. August: the which connot act any thinge without his aide and maintaynance: wheras the will of man endeauoureth, it selfe offendinge contrarie to the rule of God, & his owne naturall reason, with bond and obligation not so to de­meine itselfe: and therfore the freedome of man his comportment beinge defectiue, and against the percept of God and nature, the viciositie or mortall culpabilitie of the facte issueth from that qualitie in the same, which precisely proceedeth from the will of man, and not from the action of God: in that as remarcketh S Augustine, the cause of sinne is rather defectiue, then effectiue. Vpon which consideration by vertue of our doctrine herein we conceiue the greater hatred against sinne, being not produced by the finger of God, but by humane freedome erroniously and vnworthily choosing plea­sure before vertue; whose euill feature hath no conformitie with any idea or resem­blance in the minde of almightie God, but rather is an excrement of a v [...]cious action, breathed vpon the soule from that loathsome spirit of sathan: and so sinne commit­ted, vpon the estimation therof, we abhorre the more, and bitterly in penance, in contrition of ha [...]te, bewaile the disgrace, the dammadge enforced vpon vs thereby.

4. But Sathan▪ enemie of man kinde, thincking it not sufficient for our contamina­tion with si [...]ne, that wee are therun [...]o much enclined, that wee bee enuironed on all pa [...]tes with stronge allurementes thereof, mouing vs vnto foule consent, to establish his empire of iniquitie, hath deuised, euen from heauen, from the diuini [...]e, from relli­gion in mens conceiptes, to present vs with motiues to sinne, to furnish vs with excu­ses from the same. To this purpose he diuulged an erronea [...]se Philosophie, teaching a fatalitie contained in the staris, as finger of God, contriuing all wickednes on earth. Then d [...]d he place befoore the pagans eyse a certaine number of Gods, whose ha­bi [...]s, whose ceremonies, whose histories declared them auctors and abettors [...]f murder, of whoredome, of stelthe, rapine, leacherie, and dronckonnes.

Sed m [...], quod [...] sim semper amori
Ipsa renu [...] [...]am [...]o [...] ducet in Elys [...]os.
T [...]bul l. 1. El [...]g 3.
But me [...]o fa [...]l still to gentle loue
Venus grace vvill seats in heauen aboue.

whose statues behelde by the people, gaue them incouragement, espetially being in­struments [Page 106] [...] [Page 107] [...] [Page 106] [...] [Page 107] [...] [Page 108] of religion, to all abomination, as presidentes and allowers of their deboshe­mentes.Senec. lib. de Breuit vitz c. 16. Piutarch l. de Superstit. Aug. Epist 5. Arist. l. 7. pol. Cap. 17. vvhat other thing is it, sayeth Seneca then to eutice men to vice, vvhilest vve make the Gods aucthors of sinnes, and so by example of diuinitie giue them a [...] en [...]e excesable to cure their diseases? VVhereupon Aristotle aduertiseth parentes; [...]hat they, suffer not their children to beholde filthie pictures, or scenicall representations. but in theese wordes layeth dowen his one, ether blinde, or abiecte miserie. The magestiate is care, ullie to prouide, that no signe or picture bee allovved, vvhich by similitude doeth imitate faithe thinges: only excepte the case of they Gods, vnto vvhom the lavve pernittteth laseiuiousnes, and moreuer allovveth men for them selues, for their children, and for their vviues, to sacrifice vnto the God [...]. To this abo­mination of sinne endeuoreth Antichrist to bring the worlde by instincte of the rel­ligionPin l. 1. Hist c 7 Cic [...]to. l. 4. Tuscul. Protesantish. It dothe exceede all impuden [...] ieth Phnie to faine that ther [...]e Goddes of [...]ob [...]ries and vvickednes, O vvorthee reformer of man his l [...]se the Poot, exclameth Cicero, the vvhich placeth loue, aucthor of essence and leuetie, in the Counsatie of the Gods!

5. The Protestanter, as minister of sathan, and agent for Antichrist, blusheth not to defame the very prouidence of almightie God with the effecting of sinne, makinge and diuulging him aucthor and cause thereof, not only morally, but phisi [...]ally and insubstance, although ashamed a [...]t this our reproach, he faineth semblance, as if he ne­uer minded or harbored any such thought, or comm [...]tted like opinion to paper and incke the recordes of mans memorie Man sayeth Caluin, by the [...]ust prou [...]ement of God, Calu l 1 Iust. c. 18 Sect 4. De impulsu, doeth that, vvhith is not lavvfull: then is God a perswader, a wisher of sinne: one that in [...]ndeth sinne by his action and cooperation as ende therof purposed Man performeth nothinge, but vvhat God hath dec [...]ed vvith himselfe and appointed by [...] direc­tion: loe then God willeth sinne, predestmating [...]t, disposing and ordayning it by h [...]s decree, So consequentlie is cause and [...]ucthor of sinne. VVhen man or fath an offendeth God holdeth thest [...]rne, and turneth their endeauours to the execution his iudgementes. Then the purpose in God is, that men and deuills shall warcke sinne, to thende that his iudge­mentes be brought to passetand so is principall agent in sinne. Mo [...] expresly also auou­cheth Caluin, God to will actiuely those operations of men, the which sayeth he, othersL. 1. c. 18. Sec. [...]. l. 2. c. 4. idely thinke him only to permitt. VVherfore vainly protracinge, so they escape, affirmenge, them only to come to passe by God his permission, and not by his vvill. The wordes of the Pro­testantersaie expresly for this pointe of blaspheme: the deductions of their doctrine mosste euident and pregnant for illation thereof: why then are they ashamed of the reporte, and endeauo [...]r so carnestlie to diuert from their writinges and conceiptes so odious an infamie? Take it to you Protestanters, it is yours, the deuills, and Antichri­stes, that you proue, and we chardge you withall. One of them more audacious then the rest to excuse in printe this foule fault in his conforte, denyeth that the church ofRobb. Abbot. see 14 against D Bishop. Lib. l. de An­tichrist. Englande euer entertayned any such document; and yet the ignorant minister him­selfe affirmeth, that by the euill of God many we are deceiued, and followed Antichrist, reading and credittinge the worckes of the fathers. Againe sayeth he, God veth the vvickednes of man, and disposeth it to such endes and purposes, as he thinketh good: and sometimes in his iust iudgement taketh occasion to prouoke [...] See the blaspheme of the ignoratnt mis­creant! If God dispolse mennes sinnes to any ende, intended by him, before they are committed, or whilest they are in acte, then as such sinnes are meanes to those endes, so are they intended and predestinated by God, euen as the endes them cl [...]es are: in that to will an ende dependante of these or these meanes, implieth an efficacious pur­pose and deciee of the meanes; and so sinnes as meanes to the endes proiected by God, are in vertue of those endes semblably or dayned and predestinated: which is flatly to make God aucthor of sinne. Moreuer if God prouoke men to sinne, he is morall cause of sinne: as the deuill is, who enciteth men to committ the same: for prouocation to

sinne includeth an affecitn in the prouoker that one should sinne, or effect that act, which is sinfull: in which affection and d [...]sire is reposed the morall efficacie of sinne: & so is the English Protestantish Church defiled with blasphemie, hauinge dronke theApoc. 17. very dregges of the hereticall harlottes cuppe of abomination. But how dare they deny that, with which wee, and they themselues empeach their one credits! Do they not abolish freewill imman, makig all men, yea the very regenerate to harbourVVitak. l 2. de peccat. orig. Cap. 3. Apoll. Cōfess. Aug Stapi­prefat ad [...] l [...] Calu l & lest. cap. Sect. [...]. in their soules originall sinne, the empire and domination of wickednes: as of necessitie to break thereby continually the tenn commaundementes, to be guilty of infidelitie, of blasphamie, of idolatrie, of whordome, of fornication, of rapine and stealth: yea as speaketh the Augustan confession: To contemne God, to hate the iudgements of God, to fly from God, being angry, to despair of grace? And where the is innocency, where vertue, where it­stification? mary say they, in Christ, who is sent, not to helpe vs to attaine iustice in ope­ration, But that he may be our iustice by beleuing: that is although through farall ne­cesitie we commit all the villaine imaginable, yet are we scotfree and iuste, honest men and no knaues, beleeuing Christ to be our iustice A strange logike of the Protes­tanter, that a man acting knauerie by originall sinne should not be a knaue through benefitt of faith, but a faire pure Christian: a knaue in Cencreto in facte, and yet rightCleane [...]opic­ke of a Prote­stant. holy in abstracto in beleefe! Fast then this abhominable doctrine of the Protestanter alloweth as good, that ordure of conceipte v [...]nted forth by Simon Magus, and Euno­mius to witt, that the perpertration of any sinne or perseuerance in the same, doethTheodo [...]et. [...] hete [...]lcot. fab. het 54. not hurte the faithfull, as recordeth Theodoretus: then is the Protestanters hope ren­dered heer [...]y presumptuous VVhat doe I [...] presumpruous? ea plainly sacrilegious: for he [...] faith hopeth for saluation not only voide of verue, required therevnto by God and nature, but [...]urcharged with all [...] fithie sinnes; as if his excrementes of a libertie [...], his dongh [...]ll of sensua [...], his dominion of slnne, his guife and lake of curpitude, his originall come, fount [...]ne and fornace of all wickednes, should presse vp to heauen, to the court of [...]nnocencie, of splendour offactitie: fye foule dogg fie. Then hereapo [...] doth it ensure, that he maketh God author, and cause morall and phisi­callErgo ista non sunt facta per verbum, sedu quecumque naturaliter sunt facta Aug tract [...]. in Iohan. cap. 1. of all his heallish actions: for as we haue learned by the fathers, if men sithence A­dam his fall sinne of necessitie; God is cause of their sinne: therfore free will to consent vnto sinne denyed by the Protestanter, and a necessitie. litie of sinne established by God and nature in his opinion he maketh them both causes consequently and aucthors of sinne, yea God the principall and moste effectuall. If man do sinne of necessitie, and by an antecedente determination of the wil as cause of sinne in tht the will applied to sinne, cōsummateth the same by necessity of nature, as doth the stone descend by qualitie of poise in it, then such losse of libertie, and necessitie of doing that which is sinne, for that it is a punishment of Adams sinne, his caused by God: for as sa [...]eth the Prophett, Is there any cu [...]ll in hte [...] that God hath not made? that is no euill of penaltie and casti­gation.Amb. 3. wherfore God causing in man this necessitie, which is cause of sinne, there­upon is also cause of sinne, as by his necessitie driuing man to sinne: and in that manSin naturall vvithout [...]re vvill, and so of God. his action of sinne hath not in it any culpable defecte, which might take vpon it from God the efficacie of sinne, in that where is necessitie of worcke, there is rather excuse and no discommendable behauiour, as sense teacheth; therefore God havinge decreed and ordained this necessitie, and not man; the blow and paine infl [...]cted by God not only is the cause of sinne in man, but also he himselfe is principall actour by this penal­tie, and procurer thereof. VVhat blasphemie more he [...]ous, or more audacious, then this, mounting as high as the sacred handes and harte of Almightie God, from theAug l. 2 de Morib. Eccles. Cap. 2. mouthes of the Protestanters! And not only doth the Protestāt denying free will to sinne make God author of sinne, but allso with Manischaeus imagineth a reall nature which [Page 110] is a creature of God, intrinfic [...]llie sinne: which is abominable. For consider we origi­nall sinne according to the Protestant, and wee shall see it to be a reall inclination of man his nature, or a qualitie created by God. Take wee a veue likewise of the indeli­berate motions of concupiscence, reputed as sinnes by the Protestant: which hauing no moralitie from free will, remaine reall qualities produced by God. Lastclie waigheT [...]e Protestát is a Manichey. wee the condicion of actuall thefte, or murder, respeciuely to Protestantish principles, and they wanting choice of free will, shall appeare as onely naturall and reall actions. VVhereupon will followe to we foule heresies: first that God is auctor of sinne; vnles some realitie of thing be not effected by him: which to thinck is hereticall. secondly that sinne is a reall qualitie or substance according to the blasphemie of Manichaeus. And that the vglie doctrine of the Protestante mighte surprasse in abomination that of Manichaeus, he adscribeth to the good God as auctor all filth of bad action, where Ma­nichaeus onlie relateth the same to a God malignant and of an euill disposition.

6. But good God, what difference is there betwixte the Israelite, and the Aegiptian,Putitie of the Catholike doctrine against the Prote­stanter. the Catholike, and the Protestante! VVe Catholike so prise and admire the sacred prouidence of almightie God, as deeming it in no sorte concurrent or appertaining to that contagious blemish of sinne: whereas the Protestanter in hope regardeth this his diuine care and gouernment of humane affaires, as operatiue in that, which is moste detestable, to wit in sinne and iniquite. And why should God in displeasure then be enraged against that, which himselfe hath produced! VVhy should by that pure and precius bloud of his only sonne, procure redemption from sinne, sithence that he by his power, decree and will, hath stayned man his nature therwith: poore man in the meane season through necessitie of harme and imbecillitie, not of force to shune the offence? And seeing moreouer that all effectes proceedinge from the action of God, are imitations of his goodnes, and perfections correspondent to the idea in him, in whose vew they are expressed, how can sinne caused by God haue any deformitie in it, yea not retaine some degree of excellencie in reckoning of the worck man? Then is not sinne so detestable, as the Romances deuise and speake: Then for sinne need not the harte to feele the corifiue of greefe, being imprinted in the soule by the finger of God himslefe. loe the common center of the Protestanters Theoligie; Excuse and libertie in all villaine of sinne and turpitude! VVho can deeme himselfe accusable or condemnable by God throught his sinne, firmely beleeuing, such sinne to be effected by God; raysed vp through necessitie, and not by the freedom of his on straying will? VVhereupon Eusebius, an ancient writer in the primatiue church, declareth what is the demeritt of the Protestanters, making in their opinion, almightie God cause and aucthor of sinne: He is the vvorst of all, that by the creator of all doth [...], some to be induced to committ adulte­ries, Euseb. l. 6. prae par. c. 5. others into robber [...]s, others into other vices: because such teachers, as the Protestanters bee, aide the deuill therin, and endammadge mankinde extreamly For sathan not con­tent with that great blow he hath giuen vs throught originall sinne, making vs prone thereby vnto vice, lenow nad weake to vertue, adioyneth to our bane the doctrine Protestantish, to perswade by arte and faith sinne vnto vs; telling vs, that sinne is occa­sioned by necessitie, not of free behauior; and that God is aucthor and cause of sinne. Then what benefitt by Christianitie, by the passion of Christ? not to resist sinne, not to auoide sinne, which is impossible, but to sinne by euery part of the body and soule, to violate continually the tenne cōmaundementes, to be in concupiscence theeues, mur­therers,Cal [...] [...] Inst. c. 3. infidelles, traytors, and yet only beleeuing to remaine in safetie, and in the estate of iustification! O vnworthy obiecte of hate and shame to be seriously battered by the penne of any Catholike writer! Lett then the Protestanter know, what lesson in this pointe he hath learned of the deuill, endenouring to grace and guild his sinnes [Page 111] with the manifacture and worckmanship of God himselfe. Lett him vnderstande, thatNo treason is a sinne accor­ding to the Protestant. no Prince is to be muche offended against his subiectes rebellion, who is stirred vp by god to rebell, and who is God his meere instrument in acte of rebellion.

The Christian Catholike confidence expecteth of the goodnes and iustice of almightie God eternall saluation; supposinge that vve before iustifica­tion cooperate vvith his grace by faith, feare, hope, repentance, charitie, and after, by obseruinge his commaundementes: vvhereas the hope Protestantish, emboldened in presumption, looketh for beatitude by only faith to be obtained, contrarie to all vertue, and the grace of Christe, vvhose effecte is vertue.

CHAPTER. XVIII.

HE that shall consider the excellencie of person and operation in our sauiourChristian ex­cellencie of action. Christ, and also the great surpassinge valew of the meritt of his crosse and passi­on, must needes resolue with himselfe to thinke, that Christian men benefitted therby, before all other professours of religions what soeuer, be ordayned to a more highe degree of vertue, of paritie, of sanctification, of good endeauours For as spea­kethAmb. de Noe & arca c. 4. S Ambrose the samilies of men are ennobled by the splendour of their race; the grace of the soule is clarified by the spendour of vertue The law of Movses was giuen from God to the people of Israel, not that: they should stay and demurre in the sole illuminaiton of saith and speculariue complement of the vnderstandinge, but that from thence they might be instructed in those thinges, Quae ad animae discipl [...]nam spectant; That appertaine Amb. l. 1. of. sic. c. [...]. to the descipline of the soule: and the holy Prophettes of allmightie God, directed to that people, did especially driue att such purpose, wherby they might abandone sinne, and garnish themselues with vertues But moste effectually our sauiour Christe aymed far­ther then att the bare perfection of faith, incultatinge vnto the world the necessitie of houest endeauours, the commoditie of them; willing vs to be the good seed whichMath. 7. Luc. 13. Math 22. Math 24. Luc. 18. bringeth foorth an hundred fold of encrease, to enter in att the narrow gate of a mor­tified, curbed, and restrayned [...]: to purchase that precious margarite of heauen with dispence, yea losse, of all worldly commodities: to imitate the prudent virgins, as well prouided of oyle of charitie, as lampes of virginitie; to adioyne vnto a faithfull repaire vnto his church, the wedding garment of vertuous life: to play the true and indu­strious seruante in procuring garment of vertuous life: to play the true and indu­strious seruante inprocuring increase by those giftes and grace which we haue recei­ued: and to conclude with the Apostle, The vvill of God is our san. [...]ification. So that accor­ding1 Thess. 4. Basil. de spir. sanct c. 15. Nis sen l. de cha­tact hom. christ. Psal. Ion to S. Basill the gaspell of Christe, or the profession of Christinitie, is nothingeels, but the sorme of a life from resurrection, that is the actiue accomplishment in vertuous offices, after sinne, once by death abolished, and newnes of good life succeedinge, appearing in a resurrection, as it were in the reuiued phenix, or imping out of new fa­thers in the eagle by course of nature hau [...]nge recouered her youth. Christ dyed for vs to the ende That the iustification of the lavv might be fulfilled in vs: that is, we employ oursel­uesRom. 8. in vertuous actions prescribed by the law of God and nature: vvhich doe not vvalke accordinge to the flesh, but according to the spiritte. A spirituall walking then and passadge inEphes. 2. the operations of vertue is the diademe and flouer of our Christianitie: vve beinge a Peo­ple follovvers of good vvorckes: that vve may vvalke to nevvnes of life, created in Christ Iesus [Page 112] in good vvorcles, the vvich god hath prepared, that vve should vval [...]e in them. To which ef­fect nothing can be vttered [...]ither of grater h [...]ght and exellencie, or more for the re­commendation of our Christianitie, then what auoucheth S. Gregorie Nissen, sayhing,Greg. Nissen I desorma ho [...]in. Chri­st [...]at Math 5. Hope o [...]u stification by faith, hope, charitie▪ that Christianti [...]e is an [...]mitation of God▪ according to the co [...]nsaile of our sauiuor. be you perfect as your heauenly father is perfecte.

2. To the end therfore we may asiue from sinne to the grace of iustification, we Catholikes acertaine our selues▪ that first we are to be disposed by an assent of true and uine faith, creditting all the ministeries belonging vnto the subst [...]nce of Christain re­demption: and that by such faith, as whose obiect is generall, and ioyntly to be belee­ued of all the faithfull: as are the articles of faith comprised in the Apostles Creed. VVhich act of faith we make a vitall operation of man his vnderstaning cooperating with the grace of illumnation: apperrayning also to the worcke of faith the consent of a good will, we voluntarily an [...] freely, through the grace of vocarton and perswa­sion,Heb. 11. crediting the misteries of the Christian rel [...]gton. VV [...]thout faith it is impopib [...]eto pleased, sayeth the Apostle. In this humilitie of ours we subdue bo [...]h reason and w [...]llCor. 10. Greg Naz. orat in Iul Origen. [...] l. in Celsum H [...]e­ron Prefat I de seript. Iren. l 1. lob. 4. Rom. 10. Aug. despit. & l. [...] c. 13 &. 19. Concil. Trid. Sed 6. cap 8. Aug. lib 83. quest q 76. Crisost ho. mil 51. ad pop. & 19 ad Rom. Iacob 1. Qu [...]a fidem Ab [...]azae bona opera conse guata Aug 83. quest. q 76. Cit. Catech. 5. Hope. a dis­pontion to iustification. Math 9 Ecclesiast. [...]. 1 Ioan. 4. Act. 2. Hovv hope looketh for iustification Greg. [...] in Iob cap 21. Math 19. Luc. [...]0. Rom 8. in cap [...]uitie of faith in those th [...]nges, that surpasle our naturl [...] knowledge, and are content to su [...]ne reproach from [...]. han the Apostata: Say [...]ge your [...] me is nothing [...]s but a Cred [...], a be [...]eese: from Celsus likewise, tearming our holy faith a Rusticall simpli­citie: from Valentinus also, and the G [...]ostickes, calling Christian bele [...]rs carnall and grosse concerptors. But we answeare with patient Iob: Moriouor there vvas an bid­den vvordesp [...]en vnto me, and mine [...]are in stealth receiued the raynes of the vvh [...]pering the [...]of. And with the Apostle [...] th [...] shalt confesse vvith thy mouth [...]r L [...]d Iesus, and in thy harte beleeue that God hath ray ed [...] death, thou shalt be saued. And for the [...] from fa [...]th as foundation of the sp [...]ituall bu [...]lding [...]n our soule, beginuneth our fi [...]st c [...]nue [...]sion to God, thereout branching [...] hope, [...] and iustification by Ch [...]ist, Qua [...]amns quod [...]ubet, as speaketh S. Augustin, by vvhich [...], that, vvich [...] are comm [...]unded: th [...]re­fore vnto faith is attributed in h [...]ly Scriptures iustification; especially when in oppo­sition to the law of the l [...]w [...] without fath in [...]hrist, the text is directed against the Si­nagogue. To which worke of faith we must adtoyne the r [...]sing vp of hope, the ferour of charitie. and b [...]tetnes of r [...]pentance▪ in that faith of it selfe is so f [...]rre from re­mitting si [...]nes, that in aggra [...]eth them, and ma [...]eth them more odioud in the sight of almightie God. Faith b [...] it selfe sayeth S Chosostome, can [...]ot b [...]ng [...] any into the king­dome of lea [...]en but rather it importeth that. the vvhich may condemneeuil. [...] an [...] vvithout good vvorckes [...] dead in it salfe as speaketh the Apostle. Neu [...] vvas Abraham, telleth vs S. Cirill. called the [...] of God, [...] ad [...]el [...]eaed, and [...] vvord, according to his saith. That hope s [...]lso p [...]te of that d [...] osit on which is required of vsto iustifica­tion, de [...]reth our Sauiour: Hope sonne, thy sinnes are forgiuen thee: feare also must haue its place: The seare of [...]od ex [...] sinee Charitie semblaby appetraineth therevnto: He that remayenet [...] in charitie [...] God, in h [...]m. Repentance finally is expacted: Do you penance, and be euerieone of you baptised in the name of [...]us chris [...]e, to thes [...] regiuenes of your sinnes. Then whenas into the soule this prepared by the holy ghoste is inspired the inhertent grace of iustification; hope confientl [...]e reareth her [...] to the expecta­tion of ternall saluation according to the promises of God ma [...]e [...]n our Sau [...] lesus Christ: whi [...]h promises, faith a sue [...]iseth hope, that they are condicionall, that they doe concerne and importe out good behau [...]our, our worck [...]ge through vitall and free motion of will with the inwarde grace of God: If thou [...] cu [...]ers to the kingdome of heauen, keepe the commann lementes. Do this, and thou shalt lius I vve [...]uss [...] together, that vvemay beglorisied together. That to conel [...]de, our [...]hristian Catholike hope expecteth iustisication and remission of sinnes respectrueely to the workes of faith, of hope, of [Page 113] feare, of charitie, and repentance: also it giueth vs confidence that we shall be saued in heauen condicionally if here by good worckes and vertues we obserue the commaun­dementes, mortifie and chastice the concupiscence of the flesh, and in some sorte con­forme onr selues to that perfection and puritic which is drawne foorth, as examplar before our eyes, in our Sauiour Iesus Christ.

3. The Protestanter expecteth the grace of iustification to be attained only by anFaith Prote­stan [...]sh hovv it iustiheth. acte of faith apprehending in firmitie of beleefe the promises of God, that is, that to him in particular in imputed the iustice of Christ, and notimputed whatsoeuer sinnes committed. VVhereupon he maketh a distinction of two faithes, the one historicall,Calu. l. 3. Inst. c. 11. [...]ec. 9. & 19. as the faith of all the misteries of our Sauiour Christ historically laid downe in the ghospell, the other particular & especiall, when he beleeueth that he himselfe is iuste: which he reckoneth the principall proper faith, the other in comparison of this tear­ming a shadowe, and an Image, Of no importe, not vvorthy the name of saith. Furthermore the Protestanters iudgement is, as hath been declered, that this conuersion of man to God by faith, is to be entierly effected by sole grace, the will or vnderstanding of him supposed therevnto as a pass [...]ue subiecte to admitt the [...]pression of God. To this they enforce themselues by their owne empeachment of our doctrine: and first in that ac­cording to them, the grace of iustification is not to be acquired by worckes of men, as by faith hope, and charitie, the will cooperating with grace; they make faith there­fore no worcke or operation of man; for otherwise they should encurr [...] the inconue­nience,Ioan. 8. Aug. l. 1. de prae­de [...] Sa [...]ct. ca. [...]. to witt, that although iustification be not the effecte of worckes, yet it is of a worcke according to our Sauiour: if faith were the workce of man actually by grace consenting therevnto, and so a man should be iustisied by his worck. Then they seeke for a perfect repose ease and assurance of iustice; which securitie could not be obrai­ned,Rainol. Thes. S. [...]ect. 33. if it depended on the worcke of man, as they say themselues: therefore their iusti­fying faith must be no worcke, action, or motion of the soule, but a bare impression from God into the same, as subiect passiuely receiuing it.Protestantes differabout the vnion of saith & good vvorkes.

4. Now there groweth a difference and altercation amongest the Protestanters themselues, as concerninge the efficacie and force of this faith: The Lutherish attribu­ting so much to faith, as that it doth iustfie with out all good worckes, yea with any sinne, only insidelitie excepted. Luther seeing in deed the euident consequent of his iustifyinge faith, to be [...]mmunitie with sinne, after the Gnostickes and Eunomius frelie acknowledgeth as much; as he is of a rounde spirit, and loueth not to dissemble: only Iuth. l. de lib. Christ. Quando au­dierimus, si­des tua te sal­uani fecit, n [...] acc [...]p [...]nius e [...] dicere abso­lute eos futu­ros qui quo­modocūque crediderint, nisifacta quo­que fue [...]nt consequuta. Clem Alex. l. 6 strom. Solin. lib. de Orb [...]s situ. c. 9. Sclussel. ar. de bonis oper sayeth he, by imp [...]et [...]e and ineredulitie of harte is made mangudtie of sinne, and to be damned, and not by any outvvarde sinne or vvor [...]. Loe here a [...]ustifyinge faith consisteth will all exter­nall tr [...]pitude of adultery, of fornication, and the like. Is not this Euangelister a sweet puppy▪ and well deserueth his grand fathers blessing the deuill? yea he maketh by his iustifying faith aduantage and commoditie by sinnes: their is not thinge so bad that doeth not vvo [...] ceme good, if I beleeue A near belee [...]e! No bad vvorcke rend [...]reth a man damnable but in­cred [...]l [...]tie. A priuiledge of the Protestantish saith in all iniquitie. like to that grace, the which had a familie in Rome of the Mar [...]i, the which as recordeth Solinus, could not be hurte by any venemous beast, in that they descended by race and linage from Circes, that famous witch: so the Protestanter engendered of the witcherie of Antichrist, endureth no dammage through any crime, reseruing faith a cloake for all bad we­ther, and all badd wether well acquainted with his cloake. Sclusselburge, a Lutherish Protestanter, thus defineth of the necessitie of worckes to be adioyned to faith: Asby faith vvithout vvor [...]de, vve are iustisied, so by faith vvithout vvorcles vve are saued, vve are i [...]ste, vve are blessed by only faith vvithout the lavv, vvithout vvorckes. And whereas S. Iames pronounceth that faith without worckes is dead in it selfe: he saith, that Iames cannot [Page 114] be reconeiled to the epistles of S. Paule without Operosa expositione & mitigatione, a diffi­cult exposition and mitization; as is if the Apostles in doctrine about a capitall point were. att variance. Other Protestantes with Arecius exactinge good worckes to saluation as a necessarie effect of faith and signe thereof, he tearmeth in scorne legistas & operistas Leg [...]stes and operistes: and so beyond the filth of Iouinian and Eunomius is marched on this Protestanter to the abolishment of all vertue and honestie.

5. The Caluinister well perceiuing how disgracefull a thinge it is euen to natureCaluin [...]oy­neth vvorkes to faith in [...]hevv. and common sense, to attirbute iustification so to faith only, as if faith dispoyled of all good worckes, and defiled with all enormities, did apprehend the grace of iustication, saith, that indeed the a [...]t of sole faith iustifyeth, yet of such a faith, as is not alone; in that necessarily faith bringeth foorth good worckes: It doeth follovv that faith must not Calu l [...]. Inst. c 11 sect. 6. c. 2. sect 5 & 9. Rob. Abbot. sect [...]. against D. Bishop. be seuered [...]n no case from a p [...]ous affection. To which purpose Caluin compareth the iusti­fying faith to charitie and good workes, as the sunne to the heate and light thereof: all being inseparable: Together sayeth he vverece [...]ue iustice and sanctification. VVherevpon they conclud, that faith only is suffi [...]e [...]t to iustisication, yet no faith sussicient to saluation. But in what [...]e [...]se a iustifi [...]ng faith is conioyned to puritie, sanctitie, and to vertues, he himselfe de [...]lareth, admiting actuall and deadly sinne as companion of faith: for to affirme man now to be in himselfe iuste and cleane in the sight of God, is [...] iustle Christe out of his place. So that by this deepe Theolog [...]e, puritie by Christe, innocencie, absenceSect 17. of deadl [...] sinne, doe stand again [...] the meri [...]t of Christ: yea more then doth deadly con­cupiscence and breache of the whole ten commaundementes, it remayning with a iusti­fying faith▪ & perfect acknowledgement of Christ as redeemer! Good God, then ver­tue,VVitark. l 2. depeceat. o­rig c. 3. true iustice▪ innocencie iustle Christe out of his place, but adulteire, fornication, ha [...]ed of God, vnited to faith approue adn maintaine his soueraint [...]e! Now lett vs pro­ceed to the tr [...]ll and touch stone, and search by the rule of faith, and qualitie of God his grace through lesus Christ, which hope is to haue the preferrement.

6 The Catholike hope is industrious, actiue, and vertuous, looking for saluationHope Catho­like operati­ue against the Pro [...]estante. by faith, as a vitall and free worcke of man his consent and vnderstanding: whereas the hope Protestantish expecteth for iustification & saluation in meanes of a sole faith, the which is not any action of man, but a ba [...]e impression from God. O foule presump­tion! must God iustifie and glorifie that soule. which moueth not in act of faith, but lyeth dead in the letargie of an idle subiection! Can such a fatall grace in the so [...]le make it am [...]able to God, or commendable to man, the which is not to be found in man his behau [...]our, car [...]dge or function of any facultie in him! Is it all one to walke in new­nesseColoss. 2. Rom. 8. of life, to submitt the arrogant creste of a proud spiritt to the humilitie of faith, and to be caryed away by an other, or depressed by externe violencie! No, no, Al [...]d semper [...] Chr [...]sti [...]: aliud l [...]xuria vinolentorum, of one kinde if the seuereAug l. 2. cont. Faust. c. 21. and studious discipline of the Christian Catholike, and of an other the retchles laisy li­bertie of the dronken hereticke. To this effect Caluin argueth against the schoole diuines, which placed the grace of Christ in that, wherby man his will is aided ad stu­dium [...]an [...]litatis, to he studie of sanctitie, rather reposing it in the receipt of Christ hisCalu l. 3. Inst c 11. Sect [...]. & 1 [...]. iustice imputed: graunting to man his will no cooperation with grace, as hath been declared Or if the Protestanter enformed by shame shall admitt his iustifying faith to be the worcke of man, cooperating with grace, he should be depriued of his hony combe of securitie, and turned to grase amongst his fellowes vpon netles and thistles of acerbitie, and then must the merry, secure, and idie Protestanter goe whine and la­ment hauing pricked himselfe with thornes of distrust and dubitancie, If sayeth he my iustification, my remission of sinnes should depend of any worcke of [...]ine, in my concept, I should first iniurie the very nature and benefitt of grace, being a free gifte [Page 115] of the Lorde without all respect to my worck or endeauour: then also if iustification and saluation depend on my good worcke or worckes, I could not haue any certaintyCalu. l. 3 Inst. c 1. sect. 38. Rainol. sup. of my proper iustification or saluation, but still rather doubt, whetehr I haue demea­ned my selfe in saith, hope, and charitie as I ought to haue done, and is required. VVhich inference if he maintaine as good, then must he not accout of faith as any worck of man, least that he seeme thereby to promise himselfe iustification and and salua­tion respectiuely, if not to his worckes, [...]ett to his worcke of faith. Then a Protestant is conuerted to God not actiuely but passiuely, as the marigould is gired by the sunne: he conue [...]eth not actnally himselfe endeauoring with grace: and so indeede the Pro­testant doth not beleeue in God, no more then the paper writeth; the which I easily and most firmely beleeue of him. A vaine, a presumptuous hope, a monstruous cogita­tion to looke for iustification and saluat: on by that, which man acteth not, excluding his actuall faith, hope, and charitie! The Catholike truth is auouched by S. Augustine:Aug. lib. 2. depeccat. mor. c. 9. de Grat. & l. arb. c. 7. No man canbeleeue by any freevvill, is there be no persvvasion or vocation vvhy a man is to beleue. Surely the very vvill to beleeue God vvo [...]cketh in m [...]n, and in all thinges his mercie doth preuent vs. But to consent to the vocation, or dissent, as I haue sa [...]d, is of euer [...]e man his vvill.

7. VVe Catholikes esteeme that precious iuell of a iustifying grace art such a rateAugustin de fide & oper. cap. 14. affir­meth onelie faith not to make man differ from the d [...]uills. Epist. 106. De praed. Sanct. e. 16. Reformation of vvill to iu­stification. Ci [...]ill. in 10 an. l. 2. c. 16. Isa. 7. Iacob. 2. and excellencie, that we deeme not to be the price therofan acte of sole faith before charitie and repentance: for seeing that the will of man is the seat of sinne, and hath actually transgressed, the same will by good worcke thereof is first to be corrected, re­formed, and turned to God almightie, before the soule can receiue that gracious pearle of iustification. S. Cirill, Pat [...]arch of Alexandria, and the most learned of the Greeke church, excellently well deliuereth vnto vs in what sense iustification is attributed in holy Scriptures to faith, and why it is called by our sauior Christ eternall life. But saveth he if the knovvledgement of God be eternall life, hovv vvill one (ay, do vve stande in need of any thingeels? And if vve stand in neede of nothige els, hovv is it reported, saith vvithout vvorckes to be dead? But saith vvhat is it els then the tiue acknowvvledgement of God? For that by saith knovvledge is atcheiued, vvitnesseth Isaias saying: if you do not beleeue, you doe not vnder­stand, But that a bar [...]sight of knovvledge is vnprositable, the voices of the saintes doe affirme. For a certaine disc [...]ple of our Sautour sayeth, thou doest, thou doest beleeue that there is one God, and thou doest vvell, yet the deuilles beleeue, and are in horrour, vvhat then shall vve say to this? or hovv are the vvordes of our Sauiour true? But they be true vvithout all deubt. Knovvledge ther [...]ore is our life, because it bringeth forth the vvhole vertue of the misterie, & affordeth participation of the misticall bl [...]sing, by vvhich vve are toyned to the vvorde of life. For the same cause as I th [...]le, S Paule vvriteth that the Gentiles are participantes vvith Christ, and as I may say, concorpores: & concor­porat [...] Reall pres [...]ce. incorporated vvith him in one body, for that they doe participate of his flesh and bloud: so that the members of Christe are said to be our members. Knovvledge therefore is life, bringing Charitie in perfection like to oyle suimming a­boue. Aug. Tract. 6 in Io­an. c 1. Rom. 5. F [...]dem habe­bant, charita­tem non ha­benat, id co daemones e­rant. August. Tract. 8 in Io­an. c. 1.: vnto vs the spirituall benediction, by the vvhich the holy ghost dvvelleth in our hartes to the adop­tion of the children of God, and truepietie, by an euangelicall life and a reforming incorrup [...]ibili [...]e. S [...]t [...]ence therefore that the beginning and origen, and as it vvere the paranym [...]he of all the sayde goodes, the knovvledge of God is sound to be, right, by our Sauiour it is cal [...]ed life eternall, as the mother and roote, in vertue of it nature bringing foorth eternall life. So that faith iustifieth, faith saueth, because it beginneth & commenceth out conuersion to God, which con­ue [...]sion proceedeth from faith to hope, and from this to charitie, where it is consum­ma [...]ed: ther by being finallie infused into our hartes the holy ghost by his grace of iu­stification and sanctification Then the Protestanter in his hope mispriseth the velew of a iustifying grace, making no other preparement vnto it, then by a sole faith; the will neuer a white abettered or d [...]rected to God, from whome it hath strayed by sinne. Faith therfore is the cause. the root, the origen, the paranimph of iustification, not the [Page 116] attayninge of it in it owne formall and proper nature So also Clem. Alex. tearmethClem. Alex. 2. strom. in princio. Aug. l. de spit. & lit. ca. 30. 31. & 17. Heretickes haue thought onlie faith to iustifie vvhe [...] men liue ill, and haue no good vvore­kes Aug de grat. & lib. ar [...] c 7 8. Puri [...]e of dis­positiō to iustification against the Protestāter Aug. lib. de spit. & lit. c. 36. l. t de Baptismo c. 8. 10. l. 1 cont. Crescon. c. 20. Fulgent de Incarnat c. 1. Concil Trid. Sess 6 c. 9. Calu. l. 3. c 1. sect. 40. faith The first inelination in vs to health, after that feare, hope, and penaunce, vvith continence and sufferinge, doe bringe vs goeing onvvardes to charitie and knovvledge. To the same drift S. Augustine: Neither is the lavv fulfilled but by freevvill: but by the lavv commeth the knovvledg of sinne, by faith the impetration of grace against sinne, by grace the recuring of the soule from the vice sinne: by the health of the soule freedome of vvill: so that the grace of iustification is not included in faith, but it is an effect of prayer after faith: which grace is inherent, because it taketh away sinne, and also for that it enableth the will to keepe God his commaundementes: the which power S. Augustin calleth Freedome of vvill. Then lett it here be concluded, that the Protestantish hope by only faith promising vnto himselfe iustification and remission of sinnes, is open and manifest presumption.

8. The Catholike knowinge that faith alwayes doth not effect reformation of the will, but may stande with the euill demanour therof according to S. Augustine: A thinge may be knovvne and beleeued, and yet not loued, therfore in humilitie faith maketh vs seeke farther after a iustifiynge grace by charitie and repentance: neither haue we that certaintie, which is proper to faith, that we beleeue, loue, or repent as we ought to doe; and therefore reserue our selues in a moderate temperature of submission; when as the faith of the Protestanter is extreamly arrogant and presumptuous, assecuring himselfe with as great certaintie, as that God is existent, that he is iust, that he hathe his sinnes remitted, and can in no wise through slight or malice of sathan loose his iu­stifying grace. It is a preposterous thinge sayeth Calum to limit to a small time the certaintie of faith, vvhose propr [...]e [...]e is from the times of this life passed, to rea [...]ch out to eternitie. So that iu­stifying faith is only found in the predestinate, and once conceiued in the soule, it can neuer thence after by any sinne be expulsed. Is not then the hope Protestantish presumptuous, so desyning of iustification, the establishment therof and assurance, wherby it declareth vnto a man, that he is predestinate: where is then the feare of God, where humilitie of spiritte in this hauture and arrogancie of a Protestantish be­leefe?

9. The Catholike hope reaching in expectation to the grace of iustice, aimeth the­rebyFaith of the Catholike pure, but the Protestantish iustifying faith moste impure. at puritie, at a perfect remission and extinction of all damnable sinne, att the ver­tues in generall, which obserue the law of God and nature; and in somme att Christia­nitie: whereas the hope Protestantish, reposing iustice vpon one sole act of faith, vnder the couerture [...] attri [...]uting all to the iust [...]ce of Christe, destroyeth all iustice of man, all gra [...]e of Christ, yeldeth to libertie, to sinne, and giueth a free dispensation from any dammadge, either in the kinde, or number of abhominable offences. The CatholikeAug. De Fide & oper. c. 16. 1. Iohn. 5. 1. Tim. 5. regardeth by faith Christe vpon the crosse, as therby from him to deriue vnto his soule the fiery grace of charitie, to burne out there the frettes and spottes of sinnes, to liue according vnto the lawe, in the charitie obserueth the law, & is the ende of the same, and therfore cannot abide togeather with any mortall trespasse, consisting in some no­torious breath thereof. But the Protestanter in faith looketh vpon Christe, as if by the benefitt of his passion, apprehended by faith, he had an immunitie from detrimente violating the law, it being, not with standing all grace from Christ, vnto him impos­sible to be kepte: yea all vertues effected by such grace remaining in him mortall sin­nes:Caluin. lib. 3. Inst. cap. 19. Sect. 9. [...]nd therefore beleeueth Christ to be his iustice, and his sinne not to be imputed, that he may freely committ what enormitie he shall please to putt in practise. This, this, is the verie but and Scope of the Protestantish faith and hope. Doe they not con­fesse, that in the very regenerate and iustified, nature violated and disordered brea­keth out by actions of all her saculties from topp to the toc, as we haue heard out of Caluin, into all manner of offences, to the breach of all the tenne commaundementes? [Page 117] so that faithfull & iust persons, according to the tenour Protestantish, are guiltie of for­nication,VVitak. l. 2. de [...]eccat. orig Cap. 3. of infidelitie, of murder, of treason, of blasphemy; & yet in the hea [...]e & act of all these sinnes remaine iuste and pure, with absolute indemnitie from spirituall annoy? And why? because they beleeue these sinnes, breaking continually out of the for­nace of concupiscence, not to be imputed: The obiect and matter of their faith is sinneCal [...] lib. 2. lust. Cap. 1. committed, and to be beleeued, that it is not imputed: how then doth it disagree from iniquitie, or produce the opposite vertues? The acte of seeinge doth not rep [...]gne with the light of the aire, because one is cause of the other: nor the flame of the lampe is vncompossible and vncombinable with the liquor of the oyle, for that one is the nur­riture of the other: so sinne being the obiectiue cause, meat and drinke, as it were, of a Protestantish faith, why should not this faith cohere and consiste with all manner of turpitude, with the excrementes of hell; yea afforde a priuiledge of safegarde to all of­fenders? The Protestanter esteemeth as mortally sinfull all motions of concupiscence in the regenerate, and as offences against the preceptes of God, contrarie to the vertues of chastitie, of temperance, of iustice, of pietie, and the rest, and that vvith some consent VVitak. l 1. de peccat orig. Cap. 1. 3. 5. No [...] tamen ita [...]n [...]ell gen dum est, vt acc [...]pt [...]side, si [...], di­camus eum iustum, e [...]am si male vixe­rit. Aug. l 83. quest q. 76. and complacence: vvhereby thou mayest vnderstand sinne to rem [...]ine in the children of God. So that the children of God are no more honest men, then the children of the deuill: yea those are worse by a lye and blasphem [...]e, beleeuing nothing imputed vnto them they doe: which faith these of the deuilles brood, honester men a greate deale, are de­ [...]oide of Forremission doth not procure the sinne not to be, but only that it be not imputed as sinne: so that the remission of si [...]nes by the Protestantish beleefe doth abide and consist with the very act of damnable concupiscence; not absent either in habit, either in operation. Lo heere then the olde Gnostikes and Puritanes transformed into Protestantes: neither of them receiuing hurt from sinne, both their iustices by faith remayning with the ac­tuall breach of God his commaundementes, with actuall blasphemie, with actuall a­dulterie, murder & the rest! And what benefitt then & grace this Ciprian wanton faithThe Prote­ [...] hell. Calum lib. 3. Iust. cap. 11. Sect. 19. of the Protestant doth performe to one that actually offendeth? mary sayeth Caluin, the least droppe thereof, instilled into our soules, maketh vs to [...]eholde the face of God most pleasant and faire, and to be propitious vnto vs. O sathan, this is thy plott and deuise, that not only by euill bente of nature men should be allured to sinne, but also that the very grace of heauen, the crosse of Christe, should yeld men courage and resolution to sinne: some Iudaei. transferringe as foretolde S. Inde the grace of our sauiour Iesus Christ into riotousnes! How then is a Protestant by his iustifying faith protected from sinne, or what dammage suf­fereth he by sinne? One answeareth, that no faithfull Protestante can sinne with a fullFeeld. sup. His full con­sent. consente: without the which all sinnes in the world may be heaped vpon him, as he confesseth. VVhat meanes this man by a full consente? Doth he take it to be an acte of freewill consenting to sinne? no surely, for then should he renounce sute, and become in that behalfe a Romance: or that no Protestante can sinne if he bee awake, not in drincke, or in his wittes, all sinnes creeping vpon him before he be aware? if thus, happie Protestante if he would alwayes be allerte and wachefull! But what if a Pro­testant be found to haue had his hand in an other mans purse, will he graunt that such a companion was not a sleepe, hauing eyes as well in his fingers, as in his head? or that he fully consented to that pickerie? No, doubtles will he say, if he were a good Protestante, yea or his father had a iustifying faith, he neuer fell to caruinge of an other mannes purse stringes with a sull consent, no although he felte the purse full ofBaptised per­sons sinned in inconti­nencie. 1. Cor. 2 Aug Epist 108. money, or if the iudge sentence him after to the gollowes as a varlett full of knauery. In deede I must needes confesse, that I can sooner beleeue, that a Protestante sinneth sometimes with full consent, then I can proue it, in that his full consent lyeth lurcking in the closert of his owne conscience: but I may see sometimes the full moone of [Page 118] knauerie without all doubte shine in his masterships spheare of actiuitie. I demaundAug. Epi. 108. of this enimie of all full consente, whether without the same the iuste doe offende deadly and mortally, God hating their facte, and deeming it worthy of hell fier? if he graunt the affirmatiue, why then doth he exclude full consent from the trespasses of the faithfull, seeing that the facte is as badd as damnable, as odious to God, as if it [...]ad conioyned vnto it the fulnesse of consent? Then if the Protestantish iustice may remaine in safetie with adultery, with fornication, with infidelitie, and blasphemie, fullnes of consent remoued, so it may also consiste with them although committed by full con­sente; for that the opposition that sinne hath with iustice, as contraries not compossible togeather in one soule, is the perfection of iustice, and the aduerse turpitude, demeritt, and st [...]ine of sinne. Besides that, if all sinnes may stande with iustice by faith, where there is no full consente, then also with infidelitie; if with infidelitie, where is faith, vnlesse by the wise Theologie of this Menippus, togeather a man be faithfull, and ye [...]t an infidell, beleeue in the promises of God, and yet discreditt them, goe forwardes and ba [...]wardes, swime and sincke? Moreouer these sinnes committed by the iuste, and not imputed vnto them, are true breaches of God his commaundementes, and so con­trarie vices to the vertues morall and intellectuall in them implyed: whereupon it doth follow, that a Protestant without losse of iustice may be an idolater, an infidell, a blas­phemer against the first commaundement, & against the vertues of faith and religion: he may also trespasse in impunitie against charitie by murder, thefte, infamie, against temperance by glottonie, against chastitie by adulterie; against relligion he may play the Hell chesite, and openlie deny his faith. where then is a faith accompained with newnesse of life, with charitie, with the vertues intellectuall and morall? Lett vs heare. Caluin recount, what dammage the iuste and faithfull Protestantes endure by sinne▪ Truely they effend sayeth he, yet not therevnto induced by their confidence in God, but only by in­firmitie: [...]. l. 3. Inst. c. 1. sect. 40. and they ought to reckon great losse in that, vvhen the glorie and vvill of God are violated. In deed it were too too grosse a villaine to define, that faith and hope in God should egge one forwardes to wickednes; although by and by we will proue, that the faith & hope Protestantish encourageth men to sinne: notwithstanding he admitteth, that the iust sinne of infirmitie, that is they breake the ten commanndementes, be guiltie of adulterie, of thefte, impietie, desperation, and swarme againe in the eyes of God in mortall offences: this Caluin cannot, nor will deny. But what losse then commeth to the delinquentes in these crimes? Mary sayeth he, they Violate the vvill and glo [...]e of God. Doe Protestantes, doe sainctes, enfolded in the iustice of Christe promised them by God, his children and deareones violate his will and glorie? VVhat can the moste filthy offendour goe more, then infringe the will, the glory of God? so that the great Turck and the faithfull Protestant in the seales of iust consideration are of equall waight and poyse their manners considered, and alike violate the glory and will of God: only the Protestante hath hanginge o [...]er his head the raynbowe of an imputa­tiue iustice; that is, the one must sincke into hell by the waight of his badd actions, the other as massie, and as mustie as hee, yet must be eleuated forsooth vnto heauen: the same sinnes in one ordayned for smoakie hell, and in an other for a shininge paradise. But the Protestantes, as they know themselues sinners, so also by faith they are assured that their sinnes are not imputed; and that God will not reckon their robberies forFaith is so far from perdo­ning sinn that it maketh the same greater. Non enim. pe [...] se in regnum Introducere potest fides, sed potius ha­bet, vnde ma­lam de gen­ [...]es vitam con d [...]net. Chrys. hom. 51. ad Pop. Iten l. 4. c. 66. robberies, their adulteries and concupiscence for such, their violations of his will and glorie for any iniuries against his deuine maiestie. VVhereupon I see nor, why a Pro­testante in recognisance of his sinnes, should either breake his will, or his sleepe: he knoweth that notwithstanding all his sinnes, his soule liueth still in iustice, and that the Lordes face, as speaketh Caluin, in his beastlie hipocrisie, simileth vpon him, that [Page 119] he may rest in Christ, he may sleepe and repose, the Lorde will couer his sinnes both from the iustice of his father & malice of the deuill: he is assured that he hath trespas­sed through meere necessitie, by a necessarie effect and motion of a corrupt nature, that euen naturally all his best endeauours are foule mortall sinnes; and so holding himselfe halfe excused, and wholly assoyled in Christe, he will betake himselfe to his ease; to his rest, to the sugar of his ghospell; lett God thincke what he will in the meane season, that his factes haue violated his will and glorie: Volent [...] non sit iniuria no iniurie against him, that willeth and causeth the iniurie. O Beetle and Scarabey of the Protestanter, ta­king vp his lodginge towardes night of darcke ignorance, in the excrementes of such filthie beastlines!

10 In this faith iustifying, deuised by the Protestanter, as we haue discouered theThe hypocri­sie & libertie. of the Pro­testantish faith. note of vanity and illusion in the predecent treatise, so now it remayneth we impeach the same of depe hipocrisie, and of filthie libertie. The Protestant intendinge wholly by his sect, and bulke of his faction, to giue himselfe the full scope, and loose raines to all sensuall libertie, finding such an intente euen to nature in euery one to be passing odious and reproachfull, couereth the same with an hipocriticall appearance of Christ his iustice and mercies, contraposed to mennes endeauours and desertes: as if the Protestanter meant in good earnest to magnifie Christe, to relie only vpon his iu­stice, and to take the same as his full dischardge and pardon from all iniquitie. Yet not with standing he speaketh a lye in hipocrisie, as sayeth S. Iude: for a lye it is, that a Pro­testantIud. 1. is as iuste as Christ himselfe, or that he is exhibited iust by his iustice: a lye it is, that a Protestant can be iust by the outwarde iustice of Christe, remayning in his soule, not only in habitt, but also in acte, the manifest breach of the whole ten commaunde­mentes, as concupis [...]ence of adulterie, of fornication, yea of rebellion, with a Prote­stante the greatest sinne. A lye it is, and that grimed with blasphemie, that God doth not impute sinne, to him that sinneth, knauerie to a knaue, or couercth sinne in any offendante before the act of charitie and repentance. O lye of hipocrisie, implyed inContra eui­dentissima te­stimonia se­curos faciunt de percipien­da salute ne­quissimos, ne­quitiae suae pertinacissi­me coheren­tes, uec emen dando aut pae nitendo mu­tatos. Aug. li. de Fid. & o­per. c. 15. this iustifying faith Protestantish! The only way the Protestanter hath to excuse his faith, as fairest flower in his garland, from licentious turpitude, is to affirme, that of necessitie it is coupled with charitie, with the vertues performing a new and Christian life, and in somme with all good worckes. The foole in his nett, or in a cadge of glasse, thincketh no man to espie him with his asinarie. Dauid a iust man committed adulterie, and murder: he had a faith iustifying according to the Protestantes Theologie: but where was for the time his charitie, where was his chastitie, his newnesse of life, of his sanctification? S. Peter a iust person in that moment denyed his maister, as the Prote­stanter will define: his faith was remanente, but where was his charitie, his profession of the gospell, his fortitude, his complete furniture of Christan perfection? O the pu­rity of a iustifying faith, when adulterers, denyers of God with all euill worckes, & in wante of all good, may be iust in aquicning faith, be lapped in the cloake of Christ his innocencie, washed in the bloud of the lambe, endowed with the stole of his righteous­nes, and such cosening colours, to conceile and guild the bad proiect of libertie and sensualitie! The obiect of faith by them is sinne what someuer, as to be beleeued, thatFaith of the Protestanter stādeth vvith any sinne. it is not imputed: VVhy then can not a man actually committing adulterie beleeue it not imputed, or beleeue adulterie by him heerafter to be performed, and now purpo­sed, not to be imputed? the fact of sinne is in the will, the acte of beleefee in the vnder­standing; so that there is no reason to the contrarie, why he should not beleeue not to be imputed vnto him what soeuer he now doeth, or is in purpose to putt in execution: because as I sayd, there is no contrariety or incompossibilitie betwit any operation and the obiecte thereof, in that the obiect is cause of that acte, and the marcke art which it [Page 120] aymeth. Then we haue the Protestanter his iustifying faith first seuered from charitieSuch faith is condemned by S. Aug l. 1. de Baptismo c. 8. l. 2 de pec­cat me [...]. c [...]8. Fides itaque christi, fides gra [...]ae Chri­stian [...]: id est [...]a fides, quae per dilectio­nem opera­tur. De Fid. & oper c. 16. in Enchir. c. 67. Epist. 105. Iacob. 5. Beza. Rom. 6. Calu. l. 2. Inst. cap 3. VV [...]ak. l. 2. de peccat. o [...]ig. cap. 3. Si autem male & non bene opera­tur procul­dubio iecun­dum Aposto­lum Paulum mo [...]ua est in semctipsa. Aug. in En­chir. c. 67. The Guosti­call puritani­cal [...] faith of George Abb. pag 308. This liberall squire pro­miseth moo­re then christ meaneth to performe, beestoing he­auen vpon on that vvanteth his vvedding garment: or commun ho­nesty, and is in affection, not retracted frō kana [...]y. Faith of the Protestanter against state. and good worckes, yea drowned in bad offences: then receiue we from his saith an en­couragement, a prou [...]kement, an enchauntment to sinne; in that a man is bound to beleeue that no sinne is, or shall be imputed vnto him: and so freed from anoy by his faith through sinne, then bayted with the swett contentment of the same, the Prote­stant in vertue of his iustifying faith may rush bodlely vpon all wickednes; play and dis­porte himselfe with the flesh and the deuill, and receiue no scratch or scarre from his fowle fingers. Fy filthy Gnostickes, Eunomians, Valentinians, Puritans, fie. [...]his is the porckarie of their Christianitie. The Apostle S. Iames telleth vs, that faith is dead without good worckes; and therefore reproueth the Protestanter seekinge for iustify­cation by a dead, yea a stincking carionely faith VVhat worckes had the faith of A­dame in his offence, of Dauid in his murder and adultery, of S. Peter in his denyall: to conclude, how, in all protestantes, in whome the flesh doth sometimes ouercome, as sayeth Beza, who [...]ow againe in concupiscences by acte of all the facullies of the soule, as telleth vs Caluin: that violate continually the ten commaundementes, as pronoun­ceth an other; that being the children of God, yet del [...]antur play the wanto [...]n [...]s, is to be found innocencie, puritie, the good worckes of vertues, of charitie; seeing that their opposite vices doe abound? Vnlesse the Protestanter together will haue a few good worckes, and a masse of bad ones, be vertuous and vicious, in charitie, and out of charitie, black and white, for God and for the deuill. Take me one I besech you, that is iustifyed by only faith, either in the fact of murder, or soone after; in that it is not necessarie, that straight way as soone as a man beleeueth his murder not to be impu­ted, he should forthwith repente, worcke well, or loue God, and his neighbour: I de­maund if such a faithfull Protestante should dye before good worckes, where would he take vp his lodginge? VVould he sincke, or swimme? Purgatorie he meaneth not to visitt, to hell his iustifying faith will not suffer him to descende: shall he then to he­auen, with a dead faith, hauing not the liuely motion of good worckes, shall knaues mount to heauen? is not a murtherer a knaue by guilt of his murder, and doth he not remaine a knaue retayning in his soule the spott of knauerie, the affection of knauerie, the which he doth keepe before repentance, and retractation of the will? Yet you shall heare a bold fellow, that will graunte a pasporte in this case to a deceased Protestant, and send him roundly to heauen in all his knauery: belike beinge well acquainted with the porter, be presumes of his fauour and admittance for his Client; I [...] he dy [...] imme­diatly hauing no time to vvorcke, yet he by beleeuing is iusti [...]yed. It is a iesting man! Now then what a hope is that, which supporteth the Protestanter, so [...]amiliar and conuersant with sinne, so pro [...]e to sinne, so perswasiue to sinne; hoping that he is to be the child of God committing what sinne soeuer, and by the iustice of Christ apprehended to suf­fer no detriment from sinne? he hath a boxe of hope in which is a receipte against all poyson of sinne: lett either he himselfe, or the deuill power them on him as faste as they will. But lett the ciuill magistrate looke as well to this, as the Christian Catholike: and knowe hereby, that no faithfull protestante can be a good subiecte; and that not only by his priuiledge of equiuocation and lyinge, by a grosse ignorancie, and very in­fami [...] of our schooles and countrie, charginge the Catholike therewith. Let the prince haue an eye to his subiect Protestantish: for he beleeueth no treason, no robberie, no adulterie to be imputed vnto him, or to hasarde his soule in daunger of damnation. If the breach of God his law be not imputed to a Protestante, why should the transgressiō of the princes decree? if he meete in the darcke with the prince or his parlement, what soeuer he shall doe with them, he will beleeue in Christ that it is not imputed: he w [...]ll cloa [...]e himselfe from the raigne in the righteousnes of the lambe, he will enlardge [Page 121] his conscience by the benefitt of the glospell: and then what not? Lett the Master dread the fingers of his seruantes, which haue a faith, that nothing shall be imputed, haue a tea [...]e to take away their sinnes, to make God smile vpon them, whilest they play the knaues: and in summe lett euery honest man trust a Caluinian Protestant no farther then he seeth him: his faith hath a wide mouth, and wil deuoure much: it is pas­sing stronge, and can breake the very stone walles; it is in ioy and mirth, and therfore if you greiue for him, he will lawghatt you: goe he whither he will, he doth conti­nually keepe in his pockett a iugling boxe of an apprehending faith: an if he once lay holde on the iustice of Christe, you may bid him good night, for he is sure enough. Such is the ish [...]u and resolution of the Protestantish hope. But of this matter I am to [...]nlardge my selfe hereafter more particularlie.

The Catholike hope although surely grounded in the promises of God, and his grace, by our sauiour Christ, yet it is adioyned to feare and dread of the diuine iudgements, so recommended in holy vvrit. But the hope Protestantish, enimie to such a feare, is a desperate presumption, and an arrogant refusall of all heauenly fauour and benefit by the crosse of our Redeemer.

CHAPTER. XIX.

THE vertue hope principally serueth the soule of man to that purpose, that whe­reasThe vse of hope. sondrie difficulties occurre to giue vs the repulse and checke in our best course for the attaining of heauenly blisse, as are the well knowne calamities of our fra [...]e nature, the experienced slie and forcible machinations from outwarde tempters to euill; they [...]ust and secrett iudgementes of almightie God, discouered in in faith, to afforde vs encouragement to proceede in vertue from sinne, and amiddest al d [...]stresses to yelde vs that sweet breath of heauenly consolation for our refresh­ment and fortification And for that the obiecte of our hope, if consideration be made of the qualitie of vs poort m [...]serable sinners and infirme laborers, that doe expect that finall ioy and guerdon in heauen, includeth a great difficultie in the atcheiuement of thinges hoped for, therfore Philosophie reposeth hope in that facultie of the soule, which is called tra [...]ble tha [...] is eff [...]caci us, fearce, and couragious in the accomplish­ment of hard and daunge [...]o [...]s enterprises. So that when we regard this difficultie in our foreminded end as we hope assuredly in the mercies of God, so al [...]o doe we feareConcill T [...] S [...]ss 6. and mistrust our owne selues; hope and feare tempering and compound [...]ng on forti­tude for the soules m [...]re profitable supporte. For as the shippe by balase is strengthned against the waues, the whith otherwise would make her fl [...]at, and yeld to euery bil­low, s [...] hath God prouided, that his feare s [...]ould setle vs in moderate humilitie, least so­le confidence should breake out into a presumptuous audaciousnes, and [...]u [...]tie into a carelesse kinde of securitie. Of which mixture [...]f hope and feare, and as it were accesse and recesse, e [...] and flow of the soule, thus speaketh the Philosopher: It is necessa [...]e that Arist [...]. [...]he [...]or. those r [...]taine s [...]me hope of good, that are superprised vvith [...]eare. and of this is an euident signe, that absoone as man his minde is troubled vvith [...]eare, there entereth into cogitation a purpose to ta [...]e good counsa [...] [...]: but no man vvil deliberate his estate being desperate. And to the sameBasil in Psa [...]. effect S. Basil [...]legantly by▪ sondry examples recountheth, how hope is still in action, [Page 122] where difficulties and aduerse windes make for the contrarie: as is seen in the traua [...] ­ler, in the seafaringman, in the tiller of the ground, in the soldier, who all [...]n hope endeauour, when repugnant hinderances giue iust occasion of feare and dread. And for that an espiciall parte of man his office doth consist in hope, Philo thereon doth inferre that the Chaldeans called a man meetely Enos; that is one that expecteth good Philo lib. de Abraham. D. Thom. [...]. a. 2.▪ q 17. [...] 1. thinges, and sustanieth himselfe in a good hope. In deed h [...]pe as it reacheth out to the mer­cies of God, and reposeth therein, includeth no cause of feare, those mercies being still in flow and spring moste aboundant free and benefi [...]iall, yet in that we hope to gaine our end not only by the mercies of God, but also by our faith, by our affiance, charitie, repentance, and obseruance of the lawe, therefore it admitteth feare as com­panion, and that for our more sure and established direction He [...]at v [...]il haue a good Augustin. in Psal. 31. hope sayeth S. Augustine, lett him haue a good [...]: and that he may haue a good con­science lett him beleeue and vvorcke.

2 And as there are sondrie motiues and inducementes to this holy and commodiousGauses of the feare of God. feare, so there is no estate of man the which remaineth not benefitted therby. He that taketh acknouledgmēt of his sinnes through faith, and would faine asp [...]re [...]o the grace of iustice and pardon, in consideration of those ete [...]nall harmes, the which are due to offences▪ hath moste right and good cause to feare VVhere vpon sayeth the wise man, Hee vvhich is vvithout [...]are, can not be iustified. Againe: The feare of God is the begini [...]g of Eccles. 1. vvisdome Like wi [...]t the Prophett: From thy feare haue vve conc [...]iued and brought foorth the Isa 26. Aug. tract. 9▪ Ioan. Tra. 40 ca [...]. 10 Quā mul­ti [...]tus laudan [...] bl [...]sphe­m [...]tur▪ Matth 25. Matth. 12. [...] of saluation. A [...]ste h [...]l [...]some feare sayeth S. Augustine that produceth sanctitie. So also those, which haue attained iustification, may passe on in vertue with the guar­dia [...]shipp of feare, in that such persons may d [...]ead with horrour to committ any greeuous tresp [...]sse, knowing the punishment due therevnto heere in this life to be the w [...]thdrawing of [...]hat moste potent, sweete, and desired grace, and after, the suffe­rance of hell fier eternally. Then farthermore when we consider, that God is not only mercifull, but also iuste, and shall call to examine districtly each perticular action, and seuerall thought of our liues paste, appearinge vpon his iudgement s [...]at with that maiestie, as shall entraunce and astonish the world, nature it selfe then to be in armesLuc. 21. to execute his designes vpon offendours, what vrgent reason will presse vppon vs for feare!

3. But the hope of the Protestanter is sugred with the delightes of Cipris, and so de­licate,The hope of the Protest [...] ­ter licentious as it must not conuerse with any feare to be pricked or goared therwith; but rather in disporte it is to mount to heauen with a full saile of assurance, and a pleasant breathinge gale of selfe perswasion: A hope certes, vtterly in opposition to the feare of God. In vertue of this hope, the Protestante assureth himselfe as certainly that he is iuste, predestinate, and that by any sinne he cannot for the time to come fall from this happie estate of favour with God, as that God himselfe is: knowinge hereby, that iudgement in the later doome shal not passe against him in regarde of his worckes, being all deadly sinnes, but according to the mercies of God, the iustice of Christe apprehended by faith. VVherevpon he feareth not sinne as any occasion or cause to incurre damnation; he trembleth not att the sight of God is iustice, his secreett decrees, beinge acertayned of eternall blisse: he in vewe of his owne life and comportement dreadeth not the examin, perfectlie and vndoubtedlie vnderstanding, that the iudge­ment seat of God shall not call him to triall for anie carriage of his owne demeanure, but solel [...]e pronounce sentence in his fauour for apprehending the promises of God through Christ his sonne. And whereas the holie scriptures make frequente mention of the feare of God▪ and his conceiled dispositions, Caluin to no other sense interpre­teth them, then that thereby we are admonished, to ackowledge God as aucthor of [Page 123] all good in vs, [...]uacuatinge and debasinge our owne abilities: so farre would Calu [...] keepe himselfe and his from the ac [...]rbitie of this most soueraigne feare. VVhereas Calu l. 3 Inst. c. 2. sect. 23. sayeth he the Apostle teacheth that vve vvorcke our saluation vvith feare and trembelinge, he requireth only that vve humbling our selues verie profoundly, looke vpon the goodnes of God. For this his pleasure of assurance, and auoy dance of all feare, he maketh his vse of the te­stimonie of the Apostele, Feare is not in charitie: as if the iuste and charitable personne1. Ioan. 4. had no reason to feare,

4. For triall now and exact discussion of the one hope, and the other; first be itFeare goodi [...] sinners ag [...]ist the Prote­stante. knowne, that the hope Catholike, proceedinge from faith, in him whose sinnes are not yet remitted, seemeth passing pure and sacred: for our faith as it p [...]oposeth vnto vs this benefitt of redemption, so also detecteth it the bad estate of our sinnes, the daunger, that ensueth thereof, the necessitie of our repentance, of our newnes of life, of our mortification: disclosing also, that God in his moste iuste iudgemente may debarre from vs the influence of his me [...]cifull grace, suffer sathan frequent [...]e and prowerably to assaile vs with his temptations: and herevpon we conceiue the greater hatred of sinne, the verie origen and source of all such woes. Feare sayeth S. AugustineAugu. [...]p [...]. Hovv [...]eare is seru [...]le and bad by reasō of si [...]n and e [...]ll [...]ffectiō, to vvich it i [...] co [...]led, is excellentlie declared by S▪ Augustin. Epist 144. Feare in the iust ag [...]ist the Protestant. Aug [...]p [...]. 120. c 20 Denieth charitie to expell that fea­r [...], quo time [...] anima [...]ne a­m [...]tat ipsam gratiam: by vvhich the soule feareth▪ to loose▪ grace. Rom. 6. entered once into our heartes, driueth avvay custome of [...]uil vvorckes, preparing a place for charitie, because that this, as it vvere the ladie, entring may be seated, feare departeth. But the Protestante, as soone as his faith is present, he remoueth therbie all argument of feare, knowing that although his sinnes remaine, or shall her [...]after presse vpon him in suarmes, yet that he is not to endure anie losse by them; as if in sinne he had inno­cencie and indemnitie from punishment in all l [...]bertie of behauiour Most impure and wicked hope.

5 Mor [...]ouer the Catholike hope of grace and saluation att the handes of almightie God, is actompanyed with feare, euen in the iust, and his dearest children. For although it were better to eschue sinne by force of loue and charitie, then by anie hor­rour conceiued of penaltie, yet if such charitie doe faile in operation, and the forbid­den pleasure preuaile in suggestion as more potent and stronge, and so cast vs in ieopar die, that if the scourge and reu [...]nge of God were out of ou [...] m [...]ndes, we could be con­tent against [...]haritie towardes him to taste o [...] that forbidden delight, yet feare, as no­teth S. Angustin, would holde the raynes, giue the checke, withdraw the will from such attemptes, we benig assured, the rep [...]ie o [...] sinne and fruites thereof to be the displeasure of God, and ou [...] owne eternall dam [...]ation. Is not the iuste and moste holy in continuall daunger to violate by concupiscence the lawe of God and nature, as to be vnchaste, vncontinent, intemperate? and doe not they know certatai [...]ly that such breaches o [...] pr [...]crip▪ and decree giueth the soule a mortall wound, enradgeth God his iustice against them, and finallie rendereth them l [...]able to hel [...]fier? Is there not then good cause of feare in this frailtie to sinne, in this miserie of sinne, in this prouidence of almightie God en [...]a [...]ed against the same? This feare was entertained by the holy Apos [...]le: I feare, least that vvhen I haue preached to others, I my selfe become a reprobate. A rea­son1. Cor. 9. Chr [...]serm. 8. in cap. 2 ad Philip August [...]p. 17. Creg [...] in Iob 2 [...]. c. 90. De­bet in spe esse non sol [...] se­curitas, sed e­tiam tim [...] ▪ [...] cōuers [...]. whereof yeldeth S. Chrisostome: If such thinges, as appertaine to this life, vvithout feare cannot vvill be acquired▪ hovv much lesse spirituall thinges? Also S. Augustine: The gar­ment o [...] pr [...]c [...]s vvith a greater feare prese [...]ued from sta [...]e: the pearle bought vvith much gould is possessed in greatest sol [...]uae: and generallie the greatest thinges ar [...]ept vvith greatest ca [...]e: vvhere vpon that thou may [...]st vvill maint [...]n [...] thy selfe, thou oughtest continual [...]e to thin [...]ke vpon thy honour and [...]. Contrar [...]wise the Protestanter w [...]ltereth in his wanton repose of a vaine and imag [...]na [...]e hope, acertayning himselfe, that by no si [...]ne he can exclude his iustice, or that a [...]e sin [...]es in the decou [...]se of his life shall be imputed vnto him: He euidentlie seeth God to s [...]le on him, and his sinnes not to be reckoned for such by [Page 124] the sentence of his iudge. But is not this conceipit of hope brutish and licentious, is it not vnciuill, and against all good societie either betwixt subiect and subiecte, or the subiect and his prince? If the Potestanter be assured that no harme shall befall him for h [...]s adulterie, his thefte, his rebellion, then is not he any thing deterred from such factes, yea rather hereby animated to committ what concupiscensce shal designe. Doe he what he liketh, he seeth still God wil not be displeased, Christ apprehen­ded by faith seruing for the concealment of his actions neuer so abhominable: and as for humane detriment, either he hath meanes to auoyde it, or a stronge heart to con­temne it: and to neither feareth he God; man, or the deuill. VVhat good subiectes then can be the Protestantes by the very institution of this doctrine, holding all sinne as not hurtfull vnto a beleeuer, and not to giue iust occasion of any feare? VVil charitie al­wayes keepe our Protestanter pure, and preserue him from iniquitie, from violation of the lawes of God, of his conntrie, and Prince? surely it will not [...]he confessing in him­selfe the necessitie of sinne, the empi [...]e of sinne, the continuall transgression of theVVitak. l 2 de peccat. ori. c. 3. whole decalogue. VVat ensueth then, feare excluded, the vgly shapes of God his iustice remoued, but a libertie of sinne, and a disporte in all wickednes? VVhat Prince can there be assured of subiection in any Protesta [...]ter, when the [...] of God keepeth him not in a tenour of obe [...]sance▪ If he feare not God for sinne, why should he feare his prince for paine? and if God as it were winke, and for a bare faith in Christe doth not beholde the crime, or wil not impute it, so also may the prin [...]e couer his eyes, and lett all villany passe without imputatiō. Then certes, would ou [...] Protestanter singe, [...]o p [...]an, to triumpi [...]e O ghosp [...]ll of the Lord, and true freedome of the spiritt! But [...]her O hell of con­fusion, and d [...]ngeon of all extreame Antichristian calamitie! [...]f the Protestanter enter into account of those conditions, the which God hath appointed for the purchase of eternall life to witt of his faith, of his hope▪ charitie, and obseruance of the law, shall he no [...] finde in his reckoning occasion of feare? or doeth he rely confidently on his owne innocencie, on his worcke, and cooperation with grace, as if it were moste pure, absolute, and perfecte? or rather doth he not thincke, that how soeuer he hath liued and behaued himselfe, yett by faith in the promises of God to obtaine [...]uerlastinge glorie? O refuge into a sincke of turpitude, to diuert and shune the puncture and cor­r [...]siue of a sacred feare! Verily if we merelie respecte the mercies of God, there is no reason of feare: yet if we take a scantlinge of our owne faith, of our hope, charitie, and liuinge accordingh to God his law, we may with right good reason feare: vnles the Protestanter to discarde this feare, deemeth it sufficient to saluation to rely on the sole mercies of God, howsoeuer in action and endeauor he behaue himselfe. This this is there true sac [...]ifice to the Goddes Clo [...]na, and the Protestanth abuse of Christ his crosse, for the performance of all lib [...]rti [...]e intentes. But auncient Tertullian was f [...]rre of an other sense, admitting our Catholike feare, as a preseruatiue against the Putrifaction of sinne, as mirhe to keepe the soule from decay of corruption: It is more Tertull. li. de cultu sae [...]. [...]. d [...] pani [...] August li 11. C [...] cap 12. Iudgementes of God causes of feare. Ag [...] 2. Matth. 24. Io [...] 3. Luc. [...]. profitable, vve thincke, that vve may sinne: for so thinking vve shall sa [...] our selues: For who can tell▪ with out a speciall reu [...]lation, assuredlie, as teacheth S Augustine, that he is predestinate, and that by sinne he shall not loose finally his iustification and salua­tion?

6. VVhe Catholikes vpon the recognisance and meditation of the iudgement of almightie God att the latter day, deduce most pregnant and forcible argumentes of feare, considering the port and maiestie, which shall beare that cheefe iudge and Lord; all creatures in his [...]etinue reddie preste to execute his decrees: I shall moue sayeth he, [...]eauen and earth, the sea and the land. The sunne shall be darckenned and the moo [...]e shall not giue her light: Men vvitheringe againe for feare and expectation of those thinges, vvhich shall [Page 125] befall the vvorld. That day sayeth de Prophet Sophonias shall be a day of tribulation and Sopho [...]. [...]. anguish, calamitie am [...] miserie, a day of dar [...]nesse and bla [...]nesse, a day of miste▪ and vvh [...]le▪ vvinde, a day of the triumpett, and [...]on [...]ding vpon the de [...]enced citties, and vpon the h [...]h [...] ­ners. And as the same stone that sharpine [...]h the steele, can breake the edge, the same sunne that now shineth, couereth after the earth with a sable mantell of vapours, the same meates that maintaine life, intemperately taken destroy it, so the good [...]es of God through our sauiour Christ as it is beneficiall, [...]o cause also to aggrauate men­nes sinnes▪ to e [...]ierce deuine i [...]stice against offend [...]urs In which respect ou [...] [...] Ch [...]ist, once so milde a lambe for sacr [...]fi [...]e, shall [...]e his fathers substitute a [...]d u [...]ge or iust reuenge on those, that haue in their liues empeach [...]d his honour and [...] Therfore sayeth S. Augusti [...]e: He shall come to iudge vvith great povver, because [...] vvas Augustin i [...] Psal [...]7. on [...] iudged vvith great humilitie. But the Protestanter in his hope hath noth [...]g [...] to re­garde in God of terrour: No no, his faith looketh vpon a God smiling in [...]auour to wa [...]es him, and in deed regardeth him is no iudge, but as sole benefactor: and it doth nothing concerne him what prep [...]ance is made for his iudgement, as daunted with the forme of the iudge in ma [...]estie, the horror of nature, and trembling of Angels, the de [...]ectes of s [...]nne and moone, the sh [...]uering of the earth, the motion of the sea, theLuc 21. falling of startes: he is cockesure in his faith: God to him is not cladd [...]n fierie purple colour of iustice, but rather in shew of delight, of daliance, and as it were the ban­quetterBasi serm. de Iudicio. attending his guestes. O sugar, o fitt morsell for a [...]oole, ag [...]wgaw, and the lure of the deuill, to draw bus [...]ardes into the kitchen of hel and Antichrist!

7. Now if we make a vew of the th [...]nges, for which we accountable shall endureFeare in re­spect of ou [...] [...] actions. examine and search from God himselfe, that is the vniuersall behauiour of our soules and bodyes, implying euerie thought, euerie desire, and each seuerall action, haue we not vrgent and important matter of feare, when, as speaker S Basill: I [...] si etiam iust [...] Hasil orat de iudicio. de hom. dig. tr [...]p [...]d [...] & anxij pro sententia, quae tanaem prosere [...]ur: the iust them [...]lus shall remaine [...]earfull, and be perplexed, attending vvhat sentence shall be denou [...]ed? VVich consideration made Ezechias to say. I vvil call to minde in dolour of my soule all my years past▪ and holy Dauid: O lord remember not the sinne [...] of my youth, nor my ignora [...]ces▪ From my e [...]rett sinnes, O lorde, Isa 38. Psal. 24. Psal. 18. Ecclesiast. 5. Sophon. 1. cleanse me, and from others spare thy seruaunt. Yea the wise man giueth this Counsaile: Be not vvithout [...]eare about thy sinne forgiuen thee. And God to expresse the qualitie of his enquierie euen towardes the iust, sayeth: I vvill search Hierusalem vvith lanters: fire, and light, instruments of the bench: the one to discouer, the other to punish. VVherevpon S Bernard VVat shall in Babilon be safe, if in Hierusalem bemade a s [...]rut [...]e: if the iuste man Bernard. se [...]. 55. in Cant. shall s [...]arce besaued, vvhere shall appeare the sinner! vvhat vvill she planches doe, vvhen the pillars shall shak [...]! From this cogitation in the Catholike doth proceed a watchfull care to liue a vertuous life, beleeuing that sentence shall passe on all according to their worckes. And as the Aegiptians, as speaketh Rod [...]ginius, knowing,Rodigin. lib. 2. cap. [...]. that after their deathes question should be moued of their manners, and accor­dinglie their body [...]s either decentlie to be buried, or cast contemptiblie away vpon the dong [...]ill, endeuoured to deserue by good actions their desired fune­rals, so we in contemplation of God his iudgement, and sequell therof, that is eyther damnation eternall, or euerlastinge ioy, buckle our selues to all good endeaours, to gaine our expected beatitude The Protestanter neither at this wil feare, it being ordina [...]ilie in his mouth, and thought, that God will not iudge him according to his worckes, desertes, or defectes, but only according to his mercies apprehended by Christ in faith. For in vew of his worckes, he confesseth, that no thing occurreth to his cogitation, but distrust, but desperation, but horror and perplexitie of a turmoy led conscience: But when once with faithes pearcinge [...]y he looketh on Christe, then [Page 126] is he in securitie, in repose, in the ha [...]uest ca [...]te for the barne of heauen: in that in Chri­ste he hath kept the law, although broken it: in Christ he obtaineth iustifiacation, and in the middest of millions of deadlie sinnes procureth that they be not imputed. But we will cast a scruple or two in to the dish of our delicious banqueting Protestan­ter, who still singeth and carolleth in securitie, and trie how he can disgest a litte horse bread, after his fine manchet. I can not imagin, that the Protestanter in the middest of his mirth expecteth saluation in heauen mee [...]ly by the mer [...]yes of God and his promises without all respect to his owne deportement; for so their should appeare no reason why God should not as well saue all, as one, a Turcke, as a Protestanter; in that the mercies of God are generall to mankinde. VVherevpon att the least the Protestanter must make his reckoninge in verue and qualitie of his faith apprehen­dingh the iustice of Christe. VVherfore in regarde of sole faith, in his account doth not the Protestanter finde and experience that there be many which pretende to haue the same faith he chalendgeth, and yet are vainly deceiued, as the Anabap [...]ister, and others? And why then may he not feare, that when his faith shall be applyed to the touchstone, cast into the balance of God his iudgement, it may be found conterfeiteIob. 9. and too light? And if holy Iob, so replenished with inspirations from God, dreaded all his worckes, may not a Protestanter fea [...]e his o [...]ne endeauour in the worcke of faith? Moreouer the Protestanter is not ignorant, that part [...]e the corruption of man his nature, and partly the malice of sathan doth assaile offentimes this faith with distrust and infidel [...]tie; and then what reuelation hath the Protestanter, that he in this respect hath absolutely performed his dutie, beleeued as he ought, and is requisite to iustification; neither that in his life he hath yelded to anie temptation of incredulitie? Farthermore it is flat against holie writ, yea the ver [...]e nature of diuine prouidence, that men shall be iudged onlie for their faith, and not for their worckes vniuersally. O lord sayeth Dauid iust art thou, and thou rend [...]st to euery one according to his vvorckes▪ Ioan 5. Matth. 25. And doth not our sauiour tell vs, that those, which doe w [...]ll, shall be saued, and those which haue done euill shall be damned? saued for deedes of charitie, in giuinge to Christ in his members meat and drincke, in visitinge him; damned for [...]eglect and [...]efusall of such good offices▪ And those vvhich haue done good d [...]ed [...]s, shal [...] proceed to resur­rection of life: those vvhich haue done euill to resurrec [...]ion of iudgement. Al [...]o seing that saith [...]e. 12. maketh the sinnes of men the greater, and more odious to God, in that they be factes of those, which by faith know the wil of their eternall father, and yet breake and violate his lawes, and so worthy of manie str [...]pes, it concernet [...] the prouidence of almightie God to chastice such offences, and that with eternall damnation, if not retracted and cancelled by repentance. For seing that God hath formished man hisLuc. 2 [...]. nature with diuers faculties as wel of body as soule, it appertaineth to him to take account of all their actions, yea as he sayeth, of euerie idle worde, and not onlie to dis­cusse one sole office and function of the v [...]de [...]standing, to witt faith and infidelitie. Moreouer this hope Protestantish is flat [...] Epicurisime, Gnosticisme, Puritanisme, con­demned so highly by antiquitie: for if only faith and infi [...]elitie must appeare at the bar­re, what neede men care what els they doe? a theefe in beleefe is quitt before repen­tance in th [...]s sorte, a breaker of God his lawes in faith is his duetifull seruant. But yf reckoning be to be made according to o [...]r worckes, that is temperance, iustice, co [...]tinence, religion, mortification, charitie, penance, then presenteth it selfe nothinge to vs but feare, in that euery man neuer so faithfull sinneth in all f [...]rtes of crimes to the violation of the whole decalogue; and therfore according to the Protestante, that a man may cast a side feare, also he may abandon all care of life and action O Brutish presumption of a loathsome hope! is this Christianitie, thus for grimed co [...]ers to [Page 127] presume to aspire to the court of heauen, and by only faith face out the iustice of God, and presse among the troupes of his saintes and innocentes! Fie filthie Prote­stancie, fie.

7. But beholde the Protestante thus argueth for his dripping pann, and beastlyHovv feare is not in chari­tie 1. Ioan. 4. Puritanisme. Feare is not in charitie, as the text sayeth: therefore iuste and charitable personnes neither feare God, man, nor the deuill. An argument certes of a moste reso­lute and hardie Protestante, fit to bee captaine in the hottest warre: he feareth neither the power in heauen, nor the malice in hell: butt thincking on the bastonado, o [...] gallowes, he trembleth. A semblable argument: gould is not in siluer, therefore he that hath siluer hath no gould. Truth it is, that charitie in her acte and operation includeth not feare; in that [...]t worcketh by a contrarie mo [...]iue for loue, and not in dread of anie paine: although yet in respect of the person, in whome is charitie, may with the same charitie consist feare: I meane a holy feare remaining for euer, as speaketh Dauid. AndPsal. 18. 1. Ioan. 4. whereas the Apostle sayeth, that charitie expelleth feare, it is to be vnderstood, in re­garde of the seruilitie and slauerie of feare: in that charitie maketh mā the child of God, and so not to worcke for feare of paine oute of an outward disposition, but in a filiallRom 8. Gall 4. kinde of affectiō towardes almightie God our soueraigne parent: yet who, all though in charitie, seareth not the daungers of this life, so propence and liable to sinne? who feareth not the malice and slight of Sathan so bente to seduce us by sinne? VVho feareth not the secret, iust, and searcheing iudgementes of Allmightie God, to proceede a­gainst sinners, yf he haue but the common sense of Christianitie in his minde and soule? Caluin confesseth, that in man his conscience are so many secret corners, in them to be conceiled so many couert designementes, that men in all respectes do not throu­ghly know themselues: how then must feare be exiled, that retcheles m [...]rth brought in by Antichrist, may by a banquet of a iustifying faith dissolue in an Epicu [...]ean de­light the soule from God almightie, and the bodie from all ciuilitie? Patient Iob spea­king of the wisdome of allmighty God, creating the worlde, maketh this demaunde: vvho set the measure therof yf thou [...]novv? or vvho stretched oute the line vpon it, S. GregorieIob 38. discoursing of the building of heauenlie Hierusalem, by occasion of that passage, thus writeth; [...]et no man presume of him selfe any thinge▪ vvhilest he dreadeth the secret iudgementes of Grego. in Iob lib. 28. cap. 9. God: but beholding aboue the incomprehensible measu [...]es and lines drauen oute, by so much the more he is to remaine in the humilitie of feare, by hovv much the more clearly he beholdeth all thin­ges to depende on the povver of the measurer. VVhereupon in this triall is made manifest, how peruerse, audaciouse, and impu [...]e is the pretended hope Protestantish, so estranged and strained from the feare of God, yea so in opposition and fighte against that suer defence and munition of our good estate.

Catholick hope by contrition for sinnes committed, and allso by the loue of God aboue all thinges, as due dispositions, expecteth the grace of iustification: vvhereas the Protestanter by the qualitie of his iusti­fying faith, disanulleth the necessitie of them, their vse or practice.

CHAPTER. XX.

CONTRITION for sinnes, as offences against the diuine maiestie, and also loueFaith the cau­se of charitie. of that infinite perfection and goodnes in allmightie God aboue allthinges, haue their issue and origen from faith, diuers [...]lie opening vnto vs the intelligence ofConcil Trid. Sess. 6. ca. 6. Sess. 14. c. 4. heanenlie verties. For as teacheth vs the sacred Councell of Trent, when faith in a cer­tayne knowledge of vnderstanding, layeth before the eyes of an offendāt the turpitude and deform [...]t [...]e of sinne, as not oneley a blemishe to nature, but also an iniurie against God, so beneficiall vnto the partie delinquente, a contempt of his vnspeakable kynde­nes,Ista scientia bonae sp [...]ho min [...] se non [...], sed lamentantem fac. [...] Aug de Doctr. Christ lib. 2 cap. 6. VV [...]at is cō ­ [...]tition. in preferring some base and momentarie pleasure before h [...]s sacred will and com­mandement, then the mynde so informed, procureth that the hart in view of such a spectacle, as of the sacking and burning of Hierusalem, grieue, repent, and in earnest desire of recompence hate and detest all offences, as they be in opposition to God his mercies, and fullnes of all his one excellencie and so [...]erantie. VVherefore by this con­trition we entreate of, is not vnderstoode whatsoeuer hate and detestation of sinne, as if one shoule defie and dislike the same, as cause of some wordelie endamagement by infamie or penaltie, or as a meanes to fall into hell fier, but such a particular hatred and griefe rather, as detesteth sinne, in as much as cōtrarie to the friend [...]hip with God, to thisVVhat is Charitie. sanctitie, to that goodnes which aboundeth in his infinitie. By charitie towards God allmightie, we vnderstand that affection of spirit, the which embraceth God, the che­efest god and that for himself; and therefore respectiuelie is it tearmed in holie scriptu­res,Ioan. 5. friendship betwixt God and man; whereupon exclude we from out the compasse of this vertue, such loue, as affecteth God one he as beneficiall vnto any, or as a meanes of an escape, to au [...]ide thereby his iustice, and due punishments: accepting in this kyn­de Sole [...]ie of the pure and sincere loue of him, when he is beloued for himself, as the cheefest and sup [...]eamest good. And althoughe ordinarilie we destinguishe charitie by these two acts and functions, to witt contrition, and loue of God aboue all thinges,Contrition is ioyned to the loue of God. yet the schoole doth informe vs, th [...]t [...]ontrition, or true and perfect repentance, is properlie an act of charitie, and includeth in it self the loue also of allmightie God An example is apparant in one, that lamenteth for anie losse o [...] [...], that is [...] to his friend, bewayling the casualitie for his loue, in as much as contrarie to that good of his friend, the which he dooth so decrel [...]e tender: In which case a ce [...]a [...]ne mixture should meete and occurre of sorrow and loue So likewise when a [...]e offendour, repu­ting his trespasse displeasant and repugnant to God, and to that amiable goodnes in him, as he morneth in dolour for his one offence, so dooth he in loue embrace thatMatth: August. in. Psa. 127. highe perfection. In regard whereof S. Iohn, that famous preacher of repentance, was fede with wilde hon [...]e, wheare with the delight of liquour, was tempered the acerbitie of the sauage soile, in which it was founde. And as from the brackish seas haue race the sweete streames, so from the corrosiue of contrition, floweth the pleasure of loue and kynde affection: Iust as the booke eaten by the Prophet EzechiellEzech. 3. conteyned the verse of Iubilie, and the sighe or scriche of lamentation. VVich com­bination and temperature of griefe and delighte, is proper to this estate of our lyues, in heauen being founde onely ioy withoute all sorrowe, in hell sorroue entire deuoide of comforte, and in earth we participating of bothe in one repentance. Svveete a [...]d moste Theodore in 3. cap. Ezech. Contrition and charitie dispositions to iustificatiō Luc. 13. [...]cles. 12. pleasant, sayth Theodoretus, is the bevvayling of sinnes That these two actions and ende­uours, to wit contrition, and charitie, are due preparements in the soule of a sinner, to obtayne the grace of iustification and perdon, the Scriptures doe euidentlie wit­nesse and approue: Vnles you doe penance, sayeth our Sauiour, you shall all perishe. Then before repentance, the soule yet is in qualitie and estate of Damnation, and hath not attayned the forgiuenes of sinnes. VVhereunto appertayne all such passages of holie writte, as [...] sinners to [...] cheere and sorrowe promising thereunto remit­tance of sinnes. The vvicked man▪ if he shall doe penan [...]e, shall be saued. Doe yee penance, and be [Page 129] euerie one of you baptized. This repentance, sayeth Tertullian, shall lift thee oute of the vvaters, Ezech. 1 [...]. Act. 2. Tertull. li. do poen. cap. 4. Cyprian de coepa. Basi. serm. de vir. &. vit. Amb exhort. ad L [...]p. Senec. Agem. 240. luc. [...]. Augustin. in Enchir c. 117. l 2 cont Cre­scon. cap. 16. lib. 2. de pec­cator me [...]i [...]. cap. 8. de grat. Christi ca. 30. tract. 7. in Io. cap [...]. tract. 9. c. 2. Tract. 32. ca 7. tract. 74. c. 14. Ber. ser. 27. in Can. & 29. 2. Cor. 13. VVhy is con­trition, and charitie ne­cessarre to for giuenes of sinnes. Men iustyfied by Baptisme may after be incontinent 1 Cor. 12. Augu ep. 108. D. Thom. 1. 2. q. 113. ar. 5. Concil Trid. Sess. 6. ca 6. Aug ser. 7. de Temp. Chry. de cor dis compun­ctione. in Psa. 50. Dispositions to iustificatiō and carrie thee to the hauen o [...] God has clemencie and mercie. As oft [...]n, sayth S. Cyptian, as I s [...]e thee sighing before our Lorde so often doubt I not but that thou art inspired by the Holie shost: vvhē I beholde thee vveeping, I perceiue God pardoning thy offence. Take holde stronglie, admonisheth S. Ambrose, on repentance, as hauing made ship vv [...]ac [...]e, catche at repentance, as at a bord [...] sloa­ting, hoaping thereby to be deliuered from the depth of perdition and sinne: Quem paenitet peccasse, poene est innocens.

VVho doth for sinne in hart lament,
From sinne departs halfe inno [...]ent.

Likewise that charitie and the loue of all mightie God is a disposition for iustifica­tion and remission of sinnes, the same scriptures doe auouche. To Marie Magdale­ne were forgiuen many sinnes, Bicause she loued much. VVe are translated, sayeth Saint Iohn, from death to life, bicause vve loue our brethren. Charitie sayeth Saint Augustine, the vvich the Apostle affirmed to be greater than [...]aith, or hope, by hovv much it is in higher degree founde in any, by so much is he the better in vvhom it is founde. For vvhen it is demanded, vvhe­ther on be a goodmā or no, it is not enquired vvhether he beleeue, hopeth or no, but vvhat he loueth. For he that loueth aright, certaynlie beleeueth and hopeth aright: but he that loueth not, doth be­leeue in vaine, althoughe those things be true, the vvich he beleeueth. To no purpose dooth he hope, althoughe he vnderstand such things as he hopeth for to appertayne to true felicitie, vnlesse he be­leeue and hope for that the vvich may be giuen him, demanding it to the end he may loue the same. S. Bernard also, declaring the greatnes and excellencie of this vertue charitie, sayeth; The quantitie of euerie man his soule, is to he esteemed according to the measure of charitie, vvich it hath: as for example, if it haue a greate deale of charitie, it is a greate soule, and that vvhich hath a litte, a litle soule: that vvich hath none, according to the Apostle is nothing, If I haue not cha­ritie. I am nothing. VVich thing importing the necessitie of repentance and charitie to obtaine the grace of iustification and pardon, is also euidentlie deduced from reason Theologicall and from the verie natures of the thinghs themselues. For in that sinne was committed first by act of will, choosing pleasure before almightie God, preferring one before the other in loue and affection; seeing moreouer that the will is the seate and subiect of sinne haroouring the same, as a facultie principallie offending, therefore before pardon and justification, this will is to be reformed by repentance, by a contra­rie loue, and so to satisfie for the former misdemeanure, that the soule may be iustified. VVich mutation of will in a sinner, the Angellicall Doctor excellentlie well reposeth in two things, that is, in a departure frow sinne, and in an approching to God The will then departeth from sinne, when it griueth at the same, when by hatre [...] and detesta­tion it dooth sequester and witheraw it self from so harmeful a deformitie and detri­ment: then it approcheth to God, when it conuerteth it self by charitie and affection vnto allmightie God, as fountaine of all goodnes, mercie and beneuolence: which as­sured repentance, sayth S. Augustine, nothing dooth make, but the hate of sinne, and loue of God.

3. That faith, hope, charitie, and repentance, are due preparementes to the sacrifi­ce of a sinfull soule by the grace of iustification, is verie prope [...]lie signified by suche ce­remonies which in the olde law by Allmightie God his appointetance where speci­fied: to wit when in the sacrifice of A red covv of full age, vvherin is no blemish, and that ha­the Num. 16. not caried yo [...]e, shoulde be immolated; vvood allso of the cedar, and hyssope, and scalrett Grego. li. 6. in Iob cap. 25. in cap. 5. Act. 15. 1. Pet. 1. tvvise died shall the prest caste into the flame that vvasteth the covv, which wood of cedar, his­sop, and scarlett, by S. Gregorie most elegantly are thus vnderstode: that the purging hyssop signifieth a purifying humble faith according vnto the Apostle S. Peter: cedar wood our hope incorruptible, as speaketh the same Apostle: and scarlett our burning Charitie.

4. The Protestant, althoughe by course and bent of his mayne doctrine abouteThe Protestāt in shevv tea­cheth repen­tanc [...]. faith onely iustifying, whilste it apprehendeth the iustice of Christ, doth abolishe all vse, seruice, or necessitie of contrition, repentance, and charitie, either to iustificatiō or saluation; yet nothwithstanding in that the holie scriptures auouche the contrarie, pre­ache, prescribe and exhort nothing ofter, and more effectuallie then repentance, and charitie; and for that it seemeth likewise in all ouerture and apparance to bee turpitu­de of libertie and bestialitie in that opiniō, the which shoulde directlie deny the practi­se of such vertues, in outward shew of wordes, seemeth to exact them bothe to iustifi­cation, and also saluation. So Caluine pronounceth, that to bee the True conuersion of Calu. l 3 Inst. cap. 3 sect. 5. [...]arl. Conf. mens lyues to God, the vvhich ariseth from the sincere feare of God, the vvich is composed of morti­fication of our fleashe, and of the olde man, and [...]u [...]fication of the spirit. To which purpose also, at the Conference in Hampton Courte, when a certaine minister, of late super­intending, declared to his maiestie his opinion, that he thought that haynous crimes did expulse oute of the soule the grace of iustification, his maiestie approoued the sa­me, and added, that such sinnes were not after forgiuen neither by onelie faith before repentance. Then for that the iust after iustification oftentimes fall in to sinnes, Calui­ne thus defineth of the feare of God in them, and of repentance. VVhen man beginneth to thincke, that God shall once mounte vp to his tribunall seate, there to take accounte of all his say­ings Calui 3 Insti. cap. 3. Sect. 7 and de [...]des, such cogitation vvill not suffer the vvretched man to be quiet, nor to take breath for a moment of time but vvill [...]ge him to purpose a nevvkinde of life, that securely he may ap­peare before the Iudgment seate. The Lutherishe Protestanter, making no other reckoningThe Lutherā. denyeth pen­anc [...]. of repentance, and charitie, than of the workes of the law, holdeth that withoute them, and before them, one maye be iustified by onelie faith, and then also saued by ver­tueScluiessel. ar. de fide. of sole faith, in want of them in the verie moment of death. And trulie this doctri­ne is euidentdlie consequent frome that, which all Protestanters holde of a iustifying faith, apprehending the promises of God, as hereafter shall be declared. No vvorkes, sayth one, before b [...]leeuing hellpe to iustification. If so Sir; then I pray you, what neede ofGeor Abb. ad [...] Rat D. Hill. pag. 308. charitie and repentance? Dooth your charitie and repentance goe before faith iusti­fying, or come after in a red coate? If before, then are they not auayleable to that pur­pose, by your own wordes: If after; then in that faith solelie iustifieth, charitie and re­pentance are not needfull preparations to iustification. How then true, that ministers ordinarilie say, that for one to be iustified from sinne, in this order concurre these ver­tues;Augu. De Fid. & ope [...]. ca 15. Abbot vvill not vveare the haire cloth, nor the Coote of S. Benn [...]. Fructus autē totus charitas sine qua nihil est homo, quicquid ali­ud habuerit. Aug tra. 7. in Iohan. A m [...] strange lie Saued. Ne sibi quis­qu [...] de fide, quae sine op [...] ­ [...]ib [...]s mortua, protuitt [...]t [...] ­ternam vit [...]. Augu. de Fid. & oper. ca. 25. Necessitie of Repentance. Chrys. ho. in illud Psalm. Ne timueritis Boetius lib 4. Phil. Prosa. 3. & Metro. 3. Paulin epi. 4. Ephrem. li. de poen. Leui [...] 6. Psalm. 50. Gen. 22. Claud. in Phoe nice: Num. 65. first contrition, then faith in the Promises? So now we haue an Abbot, I pray God not a lubber, that will be iustified withoute repentance and charitie by a dead faith: will he be also stripped to his shirte, yea remayning as bare and poore as a shotten herring; withoute workes, withoute vertue, withoute honestie, withoute repentance, and charitie, attaine likewise to saluation? Marie will he, and buye that heauenlie pearle with his three farthings, or a flattering baubee after his pilgrimage: Beleeuing actuallie a man is reputed iust before God: and that if he dye immediatelie, hauing no time to vvor­ke, yet he by beleeuing is iustified, if iustified, also saued. How then is a man no thing accor­ding to S. Augustine withoute charitie?

5 The Catholike, whether he consider sinne committed as a thing contrarie to na­ture, or a trespasse against Allmightie God, ministreth to himself in contemplation aboundant matter of griefe and contrition. Sinne he beholdeth as a deformitie, an odious stayne of natures perfectiō, [...]nd a meere imitation of brutish life in a reasonable soule, as remarke. Saint Chrysostome, and Boetius: the making also of an Idole of some vile creature, thereunto [...]n seruice to depute all endeuours of the life, and as it were the working in a m [...]lle, where man, as an ho [...]se, is at the commandrie of vile sen­sualitie, as telleth vs deuoute Panlinus. Against which harme of sinne, and for expulsion [Page 131] thereof, we haue the soueraine remedie of repentance. Once the olde lavv, sayth S. Ephrē, had the sprinckling of ashes; but vve novv retayne the mortification of penance: Then vvhere they purged by ashes, but vve eating our bred as ashes, are deliuered from all offences. Moreouer we considering Allmightie God to detest sinne, to striue against it in vs by his holie inspi­rations, by his gracious Sacraments, by his diuine lawes, by his benefits of creation, of conseruation, of iustification, of redemption, especiallie by the death of his onelie Son­ne vpon the Crosse, by so many panges of bitter dolour, so many drops in agonie, so many teares of complainte, so much bloud of cruell entreatie, must needes lament to haue offended so kynde a benefactour. VVherevpon we thinke of a sacrifice of the sou­le delinquent vpon the Altar of a contri [...]e harte to be offered vp to God in satisfaction for the offence. Isaac must in vs endure a deadlie blow from repentance, and beare on his shoulders the fewell of his owne sinnes. The Penitent must deuise a fornace by whose flames he is to be purified from sinne; and the spices of good meditations must be prepared to burne the aged Phenix, that after ensuing life of grace may wor­ke the repaire.

Victurs cineres, nullo Cogente moueri
Incipiunt; plamaquerudem restire fauillam.
The ashes dead ordaynd for life,
Not moued, doe moue by natures force:
And [...]inders rude for flight make strife
Attired in plume, as lyuing corse.

6. VVheras contrariwise the Protestant hardeneth his hart, neither taking sinne forSinne not any matter o [...] re­pentance by the Protestāt. any offence, o [...] his Redeemer notablie iniuried there by. He reckoneth sinne, as a fact of naturall necessitie, and so not culpable, rather to be pittied by an other, than de­plored by our selues: a disease and casualtie of a depressed soule throughe fate and ex­tremitie of euent by Adam his sinne. VVhy then shoule he deeme nature disordered by such defaulte, or God iustlie offended, sithence the decree of God hath despoiled mankynde of originall iustice, and left therein, yea cast thereon a poise and weighte of sensualitie, disfurnished of all grace and possibilitie to the contrarie, and also con­curreth himself by his oune action and will to the fact of sinne? VVho will weepe atAugu. tra. 6. in Iohan. cap. 1. such a losse, but he that with the losse of vertue hath lost his witts? None certes in this tenour of conceite must mourne as Christian turtles, but fooles, in that sinne, if it be enforced vpon any by necessitie, and by the worke of God, is not dispraiseable, is not damnable, or the partie offendant thereby is iustely to be reproched. Doubtles the Protestant in his conuersasion to almightie God after sinne rather resembleth the cre­king croe, then the dolorouse Doue: for as noteth S. Augustin, the Doue sigheth in loue. Nether is it a thing of small moment, that the Holie Ghoste doth teache vs to f [...]ighe; seing vveliue in pilgrimage and therupon are taught to fight for our countrie, and vvith desire of it, to sighe for vvante therof: But the Protestantish hereticke for a doue hathe the carion croe. The voice of the croe sayeth S. Augustin is clamoro [...]se, not dolorouse: and heretickes vaunte of themsel­ues in greate voices: vvherby it appeareth that they are croes not Do [...]s.

7. Let vs now examine what roome and place the Protestanter according to hisRepentance taken avvay by the Prote­stant before faith iustify­ing. owne principles of art, can afforde to contrition and repentance. If vnto this charitable dolour he shall giue admittance, either he must graunt it to goe before his iustify­ing [...]aith, or to follow the same, as the effect dooth the cause. If in regard of faith it haue the precedencie, then is man iustified not by onelie faith, but also by his worke of repentance, by the law, in that such repentance is a disposition to iustification, and so the materiall cau [...]e thereof: as for example, in framing of man, the dispositions of natu­re are cause, why the bodie is after animated with a soule; against the bulke of their [Page 132] owne faith and religion: denying in that sense anie to be iustified by their workes, bi­cause so graced by onelie faith, and that before suche, nothing therevnto is auaylable or requisite. Then if repencance goe before a instifying faith, in that such repentance is the proper action of charitie, as hath beene declared, charitie shall goe before faith, which is moste absurd, and also contrarie to the Scriptures, that ascribe iustificationEzech. 18. Ioc.. 22. to the verie moment of an hartie contrition, and so it must iustifi [...]e before faith, and withoute it, if it enter the soule before the same. Moreouer the Protestanter is of opi­nion, that all the workes of man are indeede mortall sinnes, and displeasant to Allmigh­tie God: onelie adorned, and so not reputed, but rather taken as righteous, by the pre­sence of the iustice of Christ apprehended by faith: the which alone, as Caluine sayth, imparteth a sweete odour vnto them, otherwise bad, vicious and damnable. VVhere­vpon doth [...]t ensue, that if repentance and contrition be entertayned in the soule before a iustifying faith, then is such contrition and repentance not onelie in fact a mortall­and deadlie sinne, but also taken in that forme by Allmightie God, seeing that is in the soule before faith, the which iustifieth, and apprehendeth the iustice of Christ to pardon it and amend it. But it is extreme blasphemie to terme the action of charitie, a gift of the holie Ghoste, a deadlie sinne, and so by God esteemed; or to affirme, that God dooth exact of a sinner that endeuour, which is a mortall sinne, and in that sen­seNo repentance after faith by the Prote­stanter. also as imputed, and to be iudged by him self not perdoned: then is there no place for repentance and contrition before faith by the Protestanters owne Doctrine. After faith neither is there anie conueniencie for the entertaynment of repentance: first for that the holie Scriptures and Fathers aduertise vs, that repentance and contrition are necessarie dispositions requisite to the forgiuenes of sinnes, and so must not follow that faith, the which of it self doth iustifie, but rathe [...] is to haue the precedence. ThenDeuo [...]on of the [...]. [...] repentance come after a iustifying faith, the cause and motiue to that dolour and griefe is thereby cleane abolished: for in that such faith worketh the pardon of sinne, either whilste it is in act, or after, and seeing the Protestant moste certaynlie is assured by the same faith, that his sinnes are thereby allredie remitted, that he is iust, and that no offence or breache of God or natures law can worke him anie hurte, being a faith­full and a iustified person euen in the actuall offence and transgression of them; thereu­pon he knoweth, that it is bootles and vaine, to greeue at sinne, to weepe for the same, to feare anie thing after the conscience of what soeuer bad action, or to dread the iud­gements of God, in that faith hath allreddie exiled and remitted them, and procured that they neuer were imputed. VVhat good then, what commoditie, by repentance, by contrition? It auaileth not against sinnes committed, being otherwise assoiled by faith: It satisfieth not for anie temporall detriment remayning, as is confessed, it meri­teth not a reward in heauen, as is acknowledged: Then is by the doctrine Protestan­tishe auoyded with feare of God repentance, contrition, griefe and sorrowe, yea cha­ritie it self, in that such contrition is a principall worke thereof. O strange faith of a Protestant, that eateth and beateth oute chat [...]tie, the primarie vertue of the Gospell, and of Christianitie! O deuoute faith, expelling the feare of God, disposed onely to mirth and securitie in the Lorde, and to eschue all corrosiue from a lamenting and mournefull bewayling in repentance! VVhy shoulde a Protestant repent, knowing by reuelation from fa [...]th, that he is before repentance the childe of God, that his sinnes are forgiuen him; that he neuer can by anie sinne for the time to come lose his iustice, and that if he shoulde dye now before repentance and charitie towa [...]des God and man, yet he shoule be saued in heauen: and so of the three Christian vertues, faith, hope, and1. Cor. 13. charitie, wanting this the principall, as defineth the Apostle, to be blessed, and in feli­citie by a dead cation faith, separated from charitie, from actuall remouall of the will [Page 133] from sinne, yea coupled to all manner of sinnes not imputed, to passe into heauen, and presse vp there to the crowne of glorie▪ Fy, fy, loathsome faith and religion, vnwor­thie to be beaten by the stile of anie learned writer. By the same argument the Pro­sta [...]t taketh away all occasions likewise and necessirie of charitie towards God or man, of reconcilement with his neighbour before he come to the Altar, in that onelieMatt. 5. faith iustifieth one that hatch his brother, yea one who blasphemeth God, at leaste one that before hath committed such haynous crimes is iustified frō them by onelie faith, before due loue retourned to God blasphemed, or his neighbor iniuried: and if such a v [...]rlet shoulde decease withoute actuall charitie, yet so blasphemous a wrec [...], so cruell and inhumane a barbarian, is to be saued by his onely faith. Yea moreouer that chari­tie towards God and man, is not allwayes a necessarie effect of faith, [...]he Protestant can not denie; in that as Dauid did, so doe many Protestants with their iustifying faith, trespasse against charitie, and yet if they shoule decease in that bad fact against charitie, surprised suddenlie by death, notwithstanding in vertue of a faith remayning, that thee­se, that traitour that varlet, that ribalde, that impious dog, shoulde mounte to heauen,Matth. 22. and withoute his wedding gearment haue a place there at the table, in the supreme kyngdome of Allmightie God. O vile, sacrilegious, barbarous, and loathsome faith Pro­testantish! So then it app [...]eareth in consequence, that if riall be made of this differen­ce betwixt the Catholike and the Protestant by the rule of the vertue of hoped chari­tie, in that the Catholike establisheth the same, and giueth it a conuenient place in the soule of man, ministreth manie fitt occasions to procure the same, contrar [...]wise the Protestanter deba [...]ring it of it proper roome, and casting aside all due motiues there­unto, is to be censured as an enemy of that vertue, and so of Christ Iesus and his Gho­spell;1. Tim. 2. the perfection, consummation and end of christianitie butting vpon charitie, and so vpon all the vertues; in that charitie is the end of the lawe, and a vertue that fullfil­leth the same. Diuerslie the Protestant dooth infest this eminent and sacred vertue ofHovv the Protestant is ene­mie to chari­tie. charitie: First against the same frameth he his confused and hell [...]th forcies, prescribing no other rule of faith, than the worde priuatelie by a spirit vnderstoode: VVhereupon do arise diuersities of opinions in sacred and mysticall affaires, euerie spirit in supre­macie, not controuleable, expounding as it shall fancie. From hence hath ofspring dissentions, alienations of myndes, departures, and in fine hostilitie, fier and flames of rebellion, of warres, of bloud and massacres, to the vtter ruine of charitie and exclusion thereof. Then he rendereth fruitlesse and vnprofitable the charitie of contrition and repentance, the charitie of affection towards God and man, as hath beene entreated; not so much as exacting to the estate of iustification the presence of charitie, whilste he confesseth, that a iust man in act of sinne withoute repentance, is secured by faith from anoye: that the childe of God throughe faith may with Dauid murder his brother or friend, and not onelie withoute charitie, but in armes and defiance against the same, yet iustified; and if in that case he should decease, to enioye heauen, as com­petent inheritour thereof. Vnder what coulour is persuaded and vpheld this villanieColourable heresie and vvickednes. lud. 1. against charitie? By this: in that they pretend the inward spirit and illumination of God, for their direction in matters of faith, and no humane supporte or warrantie that they accept no iustice of workes, of vertues, of contrition, of charitie, of satisfaction, but onelie the iustice of Christ apprehended by faith. This is the glose, the fome, the maske, speciem quidem pretatis habentes, retayning a shevv of pietie: But what is the issue and the [...]uent? [...] eius obnegantes: they deny in worke and violate all powre, veritie and substance of that heauenly vertue, whilste they auile charitie, debarring it from the place of a disposing qualitie to iustification, separating it from the grace of iustification; and so in charitie, moother of all the vertues, that keepeth the law, in [Page 134] charitie remarked, especialle by the Gospell, disanull all honestie, all integritie of life, all ornaments of action, sleeping in an idle securitie of a dughill and abhominable pretended faith; a faith I say, that is the baite and lure of the diuell to drawe men to all enormitie of impuritie, to make a Christian inferiour to a Turcke or infidell, yea worse than a beaste, and little better than a diuell.

8. VVhich thing as it seemed to be discouered by his maiestie at a conference inThe necessitie of repentāce auouched killeth the life of the Prote­stantish Reli­gion. Hampton courte aboute Religion, this question falling by chance into the altercation aboute other disputes, as concerning the necessitie of repentance, the forgiuenes of sinnes, pronounced first, that certaine grosse and greate sinnes doe expell from out the soule the grace of iustification: then that onely faith did not iustifie and purge a man from the guilt of such crimes before contrition and repentance: by which two posi­tions he broke the verie bones and marrowe of the Protestantish religion, and killed the soule and life thereof: and in that allmoste all controuersies betwixt the Catholi­ke and Protestant depend on the opinions of iustification, in them all he determined for vs against the Protestant; especiallie against Luther and Caluine, two enemies of vertue, two hellish heretikes, who by the worde of a Gospell, and a fayned faith seming to magnifiie Christ, labour in deede to bring in Epicurisme among Christians; the ol­de filthie Gnosticisme of the Puritans: and in somme all excrements, either of a de­cayed nature, or of an ouglie and malicious feind. If iustice be lost by the more hay­nous trespasses, as by adulterie, by fornication, by robberie, then is there no such faith true and lawfull, whereby the Protestanter beleeueth his sinnes not to be imputed, or crediteth the promises of God in the Gospell, and so falselie taketh himself by the sa­me faith to be iustified, in that euerie such offender is not before his bad fact an Infi­dell, one that hath expelled his iustifying faith, or in auersion from the Gospell discre­ting the promises therein conteyned, as common sense teacheth: for so none should sinne but infidels. VVherefore if a iustifying faith remayne, then is not iustiee lost byThe dovvne fall of Prote­stancie. such offences; or els as importeth the doctrine of his maiestie, there is no such faith that iustifieth, to witt that faith, the which beleeueth Christs iustice to be imputed, and no sinne reputed by God as sinne to one that entertaineth such a credulitie. For in that this faith may abide with any sinne, it must still iustifie, or [...]s remaining be a false faith, beleeuing sinne not to be imputed by God, when [...] it is imputed. Then if for remission of such sinne and iustification be necessarie repentance, first it followeth against the Protestant, that men are iustified by their workes; that is not by onelie faith, but also by repentance; when as to exclude iustification by workes, the Prote­stant ordinarilie affirmeth onely the worke of faith, and Christ his iustice to iustifie. After hereon may be inferred allso, that it is a faith altogether false and vaine in the Protestant, whilste he beleeueth his sinne not to be imputed, or that the iustice of Christ is to him imputed: for in that faith goeth before contrition and repentance, if faith beleeuing the sinne not to be imputed in that verie moment be not ioyned to iustifica­tion, it is a false faith, seeing it beleeueth that, which is not true; that is, that sinne is not imputed, when in fact it is imputed still, vntill contrition, repentance and charitie be in presence and haue accesse. Then as onely faith dooth not iustifie, so that especiall faith of a Protestant is a false faith, and not to be admitted: the which notwithstanding is the verie life and soule of the Protestants religion, and the cheefe engine erected vp by Luther and Caluine to impugne the Romane and Catholike be feele. Lastlie here on doth it ensue, that man is not iustified by the iustice of Christ imputed to him for so to that should suffice onely faith: but that he is iustified after contrition by some other qualitie as inherent: for the iustice of Christ dooth not otherwise iustifie, as teach the Protestanters, but when it is apprehended by one as his owne; which apprehension, [Page 135] if there be anie such, must goe before repentance, and so iustifie without it; or if iustifi­cation be not vntil the instant of contrition, it can not be by the iustice of Christ ap­prehended, but by some other meanes. And so from Hampton Courte, let the Prote­stanters knowe, that they haue receyued the canuasado, a deadlie blow, a batterie of the verie bulke, corps, substance▪ centar and hart of their Religion.

9. And surelie here the Theologie of the Protestanter in the greate subtilitie thereThe phisick and metaphi­sick of a Pro­testante. of amaseth the worlde. They professe, that by the lawe of God and nature prouision is to be made for the good estate of bodie and soule: yet in the diuision they obserue no mathematicull proportion of equalitie For to fattup and pamper the bodie, the ele­mentes euerie where ransacked can scarre make purueiance for necessarie repast: to which purpose fasting dayes must be violated to enlardgie the shambles, that no thing entering in to the mouth hurte the soule. Enclosures of monasteries are to be broken dowen, that the bodie may finde it praye and pleasure vpon euerie bancke. Lawes of restraincte are to be adiudged vnpossible, vnprofitable, to the ende, that the corpulencie of the paunce encounter with no girdell of stinte or staye. But when he commeth to diet and feede the soule, alas his lardirie is small and leane: and poore creature it must be cōtent with a litell morsell of apprehensiue faithe, feding on a crust beeing thanck full: onlie faith is meate and drincke, and so it becommeth in fine as fine and gaunte as a shotten hearing, or a litell deuill, as nimble as a schipiak flea, as subtile as the poincte of a nedell: and yet a massie borden of all vices is to be heaped vpon the back of this sterueling wretche! Is not this partition of pasture ingeniously verie phisicall, and metayfisicall? Doubles it is better to be acquainted with his Kitchin, then his chapell. A soule in abodie as a nedell in a bottome of haye.

Faith, the vvhich is sufficient, in as much as is exacted to the true na­ture of faith, throughe man his frailtie may be separated from chari­tie; allthoughe the Protestant to make a colour for his iustifying faith, as if a faith charitable and holie, denyeth the possibilitie of such a se­paration. But indeede his drift is, to establish a faith of it self alone, deuoyde of charitie, yea accompanied vvith the opposite vices, as com­petent to iustification and saluation.

CHAPTER. XXI.

MOSTE certaine it is, that as faith is of necessitie a requisitie cause of charitie andFaith is cause of charitie. contrition, without the which it can not in anie sort be produced, so also moste assured, that it prouoketh much the soule of a man to the same vertue, and still eggeth it forwards to that perfection and consummation of a Christian profession, when as by view it layeth before our eyes the goodnes of Allmightie God, especiallieC [...] Trid. Sels. 6. cap 6. c. 8. 15. Can. 18. manifested and imparted vnto our kynde by the Incarnation, death and Passion of our Sauiour Christ: no other information of mynde by Philosophie, or otherwise, so effe­ctuallie soliciting vs thereunto, as this our Christian faith and beleefe. VVhereuponBern. Ser 2. de Aseensi [...]: Ser. 2 de [...]. [...] D Tho 22. q. 4. at 2, 3. 4. the inflamed charitie towards Allmightie God, is verie properlie tearmed by the best diuines, the life and forme of faith: The life, in that faith worketh by charitie, the which among all other vertu [...]s, both by her peculiar act and likewise by her generall commandrie of all other good functions, is moste op [...]ratiue and industrious. Also it is [Page 136] the forme of faith; not that it is anie way the essentiall and internall part thereof, se­ingTollet in cap. 12. Ioan. that faith is placed in the vnderstanding, and charitie in the will and affection: but in that sense, wherein charitie is vnderstood to be the end of faith, and finall perfectionHeb. 11. whereunto it tendeth: Faith being, as speaketh the Apostle▪ the foundation or substan­ce of things hoped for, whilst it once setled in the soule, as ground worcke of a spiri­tuallAug. de S [...]ir. &. l. Tract 20. in Iohan. li Tract. ca. 7. Quid est ergo credete in e [...]? credendo a­mare, credē. do diligete. ep. 205. edifice, according to Saint Augustine, supporteth and bringeth forth charitie, as the roofe and top of Christian complement, and so at last atriueth to glorie, and beati­rude in heauen. And withoute this charitie of repentance, and loue towards God and man [...], faith ana [...]leth not either to iustification o [...] saluation, in that none can be iu­stified by onelie faith, before the same charitie, as hath beene intreated: but iustifi­cation is then effected in a sinner, when he beleeuing loueth and repenteth; and in the self same moment one is a penitent, and also a iustified person; allthoughe according to prioritie of cause and disposition, first is charitie and repentance, and then ensueth iustification by inf [...]sion of grace, and entrie of the holie Ghoste.

2. Neuerthelesse it is a truthe apparantlie auerred bothe by authoritie of sacredFaith may be diuored from charitie. Augu. lib. 1. de Baptismo ca. 8 9. 10. deGra. & lib. ar. ca. 7. 1 Tim. 1. Colos. 3. writt, and also by a demoustratiue inference from reason Theologicall, that a suffi­cient faith, in as much as is required i [...] way of faith to iustification, may consist with anie mortall and deadlie sinne, infidelitie onely excepted: and so that faith may be di­uorced from charitie, that keepeth the law, from repentance, that putteth of the olde man, and consequentlie that it may remayne in that soule, which is actuallie in estate of sinne and damnation, yea be so farre from iustysifying one from his sinnes, or impar­ting to him righteousnes, that rather it will increase the malice of his offences, and ag­grauate in God his sighte the calamitie of such a miserable condition. True it is, thatBern set. 2 de de Resur. affirmeth Saint Bernard, The life of faith is charitie; in that as operation is the effect and signe gf life, so is faith in life and endeuour by charitie, and withoute that charitie, in any time or moment before the same, it is a dead faith, as sayth the Apostle, deuoideIacob. 5. of life. And the same deuoute doctour auoucheth, that charitie dooth comoyne and marrie the soule of a sinner to Allmightie God, and so lastlie is a moste perfect disposi­tion to iustification. Ergo si perfecte diligit, n [...]fit: vherefore if the soule loue [...], it is Bern ser. 73. in Contic. Aug. Tract. 6 in Iohan. e. [...]. De peceato origin. c. 25. Iohan. 12. thereby married, But that this matiage of the soule with allmightie God, this life and forme of faith, may be seuered from faith, partlie by negligence of the will, not con­senting to the good instigation of faith, or holie inspiration thereon proceeding, and partlie by the committing of some greeuous offence against charitie due to God and man, holie Scriptures doe auouche; namely when the Gospell recounteth to vs, that many of the Princes beleeued in Christ, althoughe for feare and affectiō to the worlde, they refused te professe their faith, or to embrace our Sauiour by the charitie of a christian life and profession, yea rather agreeing and consenting to persecute him,Augu. Tra. 54. in Ioan. Tollet ibid. euen vntill so cruell and reprochefull a death. In whome notwithstanding Saint Augu­stine in his exposition acknowledgeth no defect [...] of faith, as meete and answerable to the grace of iustification. Mroeouer ou [...] Sauiour in his Gospell proposeth a para­ble of certaine persons inuited to a banquet, and sitting at the Table, not inuestedMatth. 24. Hier. in. c. 22. Matth. Greg. ho. 3 8. in Euangel. [...]ulgenth. de Inccat. cap. [...]. Aug. li. de ba­ptismo cap. 8. c. 11. l 1. cont. Crescon. c. 29. in their wedding garments. In wich narration was signified, that such guests wanted not faith, in vertue thereof repayring to that place, and acknowledging the mariage accomplished by the mysterie of the Incarnation betwixt our Sauiour and his Chur­che; but for that faith in one of them was not adioyned to charitie, therefore he wan­ted his wedding garment, and vpon that defaulte was sentenced to eternall damnation. Finallie whereas the Scriptures reache that charitie fullfilleth the lawe, theie pronun­ce consequentlie the same charitie to be expelled by the greater offences, as aduersa­ries vnto it; as by adulterie, fornication, robberie, and such like. But that faith is all­wayes [Page 137] expulsed by those crimes, they can not affirme▪ sithence that faithfull men inVVhy sinne expelleth charitie and not faith. their frailtie, are subiect vnto them: so then from scriptures may be deduced as a con­clusion, that faith may be parted from charitie, and that charitie continuallie is not a necessarie effect thereof. To which end also of proofe, Theologicall reason it self, is moste pregnant and efficacious. For in that faith resideth in the vnderstanding and sin­nes of euill affection in the will, as adulterie, stealth and such like, the will may misde­meane it self allured by concupiscence of pleasure or wordlie aduantage, whil [...]ste the vnderstanding is rightlie enformed by faith, and enterteyneth not anie infidelitie. It is the force of concupiscence, the which transporteth the action of the will to pleasing vice, against iudgement, reason, and the law of faith in the offendour.

Parte alia violentus aquistorrentibus amnis,
Prudent in Hama [...]tin.
Transilit obiectae repagula ripae;
Et vagus euersis late dominatur in agris.
The torrent breaking out o [...] side,
Dooth passe in rage commaund of banke,
And streames abrode in conquerous pride
As lorde of field, beyond his ranke.

And seeing that vertue is excluded onely by the opposite vice, as light by darknes, heate by colde, life by death, in that faith in the mynde of man hath no opposition but to infidelitie, and contrariwise charitie, the which is employed generallie aboute theD. Th. 2 a. 1. ae q. 25 art. 12. Valent. 2. a. 2. e. disp 34 pun cto 4. Hovv vvor­kes doe iusti­fie according to the Prote­stant and are required to saluation. Iacob [...]. Ezech. 18. Isa 38. Psal. 6. Cal. l. 3 In c 2. Th [...] sole acte of faith is a dead faith, ād is in deniils. Aug de Fid. ct oper c. 21. So Sclussel. Art. de fide & bon. op. a Lu­ther [...] arguing against the Protestan [...]er Caluinian. Ista quippe fi­des est Chri­stianorum an Daemoniorū. nam & daemo nes credunt? Augu epi. 105. whole obseruance of the law, as well naturall as diuine, hath in opposition anie tres­passe notablie violating the same lawe, therefore can it not at one time consist toge­with such breache and disloyaltie. VVhereupon excellentlie well the schoole Do­ctour. VVhat fact soeuer is repugnant to the precepts of God, manifestlee is also repugnant to cha­ritie. For in that a man by choyce of sinne, preserreth his offence before the friendship vvith All­mightie God, the vvhich friendship requireth that vve follovv his vvill, it is a consiquence, that by euerie act of deadlie sinne, the habite of charitie is lost. To the same purpose commendablie disputeth Valentia, a famous doctour of the Societie of Iesus.

3. The Protestāt destinguishing betwixt iustification and saluatiō, diuersely thereō dooth define as concerning the necessitie of charitie and good workes. To iustifica­tion he maketh no reckoning of good workes, as if precedent thereunto; onelie at­tributing the same to faith, apprehending the promises of the Ghospell. And whereas the Scriptures affirme, that workes doe iustifie, that charitie and repentance doe for­giue sinne, he interpreteth them to that sense, in as much as they be the necessarie frui­tes, effects, and signes of faith, the which before hath allreadie remitted sinnes, and ob­tayned the grace of iustification. Then as concerning saluation, he reputeth charitie and vertuous deedes, as necessarie in precedencie, in that a true iustifying faith, can not be without them, they being the necessarie effects of such a faith, as heate is of the blazing sunne. The which is auouched by the Protestanter, to auoyde in some shew that filthie conceite framed by the olde condemned Puritanes, to witt, that faith, in all turpitude of life, and despoiled of all vertue, sufficed as to justification, so also to sal­uation. But the Protestanter agreeing with that Puritane in the antecedent, that is that to iustification onelie faith serueth, before charitie and repentance, sheweth, him­self either simple and ignorant in disagreeing with him aboute the consequent, to witt that onely faith withoute uertue, is competent also to saluation, as shall be decla­red, or els a false dissembler, conspiring with him both in the one and the other, yet concealing or disproouing the latter, onelie to auoyde reproche and refusall of the former, euen from a naturall modestie and shame of mankynde. Yet wh [...]le­ste they intend thus to grace their faith by charitie, inseparablie issuing from the [Page 138] same, no greate honestie or decencie they marke out for their faith, in that they holdeCharitie defi­leth faith ac­cording to the [...]. opinion, that charitie it self, repentance, and finallie all other vertues commanded and prescribed by charitie, are deadlie and mortall sinnes, defiled with originall guilt, euen in the iust, worthie of damnation, and so as bad as adulterie, or any other fact of abho­mination; onelie not taken in that tenor by allmightie God, by reason of faith appre­hending Christ his iustice: so that will they, [...]ill they, their iustifying faith is impute and contaminated; and if it be necessarilie coupled to charitie, as necessarilie it is vni­ted to all iniquitie. He are we now the triall by the rule of vertue.

4. The Catholike as by faith he knoweth certanly the goodnes of Allmightie God [...] feare by faith to lo [...] ­se charitie through sin­ne. throughe our Sauiour Christ, and firme stedfastines of his promises, so discouereth he his owne infirmitie, frailtie and casualtie to doe and worke against conscience infor­med by faith, to yiele vnto valawfull pleasures, when faith seeketh to retire the will and affection from their baites; and so to be still in icopardie to loose charitie, the sou­le, life, and forme of faith: And hereupon he conceiueth a greate feate and dread to approche neere to the occasions of sinne, or to procure a diuioreement betwixt faith and charitie by the breache of the lawe: as if faith shoulde abhorre, that the Altar of the soule, consecrated to the diuine fire of charitie, shoulde be profaned, as once were1. Mach. 1. Altars in Hierusalem, with a fire of brutish and forren concupiscence. The Protestan­ter in force of faith, is assecured from this wholesome sence, knowing that his faith, on­ce ingendered in mynde, neuer possiblie can be distracted from charitie by anie mis­demeanure, and therefore if he onely prouide to nourish faith by reading and hearing the worde, no frailtie of his can rent and teare it awaie from charitie, from sanctitie. He is assured that he enioyeth a true iustifying faith, and thereby is acertayned, that also his charitie is cotrespondentlie as diuine and sacred, and that it cā not possiblie be lost. O vile sense of opinion, so contrarie to the feare of God, and perseruation against sin­ne! If a Protestant haue this certayne information of his charitie, as perpetuall and eternall, as not exposed to danger of ruine, in what securitie may he not loyter and tryumphe in [...]ollitie, knowing that no Dalila, no Nero can allure or force this his cha­ritie to forsake his soule, but that in all presentemente of iniquitie, in all temptations, in banketting, in courtlie enticements, his charitie shall remayne inuiolable, and still possesse the seate it hath, in his soule? Fye proude and filthie faith, a peacooke in plu­me, and a swine in the soile.

5. VVe Catholikes esteeme with S, Augustin sinne the more detestable, in that it de­spoileth [...]inne the grater by rea­son of faith. Aug. l. de Gra. & li. ar. c. 3 de Fid ope. c. 24. Tra. 2. in lo­han. cap. 10. Epist. 122. Sciens volun­tate Domini sui & faciens indigna pla­gis vapulabit multis. Luc. 12. Matth. 12. The puritie of Charitie. Ioan. 15. the offender of charitie, persisting still the instruction of conscience by faith, the which doth aggrauate the sinne, and so accounte this losse of charitie in a person faithfull, and of the familie of Christ his Churche, as more damageable, so more cul­pable, in that it is a transgression of one, and a perseuerance in the same, that knoweth by fayth remayning, the turpitude and vnlawfullnes of the fact, and thereby condem­neth himself worthie of many stripes, in that acknowledging the will of God, yet vio­laeth distoyallie the same, as witnesseth our Sauiour. And as we attribute this qualitie vntho the Christian faith reclayming vs from offences, so also ascribe we to the vertue Charitie that innocencie and puritie, the which can not consist with the enormitie of anie grieuous breache of God his commandement. For holie Scriptures aduertise vs, that Charitie maketh friendship betwixt God and man, so that as one friend in valew and efficacie of frindship agreeth to the others desire, conspiring as it were in one thoughte, harte, & conuersation, so likewise dissension, opposition, forsaking of either partie, doth destroy and breake such linke of friendship and amitie: VVhereupon that person, the which is endewed with charitie, as friend with Allmightie God, will for his sake and loue obserue his commandements, and in regarde thereof forsake anie [Page 139] pleasure or emolument, making or inuiting to the contrarie: otherwise being impos­sible, as spreaketh our blessed Sauiour, yea a lye in spirit, to thinke that one loueth GodIohan. 41. and keepeth not his ordinances. Therefore in the violation of anie of the Ten com­mandements, as in consentment to adulterie, fornication, theft, robberie, and the rest, in which is implyed a preferment of pleasure before God, a contempt of God, a mis­prisall and breach of his law, appeareth that wickednes and guilt of crime, the which can not abide with charitie, and vnion vnto Allmightie God. In which respect the Ca­tholike iudgement is moste pure, whereas it hateth sinne by faith the onely obstacle against charitie, and that which giueth by priuation of the same a deadlie blow vnto the soule offendant, euen colde againe thereby to death, wanting the vitall heare of that heauenlie vertue. But the Protestanter making his charitie as not remoueable from faith, entertayneth therby an absurde and false charitie, an impure charitie, yea a cha­ritie affording securitie and innocencie to all treacherie contrarie to God and man. VVherefore against the charitie Protestantish, so vnseparable from faith, I frame this argument: The iustifying faith of a Protestant is not repugnant to that fact which is aVVitaker l 3. de pec. or. c. 2. mortall sinne, and a damnable breache of all the tenne commandements, nor with cha­ritie it self, in his accounte a sinne; therefore neither is it aduersarie and opposite to the defect and want of charitie. The Antecedent is made goode by the Protestanter,The Protestā ­tish faith de­spoiled of Charitie. acknowledging that the iust and regenerate transgresse against all the commande­ments of God and nature, sinne continuallie in concupiscensce worthie damnation; and affirming the iust to haue that charitie, which passing by the will of man, as water by a filthie sincke or channell, is defiled, and a dealie sinne hatefull to God, and worthie eter­nall fier in hell. The consequence is thus assured. The priuation and want of charitie by euill life, can be no worse than those sinnes that stand with a iustifying faith, and are not imputed to a man in vertue thereof: in that all equallie deserue eternall punish­ments, and are indifferentlie in God his sighte deadlie and mortall sinnes: Therefore if the crimes of concupiscence, of charitie it self, do consist with a iustifying faith, and by grace thereof are not imputed, or hurte not the offender, so also may the want of charitie, and expulsion there of by hatred of our neighbour, by murder and rapine re­maine with a iustifying faith, and obtayne thereby pardon, remission and forgiuenes. VVhy then can not faith keepe holde in the soule withoute charitie, as if the puritie of faith coulde not admitt such a defect? And if faith procure indulgence, and that one mortall sinne be not imputed, why then to that effect can it not prouide as much forThe faith of a Protestātmay be in his sou­le vvithout moral vertue, and so vvith­out Charitie. any trespasse, or for losse of charitie? Secondlie thus I dispute. The iustifying faith of a Protestant, may abide withoute the morall vertue of iustice, of cominencie, of tem­perance, therefore also may it stand in sequestration from charitie towards God and man. The Antecedent is admitted by the Protestant, granting to Dauid a iustifying faith, in the verie act of adulterie and murder, and to all the regenerate, the which con­tinuallie trespasse against the morall vertues by concupiscence, yea against the whole Ten commandements, and are sometimes blasphemers, and men plunged in despayre. Moreouer reason approueth the same, seeing there is no cause, why one should be first an infidell discrediting the promises of Christ in his Gospell, before that by frailtie and heate of nature, he yield consent vnto lust vnlawfull; for so none should offend against temperance and continencie, but infidells, and men that beleeue not in the Gospell: the which is moste false. The consequence is thus putt into demonstration: VVhere is deadlie sinne opposite to charitie towards God, there can no charitie re­mayne; as continencie and temperance are not to be founde in persons impure in dronkennes and riotousnes: For what agreement betwixt light and darknes, Christ2. Cor. 6. Luc. 25. and Beliall? Or can any man imagine the prodigall childe to haue beene chaste and [Page 140] and moderate, or in fact of lust endowed with the mo [...]all vertue of continencie? But all sinns, notoriouslie violating the law of God, and iniurying our neighbour, are qui­te opposite to the Theologicall vertue Charitie, that obserueth the lawe, and that affe­cteth a neighbour in loue and good affection for the sake of God: therefore the faith of a Protestant may be fou [...]de in separation from charitie, and so charitie is neither re­quisite to iustification, nor to saluation. The former proposition neede [...]h not anie proofe▪ seeing experience and sense reache and allowe it. The minor neither can be denyed: For how hath he charitie towards God, that by his had fact cōtemneth him, lo­ueth him not, but prefe [...]reth in the balance of his [...]hoice, some vile cōtentment before his infinite goodnes and ex [...]llencie, that placeth the last end of his will and desire in some creature disorde [...]lie beloued, when it should end and setle in God Allmightie alone? Therefore a libidinous person, a pro [...]aner of God his holie name, retayneth no charitie toward his heauenly lorde. Likewise he that hat [...]th his brother, he that consenteth in wish and will to hurte him in name, in bodie, and faculties, can not pos­sesse anie charitie towards him, vnlesse a theefe, a murderer, a cut [...]ethrote in the act of villanie and iniustice, by the accounte of a wise Protestanter, may be sayd to be in cha­ritie towards his brother and neighbour: or that Dauid harboured charitie towards Vrias, procuring wickedlie his death. Then is it moste manifest, that a iustifying faith is not of necessitie still coupled to charitie, or produceth the same, or that true iustifi­cation is annexed to sanctification of life and action: but rather, that a iustified person by the Protestanters reckoning, may remayne iust for some dayes and mōthes, yea yea­res, in vertue of a vile faith, seuered from charitie, from honestie, and all other com­mendable [...] Ioan 3. qualities: flatlie against the E [...]angelist, affirming, that he which lo [...]eth not his brother, abideth in death, that is, where charitie is deficient and not to be founde, there is resident the empire of sinne, and of due debt to eternall damnation. The same veritie is approued by our Sauiour, recounting in a parable, one to be cast into out­ward darknes, for defect [...] of the wedding garment, which is charitie, as the doctoursHie. in Mat 22 Gre hom. [...]8. in Euan. doe commonlie expound that place. How then is their iustifying faith good, allowa­ble, honest, that beleeueth such breache of charitie not to be imputed? Certes a villa­nous faith; It is a puritanicall glose to couer all filth of cariage, and to guild a dun­ghill of ordure▪ with the name of the lorde and of the Gospell. And that faith may be in separation from charitie, from repentance, is manifested also by experience; in that manie offend against charitie, and harbour euill purposes, knowing by faith that such c [...]nsentments and proiects are naughte, and not to be by any good person conceyued in deuice, or putt in practise of execution: then in that case doth remayne a [...]aith voyd [...] of charitie. Moreouer it is one thing to beleeue the Gospell by [...]aith, and an othe [...] to worke in charitie, as to ouercome temptations persuading to iniurie God or our neigh­bour: to which office of charitie, concurreth in the mynde, not onely the act of belee­fe, but a peculiar vocation and persuasion to that purpose, inspired by the holie Ghoste: so that as faith and such vocations [...]re not of necessitie coupled together, no more are faith and charitie in such sorte conioyned. From hence may be concluded, that accor­ding to the doctrine Protestantishe, charitie, that is the workes of the vertues, obser­uation of the law, or newnes of [...]fe, as they be not necessarie preparements to iustifica­tion, which they them selues confesse, so neither of necessitie are they conducent to saluation. To which asse [...]tion, I propose this argument: Charitie, repentance, and the rest of the morall vertues, are not necessarie to iustification, therefore neither to sal­uation. The Antecedent is declared as good by the aduersarie. The consequent I thus proue. VVhere iustification is founde, there is also innocencie, puritie, a chil­deshippe with God, a worthines to heauenly blisse, as the Scriptures expressie affirme: [Page 141] therefore if imputation of the iustice of Christ be a sufficient iustification, it is also a competent seede for glorie thereunto due, by the v [...]lew of that iustice imputed, and promises of God made vnto the same: wherevpon nothing els beside this faith is ne­cessarie to saluation. For what goodnes or commendable qualite riseth from charitie following faith, is whollie deriued vnto it from the pr [...]cedent faith, as Protestants de­fine; otherwise charitie, and all the workes of the vertues, as they passe by man his will, are contaminated, and dead [...]e sinnes, therefore in the iustice of Christ apprehen­ded by sole faith, is included onely that penyworth and guerdon to which is due the reward of saluation: then is not charitie necessarie to salua [...]ion; for from ch [...]ritie the worker gayneth no abetterance or commoditie, besides that which is emplyed in the iustice of Christ, before that charitie haue accesse, apprehended by sole faith. VVhe­reforeCharitie not [...] e. [...]ssa [...]e to Saluation by the Protestāt Aug l. de fide & op. cap 15. Let no mani [...] deede promise to himself eternall life through faith vvithoute vvorkes▪ vvhich is de. ad. l. de. Bapt. c 8 tract. 6. i [...] Iohan Noli d [...] fide glo [...]i­ari adhuc dae [...] ­monibus cō ­parandus. Zachar. 7. Iaceb 5. Protestātene­mie to chari­tie. 1. Tim [...]. G [...]or Abba [...] pag [...]08. Po [...]e [...]it erg [...] saluare sine [...] ­peribus fides! falsum e [...]it quod dixit e­ius co [...]posto­lus Iacobus. Falsum crit & illud quod, id [...] ipse Pau­lus [...]: No­lite erra [...]e ne­que fornica­tores? Aug [...]. cap. 67. The [...] [...]o [...]-rage of a [...]. the Protestant oughte not to say, that charitie and repentance are necessarie to saluation, but onely that they bee necessarie effects of a iustifying faith, the which one­ly iustifieth and saueth. But it is proued against him, that neither in this sense, charitie or repentance are necessa [...]ie, in that fayth may be separated from charitie by diuerse sinnes opposite vnto it. In which season of separation, be it for an howre, or a day, or a monthe, if one shoulde departe out of this life, the Protestanter will afforde vnto one, in vertue of his bare faith, beatitude in heauen: How then is charitie neces­sarie to saluation, some being salued withoute charitie and repentance, with hartes hardened, as s [...]eele and adamant, as speake the Prophets, by a faith that is dead, which lyueth and moueth not by charitie?

6. From hence mayst thou gentle Reader receiue intelligence of the Catholike truthe, in that it onely auoucheth the necessitie of charitie, as to iustification so also to saluation; and as the grace of iustification is lost by greeuous sinnes, faith still aby­ding, so is also thereby charitie expelled, the end of the law, and a vertue that obser­ueth the same: VVhereas the Protestanter onely in worde and coulour maketh re­semblance, as if he were a friend to this charitie, and pronounceth it necessarie to sal­uation, allthoughe not to iustification: VVhen indeede he reputeth one iust by one­lie faith in absence of charitie, and in the act of anie wickedn [...]s, as Dauid in his adul­terie and murder, S. Peter in his colde of bodie and spirit, denying for want of cha­ritie, to know his deerest maister and Reedemer: intending as purpose and finall end of Doctrine, althoughe vile and brutishe, althoughe so shamefull, as the impudencie of a Protestāt dare not expreslie auouche it, to witt▪ that onelie faith apprehending the promises of God in the Ghospell, withoute charitie and vertue, and all honestie iu­stifieth, sau [...]th, maynteyne [...]h a man from anie hurte by sinne and villanie, embolde­neth him to vse the libertie of his faith, and in vertue of a strong credultitie, to yield to all concupiscences that occurre, and enor [...]ities of nature so decayed, and bent to foule pleasures. This, this, is the drift of his preache and s [...]ile in seruice of Sathan and Antichrist, onelie graced with a glosse of saith, of the gospell, of the lorde, and of manie such fooleries, mee [...]lie to the cousenage of the simple and euill disposed. But let the Politike magistrate hither turne his w [...]tchfull eye, and he shall see that no Protestant can be a good subiect to his Prince, or a good member of anie common wealth, in such sorte a professed enemie to charitie, and in it to all vertue, decencie and ciui­litie.

Charitie aimed at by Hope, according to the Catholike accounte, is a vvor­ke of man his soule, proceeding from grace, and the inspiration of the holie Ghoste, good and laudable; althoughe the Protestanter enemie thereunto, repute it as naught, had, and defiled by originall sinne, in the verie regenerate children of Allmightie God.

CHAPTER. XXII.

THE holie Apostle S. Paule, mentioning the three vertues Theologicall, Faith,1, Cor. 13. 12. The excellen­cie of Chari­tie. Math. 22. 1. Cor. 12. Hope, and Charitie so auailable to iustification and saluation, pronun [...]eth chari­tie to be the cheefest, and in perfection moste eminent and soueraigne. And our blessed Sauiour termeth the precept of charitie, the fist and greatest commandement: according lie his Apostle calleth it the moste excellent way or demeanure of man his action and con [...]ersation, and an abridgement of all other precepts: which veritie is so manifest of it self, that Caluine comparing Charitie with faith and hope, affordethCalu. 3. Inst. c. 18. sect. 8. Charitie pre­ [...]err [...]d before mo [...]all ver­ [...]. Aug. Tract 6. & 7. in Iohan. [...]. 1. de Grat. Christ. c. [...]. charitie the primacie and principalitie. And if first we balance this vertue charitie toge­ther with morall vertues, charitie doubtlesse will appeare the moste noble, and tran­scendent; in that morall vertues respect no [...] as obiect immediately any thing or quality in God, but some other creature, as to be squared and fashioned according to reason. So temperance regardeth meate and drinke, continencie carnall delightes, iustice that which is to be surrendered to an other: But Charitie, in that it is a vertue Theologicall, leuelleth in action to God him self, and maketh man his soule in due proportion of the thing ruled to the rule, correspondent and agre [...]able thereunto: that is to that infinite goodnes and pe [...]fection in Allmightie God, beloued of a person charitablie disposed. Also if comparison be made betweene Charitie, Faith, and Hope, Charitie will haueCharitie pre­ferred before faith & hope. Quant [...] est ergo charitas, quae side [...], [...] haben tur c [...]tera, si ad [...] rect [...] haben [...]ur omnis? Aug [...]. 9 in Iohan. c. [...]. D. Thom [...]. 2. q. 25. a [...] 6. 7. 8. the crowne, flowre, and dignitie: for althoughe in as much as all three be vertues Theologicall, they arriue in operation to God himself as obiect, yet Charitie in a more perfect manner thereunto carieth man his deportment, than either faith or hope. Cha­ritie aymeth at the goodnes of God, absolutelie in it self, as in that kynde infinite, and moste ami [...]ble, whereas faith and hope respect God, as in reference to man: to witt, faith beholdeth as obiect the truthe of God, in as much as reuealing some thing vnto man: Hope [...]ixeth the soule vpon God, in as much as beneficiall vnto man by grace and fauour: VVherefore se [...]ing that an absolute qualitie is more diuine and eminent in Allmightie God, than that which is relatiue and respectiue, in reckoning of the ob­iect of charitie, and of manner of working thereaboute, the same obtayneth the prime and chee [...]e, as excellentlie well concludeth the schoole Doctour Saint Tho­mas.

2. And assuredlie none can imagine a more perfect vnion of man with God, than by cha [...]itie, it being a mutuall coniunction of affection, a powring out as it were of mans loue in to the bosome of Allmightie God, and so a perfect friendship betwixt him andIoan 1 [...]. the charitable person. And what degree of excellencie can be greater, than for man to be the friend of God, participating with him in communion of will and desire, to be­allodged [...]he authority of Charitie [...] the ver­tues. in God, as finall end [...]nd pe [...]iod of all his endeuors? Farthermore the vertue Charitie, not onelie in reason of her ob [...]ect, and manner she obserueth tending there­unto, doth great [...]n the qualit [...]e of that enterprise of loue in comparison of all the rest, [Page 143] but also she importeth an authoritie and empi [...]e included in her operation, ouer all other vertues, as well Theologicall, as morall, and intellectuall, to witt an ablitie toD. Aug l. de vi [...]tutibus charitati [...]. commande them, to referre them to their due end, which is God him self, and so to impart vnto them that ornament, which is to be moste desired, and is that, the which in them may be esteemed the verie principall. The morall vertues, alltho [...]ghe they haue their proper and peculiar ends and obiects in meete proportion to humane rea­son of them selues, yet they may be farther eleuated by charitie▪ as when charitie will fast for God his sake, giue a [...]mes, endure calamities, execute iustice, in view of the same motiue: in which sense▪ the Apostle S. Paule attributeth the actions of the morall ver­tues to charitie, as if they were the peculiar endeuous of the same: Charitie [...] patient, 1. Cor. 1 [...]. charitie is gentle, charitie vvo [...]keth no vvro [...]g, charitie abideth all things. And as concerning hope and faith, althoughe they haue their cariage & issue of action in Allmightie God, yet they doe not respect anie thing in God, in formalitie of end, which is goodnes it self, and therefore are subiect likewise to the command [...]ie of Charitie, as when one beleeueth and hopeth for the loue of God; by which externall reference they are not onely in subiection to charitie, but from the same receiue true life, meritt, valew; and that which is cheefe, to witt to be reposed in allmightie God as last end and finall terme.

3. To conclude, in that Charitie is more immediatelie, more coniunctlie vnited toCharitie vn [...] ­ted to purity. Ani [...]a tua si­ne Spiritu Sā ­cto, id est sine charitate si fuerit, mor­tua deputabi­tur Aug Tra. 9 in Iohan. c. 2. 1▪ Ioan. 5. 1. Ioan. 2. 1. Ioan. [...]. Ro [...]. 13. Inseparabilis est quippe bona vita a fide, quae per di­lectionem o­peratur: imo vero [...]aipsa est bona vita Aug. de Fid. & Oper. c. 22. 1. Cor 13. Prud. Psych. iustification, as noteth S. August [...]n, to puritie, to sanctitie of life, to remission of sinnes, than is either faith or hope, therefore charitie is the most noble and pee [...]lesse. He which charitablie embraceth God, and his neighbour, as friend to bothe, remayning in that estate, as occasion is presented obserueth the law of God, of nature, and of law­full superiour, and can not abyding in charitie mortallie or grieuouslie offend either. For if one by sinne should preferre either pleasure or cōmoditie before God, he should thereby loose his Charitie, and violate all friendship betwixt him and his diuine person offended. He that remaineth in Charitie sinneth not, as telleth vs S. Iohn. And the Apostle Saint Paule thus recounteth vnto vs the force and efficacie of Charitie. He that loueth his neighbour, hath fulfilled the lavve: for, Thou shalt not committ adulterie, Thou shalt not kille, Thou shalt not steale, Thou shalt not beare false vvitnes, Thou shall not be concupiscent, & vvhat­soeuer other comma [...]dement, is in this vvo [...]de summed vp: So that Charitie is a vertue, which produceth good abearance towards God & man, keepeth the lawe of God and nature, as witnesseth S. Augustin: & where is any notable violation of the lawe, either in respect of God or man, there is not charitie, and where is wanting charitie, there no vertue is of any moment to saluation of it self, but a man by want thereof is become nothing, as speaketh the Apostle, hauing lost his full and whole substance & possession, whatsoeuer vertue morall or Theologicall remayne behinde.

Quid [...]at indomitos bell [...] sedasse surores,
[...]t sanctum vitijs pereuntibus omne recepium,
Si vi [...]tu [...] sub pace cadit▪
VVhat praise, if vvarlike force in field, doe hostile furies qu [...]ll,
Yea all vice subdued, if peace domestike vvar in [...]arring vvrath expell▪

VVhen as one endewed with faith and hope, such vertues persisting still in the soule, may yet breake the law of God and nature, by s [...]ayltie or malice, bicause there is not that contrarietie betwixt faith and adulterie, or stealth, as there is betwixt these offen­ces and charity, that keepeth the law, and iniu [...]eth not any VVereupon we Catholikes in this respect attribute iustification rather to charitie, than to faith or hope, as com­ming neerer therunto, and vnremoueablie vnited to that pearle of heauen; sithence that in the same moment one is iustified, when he in charitie loueth God, or repenteth [Page 144] himself of his sinnes, allthoughe this actuall charitie be not the formall iustice, seruing onelie as disposition precedent vnto the same, yet both are together in the soule, and can not be seuered; when as from faith may be d [...]sioyned grace of iustification, in that faith may consist with anie sinne, infidelitie onely excepted. VVherefore in re­spect of these reasons, Charitie is cheefe, and that which principallie concurreth to iustification.

4 In consideration of which prerogatiue and principalitie in charitie, we shall fyn­deThe precept and degree of Charitie. no vertue in holy writte, so district [...]e commanded vs, as the vertue Charitie, both for the necessitie thereof, and also degree and qualitie of the same. The obiect of this Charitie is that mayne sea of goodnes and perfection in Allmightie God, into the which we are counselled to diue our selues as deepe as may be: It is a mounte of the hart throughe an aspiring heate, where in can be no excesse: a dispence of the soule, inMatth. 22. which can be founde no losse or prodigalitie; we being willed to loue God with all out harte, and all our soule; and with all our mynde: where the feruour of hart is to be employed, the spirituall vigor of soule to be occupied, and the intelligence of mynde to be applied. Truth it is, that by reason of natures decay, and bad inclination wea­kened by continuall concupiscence, we doe not, or cannot, ariue to that highte and intension of loue, as is the end thereof to be performed in heauen: yet in the leaste de­gree that is of charitie, is there no sinne or breache of commandement, onely being allotted vnto vs and prescribed that degree of loue, which is contrarie to all other vn­lawfull loue of creature, implied in mortall sinne. And for that euerie degree of ende­uor therein is a amitie with God, placeth the last end of the soule in his goodnes best beloued, and pulleth it awaie from the disordered affection towards any creature in mortall sinne, therefore it is a loue sufficient to iustification, and so a loue of all the hart, of all the soule, and of all the mynde, a loue exceeding all other loues that may be reputed damnable in the sighte of Allmightie God. Vpon which pointe excellentlie good and sounde seemeth to me the doctrine of that famo as Clearcke and blessed Mar­tyr the Bishop of Rochester, who destinguisheth three sortes of men employed in wor­kesRoffen [...]s art. 23. of charitie: The first is of those vvhich do [...] manie vvorkes repugnant to charitie, as those that committ theft, adulter [...]e or manslaughter, vvho are farre distant from Charitie. Another there is of those, the vvhich performe the vvorke of charitie, but by negligence, vvhich s [...]lie ente­reth by dest [...]action, or humane frailtie, doe not endeuor so earnest [...]e as they mighte, if they ben [...] thems [...]lues thereunto? And these also ariue not to that degree of charitie, to the vvhich they might haue a [...]ayned, if in case they had beene more attenti [...]e to that busines: althoughe not as the former altogether suaruing from the vvhole compasse of charitie. The third kinde is of those, vvich by the assistance of grace, employ their vvhole force in the vvorke of charitie, in as much as they can by reason of the infirmitie of the fleshe: Yet notvvithstanding these attayne not to the full [...]s of cha­ritie, althoughe that defect be not to them voluntarie, but altogether accident against their vvil­les. Amongst them all there is this difference, that the first manner of vvorking, is mortall sin­ne, the second a veniall, the third neither mortall or veniall, bicause not voluntar [...]lie procured. So this excellent Doctour. In the second forme of operation is remarked by him a ve­niall sinne; not that intrinsicallie such sinne is included in the act of charitie, for so the worke would not be good, conteyning in it anie defect, but in that such a veniall de­fect of negligence doth accompanie commonlie and follow the same. Therefore we must know, that the highest degree possible of charitie is the end of charitie, and not commanded vs in this lyfe, so propense to vanitie, and so hindered from this sacred loue, and desired high [...]e of affection. And that in charitie is included no sinne, but rather a worke, that pleaseth God, the scriptures doe auouche: Be vvatchfull you iuste, and looke you sinne not: Then in charitie is there no sinne. Performing these thinges, 1. Cor. [...]6. [Page 145] sayeth S. Peter, you shall not sinne at anie tyme. He that obserueth this vvorde, sayth S. Iohn,2. [...]er. 1. truly in him is the perfect charitie of Allmightie God. And that men doe not sinne in not acting that which is impossible, the auncient fathers with apparant reason doe contest. VVe detest the blasphemie of those, writeth Saint Hierom, that say God to haue commanded Hier. ep. ad Damas. man anie thing impossible, or that euerie one can not keepe his precepts. Neither coulde God, vv [...]y­teth S. Augustine, command anie impossibilitie, bicause he is iust, neither is he to condemne anie for that they could not aueyde, bicause he is mercifull. Aug. l. de nat. & grat ca. 69. The Prote­stant enemie of Coa [...]itie.

5 This sacred and heauenlie vertue of charitie the heretike dooth mightilie malig­ne, as an ornament and dutie, that principallie standeth for the Catholike against his sect and faction: wherefore to the end he may worke the same the greater disgrace, in deepe hypocrisie and Antichristian deceite dissembleth his feate vnder the name and colour of faith, setting the Theologicall vertues at variance, and then b [...]ttering one by the other. It is his faith, whereby he excludeth all necessitie and vse of charitie, as appertayning either to iustification or saluation, as hath beene entreated; and now by a feyned humilitie vpō acknowledgement of natu [...]es infirmitie, by faith endeuoreth he the ruine of so holie and singular a vertue. First sayth he, so are the faculties of man his soule not onely weakened, but polluted with originall sinne remayning yet in the iustSo the Priscillianists as vvriteth Vin. Li [...]. cap. 34. and regenerate, that the verie effecting of man his charitie by the will, is sinnefull and odious vnto Allmightie God. Then on the one side considering the pitche and straine of commandrit in holy writt, acknowledged by faith, prescribing vnto vs the degree of charitie, that is to loue God with all our harts, with all our soules, and with all our myndes, for that such an obseruance in that qualitie is impossible, therefore all men,Matth 21. inferreth he, in louing God, offend against that, which is commanded, and thereby doe sinne by an offence damnable and wicked: so laboureth he in charitie, as fountai­ne and mother vertue to poison all the streame of good workes, issuing from the sa­me: that finallie may be contriued in mens soules a contempt of vertue, of sancti­tie, of ciuilitie, and indeede that the rudenes of barbarisme and confusion may be in­duced.

6. The goodnes and excellencie of Charitie we Catholikes doe gather from theCharitie mo­ste excellent. obiect thereof, to witt from the perfection of God beloued thereby, and from the mo­tion of the Holie Ghoste, cause efficient of the same; and so esteeme it, as pure, deuoi­de of sinne, yea ado [...]ned with the best flowre, that groweth in the garden of vertue, or watered frō heauen by grace. Charitie is a flame of that fire, which so once vamped out of the sacred body and soule of our Sauiour, hanging vpon the Crosse, and was p [...]w [...]edLuc. 12. out by him from aboue to fall vpon the harts of men; and therefore no fire of impuri­tie or of smoakie concupiscence. And as it shoule be a presumptuous insolence, and a greate iniurie against the Prince, for one to take holde of his person or purple with handes polluted or vncleane, [...]o likewise an arrogant blasphemie is it in the Protestan­ter,Ioan. [...]5. Charitie can not be sinne­full by origi­nall sinne. 1 Cor. [...]. Ioan. 3. to impute sinne to that act of charitie, which embraceth God, is perfect friendship betwixt him and vs, and a principall at cheeuement in vs from the bloud of Christ And why Protestant is charitie a sinne▪ B [...]cause sayth he, it is adionyed to originall sinne. A false grounde to support a [...]oule heresie: for Scriptures tell vs, that originall sinne by the bloud of Christ is washed awa [...]e, is expelled, or otherwise how are we redeemed, how purified, how iustified, how restored to that iustice we lost by Adam his fall? Moreouer admitt we, it remayne in all, yet can it not giue any stayne or odious brand to charitie. First for that it a [...] pertayneth not to charitie, as cause, obiect, end, or circumstance: then for that charitie is effected and procured by the Holie Ghoste. In vertue of the former position, I frame this argument against the Protestanter: The sinne of adulterie, remayning in the iust, doth not infect with adulterie the worke of a [Page 156] iustifying saith, the worke of iustice, or of almes deedes, therefore neither can charitie from originall sinne, receyue anie crime or gui [...]t. The sinne of adulterie suerlie is grea­ter, and of a more malignant nature, than is originall o [...]ence, in that it is procured by a personall acte and libertie in the offender himself, ād so worthie of hell fire eternallie; whereas originall sinne is caused onelie by the free consent of Adā, and is not in powre of vs now to auoyde it: therefore if originall sinne doe cōtaminate all workes of chari­tie and vertue, much more shall doe the like the actuall and personall sinne of adulterie. VVherefore i [...] the Protestanter sh [...]ll deny the antecedent▪ his deepe Theologie, or ra­ther grosse ass [...]arie must con [...]sse, that the act of [...]aith is [...] and taketh from it a touch in the same kynde, and held of God as worth [...]e of eternall damnar on bicause defiled with adulterie; and yet is not anie acte of adulte [...]e. Yea in that protestants confesse the regenerate persons continuallie to sinne against all the commandementsVV [...]ker [...] 3 depe [...]or. c. 2 by concupiscence, and to be in act the [...]ues, [...] and such [...], and fitte pu­ritans for the hogstie, they must grant also, that the vertue [...] a iustifying faith, is pol­luted with adulterie, with robbe [...]ie, with originall sinne: and so with all villan [...]e imagi­nable. Is not this sweete stuffe, and a woorthie Theologie [...] vpon admittance of the Antecedent, he den [...]e the consequence, he shall [...] to want reason, and shew, that the [...]irdes of his ne [...]ste are flowe [...] towards the [...] of fo [...]les For why should not adulterie infect charitie, as well as [...] Yea he [...]dmitteth as much, and can not denie what he confesseth by [...] owne mouthe: For he makethOriginall sin­ne includeth all sinnes by the Protestāt. originall sinne to [...] in two things, first in the [...] of nature to [...] full pleasures, then in actuall concupiscence to the breaking of the tenne [...]mn ande­ments by sinnes opposite thereunto, as by adulterie, fornication, blaspl [...]em [...]e▪ despera­tion: so that if originall sinne cont [...]m [...]te [...] this charitie must be defiled with fornication, with a million of mortall sinnes, l [...]ke sparkles [...] flying ou [...]e of the [...] of concupiscence. This is the Protestanters persuasion to charitie and good wor [...]es. VVhereupon thus I argue A man louing God of endeth him in as many sortes as he retayneth in his soule actuall sinnes of concupiscensce therefore in omitting this loue seeing there can be but one sinne committed, it is better not to loue him than to loue him. The Antecedent is approued by the Protestanters sinke of con­cupiscence, defiling the whole current of water with as many sortes of ordou [...]e and filthie sauours and smells as ate founde therein. The consequent is manifest: First, for that in equalitie the omiting of charitie is a sinne with the effecting of the same all one then for that the producing of charitie, deriueth from the [...]nke all sinnes the­rein conteyned and exposeth them to God his [...] which dooth not the sole omis­ [...] [...] Fie base dothsome and [...]e heresie Heere i [...] th [...]m answer if he can, or sucke vntil the acknowledgement of truthe haile him oute. As concerning the se­cond, I affirme it to be a mayne blasphemie of the Protestanter against the grace of Christ, ād against the holie Ghoste, to affirme, that the worke of charitie is a mortall sin­ne. And the Protestant con [...]deri [...]g the double cause of charitie, to witte the Holie Ghoste and will of man then affirming, the same worke to be good, in as much as it proceedeth from the Holie Ghoste, and bad as issuing from the will of man, declareth, with his [...] his grosse and moste absurde here [...]. First for that is impossible that one and the self same worke shoulde be good and bad, please God and displease him, seeing that all morall and Theologicall bonitie, dooth a [...]le ab integra causa, from aD [...]onys. grounde and cause not empeached with defect Then to affirme, that he holie Ghoste doth honest, grace, and dignifie a mortall sinne, by his motion, besides the blasphemie, includeth an impossibilitie: for as this sacred spirit can not adorne with such a gift and qualitie the act of adulterie, or of anie breache of the commandements of God, so neither [Page 147] cā it extoll and beautifie the worke of charitie, if it be other wayes naughte, defiled, and a manifest breache of God his cōmandemēts, as the Protestāter doth accounte. Let the Protestāt tell me, why it cānot stand with the prouidēce, wisedome, and goodnes of the holie Ghoste, to cōcurre with man to the act of adulterie, of cōcupiscence, to moue and incite him thereunto, and by the same moreouer render such bestialitie, gracious to Allmightie God, and vertuous? If he answer me, that it may so be brought so passe by that sacred spirit, he shall denounce a villanie moste horrible and intolerable, as if Allmightie God might not onelie cause sinne, but render sinne good, commandable, and inuested in the colours of heauen, sanctified with the breath of the Holie Ghoste. But if it be answered, that no such thing can be broughte to passe, for that the act of adulterie and concupiscence is sinnefull, and so not capable of so precious an influence from the holie Ghoste, how then if Charitie be a sinne, corrupted with concupis [...]n­ce, if it be an actuall vialation of the precept of charitie, not aspiring to that pitche of degree it ought to doe, can it be occasioned, prouoked and sanctified by the Holy Gho­ste? Auant foule and filthie heresie, that makes Charitie a sinne, that attributeth the ornament of a sinne to the Holie Ghoste, that taketh away from men all courage and disposition to charitie, and charitable acts, in that by his accounte, sinnefull, damnable, and stayned with all the sinnes, that may be committed against the tenne commande­ments: should men in any reason be incited and stirred vp to sinne, to wallow in a dun­gh [...]ll, to displease God? O Doctrine detestable, and a fitt crye for the swine heard of the diuell, for a slaue of that greate beaste Antichrist!

7. But assuredlie it seemeth to be a verie monster of Protestantish madnes, to con­denneCharitie no sinne [...] vvāt of the highest degree. the act of charitie in man as a deadlie sinne, bicause in the frailtie of this life it arriueth not to the moste eminent and ardent degree to be imagined. First I say, a monster it is of conceite, yea a verie blasphemie to affirme God by his law to bynde vs vnder sinne to such a taske, which to vs is impossible; and we affirme the cog [...]tation thereof to dep [...]aue God his prouidence, to make it vniust and vnreasonable; as wrōgly also to censure and [...] man, taking him guiltie of a crime, the which he could not a [...]oyde; yea the which he was obliged not to eschew; in that euerie one is boun­de to loue God [...]s he may, and so should be tied and constrayned by precept to a defect, which is mortall sinne: so to define of God, is a v [...]le and mo [...]e wicked determina­tion. And whereas S. Augustine affirmeth, that in this life perfectlie we can not ob­serue the commandement of charitie, he vnderstandeth the end of charitie, and perfe­ctio [...] thereof, whereunto it tendeth and directeth; not that a man doth sinne mortal­lie in louing God, for not raysing his a [...]t to that degree, which to him is impossible, being onely obliged, as he sayeth, to endeuour to fullfill qualicunque modo, as we may, the which absolutely we can not performe. And whereas we are commanded to loueAug. de pers. lust. c. 8. God with all our hart, with all our soule, and with all our mynde, is not thereby vnder­stood, that we be tyed vnder sinne to performe an act of will, either infinite in de­gre, or that which is greatest imaginable, in that the first absolutely is impossible, the second neither in heauen is performed. For who doubteth, but the charitie of anie Saint there might increase; or acknowledgeth not, that one Sainte loueth God more in [...]ensiu [...]l [...]e than an other? but onely we are bound [...] first to loue God, as expoundeth the diuine law S. Thomas, by vertue of the fowre faculties in man his soule, that is byD Th 2 a. 2. [...] q. 49. a [...]. 4. & [...]. the vnderstang by the w [...]ll, by the appetite sensitiue, and by the senses, when an exter­nall worke of charitie is ex [...]cted. Moreouer we haue in charge to [...]eare that loue to­wards Allmightie God, the which excludeth all other loue: not that it must needes be more intense, a [...]dent and strong than anie loue, the which is not vnlaw [...]ull, but that it exceede in appreciation all other loue, that it permitte not to reigne or domineere in [Page 148] the soule anie loue as mortall sinne, reposing and allodging man his will vnlawful­lie and distoyallie in anie creature contrarie to God his law, but rather rearing vp the same to God, as finall end of our life, action, soule, vnderstanding, and bo­die.

8. Hereupon may the Christian reader by rule of vertue perceiue, how the Catho­likeBy the vertue of Charitie the Protestāt is refused. persuadeth this supreme vertue of charitie, and how the Protestanter endeuou­reth the disgrace thereof, and to withdraw the affections of men from the exercise, studie and vse of so excellent a worke. The Catholike admitteth Charitie a necessa­rie preparement for iustification, the Protestant yieldeth no roome thereunto, satisfy­ing himself to that effect with onelie faith. The Catholike giueth the principalitie to Charitie before all the other vertues: the Protestanter will needes aduance faith to that superioritie, contrarie to the Scriptures, and all good intelligence. For althougheFaith is a vvorke of man, as vvel as Chari­tie. Aug. tra. 25. in in Iohan c 6. Ipsam fidem Apostolus di­xit esse opus. he doe equalise faith and charitie in this, that both of them be mortall sinnes; yet for that faith iustifieth immediatelie, assoileth and sanctifieth the sinne of it self, and chari­tie is remitted by faith, apprehending first the iustice of Christ, faith must needes be the cheefe, as moste sacred, and neerest attayning to the iustice of Christ. Last, whereas we make charitie, a gift of the holie Ghoste, and so good, laudable, and heauenlie, the Protestanter to hinder mens indeuors from that vertue, will needes persuade the worl­de, that charitie is a mortall sinne, a mortall sinne contaminated with originall sinne: the which, as defineth the Protestanter, is a continuall breache of all the tenne com­mandements: and so charitie is guiltie of all the sinnes possible to be committed by ma his frailtie or malice. O heynous sense against so soueraigne a vertue, when as hereby it is manifest, that it is better to omitte charitie with one offence, than to bring it forth with so manie crimes begrimed and defiled? And dooth God then commande that, or bynde vs to performe that, the which implieth all manner of sinnes, and is as odious and detestable in his sighte, as is originall sinne, that is concupiscence, breaking forth into the sinnes of the fleshe and of the spirit? Lothing and disdayne enforceth heere a Period. And that men should not busie themselues to obserue the lawe of Charitie, they be aduertised from the Protestant, that it is impossible, and so allwayes deficient and culpable, and thereupon a mortall sinne, and breache of God his commandement. Doe then Protestants, in the verie act of charitie and friendship with God, violate the precepts of charitie? VVhat more can doe they who hate God & man? VVhat esteeme maketh the Protestant then of charitie, the princesse of the vertues, the origine, source, and roote of them, of all goodnes finallie, and integritie of life? Also in regard of ciut­litie the spirit and humour of the Protestanter in this respect, is harshe, rude, and full of cruditie. For who knoweth not that Charitie and mutuall loue is that vertue, which principallie cruiliseth mens manners, that conserueth societie, louing friendship, com­mandrie and obedience amongst them? And therefore if Charitie be not necessarie to iustification or saluation, if it be a worke of the lawe, a deadlie sinne, an imperfect monster, as the Protestanter maketh it what cause is there that men should cares [...]r [...], or labour against concupiscence to entertayne it and increase in their soules, but ra­ther avming at pri [...]ace pleasure and commoditie make choice of violence, of collu­sions and cousenages, and of what other distemperature is to be founde in barbari­sime?

VVhat mixture of loue and gricfe the Catholike conceyueth and nou­risheth in his soule by the meditation of our Sauiour hanging vpon the Crosse, the Protestanter impiouslie and presumptuouslie impug­neth, hindereth, and endeuoreth to abolishe, as vayne, superstitious, and of no spirituall importe or commoditie.

CHAPTER XXIII.

DOVBTELSSE as our Sauiour Christ suffering vpon the Crosse, did there shewThe Charitie of the Crosse the greatest excesse of charitie, the which Allmightie God in the diuine person of his deere sonne did beare and declare to mankynde, so assuredlie did he there­by exhibite to our cogitations for vs a spectacle, a direction, and incitement to the per­fection of Christianitie, as an especiall procurement to attayne vnto that, the which by his holie Gospell was remarked and by his whole iconomie in life and death espetial­lieGen. 3. The proper spirit of grace is signified by the sighing doue. Ge [...]ūt autē colūbae in [...]more Au. Tra. 6 in Iohāca 1 Christa Sera­phine and a Cherubine. intended. Once a Cherubine at the gates of Paradise, brandishing a fierie sworde, as instrument of God his diuine iustice, was a greate terrour to our first parents, and in them vnto all mankynde: VVhere as now we haue a Seraphine vpon the Crosse, at the porte of Paradise of his Churche, all burning in charitie for our comforte, for our inuitement and encouragement to enter and enioe the beatitude of such a place of entertaynement. Then moste fitlie was a Cherubine, so for knowledge surnamed, vsed in fire of reuenge, in that it concerned the prouidence of Allmightie God, to take notice of our trespasse, to lay it before our eyes, and balance out the weight thereof with his iudgement of seueritie. But now in the time of the Gospell, when charitie, loue and mercie beare the sway, haue we a Seraphine glowing hotte with affection to resolue the worlde into the moisture of repentance, to exile throughe heate the frost and coulde of sinne and infidelitie. Notwithstanding so excelent and admirable is our Redeemer, that he in his owne person representeth the qualitie both of a Cherubine,Ioan 1. and also of a Seraphine: Of a Cherubine, being the worde, the lighte, the vnderstan­ding of his diuine Father, and of the worlde; of a Seraphine likewise enfolded in our humane nature, and lying vpon the Altar of the Crosse for sacrifice, in the flames and coles of his owne loue and beneuolence. Yet: his difference may be discouered, that our blessed Sauiour his humilitie hath diuerslie soughte to dissemble as it were, and to conceale the splendour of his Cherubines intelligence, as once sleeping on ship­borde Turbantibus aequora ventu; as if not attending to the distresses of his Churche, slee­pingLucret lia. Isal. 3. Num 24. the lions sleepe, that sleepeth with eyes open and vncouered, that is sleeping in bodie yet vigilant in hart and mynde: accubuit vt leo; couched asleepe like to the lion: and also when he suffered his eyes to be veiled in despitious sorte by the miscreant le­wes;Ioan 19. scorned with these termes, Prophecie vnto vs, vvho it vvas that smoteshee: Yet that, which whas in him Scraphicall, ardent and charitable, he neuer did hide or keepe in couerture, still manifesting his loue to the worlde in lyue and effectuall meanes, espe­ciallie by his death vpon the Crosse, whereon hanging, he was for his Churche in herNum. 23. Pelgrimage by nighte, throughe the wildernes of this worlde, a fierie piller, both to shi­ne by aduertisement and wisedome, and also to bu [...]ne in loue and desire of our good and heatitude.

And as the thing suffered and endured by our Sauiour, was extremelie payn­full, [Page 150] damageable and reprochefull, and so required greate charitie to be endured;Charitie of Christ to vvard his enemies. so likewise the qualitie of those considered, for whome he vndertooke such penaltie and losse, it doth shew vnto vs the excessiue highte and incomparable degree of chari­tie in him, taking vpon him for our sakes, to recouer vs by his death and passion Gene­rallie were we all contaminated with that greate and capitall sinne imparted vnto vs by our first parents transgression: many actuall and personall crimes had also maintay­ned warre a long time in our soules again [...] heauen, and all holies therein; and finallie that sacrilegious trespasse in the massacring of this diuine person, was moste horrible and huge; he being one of such excellencie both of nature and grace; of grace as well in habitt as in action, and yet to dye vpon the Crosse, for the redepmtiō of all such of­fenders, and for their lyues, that sought, wroughte and contriued his so ignominious and cruell a death: was not this vnkyndenes, this disloyaltie, this outrage of ours aga­inst God, sufficient to quench the flames of his loue, to beate backe the course of his beneuolence, and make the sinne to withdraw the beames of his gracious and mer­cifull influence? O force of charitie that ouerslowed with breathing flames, all such impediments and trauersing trenches! O might of the sunne, that pearced by beames, so harde, grosse and rude a cloude of our sinne and ingratitude!

2. VVhereupon as the fire purged by winde from ashes, and increased by nourish­ment,Catholikeme ditation of the Crasse. yieldeth the greater heate, so doe the Catholikes seeke out to discusse in parti­cular the measure of charitie shewed by Christ vpon the Crosse, yea and curiouslie pon­der, what degree of greefe and dolour, he there endured, to the end th [...]r they maie from thence receyue the greater fe [...]uour of mutuall loue, of tendernes, compunction, pietie, deuotion, to maynteyne in themselues in some sorte answer to that excesse of charitie, founde oute in so beneficiall a Priest and sacrifice of himself. S. Bernard thus deciphereth the panges of our Redeemer in his passion. Novvfollovveth the day of the Bern. Tom 3. in Do. Palm. Passion, in the vvich as our sauiaur Christ hath [...]aued the vvole man, so of all himself he hath framed a sauing hoste: as vvhes he exposed his bodie to so manie, to so greate torments and iniu­ries, Bern. Sen ser. 56. in fer. 6. Patasceu. Bern. ser. de Pass. his soule to a double affection of a moste proper and kinde sufferance: on this side considering the vncomfortable grieses of the holie vvomen, then the desperation and dispersion of his dssciples. The Crosse of Christ seemeth to consist on these sovvre things: he hath suffered them all for vs, vvho vvith so greate charitie had compassion of vs Againe: In this pas [...]ien brethren vve are to consider three things especiallie; thevvorke, the manner of it, and the cause. In the vvorke patiencess commended, in the manner humilitie, and in the cause charitie. Yea so desirous was this our redeeming Champion to purchace our liues by his death, that as noteth S. Athanasius,Athan. ser. de Pass. he gaue occasion vnto the diuell, more fiercely to assault himself: no othervvise than if one espying in his aduersarie feare to sighte, should fayne himsel vveake, that he might dravv him to battell. And therefore a litle beefore his deatb, he began to be perplexed, to be heauie, to desire that the chalice of death might depart from him: he tried that his spirit vvas readie, but his flesh insi [...]ne, to the end that our enemie aduenturing vpon him as man, should meete vvith the forces of D. Tho. 3. pat. q. 46 art. 5. his diuinitie. Yet neuertheles he knew that he was to encounter with these harmes re­counted by the schoole doctour S. Thomas, and willinglie for our sakes made accep­tance to endure and vndertake thē all. Our Sauiour hath suffered all manner of humane passiō, the vvhich may be [...] in three sortes First in regarde of the parties, of vvhome he suffered. For he suffered of the [...], of the Ievves, of mē, and vvoemen, as is manifest of the mayde that accused [...] Farther [...] of the princes and of their seruants, of the people, according to that of the Psalme, vvhy haue the people beene in [...]? Also be suffered by familiar friends and ac­quaintance, Psal. 2. as in Iudas it appeareth manifest betraying him, and in S. Peter denying him. Se­condly the same may be [...] in regard of those things, vvich a man may suffer [...]. Christ suf­fered throughe his friends forsaking him; he suffered in his fame by blasphemies vitered against [Page 151] him; in his honour and glorie by workes and contrmelics: In his necessaries, as in that he vvas de­spoiled of his verie cloathes. I [...]suffered in his souls by sorrovv [...] sinnes, and feare; in his bodie by vvound is and stripes [...] the same may be esteemed according vnto the partes of his bodie in vvich he suffered. In his bead h [...] the priking [...] vvne of thornes, in his hands and feete the piercing nailes; in his face li [...]vves and spate; in all his bodie stripes. Moreouer he hath suffered according to all the senses of his bodie; in the sense of tending in being vvhat and nayled: in his taste throught gall and ring [...] meiling, [...]u [...]sied in a lethseme place of dead mens scuiles, the mount Caluene; in his learing [...] vvith [...] speeches and mockeries; in [...] the, beholding his [...] other and [...] one be l [...]ue [...], [...] All which alf c [...]ions as theyThe paines of Ch [...] his pas [...]ol. in. regard of his person Care [...] exp. 4. alt Symbol. were of themselues greate and extreme, so in regard of the person which suffered them, especiallie of his soule and [...]idie, they were moste excceding and surp [...]sling all other afflictions of mortali [...]ren Form respect of his soule, vven [...], as teacheth the Romane Catech [...]ime, that [...], and therefore he sayd, may soule sorrevvs [...] cu [...] vnot death. Neither did the diuinitie giue that [...]uccour to the humanitie it might haue d [...]nne, infrecing it from annoye, of in diminishing any whitt the sharpe co [...]csiue thereof: for [...] of his paison, a [...]s there D. The 1. pat. q 46 [...] 1. 6. Christe the pa [...] roste at the fier of [...]hu latió, retto invva [...]er c: any consol. [...]on. l [...] 12. Dam. l ic. Iusti Matti in di [...]ingo. Try phone. Ti [...]r cn. 1. Redemptio effect of the Passion. Rom. 4. 1. Cor 15. Apoc. 1. Concil Trid. Se 6 cap. 7. D Tho: par. q 46 att 3 Grah in Sym. Gen. [...]8. Num 20. Christcon [...]t c [...]os abuncha of l [...]sopp, tied vvith a redd [...] to the cedar shck. Athanas ho. de Cruce. l co. lcri. de Pass. Aug Tra. 119. in Ioan. had beene no such [...] of [...] vvith his umanitie Yea the soule neither was permitted to help itselfe: for as say [...]h the schoole Doctour; lu other men that arraisie [...]es, the invvard griefen natigated, and any the ovtvvard penaltu, by reasons consideration, [...] being dersued from the use euen for c [...]s to themseriour; the vvhich happened not in Christ suffe­ring in such sorte, as he [...] facultie to vvorig that vvhich vvas proper vnto it, as readeth S Damascene To this if we adioyne the delicacie of complexion in the bodie of our Sauiour, as moste passible and [...]enfrice, the [...] of his person, deseruing all good, as rather honour and loue in place of these hatmes le et dured, the greate cha­ritie he bore toward his euen yes and tormentes, may be verified that of the Propheet Hieremie, That there neuer was such doleut in any one, as in our Sauiour Christ. There things doinges and pargs of affi [...]ci [...]ō doe were collect diligen [...]he in pious meditation, to the end we may willinglie suffer with Christ, that hath suffered them for vs, that we may hate and detest sinne, inficting such ind [...]gnities vpon so holie and diuine a Redeemer: finallie loue him, that so wept, did sweate bloud, and died for vs.

3. VVhereupon althoughe euerie action and sufferance of our Sauiour Christ, we­re of infinite vertue and prise, in reckoning of the persō, by whome it was performed, and so a competent, yea a superaboundant ransome and price to satisfie for all man kynde, yet in that his holie Passion was the end of all his trauels to that effect, the moste singular and remarkable thing by him accompl [...]ssed, as in itself of greatest difficultie, and an emprise of his moste surpassing charitie, therefore we according to holie writ­te, a scribe our redemption, our exptation, and deliuerie from sinne to that sacred pas­sion and death of his vpon the Crosse; taking from thence Iacobs blessing, the Pa­triatchs handes then crossed, to prefigure this our benefit: and what liqu [...]u [...] we haue to refreshe and make settle our cu [...]es, scotche so with concupiscence, we receiue it from this rocke twice beaten and stroken with the rodd of the holie Crosse And as our blessed Sauiour hanging vpon the Crosse, is to vs a glasse therein to consider and beholde the pu [...]raitures and formes of all the vertues, as teacheth S. Athar [...]sus, so in particular in his so greate and bitter sufferance, he [...]nstructed vs to pa [...]ence, to f [...]ti­tude in the practise of vertue. For in that, death vpon the Crosse was moste [...]gnomi­nious, deseruedlie to be infi [...]cted on the vpon slaues, and ba [...]r offenders, hereupon as speaketh S. Leo, he gaue vs to vnderstand that no manner of de this to be dreaded of man, the vvhich he did shevv by brovvne death vpon the Crosse. Also S. Augustine: That vvoode vvhereunto vvere nayled the members of Christ suffering, vvas the chaire of himself tea­ching. [Page 152] The effects of which passion, thus dooth summe vp S. Athanas. VVhilste he so Athan. ser. de Passione. D. Tho. l 8. de verit. cap. 20 The harme of the iustifying faith in a Protestant. The Protestā te instcade of a doue ha­the a croe. Vox [...]nim co [...] ni clamosa est, non geme bunda. Augu. Tra. 6. in Iohā ca. 1. No contritiō of commoditie vvith the Protestant. A Protestāt is sure beleuing Christe to bee his Christe: that is, Christe his paines & mortificatiō to be his: his greefe to be his: by vvich, as riche enoughe, he taketh as superfluous his one personal and actuall paines mortificatiō, dolour, yea as iniuriouse to those in Christ his hone­sty be his all­so, vvhat ne­deth a Prote­stant actuall honesty. Luther I dell bett. Christ. Luther his croe. Exultant [...]u grandis voci­bus vt appa rcat quicorui sunt, non co­lumbae. Augu Tra. 6. in Iohā Luthers catiā. Calu in c. 27. Matt. Beza Colloq. pag. 418 So did also Poteus de bruis, burnig crucifix at re­cordeth S. Bern. Ep. 240. hange [...] vpon the Crosse, he purged the ayre stretching forth his hands, and the earth he redeemed vvith his bloud, and vvashed it vvith the liquour of his ovvne side. The schoole Doctour S. Thomas thus teacheth: Our Sauiour Christ by his passion ouercame the diuell, vvhome he boun­de; conquered hell, the vvhich he spoyled; amaistered the flesh, the vvhich be subdued; subiecte [...]ed the vvorlde▪ the vvhich he contemned; exceeded his tormente, the vvhich he endured; and gayned heauen the vvhich he opened.

4. VVonderfull is it to consider, how the Protestantish opinion of a iustifying faith, infecteth with errour the whole censure and esteeme allmoste of all the Articles of Christian beleefe; in that nothing now in controuersie is denyed by the Protestan­ter, as auouched by the Catholike, but hath issue and colour from this wicked [...]aith, to which they attribute iustification. And as a poysoned liquour once admitted into the stomake, after conueyeth contagion by the vitall spirits and current of bloud to all members of the bodie, so Antichrist possessing the Protestants mynde with this sense of a iustifying faith, thereby empeacheth and striketh to death the whole corps and bulke of Christianitie. In particular, in this onelie faith, apprehending the iustice of Christ, he reposeth the grace and compasse of the Gospell, affording no other place to the workes of vertue, as to charitie, to repentance, to teares of greefe and compassion, than what may be iudged solelie meete for the lawe, and killing letter thereof: which if it be true, why should a Protestant beholding Christ vpon the Crosse, exceede the limits and boundes of grace, of the Gospell, not be content with onelie faith appre­hending his righteousnes, but thereunto adioyne the penaltie, the acerbitie of the la­we, griefe and gryping pangs of dolour and compassion? Must the Iew be in our recko­ning of esteme afther the Crosse of Christ? Then in that this sole faith dooth iustifie, looking vpon the Crosse, what vse or necessarie effect of charitie, of repentance, of commiseration: and after gathered flowres, what iudgement to graspe the thornie bushe? Luther well possessed this sugred sense of doctrine, and applied his iustificatorie faith accordinglie to mirth, to securitie, to ioye, to the delights of a pleasant conscien­ce, and refused to yield his hart to the law, thereby to be strooken with a pensiue and mournefull contemplation of Christ his Passion, or to lend thereto his eyes, to beco­me fountaynes of brackish teares, or his brest to serue for a fornace vamping oute the throbs & sighes of an aggreeued conscience. No, he restayned the Crosse to the go­spell, and disdayned to applie it to the law, to the smart and rigour of the same. Heare then vnder the Crosse what Theologie he vttereth, & how he mourneth as the Turtle hauing lost her mate, how he seasoneth his mirth with the ta [...] myre, how sharpe and bitter is the Crosse to the brest of a faithfull stoute Ge [...]manicall Protestanter. Novv a dayes sayeth he, are to be founde not a fevv, the vvhich to that purpose preache Christ, and rea­de the Gospell, that they may moue humane affections, as to condole vvith Christ, to be angrie vvith the Ievves, and to procure such childish a [...] vvomanish toyes. Luther then a good stoute Ger­mane, fortified in faith as I see, and in drinke, will not weepe or mourne with the doue of Christe viewing the Crucifix, or hate the crime of the Crucifiers, leaste he shoulde be accounted a childe or a woman. Doubtlesse a resolute fellow, if he were in squa­dron to march against the greate Turke. But what must a man doe then? what concei­tes is he to f [...]ame, that beholdeth the Crucifix▪ Christ, sayth he, to that end ought to be preached, that faith in him be promoted, that Christ be not onely Christ to himself, but be Christ to thee and to me. Heere Luther his faith smiles and laughes, haveing hand on the Cruci­fix: permitting his croe to sease on carion, and crieth ou [...]e, all is myne. But assuredlie the Martin buildeth his neaste in the mire: and the croe is gorged with corruption. Could the Cyprian eyes of Caluine abide to afforde one dolorouse glance toward [Page 153] the Crosse. In the death of Christ, sayth he, nothing occurreth to me but a spectacle of despera­tion. So then the Crosse of Christ is redie to make a Caluinister and a diuell to runne madd, and to shroude them selues in hell for feare. I confesse speaketh Beza, that vvith all my hart I detest the Image of the Crucifix, the vvich is an image of the crueltie of the Ievves against Christ, and therefore I can not abide it. O deuoute Geneuian, that hath no better eyes to beholde Christ on the Crosse, or more tender affection to embrace so kynde a Redeemer! Lastlie if a man will contemplate Christ redeeming the worlde, he must descend to hell, according to the Protestant, he muste in pilgrimage with the Puri­tane depart from the Crosse on Caluarie, and there see Christ subiect to the diuell, suf­fering hellish torments, despayring, repyning at God, blaspheming, and so with a blac­ke sanctus recouering the worlde. The pietie of a Protestant then is so massie and heauie, that it must needes descend as low as hell and caue of the diuell. But let the triall make issue for truth.

5 It is admirable to cōsider the spirit of the Catholike Curche in her busie recogni­sanceCatholike vse of the Crosse Noluit stellā esse in fronte ūdeliū signū suum, sed crucem suam. Aug. [...]ra. 3. in Iohan. cap. [...]. Cyt. l. 3. de In. Amb. lib. 3. de Abr. c. 3. and memoriall she hath allwayes made and now dooth, of that greate benefitt which mankynde receyued from the Crosse ▪ hoping hereby, besides the pietie and charitie surrendred to our Sauiour, as remarketh S. Cyrill of Alexādria, also to the imi­tation of Moises praying, and exhibiting the forme of a Crosse, Abimilech to be vanquished, the ghostlie enemie of our soules. This vertue and conquest of ours against all ene­mies, the Fathers deeme presigned and prefigured by the conquest of Abraham atchee­ued ouer certayne Idolatrous Princes, ouerthrowing their forces, and surprising their persons by the number of three hundered & eighteene onelie of his souldiours. Those, sayth S. Ambrose, the Patriarch made choice of, the vvhich he iudged vvorthie of the number of the faithfull, vvhich vvere to beleeue in the Passion of our Sauiour Christ: For the Greeke letter [...]. Tau: Doth signifie three hundered, the somme of eighteene doe expresse these characters I. N. Li­kewise S. Pauline. Abraham did ouerthrovv those princes his aduersaries, not in povvre of Paul. ep. 2. ad Seuer. his legions, but then in the Sacrament or mysterie of the Crosse, the vvhich number of his three hun­dred men, is declared by the Greeke lettter T. Tau. In the vertue of vvhich mysterie also once the Arke, or deyned to escape the deluge, being made of the lenght of three hundred Cu [...]s, did flote aboue, as novv the Churche dooth saile ouer the billovves of the vvorlde. Hereupon the Catho­like Churche in her prime and puritie tooke all occasions to draw out the picture of the Crosse, to vse the pious ceremonie thereof, as a trophie of Christ his victorie, and a protestation to the worlde of her deuotion. The Crosse, sayth S. Chrysostome, vve place Chrys. [...]ho. de Crnee ador. aboute our bed, & euerie vvhere vvether vve goe. And as ordinarilie souldio [...]s doe not dyne vvith oute their armes, nor sleepe, so doe vve novv, hauing aboute our bed, the Crosse as a svvorde, vpon the doore as a barre, in euerie part of the house, as a vvall and a defence thereof, then invvard and outvvard parts vvith the Crosse doe vve [...]hield and guard. S. Cyrill of Hierusalem thus re­countethCiril. Care. 12. & 4 Illum. the Catholike vsance and practise. Let vs not novv be ashamed to confesse Christ crucified, but rather confidentlie dravv vve oute the same vvith our [...]yngers vpon our forheads, and in all parts els lett the Crosse be made; as vpon the bread vve eate, vpon the cuppe vve drinke, in our going forth, at our retourne, reposing our selues to sleepe, and rising: thereby is a custodie of greate strength giuen to poore men, and to infirme vvithoute their labour [...], in that by God his ordi­nance, this grace is a signe of the faithfull, and the terrour of the diuells: for by this signe did he triumphe. Boldelie thevv it oute then, for vvhen those [...]iends shall se the Crosse, they vvill call to mynde the person crucified. Hereupon proceedeth the deuotion of the Primitiue Chur­cheGen. 28. 1. Reg. 17. Exod. 15. 2. Reg. 10. Plin. epi ad Traian. towards the Crosse of Christ, as instrument of our redemption, as to the lad­der of Iacob, the sling and sworde of Dauid, the palm tree in Helim, the wood of Elizeus, the Altar of God; in that as a preseruatiue against corporall infirmitie, as re­porteth Plinie, they faithfull wore in secrecie a peece thereof aboute their neckes, of [Page 154] a parcell of ou [...] of the nayles lapped in bumbast. Of which dispersion, or rather mul­tiplicationCiz. Ca [...]ec. 10. & 4. Illum. of certayne small parcells of the Crosse, throughe the worlde, thus wryteth S. Cirill. The vvoode of the Crosse is vvitnessed by vs at this day remayning vvith vs, and vvith others, vvho according to their faith retayne some quantitie thereof; vvhereupon in a manner this Crosse novv hath filled the vvorld. And for a protestation and acknowledgement of the be­nefittTertul. l. 2. ad v [...]orem ca. 4. receiued by the Crosse, Christians ordinarlie imprinte the figure thereof in their forheads, as in an eminent place, not ashamed to professe the precious, the glo­riousLib 3. con Iudaeos. cont Marrion. Cyp. ep 56. de lap. Euseb. l 2 Hi Prudent: Can. de pot Crucis Chryso. ho. 3. de paen. Hom. 2 ad pop. ignominie thereof; Christians thereby, as sayth Tertullian, according to the pro­phecie of Ezechiell, being marked with the signe of Tau: Let those head be defended, sayth S. Cyprian, that the signe of God be kept vvithoute de [...]ment. Also Constantine and his sould­iou [...]s, bore as cognisances of Christianitie, Crosses vpon their helmets & waged war­re vnder a principall standard of the Crosse, as record Eusebius, Prudentius, and others Heretofore, sayth S Chrysostome, Kings vvere once impious persequutors, but novv their pietie mounteth to heauē; vvhen as entiring into the Churche, they depose their diadems, & dravv forth on their forheads the Crosse of Christ; namely Theodosius the father, & the sonne of Theodosius, both for religiō & pietie admirable Princes. This was the coūsell of the sam [...] good Doctour: Going oute of the house, say I renounce thee Sathā, & then crosse thy self in the forhead: for so neither mā nor diuell meeting vvith thee, cā hurte thee, appearing thereby armed & defended. Et because the the signe and badge of a Christian was the Crosse, therefore in that Serapis, the Aegyp­tian god, was marked therewith vpon his brestplate. Saint Hierome sayd, Novv the Aegyptian Scr [...]p [...]s is become a Christian But is not Antichrist in the Protestanter cleane ad­uerseHier. ep. ad Let. and opposite to this Christian and Catholike pietie, abolishing as superstitious this religious vse and ceremonie of the Crosse, not erecting it in places of frequenta­tion, not signing their bodies or houses with the same, but rather endeuoring as ene­mies of the Crosse, to exclude all custome and memorie thereof from the eyes andRuf l. 2 ca. 28. Protestants enemie of the Crosse. Alan. Cop. Dial 4. cap. 3. myndes of Christians? Yea Luther affirmed, that if he had all the particles of the holie Crosse in his hand, he would cast them thither, where no man should euer discouer them, as telleth vs Alan Cope Is not this furie of impietie a way and meanes to exclu­de from our cogitations the Crosse of Christ, and all his payne endured thereon? Doub­tles it is; and so a fit preparement for misprisall of the Crosse, and finallie for Anti­christian infidelitie. Yea by this Protestantish contempt and obliuion of the Crosse, is auoyded in the behalfe of Paganes and Ethinkes, a greate argument, wherewith the Fathers in the Primitiue Churche proued Christ to be God and man: in that no lesse than diuine powre could bring it to passe, that the Crosse otherwise so base and infa­mous, could be vsed so ordinarilie in mens actions, so stately on Princes diadems, so sacredlieTheo. Phil in cap. 19. Ioan in r [...]tes of religion, vnlesse Christ true God, and true man, had sanctified it, and brough it to that exchange and perfection. Once it was to a Iew a thing abhominableDeut. 21. Chrys ho 84. inio ā. l. quod Christ. ūt Deus. to touch a Crosse, the instrument of an accursed death, but after Christ Passion, as sayeth Saint Chrysostome; All men are more adorned vvith Crosses, than they vvith diadems besett vvith precious stones; And it is not onely euerie vvhere dravvne forthe, but it is desired, it is be loued, all man are carefull of it, euerie vvhere it shyneth on the vvalles of houses, in roofes, in boo­kes, in [...] and villages in places vvhich are inhabited and not inhabited. Therefore I vvould knovv of a Pagan, [...] the signe of accursed death and punishment, is so desired of all, if the vertue of him crucified be not greate? See then how the Protestantish impietie banding warre and defiance against the Crosse, fighteth Antichristianlie for infidelitie, and for the dis­grade and neglect of our Sauiour Christ. Petrus de Bruse, an infamous and condem­ne [...] Bern. ep. 240. heretike by S. Bernard, and the whole Churche, was a Protestant; who vpon pre­tence that the Crosse was an instrument of the Iewish malice against Christ, burned as manie Crosses, as he could gett, rosted flesh at the fier in despighte, and sent it to his [Page 155] friends for a repast. An heretike he was of the humour of a Protestant, odious and exe­crable to all Christians, and worth [...]lie burned aliue after for this sacrilegious iniurie a­gainst the Crosse.

6. And as there is frequent vse of the Sacramēts in the Catholike Curche, so thereinVse of the Crosse in the Sacraments. oftentimes is vsed the ceremonie of the Crosse: partlie to call to our mindes the pas­sion of our Lorde, and partlie to declare, that all efficacie and working of sanctitie by the Sacraments, are caused by the price of the Crosse, issuing from thence, as fountey­neAugust. tract. 118. in Ioan. li 22 Ciu. c. 8. Chryso. hom. deado. Cruee and principall occasion. Vnlesse the signe of the Cresse, sayeth Saint Augustine, be vsed, as impressed on the forheads of thee beleeuers, or in the vvater, by vvhich they are regenerated, or on the oile, vvith vvhich they are annoynted, or vpon the Sacrifice, by vvhich they are nourished, nothing of them as orderlie is performed. So also S. Chrysostome. By the Crosse are perfected such mysteries, as are performed by vs, or appertayne vnto vs: As if once be baptized, the Crossess at hand, if the mysticall foode be to be eatin, vvhen one is to tak [...] holie Orders of the Cleargie, or at any other diuine affaire, the Crosse is vsed. For vvhich cause vve make the Crosse in houses, vpō the vvalles, vpon the doores, and vpon our forheads moste studiouslie. VVhereupon the Crosse is termed a seale or a signe, for that all testaments and statutes vve receyue, vve seale vp vvith the same, as vvith the Princes ring or signett, so that thereunto no harme dare approche. If vve order any of the laitie, and consecrate him Priest, after many prayers calling vpon assistance of the Holie Ghoste; vve seale him vp vvith the signe of the Crosse, as it vvere shutting vp in a safe place the heauenly gift to him imparted. And in processe of discourse, he cōpareth the Cros­se caried before the Bishoppe and Priests in their sacred functions, to a whippe or to a sticklers straffe, that frighteth away the diuells and their temptations. VVich ceremo­nieEuseb. li. 1. de vita Constant cap. 2 [...]. Hist. l. 9 ca. 8. [...]. do vita Cō ­stant. 2 c. 78. Lact l. a. c. 26. Ruf. l. 10. ca. 8. Epi. [...]naeres. 30 Cyprt ad De­ [...]et Athanas. [...] de human. verbi. Chryso. ho. 5. cont. Iud. Socrat. lib. 7. Hist. Romanū la­barum finis laboris, an ende of labor Phil. 3. The holie vveeke. S. Augu. epist. 119. cap. 14. Attende igl­tur Sacratissi­mū triduum Crucifixi. S. Epip. haeres 78 calleth it serumanam pascha [...]s. of crossing, and of bearing the Crosse, we gather to he approued by Allmightie God, and to haue beene inspired to the Churche from the Holie Ghost, for that many miracles from heauen haue beene wroughte thereby, and for the allowance thereof. So Constantine beheld the Crosse as a couenant betwixt him and God, in promise that he should vanquishe his enemies, as recordeth Eusebius: In this signe shalt thou ouercome. The which signe of the Crosse, as meanes of his victorie, he publikely after erected in Ro­me, and matle it the trophie of his christianitie. Also Eusebius reporteth, how that miraculouslie one was shelded in fighte against the flying da [...]tes of the enemie, carying the ensigne of the Crosse. Lactantius, Ruffin, and Epiphanius recorde, that the signe of the Crosse, hath made the oracles, and diuells in them mute, and to haue broken the inchantments of euill spirits. Yea Saint Cyprian, S. Athanasius, chalenge the Pagan in­fidells, to come and experience the same when they will; and they shall see, that by force of the Crosse, the diuells flye avvay, southsayings ceaseth, coniurations and vvi [...]ch crafts lie [...]ustra­ted. Likewise Saint Chrysostom relateth how that this signe of the Crosse, broke open certayne gates in his fathers dayes, auoyded poisons, and cured men bitten with wilde beastes. So then as the signe of the Crosse, was a token of saluation & happi­nes, as writeth Socrates with the Aegyptians; so now among Christians it is moste effe­ctuallie a cognisance of truthe, of religion, of preseruation both of bodie and soule. To this consideration and practise, how in deuotion may be equiualent the Protestan­ies contempt of the Crosse, and exclusion ef it from ou [...]e all ri [...]e of religion, deeming [...]t superstitious to display the same vpon the forheads of those, that be baptised? Inimi­ [...] Crucis Christ [...]: Enemies of the Crosse of Christ?

7. And althoughe our vse of the Crosse be in this sorte frequent, and thereof daylie ceremonie made in our deuotions, yet allott we peculiarly to pieti [...] to wards the Pas­sion of Christ, the yearely season of that time, wherein our Sauiour suffered his bitter Passion, as in that weeke especially before Ester, called vulgarlie the Holy weeke, recō mended by S. Augustin and others to our deuotion. From hence also proceded the [Page 156] ordinarie fast of Friday, sometimes profane, by dedication of it to Venus, as RupertusRupert l. 6. de diuin off [...]c. 1. Tertul. conc. Prax. cap. 14 Augu. [...]p. [...]. 6. with others Doth consider, and now sacred and deuoted by religious austeritie to the passion of our Redemer: the which the Primitiue churche did consecrate with fasting, & stationibus, as sayeth Tertullian, pilgrimages or stations. No man doubeth, writeth Sainte Augustine, [but that our Sauiour suffered on a fridaie: The which day therefore fitlie is deputed to fasting.] And as the Iewes on this day prouided necessaries for the en­suingOrig. bom. 10 in Leuit. saboth, wherein they rested, so this life of ours is as it were a friday, to gather the fructes of the Crosse, and to cause our eternall saboth and repose in heauē. But of the holy weeke maketh mention Saint Epiphanius. [By the space of six dayes beforeEpi. Haeres. 75. Ester, all the people vseth onely drie meates, at night eating bred and salte & drinking water.] To which austeritie and band of tradition opposed them selues certayne here­tikes euen in those dayes [VVhen we Cathol [...]kes, sayth he, lye vpon the grounde, vse temperance, afflictions, drie meates, prayers, watchings and fastings, and by holie mor­tifications procure health of the soule, they from the morning till night glutt them selues, laughing with scorne at those, who accomplish this sacred practise of the holie weeke.] So Aerius an arch heretike derided such penall compassion with our Sauiour dying vpon the Crosse, as superstitious, and iniurious to the libertie of his gospell, im­puting no season to this fast, but as prescribed his fancie, especiallie on Sunday choo­sing to abstayne. VVherefore seeing the Protestants abolish that strict obseruance, and rigor of pietie on the holie weeke, on friday, and in the lent, so in vre with vs, how doe they keepe in memorie equallie the Passion of our Sauiour, or procure in themselues the like charitie towards so greate a benefitt of the Crosse!

8. Finallie the verie summe and p [...]th of our religion being the dreadfull sacrificeThe Sacrifice of the Masse a memoriall of the Crosse. of the Altar, daylie celebrated in our churches is a moste lyuely, fresh, and efficacious remembrance of the Passion of our Sauiour Christ: when as the people acknowledge that sacrifice in reall presence of the same hoste, to signifie vnto them his death vpō the Crosse. The diuine bodie of Christ, reposed vpon the Altar, and his sacred bloud con­teyned in the chalice in out ward shew and signification of the wordes of consecratiō, as it were one beeing according to place separate from the other, crie vnto vs, that Christ died for vs, and shedd his precious bloud vpon the Altar of the Crosse for our Redemption. Is not Christ himself more than a picture of himself, and so present vpon the Altar in oblation, fitt to recall to our myndes his one death and passion vpon the Crosse? For the Priest, as speaketh Saint Cyprian, [in imitation of Christ, dooth sacrificeCyp. ll. 2. ep. 3. vpon the Altar a sacrifice true and full to God the Father, so offering as before he saw Christ to offer him self] Can the Geneuian bread and drinke equalise this forceible & strong representatiō of Christ? It can not not. VVhy then, with what face doe these mē inculcate vnto vs the passion of Christ, his redemption, and satisfaction, so abolishing and rasing oute all memorie and deuotion thereof? In deede they haue specum p [...]etatis a colour of religion to that purpose. And why? that they may deceiue the more poten­tlie: yet in effect, virtutem eius abnegant, they breake and deny all efficacie of the same:Iud. 1. and as Antichrist prescribeth, they doe endeuor to burie in obliuion the sacrifice of the Crosse, to conculcate the Crosse: and onely when necessitie of opposition from the Catholike vrgeth to mention the same in wordes, or vpon an hypocriticall shewe to semme not whollie impious, to turne vp the white of the eye towards the welkine, as it were an outward signe, that their soules mounte to heauen, there to apprehend the passion and mediation of our Redeemer. Let vs trie now, which partie in contrition of hart, and also amorous affect of will dooth moste regard Christ vpon the Crosse, wor­kingCharitie of the Catholike tovvards Christ on the Crosse. there our redemption.

9. Euen as the greater fier heateth moste, so that immensitie of loue, which vpō the [Page 157] Crosse did shew towards our kynde Christ Iesus, dooth admirablie in flame any well dis­posedEx hac defor­mitate Redē toris nostri manauit pre­cium decotis vestri. Aug. de Bono viduit. cap. 19. Gen. 27. 2. Reg. 18. Can. 5. Gen. 29, 1. Reg. 18. hart, with the like heate, the which attendeth still in mynde seriouslie contem­plating the same. This excesse by Hierusalem vpon mount of Caluarie exhibitd Christ, as moste beneficiall to vs, so also moste amiable; when as the sunne couered in a sack­cloth shyneth the cleerer, Iacob attired in rouge skinnes, breatheth oute a moste sweete and odiriferous smell; and if euer this our Absalon was beautifull, now he is in the hi­ghest degree amiable, hanging by the hayres of his loue, vpō the tree of the Crosse: his beautie a perfect mixture of white & red: white in virginall puritie by nature, red in his owne bloud, by gift and affectiō. In which dispense of goodnes frō our suffering Redeemer, we doe not beholde the seauē yeares seruice of Iacob for the mariage of Rachell, not the kyndenes of Ionathas towards Dauid, with hasard of loosing his king fathers good will, not the inflamed desire of Moises to saue his contriemen the Iewes by hisExod. 32. owne accurse of himself, but aboue all these, the tēdernes of pietie in out Sauiour Christ God & mā towards vs for our sakes, not expecting anie commoditie, exposing his fameIob 1. Matth. 17. to such dishonours, & his persō to such cruell pangs of horrible death. Naked with Iob he entered the worlde, & naked despoiled of all ornaments, yea necessaries, was he for­ced to abandō the same. But if the iniurionse worlde had bereaued him of no more thā it gaue him, the losse had beene more tollerable: but to despoile him of that soule, which God the Father bestowed on him, of that lyuing body fashioned by the Holy Ghoste, & by his mother the virgin, farre aboue the worldes abilitie, exceede all measure & cōceite of iniquitie. Base miscreants hale him boūde to the iudgemēt seate, of the same qualitie others strike him, spitt vpō him, rent him as a lasour with whips, cast him vpō the dun­ghill of mens contempt, naile him to the Crosse & kill him! Neuertheles it was not theChrist died for loue. force of the Philistines that so enfeobled our Sāpson, that extinguished his eyes of life, not any cunninng secrecie of policie, wrought him this despighte, but his owne loue was his owne enemy, his tyrant, his executioner, his Iewe, his Dalila, and bloudie Genti­le, his beare and his lion, he permitting all such damages & penalties, for the loue ofLuc. 9. our ease, lyues, and recouerie. Once in mournefull tune he lamented and complayned, that the foxes had holes to shrowde them selues in by retract frō trauelle or harmefull pursuite: that likewise the birds of the aire enioyed neastes for their securities; & yet that he, prince of all, possessed no house, wherein to couer his dolefull head: and now hath charitie made him inferiour to the fox or bird, taking frō him flight to saue him­self, and clypping his wings otherwise able to escape what nett on earth might be dis­played by malice or subtilitie of mans machination. Yea this loue so strongly breathed a mayne vampe out of his sacred brest, that it made him forgett his owne estate, and to turne his cogitations wholly to worke good to his distressed Apostles. VVhereupō moste effectually he recommāded thē to his eternall Father, praying: I doe not aske thee, that Charitie of Christ. Ioan 7. thou take thē out of the vvorlde, but that thou d [...] preserue thē frō euill. But thou moste louing Redeemer, for their & our sakes wishest of thy Father, to encounter with death, to quitt this worlde, to loose thy owne delightes, which were sometimes to conuerse with the sonnes of mē: thirsting after the baptisme of thy owne bloud, aflicted, straytened withProu. 8. Luc. 12. the eager desire thereof, and speedie occurrence with the Crosse: And as if the Iew & Gētile had not beene sufficiēt to procure thee afflictiō, thou doost permitt one parte of thy self, to witt the appetite sēsitiue to abhorre death; the other as reasonable to choose it, and so to meete in aduerse forces, that at the ioyning of contrary armes, they cause in conflict, thy sacred body to sweate water & bloud; I meane those drops of liquour, as precious streames worthie of a million of worldes▪ Like as the harte chased & sore em­bossed, neere the fall, is sayd to weepe pearles & precious stones. Yet amidst all these waues & agonies, must not by the be forgotten. Saint Peter his fall, thē hauing a care withMarc. 14. the basiliske, looking vpō him, to kill sinne in his soule, to melt his hart with repentāce, [Page 158] and cause his holy affection of amendment to gushe oute of his eyes. Hereupon Saint Bernard considering the dignie of person in our Sauiour, the dying Phenix, and also the extremitie of miserie he endured for our loues, exclaymeth. [O Christ mo­steBern. serm. de pass. low, and most highe, O moste humble, and stately, O the contempt of man, and glo­rie of the Angells!] Therefore the meditation of Christ his passiō stirreth vs vp to chari­tie, and to the loue of God, we fynding in the carkasse of a dead lion the sweete honyIud [...]. 14. combe of comfort, of affection, and in him dead we dwelling with the bee, making her allodgement in the combe pasted by the Holy Ghoste. How can we be colde and frosen in hardnes of hart towards God, sithence that we beholde our Christ, as it were­in the firebushe of the Crosse, so inflamed with loue towards vs? How may depart frō our cogitations his paines on the Crosse, his streames of pure and innocent bloud, his agonie of death, and expiration of his sacred soule! No, doubtlesse the Catholike will be still reposed at the foote of the Crosse, inflamed with the fierie light thereof, as of a piller shyning in this our passage to heauen. VVhereupon surprised and amaistered with a louing charitie, we in our selues resemble his sacrifice of affection, and heare him willingly sing his swans song and melodie, thus playing vpon his harpe of stret­ched and well tuned strings.

Flecte genu, lignumque crucis venerabile adora
Lactan. Carm de Passi.
Flebilis, innocu [...] terramque cruore madentem
Ore petens humili, lachrymis suffunde subortis;
Et me nonnunquam de [...]oto in corde, meosque
Fer monitus, sectare meae vestigia vitae.
VVith bended knee to sacred Crosse,
To grounde bedewed with guiltlesse bloud,
Thinke honour of thy teares no losse,
To sprinkle that place where groweth thy good.
Let hart in mylde d [...]uotion bent,
Beare me and my prescribed lawe,
That life according to good intent,
My footesteps may still holde in awe.

The Iew mourned from the hart, vnderstanding of the losse of the Arke, and spoile of their temple: and shall not we make dole in view of Christ on the Crosse, especiallie when our owne sinnes and hands ha [...]e effected so vile and vnderworthie a treacherie against our kyndest Lorde and Redeemer! Commendable & renow [...]ed was the deuo­tiō of the Cardinalls of Rome, who hearing that the holie land was surprised by Sala­dine,Annal. Barō. An. 1187. pag. 987. king of Babilō, the Crosse of Christ to he gayned among other spoiles, & vsed by the Tyrant in mockage of our religiō, made a vowe neuer to mounte on horsebacke in state, vntill that nature soile of Christ was recouered: and that for greefe at the losse: which vowe they kept for the space of Twentie and seauen yeares. This, this is our Catholike spirit, and the proper tune of a faithfull doue: To which efficacie of charitie giueth great hinderance the Protestantish manner of iustification, in that it deemethCan 2. for expiation and forgiuenes of sinne, Christ not to be exposed to our affection and loue, but onely to our faith; the which solely iustifying maketh needlesse the accesse of charitie, withoute the which he thinketh a mans sinnes to be forgiuen him, and per­fect iustice attayned. VVhat vse thē of charitie, of the fierie beames of such a vertue: It being no better then a mortall sinne excuseable by faith, & of no necessitie to iustifica­tion, [Page 259] saluation, or for any reward?

10. Neither dooth the Catholike in contemplation of the Crosse meerlie endeuorContritiō & griefe in the Catholike in meditating vpon the Pas. Can. 2. Ge munt in amore colū ­bae Aug. Tra. 6 in Iohā. c 1. Gen. 22. Ephrem. de Pass. to heare himself in loue toward so bountifull, a Redeemer, and his franke bene [...]olence thereupon, but also becometh thereby a turtle do [...]e to mourne and lament at the view of these our sinnes, the which gaue occasion to such cruell entreatie towards our Sa­uiour Christ. For as once the brethren of Ioseph sprinkled his garmen [...] with bloud, so did our sinnes make purple the blessed bodie of our Redeemer with his owne bloud, ioyned to the losse of his life, althoughe his diuine nature escaped [...]ntouched, as Ioseph did in person: and Isaac before, redeemed by the death of a ramme taken in the thornes [Let vs all come,] sayth deuoute Ephrem the Syrian Deacon, [and wash our bodies with sobbing teares, for that our Lord the king of glorie was deliuered to death for our impieties.] VVhose funeralles in dol [...] did solemnise nature it self, to cause in vs theMatth. 27. greater griefe thereat: as the sunne cladd in darknes, the earth trembling, the pillers [...]ent and torne. Embrace we his thornes to gore in vs the vlcer and aposteme of vnlaw­full concupiscence, and so by repentance to make issue for the corruption. Vhereupon S. Pauline. [Better vnto me are the woundes of my freend, the which Christ receyuedPaulin [...]p. 2. ad Seuer. that he mighte heale me, thā the desired kisses of myne enemy, by which the deceitfull fleshe dooth flatter me with her delightes; indeede my enemie rather, as a Iudas, by a treacherous kisse endeuoring to draw me into captiuitie.] Lament we that our of­fences haue wroughte so greate an iniurie and despite against Christ, as to haue bro­ken the christall box of his humanitie, receptacle of the diuinitie, that they haue slayne the Physicion of the worlde, dishonoured the mirrour of Angells, and murdered the heire of the heauenlie vineyard. VVhen the Patriarch Iacob was to part with his ten­derMatth. 21. and yong sonne Beniamin, thus he spoke to his elder children, who were to con­uey him in to Aegypt: [If any aduersiue befall him in that countrie, to which you tra­uell, you will bring my gray haires with griefe to hell] In like sort let our moste gra­ueGen. 42. and mature considerations descend as low as hell, and then we will grieue, that our sinnes from thence haue called vp Sathan to contriue the death and passion of our bo­untifull Redeemer. And not onely our sinnes were they which inflicted vpon his sa­cred person these calamities and indignities, patientlie and willinglie borne by himself, but also he hath pardoned them in vs by his death, and sealed the quittance with his di­uine bloud. VVhereupon iust cause haue we to bewayle our offences, so iniurious, yea so outragious against him. To which contrition and compunction of hart at theThe Protestāt vvill not mourne. spectacle of the Crucifix, is opposite the iustifying faith of a Protestanter, ordayned for mirth, not for myrrhe and dolour, for ioy and securitie, not for teares and dread, hauing alreadie possessed in a precedent faith all good in Christ, by him being pardo­ned all sinnes, and he made a beleeuer iust, & childe of God. VVhereupō consequently Luther and Caluine make no accounte of our Catholike contrition or repentance, cō ­sisting of a griefe for our sinnes; and auouche that their iustified person hath no reason to lament, being already in so good an estate, and placed in that freedome of the chil­dren of God: but admitt repentance onely, the which consisteth in a purpose for the ensuing time to abstayne from sinne: so loth is Antichrist in the Protestanter that Christians should mourne, or rent their harts for their offences The ioy then of their iustifying faith disdayneth to weepe or grieue in meditation of the Crosse. Before such dole, the Protestant by faith is assured that his sinnes are remitted, and so needeth no teares or showre of diuine waters to washe them out of his soule; Christ apprehended abundantlie sufficing in him to that effect.Mortificatiō of the Catho­like at the meditatiō of the Crosse.

11. Moreouer the Catholike viewing Christ on the Crosse by faith, dooth not onely lament his owne euill facts, the which crucified him, but also seeketh by mortifica­tion [Page 160] and co [...]fo [...]mitie to his sufferings, to chastise sensualitie, to liue in austeritie and restraint. Once nature was so well furnished that the earth of itself in Paradise, through a natiue Fountaine, abounded with all manner of fruits, but after by sinne changed became vnto vs beneficiall onely throughe the paines of tillage, raine from cloudes, and mens toile some endeuors: so in vs during the flowre of originall iustice vertue was practised with ease, issheuing from the same, as from an enioyed spring head, but sithence the losse thereof, austeritie and paines m [...]st soke and drie vp the ouer flowing humour of wanton concupiscence, and we are to become white in innocen­cie with the lynnen cloth by stroke of a penitentiall life. To which good purpose moste effectually serueth our blessed Sauiour displayed vpon the Crosse; who as it we­re the serpent erected by Moises, throughe a faithfull aspect in vs, is to giue vs recure. That serpent in substāce no serpent, but a resemblance thereof; so Christ on the CrosseNum. 21. in shew seemeth a malefactor, a man of sinne, yet moste pure and innocent. The ser­pent was hurtfull to the Iewes and odious vnto them, yet raised alost in sigure of brasse, became amiable and healthfull: so the first man Adam was once damageable vnto vs, and also sufferances of persecution hatefull and dispriseable, yet now in Christ the se­cond Adam, the same nature is soueraine, and amaritude in his person highlie prised and recommended. VVherefore if we beholde all vnlawfull pleasure punished in him, and by his Crosse reprehended, how may we entertayne the same, and beare by choice there of defiance to his penalties and satisfactions? Plutarch dooth reporte, that Lic [...]r­gusPlut. in vita Licurg [...]. hauing enacted moste rigid and seuere lawes for the Lacedemonians, by a certayno yong man, whose delightes thereby were restrayned, was striken vpon the face with a staffe, and one of his eyes beaten oute with the blowe. But he presently did shew his visage so embrued in bloud, and his eye lost, to the people; whereupon the Cittisens were much incensed, and beside the chasticement of the offender, enacted a decree, that frō that time in solemne meetings there should be no vse of any stra [...]e, in detestatiō of the forenamed fact. Much more are we forbidden to make shew of the arrogancie of our sense and flesh in any manner of action, the which hath so direfullie by torments and death entreated our Sauiour Christ: as teacheth Saint Ambrose, all vertues appea­ringAmbr. ser. 55. in our Sauiour vpon the Crosse, reprehending and dissuading any vice that may reigne in our flesh. If any man vvill come after me, sayth our Sauiour, lett him deny himself Ioan. 11. daylie take vp his Crosse and follovv me. It is the desire of Christ, that by compassion, by mortification we conforme willinglie our selues to his sufferances vpon the Crosse. Also S. Peter. Christ hath suffered for vs, leauing to you an example, that you [...]ollovv his foosteps: Aug lib Sent. Sen. 68. And therefore Saint Augustine affirmeth that copious sweate of bloud issuing from the sacred bodie of of Sauiour in the garden, to haue signified the diuerse martyrdomes in Church, his mysticall bodie, to ensue. To which example conuenientlie likewise, the2. Gor. 9. Col. 1. The Cleargie is to be con­formed to the Passion of Christ. Baron. tom. 9 pag. 11. Concil. Nic. 2. act. vlt. Grc. in cap. 9. Iob. The Catho­lick Phoenix and doue. Apostle S. Paule bore in his bodie the markes of Christ his sufferances, and supplied in his ovvne fleshe, that vvhich vvas vvanting to the sufferings of Christ. And as all sorts of Chri­stian people are to signifie this conformitie of compassion, so especiallie those it beho­ueth of the cleargie: in regard whereof the holy Curche hath ordayned sundrie things thereunto appertayning: as that such persons and Christian Nazarites should goe wee­ded in blacke in side gearments; professe the glorie of Christ his Crosse with Saint Pe­ter, bearing a crowne framed vpon the head, by cutting of the haires from thence. The which marke and note the profane Sacracens in Spaine were wonte in our Priests and others to deride & scorne, as reporteth Lucas Tudensis: and also so did the impiause heretikes in the Easte called Imagebreakers. But certaine, true, and gratefull vnto us Catholikes is this saying of Saint Gregorie: By the Crosse are all redeemed, and it remayneth, that all, vvhich vvill vvith Christ by redeemed, endeuor to raigne vvith him, that they be crucified. Gaudetque morifestinus in [...]rtum.

The Phenix toyeth to dye,
Claudian. de Phaenice.
Forth vvith by birth to flye.

Vnto which doctrine of mortification, as the effect of faith regarding Christ on theThe Protestāt enemie of mortificatiō. Crosse, is [...]tterlie opposite a Protestantish belefe of iustification. For why should such rigor be vsed, if onely faith doe iustifie, and these ac [...]rbities and mortifications? If iusti­ce can not be lost or increased, to what end serueth the pemaltie of the Crosse, and the hard vsage of the fleshe? And therefore in that we attribute more to this myrrhe of mortification, the Protestanres pronounce, that we know not how to looke vpon the Crosse, how to gaine commoditie by meditation thereof, in that onely faith iusti­fieth, a thing refused by vs; not penance or sufferance with Christ. And hereuponIllit. 1. par. Glau. auouched Illiricus, that his contrieman Saint Hierome practising to the example of Christ crucified so greate restraynte of his fleshe and punishment thereof, not to haue knowne the vse of the Crosse, the benefitt thereof, or redemption by Christ. VVe, say they, beholde the Lord on the Crosse in libertie of spirit, not in a womanish affection of sorow, of commiseration, of mortification, but in ioy of hart, deeming that Christ his teares, his sorrowes may serue; and we in him are to be merrie, as assured of our saluation. And to this end of delighte dooth he expose him self on the Crosse to our viewes, to apprehend him and his penalites by faith as our haruest, riches and iubilie. The gospell, the gospell is preached from the Crosse, not the lawe. Assuredlie the Pro­testant taketh for the Crosse the profane Idole of Venus, placed where the Crosse was before erected, by the appoyntment of Adrian the Emperour, to abolishe the memorie thereof by the worship of wanton venerie, as record Ruffinus and Seuerus SulptiusRu [...]i. l 1. Hist cap. 7. Scuer. l. 2. Hi. pag. 152. 149. Heere is the Protestantish laughter, althoughe mortall to the soule, as that of the Sar­donians: this is the sugar of his Crosse, and the delights of their pleasing faith to appre­hend Christ, and no more a doe. Alas, they be enemies of the Crosse, slaues to their owne bellies, louers of worldly carnalities, and runne in brutishe race to their end of destruction, as auoucheth the Apostle. VVe beholde Christ on the Crosse, to weepe andPhil. 3. lament for our sinnes, to punishe sinnes in our selues, to abhorre sinnes, as occasions of so greate a dishonour and smart to Christ, to deriue grace from the Crosse, to keepet the commandements, to the desire of mortification: The Protestanter applieth the Crosse to wickednes, as a lure for iniquitie, and a warrantie for all intemperance: he apprehending all that is in Christ as his owne by faith, it sure before repentance, with out compassion and mortification, and beleeuing in him obedience, he obserueth theLuther lib. de libert. Ch [...]ist. commandements, when he violateth them, he keepeth them in Christ, when in his owne person he offendeth bestiallie against them: finally secured of his iustice, that it will neuer be lost, remayneth at the sorte of the Crosse buried in a fleepe, retchelesse dissolute and wholly defiled.

Hope leueling course to the benefit of iustification, acknovvledged by the Catholike, as consisting of a gracious qualitie in hearing in the soule, aimeth at a purpose vvorthie it self, and Allmightie God: co [...]trarivvi­se the Protestantish reputation of this grace is not so seruiceable to to such a good affection tovvards our heauenlie benefactor.

CHAPTER. XXIIII.

HAVING hitherto disputed of such vertuous dispositions as are requisite to theGrace of iustificatiō a grea­te grace. grace of iustification, it remayneth we entreate of this grace it self, and so make a dewe reckoning of the valew and worth thereof, for exercising of our Hope towards Allmightie God, giuer and author of the same. Doubtlesse we are to esteeme of this grace, it being the moste principall perfection in man from God, as making himTit 3. his childe, participiaut of the diuine nature, washed from sinne, and a mansion place of the Holie Ghoste, as a thing of greate worth and de [...]rest accounte. Thus therefore doe we accept of the grace of [...]ustification, according to the verdite of the sacred Councell of Trent, that we deeme it not to be onely Remission of sinnes, but moreouer san­ctification Concil. Taid. Sess. 6. c 6. Iustification described. and renouation of the invvard man by a volutarie acceptance or receiuing of grace and holie gifts: vvher [...] by a men of one vnrighteous, is made iust of an enemie of God, a friend vnto him, that according to hope he may be an inheriter of euerlasting life. In which description we place the forme of iustice not in anie worke or man, in anie obseruance of the law, naturall, diuine, or positiue, but meerlie and preciselie in an habituall grace of qualitie infused into a prepared soule by the Holie Ghoste, in price and desert of the passion of our Sa­uiour Christ. This point of Catholiked doctrine is proued by all such places of Scrip­ture, as pronounce in the iustification of a sinner the Holie Ghoste to be giuen, toIoan. 14. Tit. 3. dwell and reside in man, to be powred into his hart, to washe, cleanse and purifie it to signe and marke it by a diuine impression. All which phrases and formes of speeche doe demonstrate some qualitie in a iustified person, bestowed on him, residing in him, and inherentlie perfecting the Image of God in his soule. He hath giuen vs of his ovvne spirit: Ioan. ep. 1. c 4 Ioan 14. 1. Ioan. [...]. 2. Cor 1. Rom. 8. vve vvill come to hime, sayeth Christ, and vve vvill make our abode vvith him. The seede of God is in him: God hath signed vs, and giuen a pledge of the spirit in our harts You haue receyued the spirit of adoption of the sonnes of God, in vvhich vve crie Abba, father: You haue beene sinners, but you are vvashed, but you are sanctified, in the name of our Lord Iesus Christ, and in the spirit of our God. In regard whereof baptisme is called the lauer of regeneration, in that it purifieth by an infused gift of a iustifying grace all dulie baptized, yea children, as auou­cheth S. Augustine against Pelagius: in whome can not be any actuall faith apprehen­dingTit 3 August. lib. de Baptism. the externe iustice of Christ, and therefore from baptisme they receiue inherent iustice, as reacheth the same Doctour. Also this veritie is contested and assured by all such passages of scripture as report, man by the grace of iustification to be translated from the estate of iniquitie to iustice, from darknes to light, from Bel [...]all to Christ, and to be as sayeth Saint Peter, Consortes of the diuine nature: In that God hath bestovved on them moste greate and precious promises. VVhich mutation in man and arriuall to so highe a2. Pet. 1. qualitie dooth import some renouation, and alteration inherent in him; for that all out­ward iustice imputed hath no contraritie with sinne, neither dooth in deede and act perfect any whitte mans nature, as shall hereafter be declared. In respect whereof Saint Paule counterposeth iustice by Christ, to originall sinne by Adam: For as manie are become sinners by the disobedience of one, so by the obedience of one manie are made iust. No doubte, but the seate of sinne throughe Adam his fall, is man his soule and will, and therefore the same was to be freed by Christ from such harme, and in that self sameRom. 5. The fathers auouch iusti­ce inherent. Dion. de ece. hi [...]r. cap. 2 Chry ho de baptis. apud Aug l. 1. cont. Iul. place was to reigne and command the iustice of Christ, throughe his gift inherentlie affecting and adorning it.

2. To th [...]s tenor of beleefe the Fathers generallie haue written: namely Saint Dio­nyse, calling iustification statum an estate of the soule by a moste secret and ineffable operation of God: which estate and permanencie of qualitie he affirmeth to be acqui­red in Baptisme and so must needes be inherent therein & resident in the soule througe information of forme and perfectiō. VVe baptise infants, sayth Saint Chrysostome, that vnto them, being not contaminated vvith sinne, may be giuen sanctitie, iustice, adoption, inheri­tance [Page 163] to be brethren of Christ and his members. The which can not be vnderstood of an actuall grace in children, but onely of an habituall and abyding benefitt imparted in baptisme, and by the same. Saint Cirill teacheth iustification to be a certaine framingCiril. li. 4. Isa. cono. 2. or fashioning of Christ in a iustified soule, by a perfection of beautie and comelynes therein reforming the image of God: The holie Ghoste reforming vs by sanctification in him self. Saint Augustine is moste plentifull and pregnant to approue the same. He auou­chethAug. ep. 55. ad Coscu [...]inum. children in baptisme to receiue occultissimam, a secre [...] grace, the vvhich the Holy Ghoste, latenter infundit, mysticallie povvreth in them, and so their iustice is inherent. And generallie he affirmeth, that God iustificationem nostram etiam intrinsecus operatur, do [...]th effect intrinsecallie our iustification. He also compareth a iustified soule vnto a torche lightenedAug. in Ps. 17. L. 2. c̄ōtrā par. men. cap. 14. Tract. 24. In Iahan. cap. 3. Hovv Christ is our iustice. by God, according to the Psalmist: Thou shalt enlighten my lampe: VVereupon thus he dooth interprete these wordes of the Prophet: Iudge me O Lord according to my iustice: It is sayd, according to my iustice, and my innocencie vvhich is vpon me; as if a burning or lightened lampe should say: Iudge me according vnto the flame vvhich is vpon me, that is, not by vvich I am, but by vvhich I shine kynaled by Allm [...]ghtie God. Then is iustice inherent, against the Protestanter, bicause in euerie one that is iuste: it is also a gift gracious aboue nature from God, against the Pelagians, in that it is not the abilitie of nature, by which man is, but by the mercifull operation of God. Moreouer the same Doctour dooth expounde in what sense, our iustice is the iustice of Christ, and his grace against Pelagius; in that it is an effect and a benefitt graciouslie proceeding from the iustice of Christ: in which meaning manie times the holie Scriptures and fathers, call our iustice the iustice of Christ in contraposition to the iustice of free will, by workees, without faith in Christ,Aug. de Spirt. & lit. cap. 22. and his especiall grace. It is sayd the charitee of God is povvred into our harts; not that cha­ritie by vvhich he loueth vs, but by vvhich he maketh vs his louers; as that iustice by vvhich throughe his gift vve are iust is termed the iustice of God. Then as charitie is inherent, so is also iustice; and as our charitie is the charitie of God, bicause an effect thereof, affe­cting the sould of man, so is our inherent iustice the iustice of Christ, not the iustice of nature, the iustice of free will, or of the law, for that it is the effect of faith in Christ, and of his grace freelie bestowed. To the same purpose thus allso writeth S. Gregorie. That is sayed to be our iustice, not that vvhich is oures of our one, but that, vvhich is made oures by Greg. l. 24. in Iob. cap. 7. deuine gifte: as vvee saye in our lordes prayer: Geue vs to day our daily bred, Beholde vve say it to be our bred, and yet pray that it be geuen vs. It is made oures vvhen it is receiued, vvhich allso is of God, because taken from him. So then it is both God his by beneuolence, and is made truly oures by acceptance In like manner in this place vvee geue iustice to a beleuer, not that vvhich he hathe of himselfe, but that vvhich beeing created he receiued, in vvhich, beeing fallen, he vvolde not perseu [...]rs.

3. The Protestanter pretending a resemblance to magnifie and extoll the merittsProtestantiso iustice. of Christ acknnowledgeth no other iustice, than that which is formall in Christ, impu­ted outewardlie vnto a beleeuer by God the Father, traducing inherent iustice of wor­kes, as iustice of fleshe and bloud, iustice of the law, and not of grace by a franke gift ofCalu. l. 3 Insti. cap. 11. Sect. 9. Allmightie God Some there be of this crew aspiring so highe, that they beleeue them­selues iustified by the eternall and essentiall iustice of God imputed vnto them: all thou­ghe Caluine dislike and reproue such a conceite. Others repute them selues iuste, theCalu 3. Instit. cap. 11. Sect 9. children of God, and pardoned from all sinnes, by the iustice of Christ, beleeuing that God the Father imputeth it vnto them VVhereupon Caluine likeneth faith to a vessel apprehending the promises of God, and the iustice of Christ: so that faith is not iusti­ce of it self formallie, but onely a meanes to take holde of iustice in Christ. Ve compare Sect. 7. faith to a vessel, by vvhich vnlesse vve be emptied, and vvith open mouth doe desire the grace of Christ, vve be not capable of him. Colour for this opinion is made from holie scriptures, [Page 164] that terme Christ to be our wisedome, our iustice and redemption: as if in vs were no formalitie of iustice, of wisedome, of redemption, but onely in the iustice of Christ apprehended by faith, and imputed vnto vs as ours, we possessing what good is in Christ. The triall shall detect this paynted falsitie, and confirme the Catholike ve­ritie.

4 I propose this argument: That beleefe the which affordeth the more argumentInherent iu­stice true iu­stice and a greater grace than iustice imputatiue. 1. Tim. 1. and reason vnto man why he should by charitie loue Christ for his benefits bestowed, is the principall: But faith crediting iustice inherent, in comparison to the other faith, agnizing iustice onely imputed, doth render greater cause o [...] charitie towards our Re­deemer, more extolling his grace; therefore such a beleefe is moste true and to be pre­ferred. The first Proposition can not be denyed, in that charitie is the end of the lawe, the perfection of Christianitie, and a vertue of greatest esteeme: and therefore if the Catholike beleefe a [...]aile more thereunto, than th [...]t of the P [...]o [...]e [...]ant. [...]t is rat [...]er to be embraced, as more subteable to the gospell, and [...]om [...]ng of C [...]rist, which was [...]o pow [...] fierLuc. [...]2. of charitie vpon the earth. The Minor thus I proue: Iustice inherent is verilie and trulie iustice of a person thereby iustified by Christ, and so to be named in pro­prietie of speache: But iustice imputatiue is no iustice at all in ver [...]tie of fact, nor to be signed by anie proprietie of worde as iusti [...]e▪ therefore if charitie proceede accor­ding to the qualitie of the gift and grace from the Crosse of Christ, our Catholike faith serueth to the same effectuallie, and nothing at all to such purpose that of the Prote­stant That inherent iustice is in veritie of deede and forme iustice; and so in proper­tieCan a Prote­stāt deny the Saints in hea­uen vvhere is no faith to be [...]herent [...]e▪ iust▪ of speeche to be declared, is manifest. First example proueth it, [...]n that the Angels were created in iustice inherent, and now a [...]e iust by a grace inherent in heauen: So also were our first parents sanctified in the beginning of their creation by a qualitie of iustice inherent, before any faith in Christ in them di [...]ecte [...] to the expectation of a Re­deeme [...]: the reuelation whereof vnto them p [...]es [...]pposing their sinne and f [...]ll▪ therefo­re inherent iustice is tr [...]lie and propetlie iustice. Also reason dooth eu [...]den [...]lie shew the same: for inhe [...]encie of qualit [...]e is onely the p [...]ope [...] grounde of a true and substantiall denom [...]nation: as a wall [...]s trulie white, bicause whitenes ther [...]in is inhe [...]ent: a man is deemed wicked, for his euill action inherent in his will. Ne [...]her to [...]his effect is the­re any hinderance in that our iustice is the grace and gift of God: [...]or [...] man is trulie and prope [...]lie chast [...] and continent, who rec [...]ueth inhe [...]en [...]lie from God that grace: trulie and properlie wise, as noteth S. Augustine, the wh [...]ch in his vnderstanding byAug i [...] Ps. 17. inherencie of forme retayneth the gift of wisedome: trulie and properly charitable, as l [...]uing God, and beleeuing his promises, when as by inhesion the soule entertayneth from God his beneuolence the f [...]ruou [...] of cha [...]tie, and the light of [...]i [...]h. Then may one be trulie and properlie iust and acceptable to God inherentlie, althoughe he take it as a free gift from Allmightie God. Truth it is▪ answereth the Protestant, that inhe­rent iustice is true and proper iustice, if there could be found [...]nie such qual [...]tie of that moment and force in mans soule: But what soeuer is inherent, as iustice of man, [...]s a iu­sticeIustice in heauen [...]s defa­med by the Prote [...]ant. of w [...]kes▪ a iustice of the lawe, prescribed against by the Apostle as flatt P [...]llag [...] ­n [...]sme, therefore no such inherent iustice is to be thought of, but onelie the outward iustice of Christ, accepted of God for all beleeuers, if it be apprehended by faith: other­wise all inherent iustice not including the formall iustice of Christ for iustice, is [...]u­rious to the iustice of Christ, as the iustice of man, and an abandoning of that in Christ, who is our sole iustice and redemption▪ In this [...]asion sue [...]lie is n [...] substance of iud­gementInherēt insti­ce [...] the [...]usti­ce of the▪ Go­sp [...]ll. or learning, althoughe to the simple and ignorant somewhat colourable and hypocriticall. For that there is such a qualitie in mans soule, p [...]oportionable in wo [...]he framed to the effect of iustification throughe the merit of Christ, and workmanship of [Page 165] the Holie Ghoste, we know by the stile and phrases of holie scriptures, calling iustifi­cationTit. 3. Rom. 8. Ioan. 14▪ Act. 15. a cleansing, a washing of the hart, a dwelling of God in man, an infusion of san­ctiti [...], which declare some inhering qualitie bestowed on man. Neither hath the Protestant anie reason to call such inherent▪ iustice the iustice of the lawe, the iustice of workes, or the iustice of the Iewes, reproued by S. Paule. For either it is so be estee­med, for that it is inherent, or for that it is attayned vnto by faith, hope, and charitie, as disposing workes of men. If the former cause be alledged, then the iustice of the Angells, and that of the blessed, being inherent, is Iudaicall, and iustice of the lawe; yea the iustice of our Sauiour, the which is inherent is of the like condition. Truthe it is, that the Iewes endeuored to atcheeue an inherent iustice, but it was a iustice of workes obseruing the law of Moises, and of nature, withoute faith in Christ, and so they sought for their owne iustice, and not for that of Christ, as well concludeth of them the Apo­stle.Rom 6. But our inherent iustice is acquired by faith in Christ▪ alto [...]ghe not by onely faith, but also by charitie, by repentance, and the feare of God: then is not inherent iustice in this respect Iudaicall Neither cā the Prote [...]āte [...] [...]udge it [...]udaicall, for that [...]t [...]s obtay­ned by workes of faith, hope, & cha [...]itie, as p [...]eparements thereunto: for so [...]f [...]an we [...]eAug de Spi [...]. & [...]. [...]. [...]9▪ formally iust by the iustice of Christ, and [...]et before the obtayning of that iust [...]ce, he was to dispose himself by faith, hope, and charitie, such iustice of Christ also should [...]e Iudaicall, and the iustice of the law, which is moste absurd. Moreouer in this [...]en [...]e the Protestant can not deny his iustice to be the iustice o [...] the lawe, for that to none is im­puted the iustice of Chaist, vnlesse first he exercise the worke of faith, to witt a worke of the vnderstanding, and also of the will and affection, as he gran [...]eth him [...]elf, a [...]d s [...] is he preparatiuelie iustified by his workes. [True and vnfeyned faith, which the scri­ptureAbb. defence pag. 68▪ His absurd Ch [...]me [...]ca [...]l▪ faith. commendeth for iust [...]fication, is a mi [...]t action of the vnderstanding and will The action of the will implieth an affecting, desiring, embracing, seeking of th [...]t which it beleeueth] Then is the iustice of a Protestant a iustice of workes, that is a iustice which is effect of a worke in the vnderstanding, and of many workes in the will and affection, as of desire, loue, [...]oy, feeling, and the rest; which are different operations in number, kynde and nature But heere in this Doctrine is first an absurditie, then an he­reticall falsitie Mose absurde is it, vnheard in any learned schoole [...], nor vttered euer by person of iudgement, that one vertue should consist of so many actions in diuerse fa­culties of the soule, as in the vnderstanding, & in the will, and hauing different obiects sorted into sondrie specifications and qualities, should be remassed and vnit [...]d into one vertue in substance and defin [...]tion; and that to the vertue of faith, whose essence is reposed in assente of the mynde and intelligence. Good God, what base ignorance is it to say, that one and the same vertue beleeueth for authoritie sake, loueth, ioyeth, de­sireth, embraceth, as the sweete of goodnes apprehended! If all these actions be notOnely faith [...]o [...]th not iustifie ac­cording to the Protestāt. included in the definition and naturall essence of saith▪ but be effects onely thereof, as they be indeede, what ignorance is it to define the cause by the effect, and to pronun­ce that faith is a mixt action essent [...]allie importing such effects from them so distin­guished? O [...] if the workes of the affection be externall to faith, and [...]e [...] are necessarie to iustification, onely faith dooth not iustifie; but also loue, desire▪ feeling, loving, em­bracing, and such affections of the will, contrarie to their owne posit [...]on, that onelie faith iustifieth. And if he grant, that fai [...]h iustifieth, bicause from faith issueth the l [...]e of God, and of his righteous [...]es, and then man to be iu [...]ified, we accorde with him. But why [...]hen is our iustice the iust [...]ce of workes, of the [...] we, and Iudaicall? His here­sie consisteth in this, that he putteth no distinct [...]on betwe [...]e faith, charitie, or hope: for if faith be a mixt action, [...]porting an affe [...] of [...]he mynde, & also a desire and loue of God and his commandements, and that essentiallie; faith shall not be distinguished [Page 166] from hope and charitie, contrarie to the Apostle: Novv these three remayne, faith, hope, and 1. Cor. 13▪ charitie; the greater of them is chari [...]e. And that his faith is necessarily conioyned to charitie, or to the desire of God his iustice, I haue proued it false, and shall more effe­ctuallie perfome it hereafter. May not sir, a faithfull man sinne in concupiscence, and desire that which is contrarie to the obiect of faith? VVher is then the holie fee­ling, desire, and embracement of iustice? Yea he will con [...]esse in a beastlie Theologie▪ that the Princes of the Iewes, yea the Apostles abandoning Christ, which loued the praise of men, more than the glorie of God▪ aduersal [...]uel [...]e to the commandement of God and nature, yet that they were faithfull men, and loued God, althoughe they had a weake faith, and a weake loue, yet sufficient [...]ie were furnished thereby to iu­stification. Lo the large raynes of an imputatiue iustice! Thus let it remayne pro­ued, that inherent iustice is true iustice, according to the thing it self, and also proprietie of speeche; and that it is not a iustice of workes, of the lawe or Iudai­call: Yet it is a iustice, say they, sauoring the heresie of Pelagius. Let it be examined.

5. It can not be denyed, but the heresie of Pelagius was opposite to the grace ofCatholike in­herent iustice against Pela­gius. Augu▪ lib. de Grat▪ Christi cap. 30. Christ, both actuall and also habituall, to witt against that grace which the Catholike auoucheth as necessarie to keepe the commandements, to liue a christian life, and also against the inherent grace, which we repute as the forme and life of ius [...]ification. As concering the former, he taught that mans free will withoute all inspired succours of grace might beleeue, hope, and loue, as is requisite to saluation: and what grace inCō. Trid. Scss. 5. 6. cap. 6. Aug. l de gra. Christ. cap▪ 31. De peccator. merit. c. 9. 10. M [...]n a [...]e iustified by [...]n hidden com [...]u­nication and inspiration of a spirituall grace▪ vvich iustice is not that vvhere­by God is iust, but that vvhich is in man by God De gra▪ & lib. [...]t. cap. 12. Tract 26. in Iohan. cap. 6. Aug▪ l de nat. & grat▪ ca 71. [...]e Spir. & lit. 17. cap. 26. Epi▪ [...]0. ca. 30. Iust [...]ti [...], qua De [...] numere iusti sumus, significatur in Psalmo. Cap 17. Cap. [...]0. [...]ap. 25. this kynde was bestowed mercifullie by God vpon man, he sayd it was merited by wor­kes of naturall abilitie; the which two positions we condemne in him as i [...]ious and hereticall. As concering the other grace of iustificat [...]on, the Protestant is igno [...]anly malicious, ascribing to vs his errour, sithence that flatlie in expresse termes as Pelagius denyed all grace of necessitie, so also habituall grace of iustification, reposing the same in the workes of the vertues wroughte by the forces of man his naturall facultie; whe­reupon Saint Augustine thus dooth worthilie charge him with his heresie, and free vs from the Protestantish calummation, and impeacheth the [...]ed [...]t of the Protestants themselues. This grace by vvhich vve ar [...] iu [...]tified, that is vvhereby the charitie of God is povvred into our harts by the holie Ghos [...]e, vvhich is giuen vnto vs, could I neuer fynde in the vv [...]yting [...] of Pelagius [...]nd C [...]l [...]stinus confessed as it ought to be. Thus Saint Augustine reposeth i [...]stifica­tion in habituall charitie formallie inhering in mans soule, affirming Pelagius to haue denyed the same; and so by this testimonie are we opposit to Pelagius, acknowledging inherent iustice, and the Protestants themselues are proued to be Pelagians, with him disallowing of the same iustice inherent And that to this charitie habituall infused and inherent, S. Augustine dooth attribute iustification, is manifest otherwise by his wor­des, saying. Perfect charitie is perfect iustice: VVhen cha [...]itie is povvred into the hart, it is the lavv of faith, and by loue quikening the spirit: adding that the office of this grace, is to adorne the Image of God in vs, and that sinne therein is to be cured In this sense he in­terpreteth the Apostle affirming good Christians to haue the law of God written in their harts, to witt habituall charitie there inherent, as the grace of true iustification. In the olde lavv, sayth he, iustice vvas engrauen in tables of stone, vvh [...]reby vvicked men should be afrighted, heere the lavv is giuen internallie, that they may be iustified. That vvas vvritten vvithoute the man for his terrour, this is vvritten in man, that i [...]t [...]rnallie it may iustifie him. He also affirmeth the finger of God so wryting, to be the sp [...]r [...]t of God, and the law writtē, which is iustice, to be charitie powred into our harts, man made thereby, Dilector per viuisicantem spiritum, a louer of God throughe the quickening spirit, which is Iustice and righ­teousnes inherent. Remayne it therefore proued, that iustice inherent after the Ca­tholike [Page 167] rite is true, reall, and proper iustice in fact and deede, and also according to or­dinarie sense of speeche, nothing appertryning to the iustice of workes, or of the lawe, condemned by the Apostle, neither to be any thing defiled with the heresie of Pelagius, it importing iustice inherent a free gift of Allmightie God, through Iesus Christ, not deserued or merited by anie precedent endeuor of man, as defineth the sa­cred Councell of Trent. The which Doctrine highlie aduanceth and extolleth alsoConcil. Trid. Sess 6. cap. 6. Iustice inhe­rent commē ­d [...]th th [...] m [...] ­ [...]its of Christ. the merits of Christ our Sauiour, that from thence it accepteth of a true, reall, and pro­per iustice, and such a iustice, as we must needes confesse God to haue effected in any, whome he should perfectlie iustifie, as he did in his owne sonne Christ Iesus, in the Angells, and in our first parents, who all were iustified inherentlie by the qualitie of habituall grace, or charitie. For what more noble and absolute forme and manner of iustification can be imagined, than such a gift inherent, whose formall effect is to make the subiect thereof iust and gracious to God, as heare in the fire inherent rendereth it hotte, lighte in the sunne brighte and shyning▪ w [...]sedome in the mynde sage & prudent? And as in this our esteeme the benefitt throughe our Redeemer is the greater, more ab­solute, and excellent, so dooth our charitie for so highe a degree of benefitt and re­demption, retourne the greater loue and mo [...]e efficacious▪ acknowledgement of such a grace and fauour, magnifying the Redeemer his meritt in so notorious and goodl [...]e and effect and impression, as is the iustification of a sinner by a qualitie inherent and permanent in his soule. If the sonne of God, sayth our Sauiour to the Iewes, hath a [...] ­red Io [...]n. 8. you, vere l [...]ber [...]estis, you are trulie d [...]l [...]uered▪ It res [...]eth now we make demonstration, that the iustification Protestantishe by an imputatiue iu [...]tice to be at all no benefi [...]t or commoditie by Christ, but rather a profanation of his Crosse, and abuse of his grace to vanitie and turpitude. Proceede we.

6. It is impossible, contrarie to the nature of things, & not conceiuable by the vnder­standingIustice impu­ [...]tine canno [...] be conceiued true iustice. of God, in that false in obiect, and repugnant to all nature, that man should trulie and in deede, remayning a sinner either in act, or estate o [...] si [...]ne, be iust by the outward iustice of Christ, or thereby made gracious or acceptable vnto Allmightie God: therefore such Protestantish iustice is not true and d [...]u [...]ne, but rather erroneous, hereticall, and Antichristian. For the intelligence of the anteceedent, we must distin­guishe three sorts▪ of iustice in our Sauiour Christ; the first concerneth the personall vnion, the which the Greeke Fathers call the sacred oile of diuinitie, peculiar to Christ,VVhat iustice of Christ may be impu [...]ed. He [...]h. in 6. c. E [...]od. Dam. lib. 4. Psal 44. as perferred thereby before all his brethren and participiants, according to the Psal­mist: the second is grace habituall and inherent, such as Catholikes in an inferiour de­gree maynteine to be founde in all persons iust and sanctified: the last is conteyned in his actions, as in his charitie, obedience, humililitie, continence, mercie, and penaltie for vs vpon the Crosse. Now examine we whether all these three kyndes of iustice, or any of them can be imputed to a sinnefull man, or make in truth and veritie him iust, honest and innocent. First therefore it is impossible, incredible, and moste absurde, that the vnion hypostaticall and personall should be imputed to any, or iudged by All­might [...]e God to imparte vnto man in truthe and veritie any formall effect or denomi­nation. For in respect of this vnion, if imputation were sufficient, as the Protestan [...]er maketh it in case of iustification, then in vertue of▪ such an imputation might euerie one to whome that imputation is made, be in deede and name the naturall childe ofVnion hypo­staticall can not be impu­ted. God, substantially and personallie vnited to the diuinitie, as is founde in Christ; be also powrable to worke miracles, to institute Sacraments, to redeeme the worlde, which to conceite is most [...]e monstrous and exorbitant. Then farther thus I argue: If the per­sonall vnion in our Sauiour Christ, his infinite wisedome, his knowledge, his powre of excellencie, can not be imputed to any, and perfome that the partie to whome such [Page 168] imputation is granted be trulie the sonne of God, wise, intelligent and redemptiue, neither can any iustice in Christ, onely in him inherent, be so imputed to man external­lie, as that in veritie it render him iust and holie; in that the reason for impossibilitie of the former imputation is grounded vpon the distraction of the forme from the subiect, to which the forren imputation dooth appertayne; as for that the personall­vnion in Christ, his infinite powre and wisedome being onely inherenthe in this one person, can not indeede re [...]de: a man participant of their formall effects: the­refore in that the iustice of Christ is solely in Christ, and not inherent in man, it can neither by any imputation in truthe and deede cause him to be iust, or that the iudge­mentNo man iust; in fact & truth according to the Protestāt. of God should deeme him iust. VVe must therefore suppose, that the iugement of God dooth not efficientlie make a man [...]ust, but bicause rather that man is iust, and a true obiect of that iudgement, therefore Allmightie God iudgeth him iuste. As when Allmightie God iudgeth one to be a sinner and damnable, he is not made of that qua­litie by the i [...]dgement of God, but bicause so it is in the thing it self, therefore is it so iudged by his diuine vnderstanding. Likewise when he iudgeth an Angell or man to be perfect, beautifull, and of good vnderstanding, the iudgement dooth not effect the­se p [...]oprieties, but presuppose their truthes, otherwise caused by his worke of creation and prouidence; no more than in regard of man, snow is white, bicause so iudged by him, but for that in fact and realitie of forme whitenes inhereth in snow, true it is, that snow is white, and therefore is it so adiuged: vpon which Doctrine I make this infe­rence: But the externall iustice of Christ is not in realitie of fact and deede the iustice of man, or he thereby in truth of thing and obiect, before (as we spreake according to humane cōceite) the iudgement of God haue accesse, is rendered iust and holie, seeing that truthe of any propositiō affirming one thing as forme of an other subiect, thereof can not arise withoute inhetencie of one in the other, and so by a formall combinatiō of them bothe: for example, in vertue of fact and deede, an ignorant man can not be learned; vnlesse he haue learning inherent in his soule: Yea it were blasphemie to at­tribute a iugement to Allmightie God of falsitie, which is whē the thing it self is other­wise than it is iudged by the act of the vnderstanding; therefore seeing that in veritie of deede and fact an ignorant person is not learned by the learning of an other, with­oute all erudition in his owne soule; and it should be an erroneous iudgement to iud­ge a rusticke as learned and wise as Aristotle; so also in that according to fact and dee­de a sinnefull man and one offending in act damnablie, can not be iust and righteous, deuoide of it in his owne soule, by the outward iustice of an other, the Protestanter is not onelie false, but also blasphemous, making God to iudge an offendant in act iust, being not in deede and fact of thing so qualified. Farthermore when the holie scrip­tures lenounce a beleeuing and a penitent person iust, holy, amiable to God, I inquire whether in the letter be proprietie of spe [...]che, together with truthe in the obiect and thing signified, or no? To say that the text transgresseth in proprietie of speache, were to empaire the authoritie of the holie Ghoste, as a recorder onely seruing to deciue & abuse our intelligences; and to affirme that in the thing it self there were no such ve­ritie, is blasphemie, making the scriptures to affirme that, which is not a parterei in the thing it self. Then must he grant, that man is iust indeede, in vertie of fact, with as greate truthe and propietie as the snow is white, the sunne resplendent, and therefore that truthe being auouched by scriptures, in thē with veritie, is also founde proprietie of wordes and speache. But I haue proued, that withoute full inherencie there can be no truthe a parte [...]ei in the thing it self, and for that cause trulie and in deede no man is capable of denomination from the vnion hypostaticall, from the infinite wisedome and powre in our Sauiour Christ: and for example a parterei in the thing it self a cole [Page 169] is not as white as the snow, or hell a partere [...] so glorious as heauen by any imputation: therefore the Protestanter, inducing an imputatiue iustice withoute veritie and sub­stance of forme, attributeth falsitie together to the wordes of Allmightie God, also to his diuine iudgement, who erroniouslie writeth and iudgeth that mā is iuste, holie and innocent. Heere beyond the pride of Pelagius is transported the Protestanter to the disgrace of Christ his merits, acknowledging no iustice in man, or that man is trulie iust a parte rei with veritie of obiect and substance: man to be no more iust by Christ than the diuell is, if to him the innocencie of Christ were imputed; no more iust than was Lais continent, to her imputed the chastitie of Susanna; no more iust, than Absalon2. Reg. 18. was dutifull, to him being imputed the seruice of Ioab; no more iust than a blacke Moore is white, to him being imputed the hue of a Germane. O monstrous doctrine of Antichrist, thus to reduce the price of the Crosse, iustification, to a shadow, to a va­nitie, to nothing, to a chimera, yea to a falsite and delusion!

7. Now as concerning the habituall iustice of Christ, neither can it be imputed toHa [...]ituall iu­stice in Christ not imputu­ble to man. man, or because of his iustice in any veritie of fact or deede: which thus may be pro­ued: The vnion hypostaticall in Christ, or his infinite wisedome and powre can not be imputed to man, or exhibite him the naturall childe of God, wise and vertuous, as hath beene entreated, therefore neither can any habituall grace by imputation serue to the like effect of iustification. The consequence is equallie allowable with the antece­dent, in that the formes imputed are in like sort externall, and not inherent, and there­fore semblablie not fitt to worke an [...]e veritie of fact, or true denomination in man [...], to whome they are imputed. Neither can it be imagined, that a qualitie inherent, for example sake in Iohn, can render Peter trulie endewed or qualified by the same, espe­ciallie when in Peter are founde qualities of cleane opposite and contrarie natures. As if Peter be ignorant, he can not be learned by the habituall learing in Iohn, in that an habit is a peculiar grace and perfection onely of that facultie, wherein it is inherent,VVittaker l. 2. de peccat. or. cap. [...]. and by whose actes and employments it is acquired Then seeing that all men by the Protestants confessions are actuallie and habituallie sinners, worthie of damnation, & so in opposition to the iustice of Christ, it is impossible that thereby any man should be iust and innocent in truth and in fact: for otherwise the one and self same subiect should be a seate of extreme contrarieties: as one man at the self saine time to be habi­tuallie vniust and habituallie iust. And who can thinke that either in substance of the thing it self, or in any propertie of speache one in the estate and habit of adulterie, can be continent, or so named by the habit of that vertue residing in an other?

8. Come we now to the actuall iustice of Christ, importing the price of our redem­ption, and tric we also whether by imputation thereof man in qualitie of an actuall sinne, can be iustified and made thereby trulie acceptable vnto Allmightie God. Thus I argue: The actuall iustice of Christ, as his obedience, his humilitie, his patience, hisChrist actuall iustice no [...]m putable [...]o [...] fortitude, his charitie, his virginall integritie, as they are infinite in worth and valew, so are they the peculiar perfections of his owne person, & of those faculties, by which they were produced, therefore by no imputation can they make any man trulie and indeede actuallie obedient, actuallie humble, actuallie patient, actuallie courageous, actuallie charitable, or actuallie chaste and contine [...]nt The Antecedent is manifestlie true, in that there is a relation be [...]wixt the facultie and the vitall operation thereof, the one limitted to the other; as the actuall vision of this man his eye, is onely a vision of himself, and can not make an other actuallie by the same vision to see the same thing: The actuall knowledge of Aristotle, can not make actuallie an ignorant person Philo­sophicall o [...] intelligent. The consequent as trulie deduced, so true in it self, and to be admitted. Moreouer to the same issue of conclusion thus I dispute. In all men iusti­fied [Page 170] by Christ are extant actuall sinnes, cleane opposite to those actuall vertues in Christ, as acknowledgeth the Protestant, making the iust man continuallie to sin­neVVittaker l. 2 depec. or. c. 2. in concupiscence, to the violation of the whole decalog; as actuall inconti­nencie, actuall disobedience, and the like, therefore to them can not be imputed the actuall continence and obedience of Christ, as thereby they mighte indeede, and ac­cording to the iudgement of Allmightie God, be rendered actuallie continent and obe­dient. The Antecedent is admitted by the Protestant: for as the iust doe actuallie sin­ne, so offend they in opposite vices to the actuall vertues in our Sauiour. The conse­quent may thus be proued. This man actuallie trespassing against iustice and chastitie, can not be a iust, honest and continent man, if to him were imputed the actuall iustice and chastitie of some other good person: for so a knaue should be a knaue, and yet an [...]onest man, vertuous and vicious in deede, chaste, and in deede adulterous, in fact a theefe, and in truth an vpright dealer, the which to imagine is moste absurd and mon­strous. And according to the contrarie sense, if imputation be so strong, as the Prote­stant woulde, then the most honest man in the worlde in act of vertue, might be as sin­nefull in act and detestable to God, as the diuell himself, if to him were imputed his offences: and contrariwise the diuell actuallie blaspheming might be a deuoute per­son, if the actuall pietie of Christ or of sume other good Christian were to him impu­ted. O vile conceit of an hereticall brayne! where then in the imputatiue iustice of the Protestanter, is there either truthe of fact and deede, or propertie of speeche, yea any veritie? Is an actuall offender actuallic iust by the actuall iustice in Christ? auant insolent pride and brainsicke falsitie. Is it not extreme and more then Pelagian pride toProtestantes exceed Pela­gians in arro­gancie, they making thē selues in pos­sibilittie as iuste as be the Angels. Aug. l. 3. cont. 2. epi. Pel c. 7. Rob. Ab. def. pag. 425. Is the Pope Antichrist be leeuig Christ to be God? thē vvhat is Rob. Abb. denying it? Au. Enc. c. 40 Non gratiasi­lio, sed natu­ra in vnitate personae mo­do mirabili­ter incffabili [...]diunctus & concretus. Arist. lib 1. Metaph. ca. 1. pronounce of himself, as euetie Protestant doeth, that he is as iust actually, not onlie by Pelagian possibilitie, as Christ is, and consequentlie infinitelie iust, as he is; as amiable to God the Father, as he is, as well deseruing as he, and finallie as precious and holie as the Prince of all holies? To auoide which inconueuience a Protestantish minister en­tereth ranke with the Turke, and denyeth the actuall iustice of Christ imputed to a beleeuer to be infinite in valew & esteeme, bicause it is the righteousnes of a finite creature, vvhich is not capable of that, that is infinite: VVhere first he denyeth the redemption of mā kynde and full satisfaction for our sinnes, in that no other ransom could condignelie deserue grace for man, but onely that which is infinite: otherwise a pure creature mighte haue redeemed man as rigorouslie and iustlie as Christ did, in that there is no repuguancie, why anie finite desert might not be founde in a pure creature by the gra­ce and gift of God; which to auouche is blasphemie & an Antichristian herefie against the bloud of Christ and his Incarnation. Then he playeth the Turke and denyeth Christ to haue beene the naturall and substantiall Sonne of God by personall vnion of two natures in one person or subsistence: for if he had granted this vnion, then had he ad­mitted infinitie of actuall iustice and merit in Christ, for that actions be suppositorum, that is of persons, according to the Philosopher; and so the infinitie of worthines in the person working must needes imparte to the worke an infinite price and valew: there­fore the minister denying this infinitie in Christ, thereby denyeth him to be the sonne of God, or personallie God, calling his workes the workes of a finite creature, as if Christ were a pure creature, and no otherwise God, than by a fauour or accidentall gift of grace, as Nestorius once defined, and now the Turke accounteth. This is he that will needes brand the Bishop of Rome with the note and name of Antichrist, whilste he himself disgraceth Christ in the highest degree, and that in his diuine person, in the purple robes of our humanitie, and in the moment and worthe of his bloud and pas­sion. The impious and blasphemous minister thus refuted, I retourne for conclusion to the argument: No mortall man can be infinitelie iust, or equall to Christ [Page 171] in iustice, therefore may he not be iust by the actuall iustice of Christ to him im­puted.Quantallbet cuim homi­nes [...] praepolleant, nond [...] sunt aequales Ange lis Dei. Angu. lib De Dono Per [...]eu. cap. 3. Imputatiue iustice fauo­reth sinne a­gainst the me [...] of Christ. Tit. 3. Rom. [...]. 2. Cor 6. 1. Ioan. 2.

9. Lastlie against this iustice imputatiue I propose this argument. The Catholike iustice inherent taketh away sinnes, is repugnant to sinne, deterreth from sinne; whe­reas the iustice imputatiue of a Protestant, abideth with anie sinne either actuall or habituall, emboldeneth to sinne, therefore that is Christian iustice, and this Antichri­stian heresie. That Christian iustice is to abolishe sinne, we gather by the phrases of bolie scriptures calling iustification a washing, a clear sing, and purifying of mens soules. Also that the same Christian ipstice is not to consist as copesmate with sinne, we collect oute of the same places, and also from others, making an opposition betwixt sinne and iustice, as betwixt light and darknes, the seede of God, and the diuell. But if iustice be externall in Christ, not inherent in man, not renewing inherentlie his spirit, it can not cleane exclude from thence sinnes, as darknes dooth not expell lighte, vn­lesse it affect the same subiect which light did before. VVhereupon seeing that the iustification Protestantish dooth not exclude sinne from out the soule, it may be deman­de how a man then is trulie iustified from them? They answer, that man is iust, notProtestantish iustice of lavv exami­ned. Rob Ab. def. pag. 423. after the formall manner of qualitie inherent, but in course of law and iudgement, in that God the Father taketh the iustice of Christ for the iustice of an offendant man; as in law one is iust & pardoned by the Prince, exempted frō penaltie, not liable to anie action and processe of accusation, withoute farther mutation. But this answer implieth an absurditie, and a blasphemie. Absurd it is, that God should accept the knowledge of Christ for excuse and expiation of culpable ignorance in an other, for so all sinnes and villanies might by onely faith be pardoned withoute charitie, repentance, amendment, and honestie. Then how can a luxurious person be accounted iust by God throughe the chasti [...]ie in Christ; VVhen as Almightie God seeth that such iustice can not make him iust, or an honest man actuallie offending against chastitie? The blasphemie con­sisteth in this, that he compareth iustification by the sacred bloud of Christ, to the for­giuenes of a trespasse by the Prince or magistrate towards a transgressor. For the Prince may by his roiall powre exempt a traitor, a theefe, from processe in law against him, o [...] from punishment, yet the partie trespassing being thereby not rendered any whitte the better, or the honester man, or in deede iust. So then if man be onely so iustified, in that God decreeth not to punishe an adulterer, well he may free him from paine hereby, yet notwithstanding in fact is he not iust, in that he remayneth actuallie and habituallie a transgressor, a villaine, a knaue, and well worthie the gallowes. Is then Christian iustice in forme of law no better, but a bare immunitie from paine, without all adieyned perfection to the person so iustified, he remayning still in act and habit vniust, vngodlie, vnrighteous, onelie deliuered from the rigor of law and paine due to such a transgressor? Is not heere freedome of sinne with this lawlesle manner of iu­stification, when a man actuallie sinning in disobedience is iustified from that crime by the obedience of Christ? O Christ, hath Antichrist in the Protestanter wrought thy iustice, the price of thy Crosse, to this shadowe and falsitie! Are Christians iustified, bicause onelie excused from paine or terrour of iudgement, otherwise plunged in act and habit in all wickednes: As the Prince dooth iustifie sometimes a knaue remayning in estate or act of knauerie? Dooth God throughe Christ iustifie a sinner after no better a fashion, but that indeede he is still vniust, wicked, and iust onely in freedome from chasticement? And how is a wicked man in act of mortall sinne free from punish­ment,Rom. 6. 1. Ioan. 2. seeing that according to scripture, the rew [...]d of sinne is deathe, and he that sin­nthis the childe of the diuell? No, no, we Catholikes against the vile, base, and Anti­christian heresie of the Protestanter, purt a difference betwixt iustification by a Prince, [Page 172] and tha [...] by God throught the merits of Christ: that the Prince iustifying an offen­dor▪ maketh him neuer a whitt the better▪ or the honester man, but that still after such iustification he may remayne a knaue: VVhereas contrariwise iustification from God alteteth the partie offendant, causeth him to be iustin deede, and gra­ciousApoc. [...]. Ioan. 14. to himself, it washeth him in the bloud of the lambe, it purifieth him and im­parteth vnto him of his owne spirit, rendereth him a new creat [...]re of regenera­tion and ad [...]ption of childeship with himself, and towardes the inheritance of his heauenlie kyngdome. If God should exempt the diuells persisting in actuall blasphe­mie frō punishment, were they good Protestant, iust indeede, and as Christianlie iust, as is the best Protestant? O Christ [...]nitie auiled & extenuated to a lewde fancie of a fowle imagination! Is Antichrist at Rome, and not rather in the braines of the ministers!

10. Neuertheles they fall to obiections from a typicall place of similitude, andHovv is Ad▪ his sinne im. pu [...]ed to all. say, If Adam his offence be imputed to euerie one in particular of his race as guiltie thereof, why may not in like [...]ort to eache beleeuer be imputed the iustice of Christ▪ But this opposition that it may be clearelie solued in the vnderstanding of the Prote­stanter, is needfull onely some explication, and a litle learning, to be by him in mynde comprised. Let him therefore know, that after two manner of meanes, one may sup­pose imputation of Adam his offence to all of his posteritie: the first by efficiencie, in regard of the will and and cause, the which produced the same: then in respect of denomi­nation, such offence truly & indeede making man a sinner, to whome it is imputed. And accordinglie as we define of imputation by efficiencie, must we thinke of the other by denomination, that being the former and grounde of this the later and consequent. Therefore Adam his sinne is imputed to euerie one of his posteritie according to effi­ciencie, not that euerie one in his proper and singular person is cause of that sinne, as is euident, in that the sinne was committed long before our conceptions and natiuities; but in that Adam was a publike person, the head of our mankynde, receiued grace not onely for himself, but condicionallie also for all his posteritie, we hau [...]ng a debt and obligation together with possibilitie in him to persist in grace & fauour with allmigh­tie God, sinned in him, as he disobeyed personallie, and as speaketh the Apostle in vvho­me all haue offended: that is the efficient cause of sinne was Adam his will, as a generall &Rom. [...] ▪ a capitall will, in which we had sufficiencie and obligation Lot to haue transgressed. So then as Adams sinne was ours in efficiencie, not of our particular persons, but in regard of his generalitie, we are denominated sinners by the same sinne, not in our owne per­sons, but in, the person of Adam in whome we were, as in our head and fou [...]ta [...]ne of all humane nature: VVe sinned in him, and are named sinners in him, being neither the one nor the other in our singular & proper persons. For if the offence of Adam should be imputed personallie vnto vs, then were our originall sinne actuall sinne, not origi­nall, and worthie of hell fier, not onely of poena damus of the want of the vision of All­mightie God, contrarie to the definition of the diuines, and consent of the fathers. But the Protestant must admitte, that the actuall obedience & charitie of our Sauiour Christ is imputed to each one in particular, which beleeueth, as his proper and personall iustice, and so the comparison is defectiue, and therein is a falsitie colourablie deduced from a veritie: whereas the Scriptures doe not barely say, that men are iust in Christ, but that they absolutelie are iust, are sanctified and purified by the holie Ghoste impar­ted vnto them, auouching expresslie on the other side in respect of Adam his trans­gression,Rom. 5. Aug. 16. Ciui. c. 27. Rob. Abb. Defen. p. 401. men to ha [...]e sinned in him, In vvhome all hau [...] sinned, as expoundeth this place S. Augustine.

11. Then entereth in an other similitude moste false, exe [...]rable and blasphemous, Christ not being a [...]inner, yet vvas reputed as a [...]inner for our sa [...]s, and [Page 173] for the sin [...]e, that [...] vs: so vve not being in our selues iust and righteous, yet are reputed iust and righteous for his sake, and for the righteousnes that is in him. VVe must grant vnto the minister, that according to the phrase of Scripture our sinnes were im­puted to Christ; first that our Sauiour sometimes taketh vpon him the person ofHovv Christ is a sinner. Matth 27. Psal 21. Rom. 5. 1. Pet. 3. Ose. cap. 4. C [...]ill. [...]bid. August. lib. de peceat me [...]it. c 32. l 3. con [...]. 2 Epi pel. c. 6. Ep [...]. 120 ca. [...]0. a sinner, and speake [...]h of himself in our behalfe as a sinner: Mygod, my god, vvhy hast thou forsaken me? [...]ar from my health are the vvordes of my sinnes: Then for that he sus [...]ayned the paines of death due to our sinnes▪ in similitude of sinnefull fleshe bearing our sin­nes in [...]o [...]poresu [...], that is by paines inflicted vpon his sacred and diuine bodie dew to our sinnes. According to which sense thus speaketh S. Augustin: God there [...]ore vnto vvhom vve are reconsiled, made him sinne for vs, that is a sacri [...]ice, by vvhich our sinnes are [...]orgi [...]en: [...]ic [...]se sacri [...]ices for sinnes are called sinnes. But moste ab [...]ominable is it to affirme, that out sinnes made him formallie a sinner, either according to truthe of speache, or veritie of fact and deede: and in that all men are iust and trulie iust by some forme either imputed or inherent, the comparison hath in the parts no proportion or resem­blance. Man are iust and holie in veritie of the thing it self, otherwise that iudge­ment should be false, which should esteeme them iust: they are also amiable to God, worthie to be his children, and his coheires. Therefore if Christ in the same guiseApo [...]. 3. was sinner and vniust in veritie of fact and in deede, he was also odious to God the Father, reputed by him as worthie of ethernall damnation, the which to write or con­ceite my soule and hand trembleth. VVhereupon thus I re [...]o [...]e the argument, and re­tourne his blasphemic vpon his owne face. Our Sauiour Christ was not a sinner in adulterie by man his adulterie, nor thereby odious to his eternall Father; therefore neither now is man iust by his iustice, and gracious to the [...]yes of Allmightie God. The Antecedent is thus proued: The will of Christ neither in his owne person committed sinne, nor in vs as generall heads of his nature, as we make reckoning of Adam: there­fore as he in no sorte sinned actuallie or originallie, so neither was he in any manner a [...]inner in veritie of thing and fact. Yet they say, [...]o make him a sinner sole imputation was sufficient. It is moste false: for if to one employed in actuall chastitie should be imputed the loosenes of an other badlie demeaned, were that chaste person sinnefull thereby through [...] the will of the imputatour, withoute all ground or cause in the things themselues? Lothsome absurditie! VVhereupon sithence that in our Sauiour Christ did abounde all manner of actuall vertues and iustice, the contrarie vices of wic­ked persons could not be imputed to him, or he made thereby sinnefull, odious to God, or worthie of eternall damnation. Then the consequent is manifest, in that the minister placed a similitude betwixt the sinnes of the worlde imputed to Christ, and his iustice imputed to man; and so none are trulie iust, trulie gracious to God, trulie wor­thie of heauen. Moreouer thus I argue: Christ was onelie a sinner enduring the pai­nes of sinne, and soo indede no sinner: for an honest man in way and act of honestieCirill. Alex. Epist. 39. may satisfie for a knaue, therefore men are no otherwise iust than remayning in act and habit moste vniust, yet for Christ his sake are exempted from paines due vnto offen­ders. The antecedent perhaps will scarce haue [...]ree passage with the minister, in that he compareth Christ to one that by promise taketh vpon him to discharge an other mans debt: making Christ to haue vndertaken to satisfie for our sinnes, and to beare our sinnes vpop himself not onley in their penaltie, but in their guilt and crime. For as the vndertaker or suertie is trulie and formallie a debter, the obligation deriued frō his fidelitie in promise and couenant, so [...]s, by this accounte, Christ for vs a sinner with debt and dignitie of sinne, worthie obliged to answer for vs suffering death: and in this sense is auouched by the minister outrageous blasphemie against Christ, pre­tending like a false broker for Antichrist, to extoll and magnifie his deserts. Truthe it [Page 174] is, [...]hat one man may become a debter in place of an other in vertue of some promise, contract, or inheritance; and so our Sauiour bee a debtor to God his Father▪ in that he vowed and accepted personallie to satisfie for vs to his death and passion. For example, if Robert contracted a debt of an bundred pounde by his fact which was his sinne, as by [...] monie, or such like his friend Richard being innocent and an honest m [...]n, might take vpon him the debt, but [...]o [...] the sinne, in that a debt might arise in him by obligation o promise: but whereas sinne groweth from a voluntarie action contrarie to rea­son, the honestie of Richard will not suffer him to be a sinner: so Adam contracted a debt for himself and vs all, of eternall damnat on by his sinne: cometh Christ to dis­chargeChristem pronobis pecca tū [...]ecit Deus, cui reconsi [...]and [...] s [...]mu [...]: Hoc est sacri­fici [...] pro pe [...] ­catis petcuod reconciliati valexemus. Aug In Each. c. 41 and satisfie both for the one and the other, not that he is sinnefull, but onelie obliged to satisfie when he promised for our ransome as sacrifice acording to S Augu­stinn for sin, to dye vpon the Crosse, and to surrender a thing to his Father more pre­cious and amiable then was Adams sinne dishonourable. But let him tell vs, how Christ discharged our debt of paine, he dying onelie a temporall death vpon the Cros­se, and we worthie of eternall d [...]mnation in hell, espeiallie sithence the minister ma­keth the valew of his charitie and de [...]ert onelie finite and included in a certaine com­passe of worth and valew. Then if the minister will auc [...]de blasph [...] mie, he must grant, that Christ was a sinner, and a debtor in no other sense, than in that he endured tormēts and death due vnto sinnes, promising his eternall Father so do doo; and then to mayn­teine the proportion of his similitude, also must he admitte, that Christan iustification is nothing els but a bare remittance and acquitance from all praine of hell and damna­tion; so that men are iust, bicause not punishable by the beneuolence of Allmightie God; iust after the law fashion; the which indeede is no iustification, in that a man may be exempted from paine, and yet be a moste greeuous offender in act; how then iust indeede, if in fact moset vniust, wicked and abheminable? Moreouer it is against the sacred and iust prouidence of Allmightie God, thus to iustifie transgres [...]ors after the Protestantish rite; yea it is blasphemie to say, that God dooth iustifie one that is in1. Ioan. 3. act of robberie, of villanie, in the same moment of time, in which the sinne is cōmitted,Isai. 30. Ezech. 34. in that such a one is of the diuell, hatefull to God, who dooth not iustifie the wicked, as he in scripture exprobrateth against the Iewes saying good to be bad, and light darknes. Thus endeuoreth Antichrist for the inlargement of vice and empire of Satan, to deb [...]litate, yea to make voide all Christian iustice, to render it nothing worth, or of anie remarkeable accounte.

11. Seeing therefore that the measure of our Hope and charitie towards our sa­uiour Christ ariseth from the esteemed degree of his mercies and beneuolence, theAd Tit. 3. Ioan. 3. Catholike agnizing iustification in an inward renewing of the spirit, in washing and eleansi [...]g it from sinne, in a sormalitie of fact and deede, the Protestanter onely ac­knowledging the same in a fo [...]ren imputatiō, without true effect & denomination, to the mayntenance of sinne, and misprision of the Crosse, therefore by the rules of Hope and Charitie, out doctrine is sounde & christian, attributing more to Christ: the other of the Protestant, aduerse impious, sacrilegious, and extermely iniurious against Christ, and his sacred grace of iustification. VVe beholde Christ in opposition to Adam and the serpent, beleeuing that by his merit iustice is inherent [...]e procured in our soules, as was sinne by their misdemeanures: and pray vnto Christ with the Chri­stian Poet:

Sed Samulis redde t [...]S qudo perdidit Adam,
Aleuin. Auit, lib. 3. de Sent. Dei.
Quodque tulit primum vitiate stirpis origo,
Ortu restituat per te pia vita secundo.
Restore O Lord, VVhat Adam lost.
VVhat poisoned roote did take avvey:
Retourne-to vs on thyne ovvne cost
By life a second lyuing day.

The benefitt of a instigfying grace remitting and pardoning in vs origi­nall sinne, Catholikelie esteemed, maketh much for the vvorth of christion Hope: contrarivvise vvhat in this affaire is defined by the Protestanter, is as hurtfull to the same confidence, so derogatiue also to the Passion and merits of our Redeemer.

CHAPTER. XXV.

ORIGINALL sinne we acknowledge in euerie one contracted, descended fromOriginall sin­ne in cuerie one personal lie ihher [...]s, is a sinne in proprietue. Adam by way of carnall propagation, personallie in all inherent, althoughe not personallie committed. For sithence that our first parent receiued grace and ori­ginall iustice not onely for himself, but also for vs, consequentlie he lost it not onelie in himself, but procured that we should be conceiued and borne in guilt of originall crime, to witt in the want or priuation of habituall grace and iustice. The which de­fectRom. 6. we also beleeue to be a sinne in proprietie of forme, as making vs by nature the chil­dren of vvrath, as sayeth the Apostle. If children of wrath, then sinnefull and odious to Allmightie God, if children of wrath by nature, then is it no [...] deriued to vs by perso­nall act, but by naturall propagation, supposall made of Adam his fall inuested with those conditions, in which he for himself and for vs also accepted and receiued ori­ginall grace By the disobedience of one man many are made sinners, affirmeth S. Paul. TheRom. 5. which he approueth by death the punishment of sinne, to which all are liable; by the grauitie also of such a detriment arguing of the qualitie of originall sinne: And so vnto 2. Cor. 5. all men death did passe, in vvhome all haue sinned. To which veritie opposed them selues Pelagius, Celestinus, Ruffinus, Cassianus, auouehing Adams miscariage to haue onelyAugu li.1. de pee. merig. ca. 23 l 1. ad Sim. plic. hurte his owne person, and no bodie els; but were refuted and condemned in the Mi­leuitan Councell, Aurosicane, and lately in the Triden [...]ne, Dareame mansay, as spea­keth S. Augustine, Christ not to be a sautour and Redeemer of infants? But bovv hath be saued them, if in them vvas no maladie of sinne?

2, VVherefore seeing that originall sinne inherent in euerie one in the first momentOriginall sin­ncis an habi­tuall prluatiōof iustice. Rom 5. D. Thom 1. 2. 2. ae. 9 81. a [...]. 2. Lib. 3. cont. Gent. ca. 7. of conception, can not arise arise by anie actnall misde meanue of the partie, yet depruid of reason and iudgement, and is found de in those qui peceauern [...]t, which haue not actuallie trespassed, as teacheth the Apostle, in must needes consist in some habituall and permanent estate of bades and deformitgie: and therefore is termed an habit by the schoole doctous S. Thomas: not that it imporreth anie reall qualitie, commonlie signified by the name of an habite, but for that it is remanent in the soule, when no act is exercised, after the manner of an habite in that respect: Originali sinne then is the priua­tion of a iustisying grace, caused by propagation from Adam offending: VVhich want and priuation is culpable, damnable, and hatefull vnto Allmightie God. By reason of which defect in the the soule, as from cause and origine, doe descend and are propaga­ted in our humane nature other calamities as penalties inflicted by God vpon vs for the same; to witt in the sensit [...]ue part of the soule a propension of lustfull and vnlaw­full desites, a distemperature and discorder of perturbations and affections, troubling [Page 176] reason and bending the will to the manifest breache of God his commandements, a dulnes and blyndenes in the mynde, a fountaine of maladies in the bodie. The which bad inclination and poise of nature in vs depraued, is not formal [...]ie originall sinne, but an effect thereof, a punishment of it, and therefore termed by Saint Thomas, the mate­riall part of originall sinne: for bicause the superiour part of man his soule once refused in our first parents to be obsequious and obedient to the law and empire of AllmightieD. Thom. 1. [...]. 2. ae. q 82. ar. 3. God, therefore worthilie now this superior part is to endure the rebellion from his inferiour sense for molestation of it, for harder practise and inurement in the cariage of vertue, and vsing the principalitie of reasons commandrie. For in that christian iu­stice is an inherent qualitie & perfection in the soule, making it gratefull and amiable vnto Allmightie God, originall sinne, or iniustice is consequentlie seated in the self sa­me subiect, and is the expulsion or want of that grace, the which in fauour and friend­ship exposeth the soule vnto Allmightie God his affection and beneuolence graciousD▪ Thom. [...] 2. pa [...] q. 95. ar. 1. 1. Cor 15. Originall sin­ne takē avvay by Christian iustice. Aug l. 2. cont. Iulian cap. 5. [...]nch cap. 15 & 16. and priseable.

3. But as according to the Apostle Christ as sauiour and second man, stood in oppo­sition of the first Adam, so is his grace, h [...]s de [...]er [...] also in contrarietie to his sinne and iniquitie: whereupon is to be inferred, that as Adam by guilt of crime defaced the image of God in our soules, so Christ our Sauiour by his grace and redemption hath recouered nature from that staine and bane of sinne, and also hath illustrated the same by his sanctitie, and gift of an internall beautie and renouation: so that our redemption implied is in these two things, to witt in abolishing sinne, induced by Adam, and in adorning the subiect thereof, man his soule, with the precious endowment of iustifi­cation And for that originall sinne is the capitall sinne, the first and generall ruine of all humane nature, and gulfe as it were from whence issueth all other actuall of­fences, therefore the Crosse of Christ and his diuine merit was especiallie directed against such a calamitie he being a lambe to take away the sinne of the worlde, ac­cordingIoan. 1. to the Greeke edition, that is originall and primarie sinne. That such an abolishment of originall sinne is procured by the bloud of Christ and his iusti­ce, the holie scriptures doe directlie affirme: namely when Moyses thus recommendedExo. 34. Psal. 50▪ Micheae. ca. 7. Tit. 3. Rom 6. Ioan 3. Nihil aliud mors Chr [...]sti crucifixi nisi remissionis peccati simi­litudo: & quē admodum in illovera mors facta est, sic in nobis verare missio pecca­torum. Aug. in Ench. cap. 52. Zvving. li. de Baptismo. VVhat is ori­ginall sinne by the Prote­stanters ac­c [...]un [...]s. the goodnes of Allmightie God: Thou hast ta [...]en avvay iniquitie, crimes and sinnes: Accor­ding to the multitude of thy mercies, prayeth Dauid, take avvay myne iniquitie: Thou shalt vvash me, and I shall become m [...]re vvhite than snovv. He shall▪ sayth the Prophet Michaeas, cast into ther deapth of the sea all your sinnes. Hereupon the Apostle termeth Baptisme the lauer of regeneration, that is a washing out of sinne, the death and buriall of the same, to witt vtter expulsion of it; so that in the regenerate, ther is nothing of damnation wor­thie of hell And as originall sinne is the death of the soule, so baptisme a new rege­neration and re [...]iuing imparteth life to it, and expelleth death: vnlesse a man be toge­ther spirituallie dead, & yet spirituallie aliue, inherently dead & odious to God, onelie externallie aliue, as not heald for dead, in regard of punishment and damnation. Let vs lay downe now what the Protestant in these matters defineth.

4. There be of them the which ext [...]uate originall sinne, and scarce with Pelagius afford it any passage into the soules of men descended from Adam Zinglius a Prote­stantishe Caluinister or Puritane, reckoneth no more of originall sinne, thā of a disease hurtfull, yet not damnable. Others will that originall sinne be nothing els but the actuall transgression of Adam imputed to euerie one of his posteritie: so that in deede it maketh them not defiled or sinnefull, as hath beene proued But the generall opinion of them is, that originall sinne dooth consist on two parts: first on the facultie of natu­re prone and inclined to vnlawfull acts, then in the actuall motion of concupiscence before and withoute consent of will, necessarilie breaking oute of the inferiour par [...] [Page 177] of man, to witte the concupiscible and trascible powre of the sensitiue facultie: the which motions, as they say, continuallie rushe oute into all manner of deadlie sinnes, to the violation of the whole ten [...]e commandements, cause man to be sinnefull and worthie damnation from top to the toe, and doe pollute all other endeuors of the ver­tues, in such sort, that they be con [...]aminated in God his sight, trulie & properlie deadlyCal. l. 2 Inc. 1. sinnes, and [...]ustlie deserue eternall damnation in hell. The [...] prau [...]ie and cor­ruption fi [...]st maketh vs hatefull to God, thi bringeth forth in vs vvorkes, vvhich the Scripture cal­leth the vvorkes of the fleshe: so that the verie inclination of nature by his accounte is dam­nable, sinnefull, and hatefull to God: then consequentlie of the same condition are all such euill motions as continuallie breake oute of that furnace of nature, so in [...]aged & distempered. The which motions one stileth the violation of all the preceptes of God & nature, so that men, in whom it is, be by originall sinne borne guiltie o [...] pride, of glut­tonie, VVittaker l 1. de pecc. o [...]. g. c [...]. [...] [...] sin [...] taken [...] according to the Protest. of infidelitie, an [...] at a vvorde of all inquitie. Then as concerning the remission of this originall sinne, or rather sinnes, the Protestāt denyeth them by baptisme, or by any im­pu [...]tiō of Christ his [...]ustice by an apprehending faith to be [...] oute of the soule but in this he placeth the benefitt of remission, that remayning in nature sinnes, they be not imputed, or held by God as punish [...]ble: so that betwixt the wicked & the childr [...] of God by regeneration the difference is not in respect of their l [...]ues and actions, for that all doe violate con [...]inua [...]l [...]e the whole [...] & a [...]e defil [...]d with all iniqu [...]i [...], but onely that in the faithfull God dooth not beholde thē as damageable, o [...] damnal [...]le vn­to thē, the which he dooth m [...]thers for want of in apprehending faith. But by the way of digression, I can not sufficientlie wonder at the monst [...]ous, yea blasphemous absur­di [...]ieNature accused by the Protestant. of the Protestant, designing as part of originall sinne the bad incli [...]ation of nature, making it hatefull to God & a iust cause why euer [...] may be condemned: espe­ciallie in that a certaine minister accounteth of this inclination, not as some want or defect of grace, but a positiue euill qualitie that ought not to be. O monster! Is sinne aAbb desen. pag 229. Aug in Ench. ca 13. Omnis [...] in [...] natu­ [...], bonu [...] est positiue qualitie, a peece of nature, in that nature in it whole compasse is either in sub­stance or in accident a creature of God, euerie positiue [...]alitie being in mediatelie produced by his operation, and so good as teachet S. Augustin! Is not not the minister then a Manichean heretike, [...] nature, as in [...]rinsecallie sinnefull, bad and damnable? Fy fy vpon such [...]regs of Pr [...]te [...]tantish doct [...]ine! How came this qu [...]litie into the soule, but by infusi [...]n of it there [...]nto by God▪ Dooth God then by his proper & only action make the soule of an infant sinnefull, and by a qualitie imprinted thereinto by himself? If this qualitie be re [...]ll, and as it were an habit, c [...]rt [...]s in as much as it is a thing, & framed by God, it is good and perfect; how then the forme of sinne and iniu­stice? Then to esteeme of the motions of concupiscence as of originall sinne is likewise monstrous in tha [...] such motions, [...]f sinnefull, are rather actuall & personall sinnes: And how sinnes in vs, if aga [...]nst our willes and desires they make issue for their distempera­ture? Doe sinnes harbou [...] in distracted and mad persons, in yong children, in those, that are surprised with sleepe? Doe mad men, children, sleepers breake actuallie all the ten­ne comm [...]ndements, are they actually sinnefull in all manner of iniquitie, yea infidells? why not then theeues, murderers, sorcerers, rebells, and slaues of Sathan? But retourne we from this grosse asinarie Protestantishe to our intended purpose, and let vs make triall by the rule of Hope, on which side abideth the Christian truthe: this argument proposed, is to decide the controuersie.

5 A greater benefit is it from Christ to esteeme originall sinne in the regenerateThe benefitt of regenera­tiō according to the Catho­like. and iustified to be cleane taken away, than to imagine it abyding, onely not to be imputed, as liable to penaltie: But the Catholike accepteth of Christian iustice as of a forme by opposition vtterlie excluding originall sinne, the Protestanter ima­gineth [Page 178] Christian iustice to procure solelie that it remayning be not imputed; therefore the Catholike attributeth more to the meritt of Christ by Hope, than dooth the Protestanter; and as the gift is greater in benefitt not thought of by him, so consequentlie in respect thereof the Catholike is more enkyndled with charitie in recognisance and acknowledgement of so singular a grace and fauour. And who seeth not the truth of the first proposition? in that euident it is, that a far better thing is it to haue such quality thrust cleane oute of the soule, thā therein allodgedy, onely not to be imputed, or forgiuen by exemption of the offendant from due and deserued penal­tie. VVhereupon the Pagans by the verie institution of nature endeuored according to their conceits by certayne rites of religion, as by flames of fier, by lauer in sea wa­ter, by brimstone, to ridd their soules of the spotts of their offences, deeming them be­fore such an expiation and purification vnfitt to sacrifice, or to be present thereat, as odious to God, and in his sighte deformed.Senec. Hipp. ver▪ 9. Hom. Odyss. 22. Verg 6. Aenead.

Quis eluet me Tanais, aut quae barbaris
Maeotis vndis Pontico incumbens mar [...]?
Non ipse toto magno Oceano Pater
Tantum expiaret seelus.
VVhat Tanais can me novv so vvashe,
Or Maeotis bog consine to Pontike sea,
I thinke the Ocean fathers do [...]he
Can not acquite my crime in plea.

Saladinus king of Babilon hauing taken the Temple of Hierusalem washed the sameBaron. Tom. 12 pag. 983. within and withoute in rose water, to free the place, as he deemed, from superstition. Also by the appointance of Allmightie God the Iewes had their washings and purifi­cations by bloud & water, to represent that innocencie of soule, which he did requireHeb. 9. in his suppliants and seruants. And therefore the Apostle S. Paule to our purpose, and to signifie perfect remission of sinnes vnder the Gospell, thus concludeth: If the bloud of goates and bulles, or sprinkled ashes of a calfe doe sanctifie those that are defiled to the cleansing of their fleshe, hovv mu [...]h more the bloud Christ shall cleanse our conscience? Therefore it is a greate grace of Christ our Sauiour, and so a worthie emprise of his Crosse and bloud, to ridd our soules from the spott of originall crime, to expell that harme from thence by vertue and beneuolence, the which was cast into it by the trespasse and defaulte of our first parents. How are we otherwise redeemed from that generall fall and ruineRom 5. 1. Ioan 2. of our kynde, deliuered from that deadlie poison instilled into our soules by the sug­gesting serpent, if sinne, the death of the soule, the festering corruption thereof, re­mayne after iustification by our Redeemer Christ? Then must be admitted, that we surrender more to our present iustification and passion of Christ, than the Protestanter; accounte of him as more beneficiall and gracious, than he dooth: and then why not more charitable, more thankfull towards so bountifull a benefactor, towards so goodLuc. 10. a Samaritane, that hath recured vs, not onely by a forren imputation of health, by a freedome from paine, but by powring in wine and o [...]le into the bosomes of our soules, where originall sinne had once harbour, and from whence it is now eiected? They answer, that allthoughe it were a more absolute and perfect iustification to be purgedApoc. 19. from the sinne and guilt thereof, than on [...]lie pardoned externallie by exemption from penaltie, as in heauen it falleth oute, where is a full and compleate forgiuenes of sin­nes by their vtter exclusion, yet in this life no such state is to be expected, wherein the will continuallie is inclined to euill, and by a deordination and corruption continually willeth naughtie things, contrarie to the law of God and nature, and so actaallie thereRob Abb. Defens. p. 249 is euen in the best, a seruing of the lavve of sinnes; Therefore sufficient it is for remission, [Page 179] that such mortall sinnes be not imputed. The answer is wicked, vnnaturall, yea blas­phemous,According to the Catholike Christ taketh avvay our sinnes. Ioan. 1▪ cap 1. the which by this argument thus I demonstrate. Our Sauiour Christ in holie scriptures by his forgiuenes is sayd to take away originall sinne; but it remayning and not imputed as punishable, in no veritie of thing or deede, or in proprietie of speache is taken away, therefore absolutely it is taken away by an inherent and opposite for­me of regeneration, or not at all. The maior proposition is auouched by S Iohn: The bloud of Iesus Christ dooth cleanse vs from all sinne: VVe knovv that he hath appeared, that he might take avvay sinne. He is the lambe of God that taketh avvay the sinne of the vvorlde, thatCypri lib de dupl. ci ma [...] ­tyr. Beda in illum locum. is originall sinne, according as S. Cyprian and Beda expounde that place. The minor I make thus good. No essentiall part or proprietie of originall sinne is taken away by the iustice of Christ imputed, therefore originall sinne is not taken away in anie veritie or fact. The Antecedent is manifest by confession of the aduersarie, admitting­the wole essence and nature of originall sinne to remayne still in the soules of the rege­nerate; and by consequence also reatus paenae abideth, the guilt of paine; in that as sinne formallie dooth defile the soule by essence of it, so dooth it make it odious to God, & worthie of eternall fier, the essence not altered: and as the proprietie of [...]isibilitie can not be sequestred from the nature of a lyuing reasonable creature, no more can misde­sert, or worthines of eternall punishment be d [...]stracted from the essence of sinne not changed. Then seeing that originall sinne neither in essence or in internall proprietie is takē away, it is in no sort taken away: Yet, say they, it may be sayde to be taken away, in that resident, it is holden by God not punish [...]ble, and so forgiuen. Neuertheles the Protestanter that thus striueth to mayntaine the empire of sinne, and of Sathan, in the verie children of God, must grant, that in comparison, notwithstanding the bloud of Christ, sinne is rather in truthe and deede not taken away, in that it abideth in essence and interne proprietie, onely taken away by an externe effect, that is by exemption frō paine in hell, sinne being hindered by the pardon of God, that it worke not morallie such a calamitie. Then in preiudice of Ghrist his grace originall sinne is more properlie and truly not taken away, than taken away: Yea I add, not taken away at all. For toDan. 3. hinder a cause from working an effect, is not to remoue the cause, and take it away; as when God repressed the actuall heate of the Babilonian surnace, the fier was not taken away: therefore God onely hindering that originall sinne contriue not effectuallie the burning of any man in hell fier, taketh not away originall sinne. Then the Scrip­tures affirming originall sinne to be washed out and taken away, are either false, or the Protestanter hereticall. If a Prince should pardon his sonne or subiect, in act of rebel­lion, should he be sayd to take away the offence, it during in operation and combustiō? VVel he may hinder that their trespasse bring them not to the blocke, or the gallows, but he can not take their offences away actuallie and essentallie inherent and appa­rant. How then dooth God take away originall sinne from the regenerate, whliste actuallie they committ iniquitie, yea of pride, of infidelitie, of adulterie, and the rest? well may he hinder the effect which is damnation, but he taketh not sinne away in es­sence, inhesion, or proprietie: suerlie a subtill manner of taking away inuented by the Protestant, and a plaine iugling tricke, worthie the practised of a sott. But farther I presse him; Originall sinne is neither taken away in essence, not in proprietie of mis­desert, nor in hinderance from working damnation, therefore in no sort taken away. That the essence of originall sinne is taken away, or the inherence of it from the soule, the Protestant denyeth: then therefore is it not taken away in proprietie, that is in worthines of it to be punished eternallie: for as the sinne remayneth formallie, so doth it formallie pollute and defile the soule: as it doth so pollute and defile the soule, it maketh it odious and detestable to God, that beholdeth the turpitude thereof; there­fore [Page 180] he trulie and condignelie iudgeth the soule, wherein it is, according to his true and [...]ust iudgement worthie of hell fier and damnable: vnlesse the Protestant will veile God his eyes, and affirme, that he seeth not originall sinne abyding in the regenerate, nor the formall effect thereof. Hereupon I inferre, that it is blasphemie in the Prote­stanter to affirme, that together with this his knowledge, he hindereth such sinne from effecting damnation, or imputeth it not for sinne or punishable: first for that in this sense the verie bloud of Christ and his mer it should patronise sinne, encourage men to sinne; then that he should determine and decree contrarie to his owne iustice, the nature of things, and his owne wordes recorded in holie scripture. Proceede we punctuallie, and by the minute in the proofe.

6. Men know by faith, according to the Protestanter, that actuall sinne of concu­piscenceChrist apattō [...] the Protestāt. or originall sinne in act, is not imputed vnto them, not is hurtfull, being re­strayned by God from working them damnation: therefore may they boldelie ven­ture vpon anie abom [...]nation or barbarouse villanie with inde [...]nitie and patronage from the Crosse of Christ, as hindered from the effect of penaltie or of anie torment in hell. Originall sinne, as is confessed by the Protestant, breaketh oute into all manner of damnable sinnes as into the sinnes of [...], of ang [...] or hatred and the rest, st [...]ng vp mame noisome and euill motions and [...], from the [...] of no man can say VVittaker l 1. [...] cap. 1 & [...] Abb. [...]. pag 254. [...]ts alltogether free. Then d [...]e the iust and regenerate conten [...] deadlie and damnablie to ad [...]herie, to forni [...]ation, and such like crimes, yet by [...] of regenerat [...]n are pre­serued from all harme thereby. Then may such beleeue [...]s b [...] [...]st [...]d from [...]nnoy of paine or damage, performing whatsoeuer [...] shall designe. O filthie regeneration of this brutish generation, when as according to their doctrine, Christ contrarie to his owne wordes, came not into the worlde, That [...] d [...]ssolue the vvorkes of the diuell, and take away the sinnes of the worlde, but ta [...]he [...] to embolden­men7. Ioan. 3. to sinne vpon [...] of pardon in the [...] act of [...] sinne: [...] if originall sinne be pardoned breaking out also with consen [...] into lust, and into al [...] sinnes opposite to the vettu sprescribed in the law of God and nature, th [...] by [...] acquitted, acted how soeuer, in that it is not imputed. This, this is the [...] Minerua of the Protestantish Theologie, to license sinne, to excuse sinne, to lighten sinne, to pointe out sinne as freedome of an apprehending saith, and the sug [...]ed dutie libertie of the [...] gospell.

7. Is [...] also bla [...]phemous in the Protesian: uouching originall sinne in forme and [...] of the [...] his [...] essence of crime to remayne in a iustified person, in that it is impossible to the iust iud­gement of so righte a iudge and beholde [...] to deeme him iust, which actuall [...]e and ha­bituallie is informalitie and qualitie of fact and forme inhere [...]e a kn [...]e and wicked: it is repugnant to his will & affection to embrace in loue of a father that person, which in worke and condition is rebellious, a breaker of his sacred lawes, one guiltie of adul­terie, fornication, [...]ealth, robberie, impietie, and such misdemean [...]es. So that as the Protestant is blasphemous, affirming God to accept of the vertue [...] and workes of man as good and [...], which indeede are [...] na [...]ght [...] and lamnable, so also is he blasphemous in the samde degree, defining that God [...] him for his childe and iust, the which is worthie by act and habit to [...] in [...], and that in truthe of th [...]g, of forme, and mi [...]eserte. Generall [...] pronounced of God his pro­u [...]d [...]nce: The [...] man and [...] are [...] to God: [...] [...]w then is a regene­rate [...]. [...]4. man gratefull to his eyes, defiled with originall and actuall sinne, being trulie in [...]. [...] and realitie, his enemie and worthie of hell [...]: Thou hast loued iustice, and hast hated [...]. Is then au euill deseruing person by damnable con [...]upiscence, accepta­ [...] to his [...] ▪ Is not such acceptance aduersa [...]e to his iustice▪ It is: O lord thou [...]. [Page 181] hast loued iustices, & they countenan, [...]hath behelde equitie: Certes no equitie apparant in that censure, the which priseth him for an honest man, for a regenerate creature, who indeede of fact is rather wicked and de [...]able.The [...] like doctrine [...] for [...]. [...] Luc. [...]0.

8. Hereon conclude we according to the rule of charitie, that our doctrine Catho­like concerning remission of originall sinne in the regenerate recommendeth and highlie extolleth Christian iustice, and the worke of Christ in taking cleane away the sinne so by him pardoned and asso [...]led; washing the soule once polluted in his sacred bloud working in baptisme, his wine and oile of grace penetrating to the seate of sin­ne, and thereoute expelling the verie blott & staine thereof: his wonderfull powre en­teringLuc. [...]. into the house and kindome of Sathan, b [...]nding him there annd dispo [...]ing him of all his right and interest to man his soule; in that [...] excludeth sinne from thence, by which he claymeth title to domineere: yea surpassing in obedience to his diuine Fath [...] the disobedience of Adam, and malice of the serpent, procuring that in [...] his soule should be founde not onelie grace [...] but also aboundance of grace, whereRo [...] once sinne held empire and pessess [...]on in aboundance, as disputeth the Apostle On the other side the Protestantet as slaue to Antichrist endeuoreth by all meanes possi [...]e to extenuate this gift and grace of regeneration, denying it of abilitie to take away ori­ginall sinne, to purge and washe the soule, and to be onelie of force to prouide, that sinne remayning and flowing in act and habit, be not imputed as punishable, rep [...]g­nantl [...] to the nature of iustification, to the puritie of a Christian life, and blasphen [...]ou­slie in regard of the prouidence and iudgement of Allmightie God.

9. The same inconueniences against charitie, the merit of Christ, and the diuineSinnefull li­bertie. prouidencence, doe allso follow, if remission by Christ take not away actuall sinne. For otherwise should on be an offender, still a violater of all the commendements, be wor­thie of hell sier, be polluted with sinne, be odions to God, and yett [...]uste, which are vn­worthie properties of a iustified man, and disgraces euen to the very bloud of Christ, by which iustification is procured. Also if actuall sinne according to spott and stayne be not taken away in iustification, but abideth with faith couering the same, it may also stand with faith in act and worke, withoute ani [...] losse or damage to the offender; which is brutishe and detestable to imagine; in that by vertue of suche a faith, men should haue letters patents from God to committe anie outrage, of villanie, yea to kill them selues by protection from the same faith. The sequell is euident, for sinne in habitt is as bad as sinne in act; yea it is the same forme, and on thing diuerselie considered; as heate remayning in the woode, is the same heate, which was in passage and action beefoore from the sier: then if habituall sinne be not taken away by faith, but abid [...]th with, it, so also may actuall sinne shake handes with honestie, with innocencie, with a iustifying faith; and so the Protestantish faith of iustification is a brother and broker to knauerie, to concupiscence, and all disorder of barbaritie.

Greate Hope of God his grace tovvardes vs, throughe Christ our Sauiour conceiued by vs, & moreouer exhibited vnto vs, vvhen vve expect, and enioye a vvashing avvay of actuall sinnes by the grace of iustification: an enemie of vvhich soueraine Hope is the Protestanter, denying the effect and is hevve of so desired a fauour and beneuolence.

CHAPTER. XXVI.

MAN by the verie instinct of nature knoweth sinne once committed to putt theThe harme of sinne. soule in a certaine estate lothsome to the reason of it self, and also odious to the diuine and supreme authoritie of allmightie God. The one is proued by that irkesome remorse of conscience we feele, greeuing and repyning at sinne acted and conceiued; the other by the generall esteeme we make of an ouerruling soueraintie aboue, whose prescript by offence we transgresse, and after dread to encounter with that parte of his prouidence, which taketh iust reuenge vpon offenders. VVhereuponNature desi­reth an explation frō sinne the auncient Pagans so informed, when they were to attempt anie notable enterprise, in the which was requisite some especiall assistance from Allmightie God, feeling as it were their offences to haue disgraced thē in the sight of so greate a maiestie, that theyHom. Odyss. 1 22. Aenead. 6. might purchase his grace and fauour, by certaine ceremonies called lustrations, as by fier, dust, brimstone, sea water, they endeuored after their manner of religion to ridd themselues of their sinnes. In this sort Homer recordeth how Atrides did purge his armie by water, and cast the fil [...]h into the sea, before his battell: the like Virg [...]ll repor­teth of Aeneas. Especi [...]llie before sacrifice for reuerence sake they practised this kynde of expiation and abolishing of sinne, perceyuing it to be right true, which affirmeth Seneca of pietie towards God: Neither is the honour of God cheeflie reposed in the qualitie of Seneca l 2. de Benesi cap. 6. the sacrifice, althoughe of the best, and shyning golde, but rather in the prous and good vvill of them that adore.

Sed tamen vt fuso tautorum sanguine centum
Ouid. li. 2. de T [...]st.
Sic capitur minimo thur [...]s honore Deus.
An becatombe of bulls bloud povvred out in sacrifice
All one to god a [...] fra [...]incense, in vvhich deuotion lies.

2. But this more effectuallie, and to a farre better purpose, was practised by theExpiations of the Ievves. Leuit. 9. Iewes in their diuerse institutions of purifying by water, outwardlie representing how that they endeuored by an hartie forrowe to extirpate out of heir soules the infection and rust of iniquitie. And almoste euerie ceremonie and sacrifice of that people so vsuall in shedding and sprinkling bloud, declared the inward purification of the souleHeb 9. Amb. lib. 2 de Abta c. 11. from sinne, it being from thence to be washed and rinsed oute: Therefore generallie S. Ambrose teacheth: Bothe Ievve and Grecian, and he, vvho soeuer, vvhich beleeueth, must knovv hovv to circuncise himself from sinne, that he may be saued.

3. In which debt of sinnefull men to be deliuered from their trespasses, to be cle­ansed [...]rue expiati [...] by our Saui­our. Remission of sinnes pro [...]u­reth that sin­nes do die & be not. Augu. Ench. c. 52. 1. Ioan. 2. 1. Ioan. 3. Heb 9. from their defiling turpitudes and blemishes of the image of God in their soules, nothing is so seruiceable, so beneficiall, as the Crosse of Christ, and his sared bloud, cleansing all true penitent beleeuers from so odious an excrement of offence, & fowle staine imprinted therein by the workmanship of Sathan. The bloud of our Lord Iesus Christ, and sonne of God dooth cleanse vs from sinne. To that end he appeared, that he might take avvay sinnes. Vpon which grounde Saint Paule discourseth by a comparison betwixt the bloud of the olde lawe, and this sacred and diuine of the new. If the bloud of goates, and bulles, and sprinkling of the ashes of a calse, did sanctisie the desiled for the cleansing of the flesh, hovv much more the bloud of Christ hall cleanse our concsciences? Then this our christiā bloud hath the preferment in two respects: first in as much as that bloud, arriued onely to the flesh, by a legall iustification, ours attaineth to the soule for righteousnes plea­sing vnto Allmightie God: Then for that this out bloud is more operatiue and effe­ctuallHovv sinne is takē avvay. Aug in Ench c. 15. 16 l 2 cōt Iulian cap. 5. Nusquā sunt, perierunt. for sanctitie and puritie in the soule, than the other was for an outward integri­tie and regularitie of the bodie. Sinne therefore is taken away by the presence of an inherent iustice opposite and contrarie vnto the same; and therefore by it the holie Ghoste expelleth sinne, as the sunne dooth darknes by the lighte, and God the diuell by his grace, so that remission of sinne is an effect of iustification inherent, as expulsiō [Page 183] of darknes, an effect of lighte in presence, & is brought to passe not by anie action or vrgent motion, but onelie by incomposibilitie & disagreeing natures of two so repug­nant formes not combinable or coherent at one time in the self same soule or subiect. There is nothing of damnation to those that be in Christ Iesus, that is there is not any spott orRom. 8. Gre. Naz. Or [...]. in Sanct. Bap­tism. Hier. in cap 2. Sophou. Aug. li. con 2. ep. Pe [...]. cap. 13. li. 3. de Symb. cap. 10. The hereti [...] an e [...]n [...]e of forgiuenes of sinnes. T [...]tt. l. 1 cont. Marcion l. de paenit lib. de Carne Christ stayne in them worthie damnation. S. Greeorie Nazianzene affirmeth baptisme to be a vertue purging [...] man his sinne, and a vvashing avvay of all such obstructions and staynes, as are contracled by sinne Saint Hierome affirmeth a soule to be vvashed and purged by pe­nance: S Augustine: vve a [...]firme Baptisme to giue indulgence of all sinnes, to take avvay offen­ces; not to shaue them: Holie baptisme taketh avvay all sinnes.

4. Antichrist hath allwayes shewen himself a greate enemie of this singular grace of remission of sinne, by the helpe of heretikes his confederates; and namely by Mar­cion, auouching sinnes to swarme euen in the children of God; & all workes effected by man his nature, the which he deemed intrinsecallie bad and vicious, to be sinnes hatefull to Allmightie God. But especiallie he hath aymed at this marke and disgrace of the Crosse by an opinion of iustice imputatine, not affecting the soule, but residing outwardlie in a mediator, auouched by Protestants, rainboe iustificatorians. For if the grace of iustification be not inherent, it can not alter the soule, and expell anie forme whatsoeuer out of it, before therein allodged; in that the opposite iustice distant from the soule, cometh nothing neere the place of sinne seated in the same; and therefore this externe iustice can not exclude sinne, but onelie procure it be not imputed, aby­ding still in qualitie of act or habitt. So in auncient time the Gnostiks, and Puritans inIren. l 1. ca. 6. Epi. heres. 64. what sinne soeuer deemed themselues iust, and the children of Allmightie God, as witnesseth S. Iren: Likewise Proclus an archeretike, as reporteth Epiphanius, denyed re­mission of sinne, to auoide the effect of extinguishing & abolishing sinne, affirming it after iustification rather to abide & to lyue in the roote, althoughe lu [...]king & in some conuerture defiling the soule. To the self same tenure define Luther and Caluine, and that in force of their imputatiue iustice: VVherefore, sayth Caluine, from hence doubte Calu li. 3 Inst. c. 11. Sect. 26. not, hovv God dooth iustifie, vvhen thou hearest that hereconcileth vs to him self, not imputing our offences. Then sinnes in this guise are remitted, bicause God decreeth not to pu­nishe them, or beholdeth them in the soule not as effectuall causes of anie damnation. If originall sinne remayne, if the same breake oute cōtinuallie, as a furnace into flames and sparkles, so into all manner of sinnes and violation of all the commandements; if euerie worke of man be bad and damnable, as Protestants desine, then suer in the iust sinne is not taken away by forgiuenes, but onelie not imputed by indulgence. This imbecillitie and insufficiencie of Christian iustice they coulour with certaine texts ofPsal. [...]. holie scriptures; as when Dauid sayth those to be blest, whose sinnes are couered; as if remitted nothwithstanding they still remayned: also when it is pronounced, no mā,Psal. 142. 1. Ioan... no not the iust, to be deuoide of sinne, or iustifiable before God. But the triall will cleare the truthe in this controuersie.

5. As theris no such such harme and disgrace of man his soule like vnto sinne thereinThe benefitt of remission of sinnes. festering & inherent, so is there no benefitt more to be desired, than to haue the soule, a proper mansion place of the holie Ghoste, restored to puritie, and ridd of all such euill fauored shapes and formes, as sinnes be therein abyding. VVherefore the Catho­likes attributing this grace and benefitt bestowed on the children of God to the meritt of Christ, haue the greater occasion of ardent char tie towards so pious and bountifull a Redeemer▪ whereas the Protestanter contrariwise attributeth no such desired effect vnto his beneuolence, yea no perfect and iust redemption by him from such greate anoyes, and so detracteth from the vertue Hope in a notorious degree and qualitie. That sinne is so grieuous a detriment to the soule who can denie, considering how [Page 184] nature it self mispriseth it, repineth at it, reproueth it; and christian men informed by faith apprehend it euen enmitie with Allmihtie God and a deseruing, that the offender burne eternallie in hell fier? O wonderfull deformitie of sinne, all the forces of nature in armes against it, to reuenge the disloyaltie thereof against so soueraine a lorde andSap [...]. commander! Is it not then a singular blessing to beare no more in our soules that fowle brand and vglie purtraiture of sinne? to obiect no more our soules as lothsome and vglie spectacles, yea odions, to the pure eyes of God his intelligence, to haue rather such fowle markes burned and pulled oute by the grace of iustification▪ Doubtles it is? For what other end and drift of so pure redeemer, of so vnspotted a lambe, than our puritie and vtter auoydance of sinne? VVho can lyue in comfort o [...] quiet repuse, as long as he perceiueth his soule so polluted, and so detestable to God, so euillfauored in visage, so disorderlie in behauiour, so dishonoured with the excrements of hell and wickednes? Assuredlie Christ vpon his Crosse, as fountaine in Paradise, yieldethExod. 12. Rupert. l 2. in Exod. cap. 36 forth the precious liquours of water and bloud, to bathe and washe Christians, that they be whire and pure And as the passage of the Iewes throughe the redd [...]se a prefi­gured the cleannes exacted by God at their hands, so dooth our verie first entrie into the housholde of Christ by baptisme, declare Christian neatnes and ablution from sin­ne: Otherwise how are good Christians by Christ his meritt in Paradise, not slaues of the serpent? how otherwise reduced to the perfection of iustice, to the childeship with God, and damiable how of the soule, we lost in Adam? VVhereupon considering this re­cure & translation of the soule by Christ, we inflame our selues towards him in charita­ble thankesgiuing & affection, by a dew acknowledgement of such a benefitt receyued.

6. But according to the Protestantish doctrine, there is no remission of sinnes, noSinnes notre­mitted according to the Protestant. aquittance for them, and no reconc [...]lement of offenders with his diuine maiestie. If the actuall sinnes now past of concupiscence, as of adulterie, fornication, robberie, enuie and the like▪ be not taken away, they are not forgiuen or remitted▪ but that in­deede a man remayneth still trulie and properlie vuiust, wicked and odious to Allmigh­tie God, and such as the diuell may chalenge iustlie as his slaues and matter of his infer­nall crueltie. I demand of the Protestant, sinnes abyding, whether in the soule of a beleeuer, they haue their formall effects or no? To deny that they haue, were in answer to implie contradiction, and impossibilitie; for if they sticke formallie in the soule, to the same they impart a formall effect of denomination: as if vpon a wall be formallie inherent whitenes, it formallie maketh and nameth the wall white Then I concludeIust mē ra­ther vvicked than iust by the Protestāt. that iust persons are formallie adulteres, theeues, malefactors, odious to God, worthie hell fier. O goodlie estate of the regenerate! Yet if they might be iust with the like substance, amiable to God, it might in some parte giue satisfaction. But that it is so, it can not be imagined; in that the formes of adulterie, of fornication, of theft, of in iustice, formallie are inherent in the soules of beleeuers, and so the persons formallie & indeede are adulterers, fornicators, theeues; whereas their iustice is onelie in Christ, and they thereby redeemed, neuer a whit the better or honester men: then according to truthe the children of God are rather knaues and wicked than good and tighteous. A proper imprise of the Crosse, figured by the Protestantish Antichrist: sufficient it is, say they, for Christian expiatiou, that sinnes remayning be not imputed. VVhat mea­nes this iugler by not imputed? Dooth he thiuke that God seeth them not? that were to impute blynd [...]nes to him, who discouereth all things: Dooth he signifie thereby, that God hateth them not, or the soule for their sakes? Then is he blasphemous; for all sin­neIust mē hated by God according to the Protestant. is formallie hatefull and maketh the soule, wherein it is, likewise in formalitie hate­full: then as the obiect is trulie hatefull, so the iuste iudgement and affection in God doth hate the same. Are then the children of God hatefull to God, are his recouered [Page 185] sheepe, his washed Nazarites odious vnto him, and from them dooth he in disdaine turne away his gracious countenance? I grant, sayth he, that they be trulie hatefull and odious to God, and that God actuallie hateth them, in that Scriptures say, that GodSap. 14. hateth the impious person and his impietie: yet are such sinnes not imputed, that is they be excused from hurting the partie by hell fier, in whome they be. O full and worthie forgiuenes of sinnes! Yet thus I vrge the argument: God hateth all iust persons accor­ding to the manner of the Protestanters, therefore he doth not exempt them from punishment. The Antecedent is alredie proued; for if he hate the sinne, either in act or in habit, as no doubte he doth, so also as the soule formally thereby is hatefull, so is it likewise hated: that the soule is formallie hatefull, is euident; bicause that subiect in which is formallie an hatefull qualitie, is formallie hatefull: but in the iust formally are hatefull qualities, to witt deadlie sinnes, therefore their soules are formallie & in very deede hatefull: then are they either hated of God, or els he dooth not hate all things trulie hatefull, and so is there an obiect in the worlde not sensed as the thing requireth by Allmightie God; as if there were anie thing intelligible in this worlde, not actuallie knowne by God his intelligence were defectiue, not comprising all; so if in the worlde were an obiect trulie and reallie odible and hatefull, yet not hated by him, his affection were not infinite or complete. And that God doth hate such iustified persons is more­ouer euident, in that if the iustice of Christ were not imputed to them, in whome such sinnes are founde, they should be actuallie hated of God; but the iustice of Christ exter­nall dooth not alter the nature and formalitie of sinne in the soule, therefore as with­oute imputation of Christ his iustice they were odious to God, and such soules as for­mallie entertayned them, so a [...]ter the imputation they are semblablie hatefull, the same obiect & cause formallie not changed▪ but still abyding. Neither is it sufficient to say, that God doth not hate such sinners, bicause he imputeth not the sinnes to paine in hell; in that for example sake the Prince may hate & detest the act of treason, & also the traitor, & yet for policie or other respect, exempt him frō punishment: so if Allmighty God should decree neuer to punish sinne or a sinner in hell, yet neuertheles should such sinners be odious still vnto him, in as much as they be ma [...]a, naughtie and damnable in forme and fact Then God hateth and detesteth the children of regeneratiō according to the Protestant: VVhereon I inferre, that he doeth also impute sinne vnto them, that is he holdeth them for sinners, and dooth not priuiledged them from penaltie, and so sinne remayneth in all sort in them, as it doth in the children of Sathan & perdition; for sinne as it is hatefull to God, so maketh it the soule likewise hatefull where it is: But it appertayneth to the iustice of God to punishe such offenders, not amended, in forme of offenders; and if a sinner by the iustice of God remayning in sinne is to be condemned the obiect of such hatred not changed by the iustice of Christ, as is appa­rant, as there is still the same cause of hatred and imputation to paine, so is there after the imputation of Christ his iustice to the soule the same cause, it nothing reallie orIustified per­sons n ōsters by the Prote­stant. morallie altered or exchanged Hereupon the Protestant is constrained to frame a monstrous conceite of a iustified person, as to be indeede and veritie together good & bad, beloued of God, and hated, worthie heauen, and [...]ert deseruing hell, sithence that all sinnes committed remayne with the grace of iustification.

7 But is it not also blasphemie to surrender the better and greater title of interestThe Protestāt pleadeth for the diuell. to the soules of iustified persons to Sathan, not to Christ their redeemer? the which he dooth euidentlie oute of the groundes of his owne position. For if a plea should be d [...]liuered about this controuersie, the Protestanter is so good a proctor or aduocate for the diuell against Christ at the barre of equitie, that suerlie the diuel would by his meanes gayne the suite, and enter lawfull possession vpon [Page 186] all the verie children of regeneration. The Protestant will say for him, that in these children of regeneration inherentlie are founde the sinnes of adulterie, of extorsion, of rebellion, of impietie; and that thereby such children are adulterers formallie, extortioners, rebells and vngodlie, and so conclude that they be children of the deuil his generation. And as for iustification to exempt them from his clayme and title, when the Protestant telleth the worlde, that they be iust onely by the iustice of Christ in heauen, not iust in deede, in forme, or veritie of fact, but in an apprehensiō, as an ignorant man may be sayd to be well lettered by the knowledge of Plato, a disea­sed person in health by the good constitution of Apollo, Sathan will crie, all is myne, in that my righte is founded in the things themselselues, that is in my sinnes instilled into their souls there inherent, and that, vpon which Christ seemeth to grounde his plea, onelie is externall, it is not indeede, it is not true in realitie of forme, it is fantasticall, therefore these children of regeneration are of my generation, my adulterers, my theeues, my rebells, scullions of my blacke guard and retinne. If the minister so arguing for the diuell, yet greeue to subiect himself vnto him, or anie of his brethren, let him then with anie reason recouer them oute of his clawes if he can: let him answer the diuell onely disputing and vrging vpon his owne foundations and doctrine in matter of faith; vnderstanding from him, how he with the children of regeneration are con­taminated with deadlie sinne, by an apprehending faith onelie not esteemed knaues, varlets, impenitents, allthoughe fowle and filthie in soule in deede, hated by Almightie God according to his iustice, and the nature of the things themselues.

8. To conclude, this opinion of the Protestanter is far distant from Christian chari­tie,Impure do­ctrine of the Protestant. in that it bendeth altogether to impuritie of life, to a licentious libertie, and a dis­portfull loosenes, and that by the allowance of the Crosse of Christ. For if anie sinne in habituall blemishe and staine may consist with iustice, and by vertue thereof be not imputed, so also may actuall wickednes what soeuer, as hath beene sayd, abide with the same iustice in indemnitie not imputed: By which persuasion the malice and frailtie of man may aduenture vpon anie abomination, priuiledged and warranted from spiri­tuall harme by the Crosse of Christ and his iustice; the which to imagine is monstrous against all ciuill honestie, and blasphemous, repugnante to the perfection of Christia­nitie. Pure then and heauenlie is the Catholike doctrine, attributing that excellencie to christian iustice, the which can not remaine with deadlie sinne, and contrariwise descrying that deformitie in sinne, the which may not allodge together with christian iustice and sanctitie; as hereafter shall be more amplie declared.

VVhen therefore the Psalmist sayth, that Christian iustice couereth mens sinnes, andHovv sinnes are couered. hideth them, the sense is that they be no more obiects of God his view & intelligence, bicause they are not extant: for if they remayned they could not be concealed from the eye of God, as is manifest: VVhen sinnes are forgiuen, sayeth S. Augustine, the sinnes de­scend, and grace dooth arise: meaning the expulsion of sinne by grace: Not that iust menAugust in Psa. 102. 1. Iohan. 1. be withoute all sinne whatsoeuer, as speaketh the Euangelist S. Iohn, but onely freed from mortall offences repugnant to the grace of iustification: Vnlesse the Protestant will admitt as good, that a person regenerate may withoute losse of iustice, or hurt of iustice, or hurt of soule, as well kill and murder his neighbour, as speake an idle worde, or offend in qualitie, as all doe in certaine small daylie offences.Ch [...]ritie approueth Ca­tholike do­ctrine.

9. Heere then by the rule of Hope may a resolution be made to approue the Ca­tholike veritie, in that according to our Doctrine, forgiuenes of sinnes is an expulsion of them, a purifying and cleansing of the soule; whereas Protestantish indulgence ma­keth a man neuer a whitt the better, is also contrarie to the iustice of God, and not worthie the Crosse and merit [...] of our so so benigne a Redeemer: yea according to the [Page 187] Protestanter, there is neuer in man brought to passe a true and perfect forgiuenes of sinnes, no not in heauen, as if defiled soules therein were in glorie, and coheires with Christ. For in this life faith onelie iustifieth, and so dooth not expell sinnes, but barelieSinne neuer taken avvay by the Prote­stant. procure the abyding be not imputed; and in heauen the iust seeme to be in worse esta­te than on earth in regard of their sinnes; for that sinnes can not be taken away with­oute iustice inherent by a contrarietie renewing aed purifying the soule, which iustice inherent is not in heauen, in that according to the Protestanter inherent iusticie is iustice of workes, of the law, and not the iustice of Christ; so that if Saints be eternallie iust by the imputatiue iustice of Christ, they retaine eternallie inherent all their sinnes, and eternallie remayne odious vnto Allmightie God; and if there be no better iustice for man than that of Christ, as their onelie, & sole iustice, they are allwayes to be impu­ted vnto them, and then sinnes shall neuer be forgiuen: and according to this respect there is an equalitie betwixt the iust in this life, and those in blisse. But heere the blis­sefull come behinde: for vpon earth sinnes are not imputed by reason of a faith appre­hending1. Cor. 11. The vision of God is not gi­uen to make innocencie, but to re­vvard inno­cents. Apoc. 21. Cant. 4. the iustice of Christ; but in heauen is no faith, as the Apostle teacheth, in that it is euacuated as vnperfect, by the cleare vision of God: then are sinnes in heauen im­mortallie in crime and guilt formallie, and also in imputation to damnation, for want of faith to procure iustification from such harmes and calamitise. Fowle, base heresie! sinnes are in heauen in all manner of filthie kyndes! In heauen I say, whereinto co­meth nothing defiled, as pronounreth Saint Iohn in his highe and pure Theologie! VVherefore we Catholikes desire of Christ puritie, innocencie, to be sheepe newlie washed, as speaketh the spouse in the Canticles, euerie one enriched with two yong ones, as by contemplation and action, and among them none to be barren of vertue and good life.

Intende nostris sensibus
Prudent. hym matur.
Vitamque totam despice.
Sunt multa fucis illita,
Quae luce purgentur tua.
Durare nos tales iube,
Quales remotis sordibus
Nitere pridem iusseras
Iordanis tinctos flumine.
Quodcunque nox mundi dehinc
Inficit at [...]is nubibus,
Tu rex Eot syderis
Vultu sereno illumina.
Tu sancte, qui atram picem
Candore tingis lacteo,
Ebenoque crystallum facis
Delicta tergens liuida.
Guard well our senses Lorde,
And life throughe ayd aboue,
For we with spotts are blured
Thy beames them farre remoue.
Grant that we so remayne
All filth abolished from sight
As shyning without staine
In lordane pure and bright.
VVhat darkenes brings the nighte
In mist our soules to infect,
Thou king of Easterne light
By splendent face reciect.
Thou holie, who pitche so blackt
Reformest to milkie white,
Thy Ebonie christall make,
Spunge Vglie sinnes out quite.

Catholike Hoope causeth feare to loose the grace of iustification throughe occasions of sinne, and therefore is heedfull and pure. On the other side the Protestanter is a flatt Puritian, that is carnall and bestiall, defining iustice once acquired not to be loseable, or in perill of falling from the soule.

CHAPTER. XXVII.

ALTHOVGHI we prescribe no limits or boundes to the infinitie goodnes of All­mightieVVhy iustice subiect to losse. Rom 11. Quomodo moritur caro amissianima, qnae vita est cru [...]: Sic moritur anima a­misso D [...]o, qui vita est e­ius Aug Tra. 47. in Iohan. c 10. D Th 1 a 2 ae q 8 ar 2 & 2 Que 111 ar 2 1 a 2 ae q [...]4 art 11. Intuemurquisque animam su5. si peccat moritur pec­ca [...]ū mor [...] eil ani [...]nae D lu ct [...]: quod malū [...]st: con­ [...] illa occidit. it Tra [...]in Iohan, 49. cap. 11. Ezech. 18. Isa. vltimo. Marc 9. Apo. 14. 1. Cor 6. God, as if deficient at anie time for the preseruing of iustice in man, or that he is mutable and changeable to reuerse and contremand by a later fact, what before absolutelie he hath once ordayned; yet in that iustice, his gift, in residence de­pendeth on the qualitie of our lines, and can not abide with certaine sinnes forbidden vs by himself in holie scriptures, therefore we define, that vpon man his infirmitie of malice, this precious grace of iustification may be lost, and we offending of the children of God, become the Slaues of Sachan. For as excellenilie well teacheth the schoole doctour S. Thom as; the estate and qualitie of iustification dooth or absoblutelie and whollie relye on the will and pleasure of Allmightie God, but also on the propertie and behauiour of man his free will: the which being subiect by reason of temptations from the flesh the worlde, and diuell, to committe such crimes as are dealie woundes to the soule, and contrarie to iustice, therefore this iustice is to be reserued in feare, being h [...]ble to hasard of expulsion throughe offences incident to our nature, especial­lie so mfi me of it self, and so hardlie and crastil [...]lett on by the a suerse powre of sedu­ction. In lice then in man mis [...]arrieth, when by sinne accomplished either in the vn­derstanding, as by infidel [...]ie and errour voluntarilie procured, or by misdemeanure of the will no oriouslie God or natures commendement are volated: VVhen the iust man, saveth Ezechiel, shall tur [...]e [...] avvay from [...] iustice, and commit uniquitie, he shall dye in the same Lothen the iust in reopardie to fall beholde h [...]s fall the action of in qu tie: regard the h [...]r [...]n [...] of such a fall, the death of the soule, an lauoidance of I fe by the gra­ce of iustification. The holie scriptures do denounce sent [...]nce of damnation to the committies of certaine sinnes, yea an inward consent onelie withoute outward per for [Page 189] mance, as to adulterie, to fornication, to vnnaturall vncleannes: then as such facts are damnable, so doe they putt man in estate of damnation, vtterlie cast him oute from the fauour with God, as his childe and dutifull seruant. Neuertheles to such crimes the iust and best men are exposed, as in danger and possibilitie to fall into them. Therefore they lose their grace of iustification, and exclude the feede of God from out their sou­les by the malecuolence of free consent and disordinate appetite towards suche vnlaw­full pleasures. Be offendersin these grecuous facts, in act of wickednes, iust and belo­ued of God! And who is absolutelie secured from the snares of these grand offences? If the dragon with his taile drew from heauen the third part of the stars, that is so ma­ny bright Angells created first in estate of iustification, is it meruaile, that vpon earth, in the empire of sinne, the same dragon with his breath poison vs to death, and cause our ruine by deadlie sinne? S. Augustine affirmeth some children baptised and iustifiedApoc. 12 after in the course of their lyues, to because them selues of that iustice, and so dye fi­nallie the children of Sathan: Of the litleones baptised, lett anie man tell me, vvhy one is pre­uented Aug lib 1. de pec. Merit c. 19. 21. l. de Baptismo cap. 3 Quid enim skhodie vide­mus, quid, cras ignora­mu. The Protestāt a filthic Puti­tane. by death, least malice change his vnderstanding; and another baptized is suffered to lyue, and becomes animpious parjon: If they had both died, had not both entered into the kingdome of heauen? Heere christian Hope thus informed standeth vpon her guarde in a watchefull feare seruing God, knowing saluation and present iustification to depend on vertue performed by grace, and on sinne accomplished by concupiscence.

2. The Catharist, that is the Puritants, raised from the sudes of infamie by Luther and Caluine, rule the Protestanters faith and religion, and make it playne puritanisme; to witt carnalitie and bestialitie, and that vnder colour of magnifying the spirite and heauenlie grace of Christ. The olde Puritane held opinion, that the iust were not freed from sinne, as if they could not committ the action of the same, but auouched that no sinne neuer so beastlie or outrageous was imputed to a faithfull person, or bereuedI [...]en. l. 1. ca. 1. Epiph hetes. 64 Hier. con. louin. him of present grace and iustice: so did also affirme with them louinion a grosse and filthie heretike. The Prorestanter accordinglie as he professeth himself iustified by the iustice of Christ apprehended by faith, so pronounceth he, that as long as this faith abideth, so long his iustice doth remayne: so that first this his faith, by his reputation, is preserued by God onelie from all possibilitie of vtterdecay, neuer to be expulsed by in­fidelitie,Rob. Abb. def pa 304. Cal l 3 Instit. cap. 2. Sect. 11. then no sinne of humane concupiscence can commit that fact, the which hath powre to exclude the same. God, sayth Caluine, for euer doth regenerate onlie the elect vvith his incorruptible seede, that the seede of life sovved in their hartes doe neuer depart from thence. And whereas some auouched that no certayntie is left for men, that their iusti­ce shall euer endure, thus doth he in scorne reproue them. Suerlie a goodlie hope of sal­uation Sect 40. is recommended to vs, as if onelie by a morall contecture vve for this instant should esteeme our selues in estate of grace, ignorant being vvhat vvill become of vs tomorrovve! But this dros­se must be cast into the furnace of triall, and so be proued what pure mettall it will afford.

3. Christian Hope being meeke and humble, recommendeth vnto vs a moderation1 Cor 13. Humanitie of Charitie aga­inst the Pro­testanter. in the esteeme of our proper grace and perfection, and dissuadeth all arrogant chalen­ging of anie endowment seruing for p [...]de and to a lof [...]ie conceite of vanitie: But this kinde of Hope is onlie proper to the Catholike by vertue of his doctrine and beleefe; cont [...]ar wise the opinion of the Protestater as touching his iustice not subiect to cas­ualtie of losse, is haughtie and proude, therefore erroneous, and to be refused The for­mer proposition is manifest out of scriptures, disp [...]ouing pride as a vice especiallie inIacob. 4. opposition to christian perfection. The m [...]n [...]r thus may be made good and veritable: VVhen [...]n in reuiew of his owne fra [...] tie, looking vpon himself, as vpon an earthen2 Cor. 4. and oritle vessel, conteyning [...]ui. the weighte & moment of incitimable glorie, which [Page 190] is the grace of iustification, discouereth playnlie his owne danger, submitted himself in a fearefull carefulnes to the mercie of Allmightie God, thinkes but baselie of his one abilitie as concerning the danger infixed in his owne nature, to loose the preci­ousest it well he can deuise of, and as it were the whole substance of bodie and soule; On the otherside to clayme a securitie and certitude in all euents of action, of temptation, of God his ecret and iust iudgements, that neuer iustice atcheeued can be taken fromEphes. 5. vs, is with securitie extreme pride and arrogancie; as not to repute our selues britle veslells, prone to fall, or that we walke in wayes and times of danger, that we conuerstEphes. 6. [...]. Pet. 1. amidest so man [...]e aduersaries, and that spirituall, as Sothan with his accomplices won­derfull spightfull, craftie and potent to worke our destruction: which is a resolution contrarie to holie scriptures and a manifest presumption: The vvhich, sayth S Augustine,Aug l. de cor­reptat grat. c. 13. C. 6 Acceptā gratiam Deisuo in malum libero amisit asbittio. idem cap. 8 Iustified in Baptisme may be reprobate. de Praedest. Sanctor. ca. 13. Quam multiintus [...]udāt, postea blas­phema [...]nn? Tract 45. in Iohan. c. 10. in this place of temptation is not expedient, vvhere is so greate infirmitie, that securitie may in­gender pride: Yea moreouer he playnly auoucheth some of the damned once to haue bee­ne in estate of grace and saluation, and by the secret iudgement of Allmightie God, after to haue wanted the gift of perseuerance. The which secret iudgement of God, this greate doctour affirmeth to be profitable to vs for our humilitie and feare; By rea­son of which secrecie, VVe mnst beleeue, certaine of the children of perdition, not hauing re [...]ei­ued the gift of persencrance to the end, to beginne to liue in faith vvhich vvorketh by charitie, and for a time sustlie and faithfullie to liue, and after to fell, neither to dye before that this happen vnto them. Then if a reprobate person may for a time be iust and holie in action, and after be ouerthrowne by deadlie sinne, what securitie of iustice attained, as that it is euer to keepe holde, and to beautifie the soule? And what monstrous pride it is in the Protestantishe Puritane, to make himself by act of faith not onelie a childe of God for the present, but also in view of the same faith to place himself out of all hasard of fall and iuine, as if not composed of flesh and bloud, not inclined to distoyaltie towards God, as if not in case to make God enraged against him by his euill cariage, as if vnder his feete were all the diuells in hell crushed and broken there in his victorie and con­quest! Foolish pride of the found Puritan, so to determine of his owne estate and con­dition!

4. But indeede this Puritanisme is plaine bestialitie, and a blytide flight of the croweThe Protestāt proud, yet but a slouen by profession. to the carion, of the scarabee to the filth vpon the earth. The which thus I proue: Ca­tholike Hope is employed in the obseruance of God his commandements, in that faith dooth aduertise, iustice in the abyding of it to depend on the obeying of heauenlie pre­cepts and fullfilling them by grace; but no certayntie is thereof by faith that anie man shall keepe the commandements, as he is willed in scripture, and as is necessarie to sal­uation, therefore the Protestant hath no assurance of the permanencie of his receiued iustice, but such a one, as is Puritanicall, that is brutishe and vncleane, The maior is denounced by our Sauiour Christ: Tou are my sisens, if you doe those things vvhich I com­mand. Ioan. 15. Matth. 19. If thou vvilt enter into life, keepe the commandements. Therefore Saint Paule cha­sticed his bodie, to retaine thereby his iustice, knowing that iustice could not abide with a luxurious concupiscence therein: giuing this reason of his seuere entreatie of it, least that vvhen I haue preached to others, I my self become a reprobate. Then made the1. Cor. 9. Apostle this seuere discipline a meanes to reserue his iustice in better establishment. Heare the answer of a Puritan. The commandements of God therefore are layd before vs, not Rob. Abb. Defen. p. 280. Vertue no cō ditiō to be the childe of God by the Protestant. as the condition for obtayning of eternall life, but as the vvay to vvalke in vnto eternall life First his answer is quite contrarie to the scriptures, exacting the keeping of the comman­dements to eternall life, and so are either causes of eternall life, or at the leastle condi­tions requisite therunto. Then the answer is beastlie, vngodlie, vnchristian, and at one worde Puritanicall, that is abhominable. For if the obseruation of the commande­ments [Page 191] not necessarie conditions to gaine heauē, neither is it to necessarie remayneI uther in A­phoris Fabri­ci loco; 9. auōcheth that mē consenting to sinne doe loose faith & the holie Ghost Amit­tunt fidem, & spirirum San­ctum. in iustice [...] which if it be admitted, then dooth it follow, that there iustice may abide, and heauen there be due, where is not the keeping of the commandements, but their contrarie violations by adulterie, robberie, fornication, impieric, infidelitie, enuie, treacherie, rebellion: which concerpte, is to abuse the iustice of Christ to villaine, to make his Crosse a darte in the quiuer of Venus and Sathan to prouoke concupiscence, in that is absence of all vertue, and presence of all contrarie vice, is there an estate of iustice, and an interest to heauenlie blisse, and so indemnitie, libertie, freedome to all outrage of wickednes. If the keeping of God his commandements be not a condi­tion to continue in the estate of iustice, then vertue is no condition commanded in those lawes. If vertue be no condition, then the absence of vertue hindereth not the remaynder and abyding of a iustifying grace: If the absence of vertue doe not exclude iustice, then the presence of vice neither doth repugne with the same: in that in defect of vertue must needes be aboundance of opposite sinne, bring no midle state for the soule betwixt good and bad to remayne in. O [...]gominie of the Christian profession, so aduersa [...]iue to vertue, not requiring it as condition to persist in iustice, and fauour with allmightie God! It may be thus they will excuse this grosse Puritanisme, and co­lour the filth thereof, saying: Althoughe goodlife or the keeping of the commande­ments be not exacted conditions to remayne in iustice, yet are they necessarilie conse­quens and followers of true iustice, in that one once iudified by faith shall be preserued from all haynous breach of God his commanements, and bee maynteined in charitie, the which keepeth the lawe: For ouerthrow of this slight but aske of dust and defen­cel propose this argument.

5. No Protestant now iustified by faith hath diuine assurance, that before he dye, heThe Protestātiuall sinne vvill be iust & regureth ver tue neither as cause not as conditions. shall not fall into greate and haynous crimes, or that now at this present he is not guiltie of them: but all such haynous and grieuous crimes can not remaine with the grace of iustification; therefore he recayneth no diuine assurance that still he shall continue in grace and fauour with allmightie God. The maior is euident: for what scripture or reuelation telleth him, that he shall not, at leaste in consent of will trespasse it for­mication, in adulterie, enuie, or such like, for all his life? Did not Dauid and S Peter defile their soules, as Adam did also after iustification, with greate & enormous sinnes? VVhat priuiledge then hath our Protestant, that this proper person retayneth no casua­litie in it to fall into the same or equall? O the well guarded and dadmintine brest of an apprehending Protestant! O sweete Paradise of his worships soule, assured neuer toIsa. 34. Deus [...]non est saluator sapié tam, potentū, iustor [...], san­ctoiu, led solū Fidentifi quie quid fuerant­nō refer [...] pec­carot, publi­camu, mere. [...] lairo fuetis, Lother. To. 1. pag. 126. August. in Psal. 12 Rob. Ab. def. pag 217. The Prote­stants teares. harbour vice or contamination, vnto which all we Catholikes holde our selues subiects, dreade them as beares, lions, and scorpions in the desert of our Pilgrimage. But in truth he neede not be so nice and so may denlie, as if his soule were a virgin Puritani­call; it will play the good fellow some times know, and dance a rounde and a cur­rante with the diuell, drinke a health out of the full creuse of iniquitie: Tush, Tush, a Protestantcan and will sinne, he would not be without sinne for a thousande pounde by the yeare why then we will accept of him this confession: fi [...]st that for the present he dooth not by diuine oe [...]tayntie know that he is so iust, as not guiltie of anie deadlie crime, or that absolutel e he is actuallie iust as he ought to be, and as is necessarie to saluation: None of you, faith S. Augustane, daresy [...], I am iust. And for the time to come he will not refuse to acknowledge, but he may tumble into an offence of God, yea vnto the violation of all the renne commandements: what then is the qualitie of a iust Pro­testanter? Euerie day giueth occusion of greate lamentation and mountning by greate and gree­uous trespasses against God and man. O Puritan in the kingdome of the goddesse Cloaci­nal But who would pittie this mouraing minister, when he crieth before he be hurte? [Page 192] Be of good cheere man, all is well: The childe of God weepe, and one predestinate to saluation! A prettie boy crie for a full, that hath no harme! Let the Iew with his [...]ny­ons weepe, not a braue Puritan with h [...]s gospell: Be still good ha [...]te, heere is a peece of sugar: thou arte iust, thy sinnes are forgiuen thee, Christ smyleth vpon thee: one lau­ghe for a p [...]nny, or a friscoll with m [...]nsieur B [...]za his mate forall christian soules. I neuer heard of an olde bearded doctour weepe & mourne for noth [...]ng before [...]f these greate and grieuous offences against God and man, despoiled the offender his soule of iustice and friendship with God, if they se [...]t on fier and flame the sacred temple the­re of in Hierusalem, and expelling the holie Ghoste seated therein Sa [...]han, then were there right good occasion of do [...] and griefe: but seeing by the ministers reckoning, they are bugbeares o [...] hobgoblines that hurt no bodie but in conceite, I see no reason why he should lament or mourne at their a [...]uall. Then haue we this by grant vnder his owne hand, that a iust man may offend God and man by greate and grieuous trespasses. But such greate and gri [...]uous trespasses c [...]n not abide with the grace of iustification; therefore iustice once atcheeued may be lost. If he deny the proposition [...]he svveating sicknes of a Protestant. subsumed, he is a manifest Puritan; than the which name and title, nothing is more infamous, nothing so abhominable, for according to this reckoning fal [...]e are those scriptures and voide, which threaten damnation to adulterers, to fornicators, to mur­derers, in that a iust person and the childe of God, remayning so, may be an adulterer, a fornicator, a murtherer, yet free from hu [...]e: False are the wordes of Christ denoun­cingIoan. 8. him to be a slaue to sinne, that committeth sinne, for that any sinne neuer so grie­uous and haynous may [...] with the grace of iustification, with impunitie, withoute all anoye or spirituall d [...]riment. To the which [...]othsome Puritanisme must turne an eye as well the ciuill magistrate, as the Catholike doct [...]ur, when he shall heare from the minister of the beaste & his bestialitie, that a iust and holie man, the childe of God,A prettie householde of God by the Protestant. Christiano nihil prorsus nego [...] esse debet, preser­tim in tētatio ne, cū lege & peccato. Qua tenus est Christianus est su­pra legem & pec [...]artum. Luther Tom. 4. pag. 46. The lore of a Protestant. Charitie in puritie defended against the Protest. Amb [...] li. 2. de Ab [...]ham c 11 [...]. 1. c. 1 & 6 [...]pi. heres 64. [...] [...]. de [...] ca. 1. [...] con. Iou. Ioan. 3. Ecclesiast. [...]. may betray his Prince and countrie, may [...]e in armes against him, yea spill his roiall bloud, committ any fact i [...] breache of his l [...]w or custome, and yet to haue God for his smyling father, and bring it to passe, that so holie a father retayne many knaues in their knauerie to his children and seruants, regenerate in faith, and contaminate in worke, holie in abstraction, defiled in condition, seruants to Sathan, and heires with Christ, white by externall imputation, and cole blacke by n [...]td conuersation: And of this qualitie is the fowle Puritan, with his raynbow of imputation. Then haue I this in issue, that the Protestanter must either admitt iustice once acquired to be subiect to losse, or els that all turpitude o [...] lyfe be proclaymed lawfull by him, as the libertie of the Gospell, as the license of the Crosse, and no sinne or villanie to hurt a sounde apprehending be­leeuer. Fy, who would not loathe to dispute against this dunghill of the Puritanish ministerie!

6. Reduce we now the whole matter to a conclusion, according to the prescript of Christian Hope: VVe Catholikes being rightlie enformed, knowing the grace of iu­stification to be continuallie in ieopardie of losse and miscariage, meeting with sinne, to which we are much inclined, thereby become heedfull and [...]olicitious to eschue all occasions of greate offences, thereby to preserue our [...]ell of iustice and friendship with Allmightie God: [...]o time, sayth S. Ambrose, ought to be vvithoute a guardfull taking heede sithence that there is no time free from faulte. Neither doe we allowe of the Puritans or Catharists, Ioui [...]ians, Nouatians, accounting them s [...]lues iust and vndefiled to death by committance of any crime whatsoeuer, as report of them Ireneus, Ep [...]pha­nius, Ambrose, and S. Hierom, but rather are we striken in dread with the saying of our Apostle: He that committeth sinne, is of the diuell. Also we embrace and follow the good counsell of the sage deliuered vnto vs: As from the face of a serpent fly sinne, for if [Page 193] thou cemest neere, it vvill bite thee: for sinne hath teeth as it vvere of a lion, slaying the soules of The Pelagians professed, that there vvas no nee­de for man to pray not to be sed into temptation: for that man of him selfe is sufficient to ouercome temptation. Aug. de Grat & l. a [...]. cap. 1 [...]. accordinglie protestantes are Pelagians fea [...]ing no hurte by si [...] Luther and Cal. Euangelisteres of Ba [...] ­ba [...]isme and the de [...]iall▪ to maintaine [...]n men. On the contrarie side to the bane of pure charitie, yea of all honestie and ciui­litie, the Protestanter is a Puritane, that is carnall and loose, with a pretended priui­ledge from Christ, assuring himself of a stedfast estate of iustice, neuer to be infringed or broken, no not when he shall commit anie g [...]euous trespasse against God, and man; no not in the Verie act of anie sinne hatefull to heauen and earth, contrarie to charitie, yea withoute it: by which persuasion, or rather coll [...]sion, he firste enhanceth himself in intolerable pride, then delighteth he himself in a securitie, as out of all gunshott from perill, as if no pilgrime heere below, but a ci [...]sen rather aboue, and finallie becometh in force of his owne doctrine a libertine whollie deuoted to sinne, audacious to dallie and play with serpents of crimes in the greene herbes of his owne concupiscence, and yet in disport to receiue no harme or annoy from their poysoned stings. He reputeth his iustice in fasetie, and in abode not to depend on the actions of his will as condition, but solelie and meerlie on God, continuallie maynteyning him in faith: so that God will still vpholde and confirme his faith, whatsoeuer the will shhall determine or decree in filthie lust or vnlawfull endeuors. Finallie thus as­secured by an enchantment from some foule fiend, held by him as an Euangelister, he d [...]re aduenture boldelie vpon anie crime neuer so offensiue to God and man He can not thinke that God will lose his holde, once supporting in him a iustifying faith, either by his owne sinnes, or the malice of the diuell: or tha [...] he will change and alter his purpose and fauor once hauing iustified him in Christ; therefore hereon he assured, thereby is emboldened by confidence in allmightie God, that he may withoute dama­ [...]e to his iustice giue the raynes and licence to the weaknes of his affect [...]ons, for in the meane while God holdeth fast: and as the sunne by his influence continuallie mayn­teineth the rayes of faith, allthoughe they shine vpon a dunghill of euill life. In summe he is a Puritan, that is [...] libertine, a beaste, a Barbarian, deming him selfe withoute detriment or hurte by defence of his iustice, and apprehending fayth. Suerlie in this respect I take the Turke comparatiuelie to be the angell, and the Protestant a grimed collier, or rather a deformed diuell Alas, what securitie in this our frailtie! Or ra­ther what turpitude, if by the Protestant our fra [...]ltie be thus assured!

Restitit Trota annis bis quints,
Senec. Agam.
Noctis vnius ru [...]tura praeda.
Ten yeares in armes stood Troy both night and day,
In fine to fall, throughe sacke of one nights pray.

Right good is the counsell of S Ambrose: Let the home bredd and the stranger, the iust Amb. lib. 2. de Ab [...]ahā ca. 1 [...]. man and the sinner be circum [...]sed by remission of sinnes, to the end that sinne be no more com­mitted.

Hope Catholikelie acknovvledgeth a greeuous hurt by sin­ne, and also in euerie one a debt to auoyde the same. Against vvhich pure and honest information standeth the Puritanicall Protestanter in vertue of his iustifying faith, making reckoning neither of the one, nor of the other.

CHAPTER. XXVIII.

DIVERSLIE may we gather out of holie writt, yea from the verie documents ofThe bad con­ditiō of sinne Qui homici­dium, adulte­rium, fornicationem idola triam, & simi­lia quequae cōmi [...]erit, nō propter fundamentū per ignem salua­bitur, sed [...]a­misso funda­m [...]to aeterno ignetorquebitur. Augu. D. Fid. & oper. cap. 16. Psal. 5. Psal 118. Psal. 5. 1 Ioan. 3. Eccles. 5. Psal 33. 1. Cor 6. Mors quippe animae est a­postata [...]e a Deo, quod primum eius pecc [...]tum in paradiso sa­cris literis contine [...]ur. Aug. l. de Fid. & Simbol. ca. viti [...]. [...]. Chr [...]. hom. 8. ad pop. Iosu. 7 Num 25. [...]. Reg. 14. Iosu 7. Io [...]. [...]. c [...]sent to sin­ne demnable by regard of libertie there of othervvise necessitie ex­cuseth from [...]ne Hierō. [...]. Aug l [...]. [...] ca. [...]. D [...] N [...]t & [...] 65. [...] c. [...] the [...] Christe. Aug. de Fid. & op [...]. c. 17. Rom. 6. Iuste mē may sinne mortal­lie in incontinencie 1, Cor. 12 Aug. Epist. 108. Aug. lib. 4. de Baprismo ca. 19. Sinners not vvilling to repent are not to be admit­ted to the [...]a. crament of faith baptisme Aug De [...]. & oder. ca. 21. Cyprian Ser. [...]de C [...]n. S [...]pletō Se [...]. in dom. Pass. Prompt Mor. Excuse from sinne cōmit­ted deriued frō originall sinne accor­ding to the Protestant. Cal. 3. Inst. c. 3 Se. 1 [...], 12. VVit taker [...] depec cat orig. c 11. l. de concupi. cap 1. Libertie of sinne, if good vvorkes be sinnes. nature, of what a vile, miserable and damageable qualitie is sinne committed by man against the law of God and reason. Sinne therein is declared to be an auer­sion from Allmightie God and all friendship with him, to be a bad thing ingendered by Sathan to holde an offender guiltie of eternall fier, to strike the soule with a deadlie blow euen with depriuation of iustice, to be an actuall rebellion against the maker of heauen and earth, as it were a marke exposed to the darts of his moste iust reuenge as teacheth S. Augustine. The malignant person shall not dvvell neere vnto thee: Beholde a departure from God by offence, and the offender thereby an alien made from his cour­te and courtesie: [...] d [...]stant from sinners is health, heere then is the maladie of sinne ba­nefull. Thou O lorde doost hate all that vvorke in [...]quitie; sinne then is an obiect of God his ha [...]ed and detestation: He that committeth sinne is of the diuell. A bratt then of Sathan is a sinner [...] He that hateth hi [...] brother remayneth in death He that transgresseth in one, shall lose much good: The countenance of our Lord shall looke seuerelie ouer those that doe ill: here is the indignation of God against sinners. Clemencie prepareth a vvay, but the follovving of euill prepareth death. Those that committ such things shall not possesse the kingdome of heauen: bi­cause that the like trespasses expelling a iustifying grace, make the transgressor liable to hell fier, and exclusion from out heauenlie bl [...]sse. Did not the prime sinne of Adam depriue him and his whole posteritie of a iustifying grace? as also did not the Angells created in grace of iustification after fall, become diuells, reuolted rebells & enemies against allmightie God? S. Iohn Chrysostome among the rest dooth excellentlie well entreate of the maleuolence and harme of sinne; namelie declaring how sinne trans­formeth as it were the nature of a man to the qualitie of a brute beaste, auileth and dis­graceth nature; and thus he induceth Sathan vaunting of his victorie ouer man by sin­ne: He that vv [...]s ensigned vvith the Crosse of Christ, novv in his soule beareth my image; He that hath renounced me in baptisme, doth in his life obey me. If we also call to my [...] de the gree­uous penalties inflicted on sinnefull persons, not onelie vpon the parties themselues offendan [...]s, but on others also for their sakes, we shall in recountance thereof descrie the odious estate of deadlie and mortall sinne. Achaz committed sacriledge, and lo all his people therefore are afflicted: Zambre defileth himself with the Madianites, and all Israell endureth calamitie. Ionathas tasteth of the honie contrarie to his fathers vowe, and the hoaste of God is putt to flighte by the Philistines: The s [...]aldiour enri­cheth himself with the spoiles of the enemie against the law of God, & beholde thou­sands of mens lyues are cast into hasard of death: Ionas charged with sinne maketh the shippe with all therein redie to sinke, and to be [...]deuoured by the mercilesse waues. Then is sinne the death of the soule, and an obiect of hatred in God, exposing the of­fender as odious vnto his diuine iudgement.

2. Moreouer we Catholikes considering the perfection of Christian iustice, office and function, doe not thinke it sufficient a litle at the beginning and onsert of tempta­tion to giue some resistance, and after to yield consent, hart and hand, or to committ sinne with some remorse, griefe and resentment of conscience, but absolutelie to with­stand sinne, that at no time the fleshe ouer come the spirite, but rather to procure that after solicitation to sinne from sense, the spirit be still superiour, surrender not himself to sinne, as a weapon against his owne life and saluation: VVhe that are dead to sinne, sayeth the Apostle, hovv shall vve still liue in it? If dead to sinne, then is sinne by grace not extant in the soule, for so it should liue by existence of true forme and inhesion in the soule. If we are not to lyue in sinne, then absolute [...]e is sinne not to be performed by ou [...] vitall and franck operation or employment. If the iust be dead to sinne, then in the [...] the flesh can not domineere and command, it may not obtaine the victorie, [Page 195] offer some small conflict and oppositions at the first encounter; VVe knovving tha [...] our olde man is crucified, the bodie of sinne to be destroyed. In the olde man crucified, can not be found the same olde man in life and action, in empire, i [...] conquest to haue the maiestie of consent in all our endeuo [...]s, but rather in the auoidance of sinne, the regenerate doe destroy the bodie of sinne, excluding it from their soules, and not acting sinne by their consents. And as the regenerate are free persons throughe grace, so are they not [...]laues to sinne, obeying sinne as commander ouer them? for as speaketh the Apostle: you are seruants to that you obey, vvhether of sinne to death, or of obedience to iustice. VVhereupon if the iust suffer sinne to be accomplished in their soules, if they yield to sinne, they are slaues to sinne, to death: that is they be in estate of damnation withoute all iustifying grace. To those that are fallen, sayth S. Cyprian, sinnes are as ha [...]le to fruites, as blasts to traces, as pest [...]lence to heardes, to ships as cruell tempests and stormes.

3. VVhereas the Christian doctrine especiallie tendeth and is intirelie directed to puritie of life, Antichrist endeuoreth nothing so industriouslie, as by certaine persua­sions to corrupt the lame, and so to breede a contempt in mens myndes of vertue, and all christian perfection of endeuor. The which order and issue of the Ghospell the Protestant [...] diuerse wayes laboureth to staine, and to corrupt this integritie of action by his iudgements in matter of faith, to bring in a neglect of honestie [...] and a fearelesse boldenes to aduenture vpon all sinne and iniquitie. First then to this purpose dooth he dispute out of the nature of originall sinne, making the soule contaminated and defiled by necessitie and [...]low as it were of corruption from it with all manner of enormities He counteth therefore euerie facultie of the soule, as the vnderstanding, the will, the appetite, bent to vnlawfull pleasure throughe Adam his first transgression, and now in a disorder and distemperature in all, to be whollie sinnefull; hatefull to God, and wor­thie eternall damnation, and that in the verie iust and regenerate. Then moreouer he defineth, that these abilities of nature so weakened and empaired, as it were so manie fu [...]aces doe cast oute continuallie as flames and spa [...]kles, and as fountaines doe yield forth the streames, of deadlie and mortall sinnes, and committments against all the ver­tues, against the whole ten commandements Thus doth he enfolde and incompas [...]e man euen by law of God and nature in a webb of sinne and of manifolde deformities. VVhereupon moreouer he dooth censure euerie good worke of man as stayned and polluted with the aspersion of deadlie & mortall sinne vtter he displeasant to Allmigh­tie God, onelie pardoned by the imputatiue iustice of Christ, and in view thereof ac­cepted for good. The which cont [...]gion of sinne, infecting all the good workes of the iust and regenerate, they thinke deriued vnto them from the faculties of nature, out of which they actiuelie proceede, or into the which passiuelie they are receiued. For in that the vnderstanding of man, his will, and all other his abilities to worke are sinnefull and odious to God, they impart the like malice and blemishe vnto all their operations: so that good workes are sinnefull bicause issuing from sinnefull faculties of nature badlie inclined, or in them placed as their seates and subiects; whereby they repute them defiled and odious vnto allmightie God.

4. Also the same Protestanters establishe the empire of sinne, and the indemnitieSinne cōman­ded by the Protestant. thereof by the verie commandrie of God and nature. For no man is ignorant, that bothe God & nature prescribe vnto vs the exerercise of vertues; the which endeuors of man being necessa [...]ilie sinnefull, thereon dooth it follow, that we are obliged to be be sinnefull, and that sinne neuer so mortall or deadlie of it owne nature, is not im­puted vnto a faithfull man, or in anie respect harmefull vnto his soule.

5. Lastlie moste vrgent and capitall for the libertie of sinne standeth the Protestan­tishIustifying faith of the Protestant is sinnefull. faith of iustification, bicause they attribute iustification from sinne to that faith, [Page 196] the which beleeueth no sinne to be imputed: The which faith may consist with anieFaith & kno­ledge cathe [...] encreasen̄nne th [...] perdone it Aug. lib. de Grat. &. l. arb. c. 3. 10. Tra. in Iohan. cap. 1. Chris hom. si ad pop. Originall sin­ne forgiuen is cause of a pure l [...]fe. Aug. in Ench. c. 64. Baptis­me taketh avvay sinne Tollit, detra hit VV. taker. lib. de concupi­scentia. Luthers faith stronger then his vvine or veritie. Fide­lis per solam fidem potest erigere sese, concipere cer [...]am & fit­mam conso­lationem: & nō pallescere a facie pecca­ti, mortis, dia­bolt, & om­nisi malorum Luther To. 2. Iuste persons & regenerate may sinne a­gainst iustice and chastitis. Act. 8 Aug. Epi. 108 Iren l 1. cap. 7 Tertull Apol. The qualitie of vertue is as spurre vnto the same. Aug. lib. 2. de peccator me­rit c. 4 soluto re [...]tu, quo vinctos originaliter de [...] ­nebat, ad ago nem interim manet. sinne, and so excuse from damnable faulte the offender in the verie act of sinne what soeuer, as in the triall shall appeare.

VVe Catholikes doe not deeme as originall sinne either the bad inclination of na­ture, or the indeliberate and first motions of a necessarie and naturall concupiscen­ce; therevnto induced, for that we beholde them to be in persons holie and iustified: knowing otherwise such to be the excellencie of Christian iustice, as that it may not abide in a soule subiect to sinne, in a soule defiled with innumerable sorts and kindes of mortall offences, in a soule hatefull to God as teacheth S. Augustine. VVherupō we eschue such trespasses against the lawe as a wracke and ruine of iustice and saluation; and thereupon in charitie become more pure and voide whollie of all mortall and de­adlie staine. Contrariwise according to the reckoning of a Protestant, man hath no reason to dread the committance of anie sinne, the purpose of anie sinne, the intempe­rate act of anie sinne; in that actuallie, and that continuallie, he dooth whether he will or no, violate deadlie all the ten commandements, offend in adulterie, infornication, infidelitie, enuie, murder, and that with a sufficient consent to a mortall crime. No cause therefore is therefor a Protestant to feare sinne, or to retayne a care to auoyde sinne, in that by will and appetite he dooth still nothing els but desire, wish, purpose deadlie sinnes, repugnant to all the vertues commanded in the decalog. The Prote­stant is of opinion, that for one to be guiltie of adulterie, theft, murder, it is not neces­sarie he should freelie consent vnto such enormities; in that all such offenders haue no free will or sufficiencie of grace to the contrarie; and so is it all one whether they be committed by them in sleepe, or in time of waking, vpon deliberation or in a passion and phrensie; fn that equallie they were voluntarie and free in the will of Adam: one­lie is then according to him required, that men doe desire such bad things, and consent vnto them in appetite of will. Then what neede a faithfull Protestant regard much what he dooth or intendeth to compasse, in that whether he will or no, he shall be adulterous, couetous, vniust, incontinent, and a violater of all the tenne commande­ments, and yet such sinnes are not to be imputed vnto him, or to become hurtfull to his soule? For if he should say thus with himself: Tomorrow I meane to murder such a man, or to kill my self, he shall haue no reason to thinke himself by such proiect and intents deuoide of a iustifying faith; in that he mighte repute them trulie onelie natu­rall acts of concupiscence, the which concupiscence in its whole latitude ariuing to the breache of all the commadements, is not imputed vnto him, and he knoweth by faith as muche. So that to say that concupiscence in act is not imputed to anie, is to affirme, that the designements of murder o [...] of anie villaine are not imputed, in that the sinnes are equallie mortall; and for that such sinnes necessarilie issue from concu­piscence according to the Protestanter. Heere then is the goale and end of Protestan­cie, to performe all things neuer so wicked with indemnitie and libertie in the lord; & it is that odious dunghill of Puritanisme, the which in primitiue time of the Churche defamed the name of Christianitie euen with reproches from Pagans themselues, as tearmed meneaters, workers of sinne in darknes, Euersores luminum, as write Iren: and Tertullian.

7. As the Catholike admitteth no formalitie of originall sinne remanent in man after baptisme, so dooth he thinke worthelie of suche good workes, as be vertuous en­deuors, and of such functions, as the Holie Ghoste by grace & regeneration stirreth vp in the iustified. VVherefore for the abolishment of the empire of sinne throughe Christ Iesus, and for the desire and loue of puritie, we esteeme vertuous workes first as morallie good, in reckoning of their proper ends and circumstances; then also good [Page 197] supernaturalle and Theologicallie, throughe the grace and motion they haue from our head Christ Iesus: VVhereupon is ingendered in vs a greater desire of vertue, and a more maine hatred of sinne so opposite and repugnant thereunto. Contra­riwiseNe sequaris iudicium ra­tionis, quae dictat Deum irasei peccato ribus: sed ma­ctata ratione crede in cum. Luth. Tom. 4. pa. 76. the Protestanter seeketh continuallie for the preferment of sinne, and in des­pighte of all christian righteousnes to place it not onelie in the soule, where the sa­me abideth, but in the verie action of righteousnes, of sanctitie, as cohabitant with what goodnes it may obtaine howsoeuer. Against which position thus I dispu­te▪ If a man may purpose to doe a good worke, and thereby performe a bad one and a mortall sinne withoute hurt to his iustice, he may also determine with himself vpon the same warranty of not imputatiō to committ murder or any other villanie: but the sequell is wicked, it is abhominable, it is Puritanicall; therefore also of that qualitie & condicion is the antecedent part of the same proposition. The maior is thus proued: To purpose a good worke, is to purpose a deadlie sinne, to haue in act a good worke is to retaine in act a deadlie sinne; bnt than a deadlie sinne in act can not be diuised a thing more malignant and contrarie to iustice, therefore the qualitie of deadlie sinne in the purpose of murder can not worke greater anoy to iustice, than the mortall infe­ction adioyned to euerie vertue, equallie both being hatefell to God: if then one be not imputed but lawfull and not hurtfull, neither is the other to be imputed, to become damageable or distressefull: rather it is to be supped vp by a liuelie faith, and so not imputed. O liuelie saith in a dunghill, and in the carcasse of a stinking carion! It is suerlie a verie sport, se [...]t aside the dolefull euent, at which christianitie greeueth, to beholde the Protestanter shifting and strugling to auoide this absurdi­ditie, to witt that a good worke should be a bad one, that a worke procured by the holie Ghoste should be infected by the diuell: that in a worke, to which all are obli­ged to putt in practise, should be descried the hatefull condition of a mortall sinne. VVhereupon they refuse and abhorre to say in expresse termes that good workes are sinnes, althoughe Caluine directlie auouch it, and it is euident out of his doctri­ne; but affirme onelie, that they haue some blemishe of sinne, some aspersion, some touche thereof. A fond collusion of wordes to colour a fowle heresie, and to dallieRob. Ab. def. pa. 587. and play with the simple senses of their ordinarie followers. According to this phrase of speeche a man may say of a beleeuer, if he beholde him committing theft or coule­nage, that the man is an honest man in substance, yet hath onely some touch and asper­sion of knauerie & sinne, and reduce all abhomination in the worlde to a touch and anRob. Abb. his touch of a­spersion. aspersion. How gentle & ciuill is our Protestantish minister in the matter of deadly sin­ne! But let me question a litle with this diuells clearke, & sprinkler of sinne. Dooth not Caluine holde all the powres of man his soule to be viciated & defiled by sinne, in that pro [...]e to sinne? The minister will grant it. Farthermore dooth not the same Caluine thereon conclude, that all workes proceeding from those faculties, or receiued in th [...] passiuelie behauing themselues, if vertues to, admitt a deformitie, a blemishe a staine of a mortall sinne, as the water dooth. otherwise cleare, receiue contagion from a defiled channell? True quoth the minister: Then good Sir, haue we as granted, that the for­mallPerkin refo. Catholike Se. of good vvorkes. Non sequitur peccator es, ergo Deus te odit. Luther. Tom. 4. pa. [...]87. & principall part of a deadlie sinne is excited when a man worketh well. If there be a formalitie of sinne, a staine and blemishe then effected, I pray you in what subiect resideth it, or will your wittes putt it out of all subiect and materiall cause? A subiect it must then needes haue: And where then is it, but in the substance of a good worke made by the facultie, or seated in the same, and so from a polluted facultie it receiueth this formalitie of deadlie sinne. If then the substance of a good worke be a common recept [...]cle of good and bad, of the formalitie of vertue, & that of sinne, the self same act is good & bad, & a good worke in the materiall sense, is a mortall [Page 198] sinne: for no man can say that a good worke, as good, is a mortall sinne according to the forme of the thing; neither doe we charge you with it, but onelie that you teache the same worke to be good and bad, and a good worke materiallie to be in forme a mortall sinne; and that the same worke is trulie good and bad by two formalities sub­iected in the same act. VVherefore it is a simple similitude of the minister comparing drosse sticking to golde, to sinne adhearing to a good worke: for drosse is a distinct substance and suppositum from golde, and so can not giue anie denomination to golde, as to say golde is drosse; but the malice of sinne is inherent, as a morall qualitie in the act of vertue; and so the self same act is a vertue, and a mortall sinne. But that it is im­possible one act to be thus diuerse and quartered in qualitie of good and bad, I haue otherwise proued: VVherefo [...]e the minister thus informed, in thus sort I shutt vp the argument. To a beleeuing Protestant is not imputed a mortall sinne in act, whilste he dooth well, not is such good worke being materially a mortall sinne hurtfull vn to him therefore neither is adulterie, rebellion, impietie, or anie wickednes in act imputed vnto him, or hurtfull to his sweete gospelling and puritanicall soule: Equallie there is offence on both sides, and a moratll sinne. The cause is, for the will produceth them with the same necessitie, in that according to the Protestanter he that committeth adulterie dooth it of necessitie, and so no difference may arise, for that the contagion of a mortall sinne proceedeth from nature to a good worke of natures necessitie: The sinne adhearing to a good worke is the sinne of a concupiscence; and adulterie is but a tricke of concupiscence, whilste faith standeth aloft to shield sinns from anoye, to conceale them from God his sighte. Then is a Protestant a free man, his prentishipp is oute, he may play the varlett by commission of faith and beleefe.

8. Althoughe we be prone to sinne, yet is natures propension reclamed by grace,The commā ­dements of God & natu­rest and aga­inst sinne. Aug. l. de Gra. & l. arb. cap. 3. Christians both depart frō oute Aegipte of sin, and allso enter in to the red sea of Baptisme and faith in Christ his passion. Aug lib. de Fid. & ope. cap. 11. Rob. Ab. Def. pag. 588. and especiallie by the commandrie of God and reason, prescribing vnto vs the auoi­dance of sinne, and practise of all vertue. VVherefore to attaine puritie, our Catho­like charitie regardeth reason and the will of God, thereby to eschue sinne and embra­ce vertue & innocencie: on the contrarie side the Protestanter maketh the verie com­mandrie of God and precept of nature to tye men to sinne [...], and to defile them with the vile filth and ordure thereof: affirming those vertuous endeuors to be mortallie sinne­full, to which we are obliged by God his law and also instinct and precept of naturall reason. VVhereupon I frame this argument: All the good workes of men prescribed by God and nature are mortall sinnes, therefore we are bounde to committ mortall sin­nes, yea God and nature are principall authors, inducers and persuaders to sinnes. The antecedent they grant as good, and denie the consequent or illation vpon a distinction, saying the law of God and nature onelie to binde to the good act in as much as good, and not to the same as bad and defiled by originall sinne, in that sinne is not implied in the dutie, but ariseth by casuall and accidentall necessitie from the condition of the man. First who euer heard of a casuall and accidentall necessitie in anie worke of man, of which drea­meth the slight braynes of a minister? If it be impossible that otherwise it should fall oute, or that the act of vertue should not be sinnefull, as now it is, supposing the sinne of Adam, how then is the dutie thereof to God casuallie and accidentallie polluted with sinne, being impossible, that concupiscence now should not be in man, in that by nature all men, as sayeth the Apostle, not by chance or accident, are borne the childrenEphes. 4. of wrath? O the casualtie of sinne in an act naught and corrupted by the law of nature, and not to be altered by anie man his endeuor what soeuer! Yea that the good workes of men are stayned with sinne according to the Protestants owne principles is more necessarie and lesse euitable, than that the act of murder is a sinne, or adulterie, taking the act in the materialitie: that is, it is more impossible that a vertue according to the [Page 199] materiall part thereof should not be stayned with mortall sinne, than that the materiall act of murder and adulterie should be freed from such blot of deadlie offence. I frame then this argument to trouble the sillie sophistrie of the minister. Man is bound by God and nature to performe that act, which is necessarilie in the highest degree sinne­full, therefore he is bounde to sinne, and to that sinne of which God and nature are principall causers and authors. The antecdeent is thus auerred. There be two causes of sinne, to which sinne is imputed, the one is the physicall cause, as the will of man or angell that sinneth, the other the morall, as he is, that persuadeth sinne to an other by bad counsell or worde; & that these two maner of agents doe sinne is not required anSinne is not purposed as sinne. expresse intention to sinne directlie with will of sinne; for no man so offendeth. For ex­ample, he that committeth adulterie, doth not formallie and directlie intend to sinne, yea he wisheth rather that such a voluptuous act were no sinne: neuertheles he sin­neth, bicause that such an act with all circumstances adioyned, is sinne, and that of necessitie. Also one that counselleth an other to forsweare himself for his owne lu­cre, dooth not purpose directlie the sinne of petiurie, but onelie the outward act, yet sinneth, for that such an act inuested with those circumstances can not be otherwise than sinnefull. Therefore if man be bounde and obliged to committ that act, as the Protestant anoucheth, which is of necessitie sinnefull, he is bounde to sinne: and so if men be obliged to be vertuous, if the act of vertue of necessitie be contaminated with sinne, and this thing be foreseene before the act, man [...]s bounde to sinne; yea after a straighter maner of obligation throughe necessitie, than he is in the case of adulterie and periurie: for that substantiall act which now is adulterous, is so meerlie casuallie and accidentallie, bicause the partie with whome the sinne is committed might in hu­mane moralitie and occurrence of things, be the other parties wife or husband, and so the fact is by chance onelie sinnefull: so also the act of periurie might be lawfull, alter onelie the matter, which may fall oute all [...]o no naturall possibilitie in the meane season infringed. But that anie act of mans soule should not be a deadlie sinne, is altogether impossible according to the Protestants grounds, and it can not otherwise be by anie humane action or euent, seeing that onelie Adams sinne supposed, and nature corrup­ted thereby, by extremitie of necessitie all endeuors of men are polluted therewith, as with a staine of a mortall sinne; therefore obligatiō to vertue is a more forceable obli­gatBonde to sin­ne is founde in all accor­ding to the Protestant. on to sinne, than is the obligation to adulterie, murder, or periurie: bicause these acts may be good and lawfull, according to humane policie and euents, as to vse fami­liarlie the partie to one espoused, to kill by publike authoritie, or for defence of a man his owne life, to sweare a truthe: VVhere as by no humane chance it can fall oute, that, vertue be not polluted with staine of a mortall sinne. Let the minister suppose one to be bounde in conscience, or els to purpose to kill or to steale: Then I demand of him, whether in this supposall there were not an obligation to sinne, and an intent of sinne or no. If he answer it were: Then I aske the reason: and he will tell me if he haue anie witt, for that such acts are necessarilie conioyned to the formalitie of sinne, the which of necessitie will adhere to the act of the will, as soone as it is produced. But then I will inferre, that if a vertuous act be a mortall sinne of greater necessitie, than is the act of adulterie or murder, as hath beene proued; then should there be in the obliga­tion to vertue, an obligation to sinne, and [...]n the purpose of vertue, a purpose of sinne, which to affirme is abhominable, and a verie villanie of the Protestantish faith and re­ligion. The consequent consisted on two parts; the first that men should be obliged to sinne by God and nature, the which is allreadie proued, the other implied that God & nature should be principall authors and causes of sinne: The which thus I maynteine as good and as a iust inference. God and nature persuade and induce men to that act [Page 200] which of extreme necessitie is a mortall sinne, therefore they are causes of mortall sin­ne. The Antecedent is admitted by the Protestant, but he denieth the consequence vpon a distinction, in that God and nature doe not persuade anie act as sinnefull, but onelie as good and lawfull. Nothithstanding, this distinction, for the deniall of the consequent, is insufficient, yea childish, and friuolous. For example, if one should sitt downe vpon a stoole vncleane, althoughe he intended onelie his ease, yet knowing the euent, should be cause of the defyling of his apparrell, as is euident, for that such an euent is foreseene as naturallie and necessarilie following on the act intended: so likewise if one should persuade an other, with the like knowledge the same sitting, he also should be cause of the same bad successe, althoughe he purposed directlie and ex­presslieInducemētes to vertue are inducemētes to sinne ac­cording to the Protestāt. no such thing: Euen so God and nature, if they excite men to actions necessa­rilie made euill, as the immediate naturall and necessarie cause of sinne, they are also causes of sinne, althoughe not directlie in forme, yet in a mediation of cause; in that an effect may becaused in an immediate action arriuing to the effect it self, and also attayning onelie to the cause thereof naturallie and necessa [...]lie thereon ensuing: for example, he that is cause of his owne dronkennes dooth not expresslie desire or imme­diatelie procure drunkennes, but onelie is cause thereof in drinking toe much, where­upon dronkennes is a necessarie consequent: In like sort if God and nature produce in man anie action, althoughe otherwise good, yet if that action produced be the ne­cessarie and naturall cause of sinne, they shall be deemed as causers and prouokers of sinne. But according to the Protestanter this good action or worke, in as much, as an effect of nature in man corrupted, and made vicious, dooth necessarilie i [...]plie the efficient and materiall cause of sinne; that is, sinne is a necessarie effect of that power and act in man prescribed by God and nature, therefore to persuade and will such an act, is to persuade and command sinne. The cause is otherwise in the infusion of a soule into a bodie propagated from Adam in respect of originall sinne, in that the im­mediate cause of sinne is not the information of the bodie by the soule, althoughe the same be required as a condition to contract originall sinne, but the common free choi­ce of the will in Adam. But heere is a dispute not aboute habituall sinne, but actuall and personall, and therefore God must be author of it, if in the person offending be a necessitie of sinne, especiallie if Adam allso offended by necessitie, as the Prote­stant teacheth. No meruaile then if sinne hurt not a Protestant, or that he neede to be afrighted to committ sinne, when he induceth God and nature as authors of his sinne, and sinne is not imputed by reason of a faith apprehending the iustice of Christ.

Qui mala principio genuit Deus esse putatur,
Prudent. Hama [...].
Quique bona insecit vitsjs, & candida nigris!
Par furor illorum, quos tradit fama dicatis
Consecrasse deos Febrem, scabiemque sac [...]ll [...]s;
Inuentor vitij nonest Deus. Angelus illud
Degener infami conceptum mente creauit.
Calvinoita Deus tristis, ferus, insidiator.
God some men deeme the prime effector of our offence,
As if good vvith bad, and vvhite vvith blacke he did dispence.
Like phrensie certes of those in saith, vvho for religions sake,
To scabs and se [...]ers temples doe in honors v [...]vv erecting make;
No, not vice did God first inuent, but rather author of the same
The infamous Angell, vvho by sinne from ra [...]e of hate condemned came.
He in minde of man ingendered crime: vvhereas a god of Caluins stile
Is cruell, sierce and maynlie sell, deuising hovv man to desile.
The Puritane his bo [...]e of honestie. The impurity of the Pro­testantish saith of iusti­fication. S [...]e cauen­dum es [...], nequ [...]squam eristimet infanda illa crim [...]n [...], qua­lia qui agunt, re [...]num Dei non posside­bunt, quoti­die perpe­ [...]nda. Aug. in Enchi [...]. cap 70. Nemini enim d [...]dit laxa­mentum pec­candi, quam­uis mi [...]eran­do del [...]atiam sacta pec [...]ata Aug. in En­chi [...]. c. 70 De Poenit. Dist. 3 c sane. Clem Alex. l. 4. st [...]om. Si quis dil [...]git mund [...] non est charitas Pa [...]is in [...]o. Quo autem pertinent omnia [...]i tia mo [...]um malo [...] nisi ad mundi huius dilecti­onem [...] Ac per hoc illud pri­mum praecep­tum quoad baptizan [...]os pe [...]n [...]e [...], sine [...] mo [...] us o [...] ­ [...] pacto potest. Aug. [...] de [...] & oper [...].

VVhy then is it not as lawfull and as har [...] elesse for him to committ adulterie, periu­rie, iniustice, or anie other villanie? And if faith abide with the former deadlie sinnes, why not with the later, and with the purposes of anie wickednes? Heere is a bone for the minister; and if he can not [...]reake it, lett him weare i [...] in his cappe for a ma [...]ke of a lothsome Puritane.

9 But aboue all other Protestantish incitements to sinne and libertie, to committ the same without anoye, serueth their faith of iustification, the ve [...]e instrument of An­tichrist to worke the corrupt [...]on of all puritie of life and conuersation. Thus then I argue: If that faith iustifie, the which beleeueth sinne not to be imputed, then is there neither bond to auoyde sinne, or hurte in [...], but rather from such a faith a libertie granted to sinne: But the Protestant accounteth of no other iustifying faith, it being the l [...]fe and marrow of his rel [...]gion, therefore dooth h [...] a [...]counte neither of bond to auoyde sinne, nor of harme by [...]nne, but acceptethe of it rather as lawfull and allowable. The ma [...]or proposition thus is proued. The obligation we haue to eschue the sinnes of adult [...]rie, of fornication, of mu [...]ther, ariseth from the harme such offences doe cause, as if they should exclude an offender from oute the friendship of Allmightie God, and so make him a sl [...]ue to the diuell, he hauing sufficient and com­petent assistance by grace to auoide them: But there is no such anoy or damage by them, if iustification proceede from a faith beleeuing they be not imputed; in that the­re is no opposition or cont [...]arietie betwixt that [...]aith and anie crime what soeuer; but rather a coherence & a causali [...]e in the ve [...]e nature of th [...]ngs, why they shoul [...] consist both together▪ For the sinne is effected by co [...]sent of will and is the obiect and cause of a iustifying faith: the faith resileth in the v [...]derstan [...]ng, and exp [...]cteth as it were sinne in the w [...]ll to worke vpon as obiect, when a man beleeu [...]th that which his will committeth, is not imputed vnto him. And vnlesse we consider this faith to abide with actuall sinne neuer so mortall, and deadl [...]e, we shall neuer beholde it in practise of it proper function and worke; in that it is the office of faith and [...]ct thereof, [...] beleeue sinne, as murder and adul [...]erie accomp [...]shed by the will, not to be imputed▪ Then I conclude: If sa [...]h iust [...]fying doe a [...]ide with the act of adulterie, or murther, it iustifieth t [...]e soule from their crimes in the verie moments they are committed: If so, then is there no harme from anie sinne by the p [...]uiledge of that faith, o [...] any boun­den dutie to resiste and [...] [...]hem, their acts being tr [...]ed from a [...]oy by fa [...]th, and the offender not hau [...]ng a sufficient g [...]ace to rep [...]ll them but are rather necessarie effects of concup [...]sc [...]e tak [...]ng awa [...]e free will, and throughe a necessitie enioyning the will to performe thē, as the Protestan [...] dooth generallie licensing sinne from God, determi­ne. Far otherw [...]se dooth our f [...]th d [...]fine vnto vs for puritie and charitie, aduertising vs, that faith will rather aggrauate than excuse our offences, and that if we breake in matter of mo [...]ent the [...]wes of God and nature, we shall loose thereby our grace of iustification, become reu [...]lted enemies to Allmightie God, and therevpon doe we re­straine the b [...]nt and incl [...]ation of [...]oncupiscence to such euill demeanures. For this cause in those rude Hebrewes had Allmightie God a principall intent to procure pu­ritie of life, and extreame hatred of sinne; forb [...]dding them to touche or eate diuerse thinges by his precept helde as uncleane, for that such things prohibited in some sort did represent in their deformities the vglie shapes of sinne; as the hogge filthie con­cupiscence, the k [...]ghte cruell oppression of the poore, bloud in forme the inhumanity of manslaughter, vpon whose aspects those people abhorred sinnes in their loathsome pictures and representations. VVhereupon we Catholikes as we apprehend the malignant nature of sinne to h [...]ue force, as the seede of Sathan▪ [...] expell a ius [...]ify [...]g [Page 202] grace, the seede of God from our soules, so are we thereby pure and hedefull to eschue such a bale and shipwracke of our good estates.

Sed magis al [...]gera est, magis & medicata sagitta
Prudent in Hamart
Quam iacit vmbrosi dominatio lubrica mundi
Eludens excussa oculos, calamique volantis
Praepete tra [...]s [...]ursu cordis penetralia figens.
But svvister is, and poisoned more
The dart of vvorldlie povvre obscure,
Deceiuing eye in flight, therefore
To [...]ill the hart it holdes in vre.

10. Now hath the Protestantishe phancie and Venus licensed the worlde to sinne by a certaine faith of indemnitie, if an offendant onelie can but beleeue that his crime in act is not imputed, that the iustice of Christ be apprehended by the vnderstanding, whilste in the meane season the will raceth oute into vnlawfull libertie. An easie saue­gard from faith in the currence of iniquitie: for who can not beleeue in the mercies of God, althoughe he yield to wickednes! If the vnderstanding will serue for securitie for innocencie and indemnitie of sinne, onelie beleeuing, then this saith maynteined by the worde, yea or otherwise, it being so pleasant, so profitable for pleasures, by the same one may saue himself in the vse and delightes of anie turpitude: For if there were no sinne in man, then had faith no cause or motiue to exercise her act, beleeuing sinne not to be imputed: so that then this act is to be produced, when sinne is perfor­med. Then dooth faith not onelie remaine with anie act [...]all sinne, and iustifie from▪ it, but dependeth of sinne. O vile indignitie of Epicurisme in the hart and soule of a Pro­testant! Neither is it requisite that one which consenteth to attempt treason or mur­der, that he refuse first to beleeue the Gospell and promises therein contayned, that he beleeue no more that God is his God, and Christ is his Crist, as speaketh the minister: for that this beleeue being an act of the vnd [...]rstanding, fyndeth no opposition with the action of the will, and so there is no cause of infidelitie▪ then remayning faith there resideth with the same a warrantie to committe whatsoeuer bad is suggested, & in vertue of that faith it shall not be imputed. This is the sincke of Puritanisme and Gnosticisme. O light of the Gospell▪ The Prote­stants cōfesse al [...]sinne to be vvith iustice vv [...]out harme. Ca [...] 6. ca. epi. ad Rom.

11. But heere needeth not anie long discourse [...]o proue the immunitie and libertie of anie sinne to a beleeuer, seeing that not onel [...]e reason and experience proue the sa­me, but also it is affirmed by the wordes of their owne mouthes and stiles. VVhereas the Apostle S. Paule auoucheth death of the soule to be effect of sinne, Caluine a Protestanter thus contremandeth: Hovv soeuer you be desiled vvith sinne, nothvvistanding you shall liue, and the Apostle promiseth vnto you t [...]is life, so that you onelie follovv the endeuor of mortification. Then may a man in act of adulterie and murder obtaine life of the soule By faith, if the offendant be not a verie beaste, and haue onelie a desire of mortifica­tion. So that the act of anie wickednes hurteth not, if there be a displeasance of the fact, and a wishe that the matter went otherwise. For saith Caluine: The Apostle dooth not exactlie require the death of the fleshe, but onelie commandeth vs, that vve endeuor to [...]e the iusts of the fleshe Therefore according to this bestialitie of faith and religion, a man in safetie of soule may steale, murder, rebell, adulterate, if he haue anie endeuor to resist sinne, and to restrayne the fleshe▪ althoughe sinne in all turpitude finallie acted and brought to p [...]sse. To the same tenor also Beza: Commodiouslie this exhortation i [...] [...]eza in ca 6. [...]p [...]d Rom. placed after the former, that vve may vnderstand, hovv vve be dead to sinne as long as vvelyu [...] in th [...] [...]: To vvitt so farre, that the spirit giue some resi [...]tance, althoughe it doe not ouer­come. Then is it sufficient honestie and sanctitie for a Protestant to resist a litle at the be­ginning [Page 203] of a temptation, and after to yield consent and committ the sinne whatsoeuer. Heere the Protestanter in his diuision giueth more to the diuell than to Christ: It willThe Prote­stantes libe­ralit [...]e to Christ. suffice for Christ his part, sa [...]th he, if a man giue some repugnance to the diuell, but the diuell he must gaine the victorie, he must haue the vpsh [...]tt the sinne effected, he must enioy that he sought for, that is the consent of sinne▪ the preferment of pleasure befo­re God, the brutish deportment of the life, the deadlie staine of the soule; and behol­de all men as his adulterers, his fornicaters, his rebells, his manquellers, and what not in issue, onelie excepted from him and his clayme same small resistance at the begin­ning. A proper fight of the Protestant against the worlde, the flesh, and the diuell, when as soone as he buckleth himself to striue and make opposition, he may with his honour, with his sanctitie after yield vnto the empire of sinne; I meane to the acts of adulte [...]ie, of fornication, and such bestialitie! Is there no more required for the life of the soule, and de [...]th to sinne, than to resist at the beginning, and after to yield, when holie scriptures absolutelie condemne and forb [...]d the actions of adulterie, of forni­cation, of the [...]t and murder? VVhat puritie of manners can befounde in this Theolo­gie, when no sinne hutteth tempting in pleasure, or is contrarie to iustification, effected in worke! But the Catholike Hope is far more pure, dreading to consent to sinne, as mortall to the soule, and a separation of it from the fauor of Almightie God. The Protestant in this pointe cometh short of that intelligence of vice and vertue acknow­ledged by the Pagan: for he thinketh sinne in generall to displease God, and to make the soule contaminated therewith, odious vnto him: And when men thinke to flatter themselues in a supposed securitie after their sinnes, or deuise to conceale them from mens [...]nderstandings, yet, sayeth he, God still beholdeth them as moste detestable sp [...] ­ctacles, with a purpose once to take some reuenge of them by his darts of iustice.

—Credamus tamen
Astu doloque tegerenos tantum nefas.
Sene. Here [...]l.
Quid ille rebus lumen infundens [...]um
Matris parens? quid ille qui mundum quatit
Vibrans co [...]usca fulmen Aetnaeum manu
Sater deorum?
Let fancie frame a feyned [...]eleefe
That craft the crime may yet conceale,
But vvhere from God is founde releefe,
VVhose lighte our secrets d [...]oth reueale?
Or hovv vvill he, that vvorld dooth shake,
Hurling the bolte vvith arme so strong,
The fact in iudgement seeing take,
The father and cheese of gods among?

Neuertheles a Protestant shielded by faith maketh reckoning, as if Allmightie God did not see his offence, or would not impute the breache of his law or of nature vnto him. O foule euent vnder a coulor of christian libertie and bountie from Christ author and ensampler of all puritie! And as in aged times euen in the Churches infancie, the Protestanters haue a president of their filthie doctrine deriued from the Puritans, cal­led Gnostikes, and Priscillianists, so after euen in S. Bernards dayes rose vp one Tanc­heline in Antwerp, who broached this libertine & lustfull gospell protestantishe: And for that he pleased the people in loosenes of faith, he came into that creditt with thē, that they held him for an holie man, drinking relligiouslie the verie water wherein he washed his handes, his lotiones, as soueraine against diseases, and to be respected as sacred relikes. And yet this fowle wretche diuulged an opinion, that adulterie and for­nication [Page 204] in true beleeuers were diuine workes, in so much as the inhabitans tooke itHugo in vita S. Noberti cap. 34 Sur. Tom 3 die 6. Iun [...] Baron. an. 1026. for a greate grace, if in their owne viewes that varlet abused their wyues, or deflo­wred their daughters O fond and credulous popularitie! To the tune of this vicious & luxurious sonnet define and dance Luther and Caluine, teaching to be a diuine wor­ke the act of procreation, and of rocking the cradle in vowed persons; and that no sinne is imputed to a beleeuer. For if no [...] imputed, why can not the same faith procu­re, that as sinne is not imputed, so that sinne b [...] no sinne, but rather be a diuine worke, and please allmightie God? And did not the deceiued Germans at wormes desire to kisse for religion sake the not nominable & abhominable parts of Luther? In the time of S. Bernard were founde certaine heretikes called Apostol [...]kes, agreeing with the Protestant in man [...]e points▪ as in deniall of the reall presence, of purgatorie, interces­sion to S & for prayers for ch [...]ist [...]n soules, who as writeth S. Bernard were Manichean heretikes in their filthie assemblies, and vulgar vse of venery, & that allowable by their doctrine, as he reporte [...]h.

12. It is therefore most manifest, that the Protestanter maintaineth at this daye the selfe same lothsome heresie, which arose in the Apostles time, and was refuted gene­rall [...]e by the churche. And this may be euidentl [...]e proued oute of the wordes of S Au­gustin:Aug. l de fide & oper c. 14. VVho reporteth that some misconstruing the wordes of S Paule, did thinck that to obtaine saluation onl [...] faith to be su [...]ficient: and thereupon did neglect to liue vv [...]ll, and to holde the vvaye of God. VVhich heresie, consi [...]ing of [...]owe pa [...]tes: that is that the soleProtestantes thinck of a Iustifying faith, as the olde heretic­kes did. acte of faith iustifyeth: and by vertue thereof one maye neglecte good life without [...] losse of iustice, is completelie and whollie auouched by the Protestant As concerning the former parte, the Protestant professeth and protesteth that he holdeth it. That allso the seconde is admitted by him, thus I proue. He may neglecte good life, and feare no sinne, who once iustifyed by faith sinneth necessarelie and often times aga­inst God, and the lawe of nature withoute detrimen: But the Protestant is of opinion that no sinne against God or nature anoyeth his beleuing oule, therefore by facultitie of his faith may he neglect good life. The ma [...]or proposition is manifeste: for whie is not good life to be neglected, when bad life doeth not endamadge? The minor is implied in the doctrine of the Protestant, teaching that adultery and murder did not hurte Dauid, nor S Peter his deniall of Christe: ergo he main [...]aineth the selfe same heresie, which was broched by filthie infamouse heritickes in the times of the Apost­les, & condemned by the Churche. VVhich abominablie emong others is roundlie af­firmed by the Archeministir, auouching on departing this life, iustified by onlie faith,Abbat pag. 308. hauing no occasion to worck charitablie, or repen [...]a [...]the, to ar [...]ue to heauenlie felici­tie. Against which best [...]al [...]tie thus I argue. VVhosoeuer affirmeth faith to iustifie and to make passed [...]e into heauen withoute the worckes of charitie and repentance, auoucheth that to suche an effecte is sufficient a deade faith, and suche a one as is theIacob 3. Aug. Tract 6 in Ihohan c. 1. D [...] & [...] 4 & 5. [...]. c. 66. 83. que [...]t q. 73. deuilles: but the ministir so affirmeth, therefore allso he defineth that a deade faith & suche a one as is founde in deuilles to be a sufficient pu [...]chace of heauenlie blisse and beatitude The maior proposition is auerred by S. Ieames, and S. Augustin The mi­nor imp [...]eth his one wordes, affording iustice & heauen to a bare beleuer dying with­oute the worckes of charitie, & repentance: wherupon the conclusion is a flower gar­lick grouing in his one gardaine. Farthermore I demāde whether or no [...]th [...]s beleuing creature departing this life before doing any good worck, might in the meane space haue committed murder or adulterie, before that any occasiō w [...]s presented vnto him to worcke charitablie or repentantlie? Yf he saye he coulde not, then must he grannte, that a good Protestant can no [...] sinne as Dauid and S. Peeter did. But yf he admitt the case, then lett it be supposed moreouer, that surhe a murderer or theefe be strucken [Page 205] with deathe, hauing no occasion to worck well: & to be asked whether suche a mur­dererQuousqueer go falluntur, qui de fide mortua sibi vitam perpe­tuam pollicē ­tur? Augu. de 8. Question. Dulcit. q. 1. and theefe with his deade faith is to repaire? Yf he save to hell: I shall enquire, how was he then iustified by faith? Yf to heauen, how then a muderer an adulterer, & a knaue? Surelie yf the matter goe thus in the ministers booke, then honest men are to take heed [...] of his commission: when as by vertue of his mission beleuing knaues with­oute worckes m [...]unte vp to heauen And this maye serue for a flat demonstration. that the archeminister is a Baaliticall, Gnosticall, puritanicall Carpocratian brutish heretick.

13. Now then i [...] h [...]ped charitie be a rule to decide the controuersie, charitie I mea­ne that keepeth [...]he law, that hate [...]h sinne, suerlie the Catholike doctrine is to be pre­ferred, when as it auo [...]d [...]th sinne, as the bane of the soule; and contrariwise the Pro­testantish o [...]on making no sinne damnable to a belee [...]er, inc [...]neth men to sinne, per­suadeth th [...]m to sinne, and finallie exileth charitie, and violateth the linke and locke of the soule with allmightie God.

14 There [...] no doubte, but as Antichrist in the Protestant hereby baneth the pur­titieThe Protestā ­ti [...]h opinion of sinne not imputed is barbarouse. and life of Christian profession, so allso doeth he disfornish by rude and filthie bar­bari [...]me ciuilitie of all strenght and ornament. For what subiect will much be restrai­ned, for luker or purchace sake, to violate his prisucies lawe, when wante of impu [...]iō will assoile his sinne, and make that Allmightie God in [...]re and wrath doe not behold his open treacher [...]e? The feminine Sexe, prone and fraile in regard [...]f concupiscence, by defecte of imputation hathe fredome to dishone [...] their husband [...]s, and [...]ight good plea to stande against their anger, as quitt from a boue, & not subiect to devine wrath and indignation. VVho may trust his vnthriftie seruantes fingers, were faith in the lorde shall sheelde his soule from giuilte of robberie, and secure his worst facte from spirituall anoye? Th [...]s, this is the Protestantish close conuaiance of a iustifying faith: carying sinne, as no sinne, vpon all occasions into euerie corner, to breake trust and confidence betwixt man and man, were eache partie hath a ghostlie indemnitie from hurte by anie wickednes! O Barba [...]onse faith, contrarie to man his nature, the verie plauge and poyson of all ciuill conuersation! How dareth the Protestant shutt vp his watchefull eye, & leaue oute of sighte his neighbour, his seruant, or wife, when they may dispose in his affaires? Thincketh he not, that it will be soone beleued of them, no thing to be imputed vnto them, when they shall carue vp his substance, and deale oute the cardes of his packe? And what will not suche a beleefe performe, and couple worckes to faith! And yf they be by him apprehended in acte of crime, as of stealithe, or adulterie, yf they laye but once holde of the iustice of Christ, he may bid them good nighte, they be safe▪ and out of his r [...]ache. This brutish heresie crosseth herein the verie sense of nature, best [...]ed vpon vs for our greate good and auaile. For such is the malignant nature of sinne, that by penaltie it doeth no lesse afflicte the guiltie con­science, then the ho [...] iron sea [...]ing the liue flesh anoyeth the same.Iuuenal satyr 13.

Exemplo quod [...]unque malo committitur, ipsi
Displ [...]cet au [...]or [...] Prima est hac vltio, quum se
Iudice nemo nocens absoluitur, imp [...]eba quamuis
Gratia fallacis Pr [...]toris vic [...] vrnam
VVh [...]se bad example [...]mes doeth cause,
By bad attempte as auci [...]s dis [...]l [...]ed,
This first [...] de [...]red by natur [...]s lavves,
Offendantes feele▪ and iudge them selues diseased.
No guil [...]e man absolued is,
No vvhen the Iudge geues doome amis.

VVhich profitable resenten [...]ent of sinne is barbarous [...]ie abolished by the Protestant, deeming no sinne hvrtefull to his beleuing soule. And in vaine doeth the Protestante deduce his indemnitie from sinne, in that he estemeth that man can not possiblie be withoute sinne, and so is excused by necessitie from harme through [...] sinne: for S. Au­gustin expresslie reacheth the contrarie, saying: Yf it be demanded vvhether a man or no Aug lib. 2 de peccator me­rit. c 6. maye bee vvithoute sinne in this life, [...]ons [...]sse that he may by the grace of God and his one free vvill. By theese and other innumerable testemonies, I can doubte, that God hath comman­ded vnto man ante thing impossible, nether anie thing to beimpossible vnto god aiding and helping, vvher [...]by that may be performed, vvhich is commande [...]: and hereupon a man, yf he vvill, hellped by allmightie God, may bee vvithoute sinne. But excellentlie well in these wordes he repro­uethAug. l de Gra. & l. atb. ca. 7. the Protestant: Certaine persons not vnderstanding the Apostle saying: vve thinck a man to be iustified by faith vvithoute vvorckes of the lavve, haue demed him to say, [...]aith to be svs [...]icient for a man, allthoughe beliue euill, and haue no good vvorckes.

Catholike Hope enformed by faith distinguisheth in puritie accerding to truithe, betvvixt a veniall and a mortall sinne: to vvhich is opposite the doctrine of the Protestanter, making all offences equallie mortall and damnable.

CHAPTER. XXIX.

Charity [...]ieth Sin [...] [...]n a dif­ference.

HOPE procureth hatred against sinne in generall, as a thing either contrarie vnto it, or in some other sort iniurious and of hinderance. But for that there are some offences so in qualitie and malice small and minute, & to which nature in vs is in such sort prone, that morallie it is impossible to auoyde them all, hope working by charitie dooth not eschue or shunne all sinnes indifferen [...]lie, or make the same recko­ningEccles 7. Prou. 24. Aug. l. 3. cont. 2. epist Pelag. ca. 3 De Na [...]u­ra & Gra [...]e 38 Amb. lib. 2 de poen. cap. [...]0. S Aug. in Enc. c. 64. putteth a difference betvvixt cri­men & pecca tum. taking crimen for a deadlie sinne not to be founde in the iuste, & pe [...]a tum for a ve­niall sinne founde in all c 71. [...]. Cor 6. Deut. 27. Matth. 5. of euerie particular trespasse. VVhereupon the Catholike doctrine, teacheth some crimes to be veniall, that is, not of iniquitie or validitie to violate amitie and friendship of charitie and iustice betwixt God and man, but that they may be founde in persons moste iust and in the verie children of God. There is not the iustest man, that dooth so doe good, that he sinneth not. The iust man falleth seauen times a day. Also S Iohn, If vve say that vve heaue no sinne, vve seduce our selues. Accordinglie S. Augustine: All­thoughe the diuell be author and prince of all sinnes, not vvithstanding euerie sinne do [...]th not ma­ke men the children of the diuell. VVe be not all impious, as speaketh S. Ambrose yet all sin­ners: where he maketh mention of daylie penance delictorum [...]euiorum, of lighter sinnes. The which truth is also conformable to humane reason, whereby we perceiue, that euerie small transgression dooth not violate friendship betwixt man and man, or alle­geance betwixt the Prince and his subiect, the leuitie thereof considered as deriued from the qualitie of the matter and obiect of the fact. On the contrarie side holie Scriptures doe likewise enforme vs, that other offences are repugnant to charitie with God and man, to the end of the Christian lawe: so that they depriue the partie offend­a [...]t of deuine grace & iustice. Knovv you not, sayth the Apostle, that the vnrighteous shall not possesse the kingdome of heauen? Accursed be he, that remayneth not in obedience to the vvordes of the lavve, nor dooth in vvorke performe it. Fo conclude, Our blessed Sauiour his wordes are, He that breaketh one of the leaste of these lavv [...]s, and accordinglie teacheth, shall be called the leaste in the kingdome of heauen. Then are some crimes veniall of their [Page 207] natures, as composible with iustice as teacheth S. Augustin, others mortall, and notAug l. de Nat. & Grat. ca. 38. consistable with the same grace of iustification. VVho discoursing aboute the liues of certaine [...] persons reckoned vp by Pelagius, thus writeth: But bicause that offenti­mes in small matters, and some times sinn crepeth vpon lesse heede [...]ull persons, they vvere iuste, and yet not vvithoute sinne In which doctrine S. Augustin marketh oute the originall causes of veniall sinn▪ to wit [...] lightenes of the obiecte, and wante of full and deliberate at­tention. Allso speaking of the continuall battel we maintaine against the motions of concupiscence, By vvhich sayeth he ether deadlie, or veniallie, vve are ouer come: hereby con­tracting Aug. l. 2 cont. Iulian ca 10. in Enchir. ca. 64 De bone viduit cap. 4. speaking of ven [...]all con­cōpiscenscence in mariage Aug l de per­fect Iustitiae [...]a. 9. Epist. 89. Tra. 2 in Ioh, e 3 tra. 26. c 6. No veniall sin ne according to the Prote­stant. Cal l. 2 In c. 8 Sect. 28 [...]8 59. L 3 cap. 4. Sect 28 The puritie of cha [...]t e against the Protestant. tracting iust cause to pray dailie, Forgiue vs our trespasses. Allso he affirmeth a iuste man obseruing the lawe in some sorte to be immaculate: vvho vvanting damnable crimes, is not negligent by almes deedes to purge ven [...]all sinnes. Moreouer expresslie he maketh a di­stinction betwixt grandia & l [...]tali a peccata, ac peccata minuta, greate and deadlie sin­ [...]es, and small sinnes, affirming theese to be in the iuste, who are deliuered from the other.

The Protestanter frameth to himself a Hope, the which in passage accounteth all sinnes equall [...] mortall, that is equallie contrarie to sanctitie, semblablie odious to God and in like measure worthie of eternall damnation; in summe indifferenthe of one straine in respect of ha [...]me: in that generallie not imputed to the iust and true beleeuers. There is no reason, sayth, Caluine, vv [...]y vve should exempt the leaste desires of lust from the iudgement of death. And of sinnes forgiuen, or not hurtfull to the grace of iu­stice, he pronounceth them to be veniall: Not that they deserue not death, but because throughe the mercie of God there is no damnation to those, that are in Christ Iesus, bicause they are not imputed bicause they are taken avvay by pardon. Come we to the comparison by the vertue Hope.

2. The Catholike Hope serueth her self notablie for puritie by two documents, to witt, that man may by the grace of Christ auoyde anie sinne and the turpitude thereof, and hereby encourageth a [...] men to worke with this grace, to consent vnto it for ver­tue and honestie: Moreouer it teacheth, that sinne is to be repulsed, for that it is wor­thie damnation, for that it con [...]rideth the death of the soule, and can not abide with charitie, due vnto Allmightie God. And hereupon ariseth a grea [...]e hatred and dete [...]ation of sinne, and so consequen [...]lie charitie thereby is preserued in the greater puritie and integritie. To which defenses against sinne and vice, as the suer guardes of Chri­stian Hope, opposeth himself the Protestanter; first making i [...] impossible to auoyde mortall sinne, then fashioning such a sh [...]pe of deadlie sinne, as if a continuall compa­nion of Hope and charitie, and by their presences made ven [...]all, pardonable, al­thoughe neuer so grieuous and offensiue to God or man. According to the former respect the Catholike conceiueth of Christ his grace, as more beneficiall to mankyn­de, than dooth the Protestanter, in that he acknowledgeth the grace of Christ giuen to the iust of competent force to preserue them [...]rom such euill facts, as be deadly brea­ches of God his commandments, as are hateful [...] to his diu [...]e Maiestie, and an actuall enmitie against this his supreme and ouerflowing goodnes. VVhereas the Protestan­ter reckoning all si [...]es equallie damnable, disg [...]aceth the me [...]ts of Christ as not of abilitie or bountie to protect the iust from them, but that notwithstanding such grace, they daylie offend d [...]dlie, and contaminate their soules with the fowle brands of such vglle deformities. Moreouer that the Protestanter hereby dooth pa [...]onise wicked­nes, & licence the righteous to all impuritie with freedome, I proue by this argument. If all offences be damnable and deadlie, and none ven [...]all in the Catholike sense, then may the iust as well and [...] as great [...] a [...]afe [...] [...] seuen times a day commit murder or theft, as they doe trespasse in kinde of sinne mentioned by the Scripture; but such an [Page 208] opinion is flatt Epicurisme barbarouse and brutishe, therefore all sinnes are not indif­ferentlie deadlie and mortall. The sequell of the Maior proposition is manifest: for what can hurt more than deadlie sinne? or what demeanure more potent is to exclude iustice, and endamage a man, than a mortall sinne? but if euerie veniall sinne commit­ted by the iust be in deede mortall and damnable, then it is not the propertie of mor­tall sinne to deserue damnation, exclude iustice, and place the offender in the estate of perdition, but onelie the qualitie of him that sinneth; as if he t [...]ansgresse with faith in the promises of God, or withoute such a faith: so that mortall sinne is not damna­ble to a beleeuer, in that a beleeuer neuer so iust at the least sinne [...] seuen times a day mortallie withoute anie losse of his iustice. Bu [...] murder and theft are onelie in that qualitie mortall, as be the daylie offences of the iust, therefore as a faithfull person fir­melie beleeueth that these his daylie and quotidian sinnes in act are not imputed, and that they expell not iustice of Christ imputed to his soule, so also beleeueth he, that neither murther or theft, designed by him, or hereafter entering his consent, can anoy or hurt his iustice, but rather not to be imputed, whilste they be in act and performan­ce: which is an abhominable libertie not of the gospell, but of the flesh and filthie carnalitie, reproued by the innocent life of Christ, by the commandements of God and nature, finallie by the testimonies of holie writt, denouncing damnation to gree­uous offenders. And who perceiueth not, that hereby christian charitie is much em­paired1. Cor. 6. and debased, whereas a Protestant knoweth by his faith, that this his sauing belefe and charitie may consist with anie mortall sinne of wickednes, as well as with an idle worde, with a negligent gouernement of the sensuall parte, with the stealth of a pinne or a pointe? VVhere is that charitie then, which obserueth the lawe, which is founde in that soule, the which notoriouslie and deadlie violateth the same law? VVhere is the puritie of this charitie in the auoida [...]ce of sinne, when as it may re­mayne in a sufficiencie to saluation in the verie breache of all the tenne commande­ments, in the concupiscence of adulterie, of murder and, heft, and dwell with any sinne whatsoeuer, onely infidelitie excepted, as with a veniall trespasse, turn [...]ng all sinnes into venialities, and into good fellowships of a Puri [...]anicall and beastlie persuasion?

3. Neither dooth it auaile the loo [...]e libertie of a Protestant the nature of a venia [...]lHovv a ve­niall sinne is against the lavv. sinne, being a true and proper transgression of the law, as if to it in this respect were due the stipend of death and damnation, as gene [...]allie to sinnes the Apostle denoun­ceth, for indeede euerie veniall sinne is a proper and formall breache of the law of reason and nature, in that reason telleth vs, that this or that veniall sinne is not to be committed: neuertheles the venialitie of it ariseth from the small weight and moment of the obiect, being a transgression against naturall reason▪ yet in a small matter, & so morallie it is not mortall, or so odious to God, as is murder and theft: as to steale from our friend one pennie, is not to be esteemed by him reason a bly as hate full, and as con­trarie to friendship, as the robberie or cousenage of an hundred pounds, allthoughe both in the one and in the other be founde a fact against reason and iudgement of ius­tice. Therefore when the Apostle and holie scriptures auouche generallie, sinne to be Damnable, and deadlie, they vnderstand certaine offences notoriouslie against charitie and friend ship with Allmightie God: vnlesse the Protestant will condemne all iust per­sons stayned with some offences, or pardoning them by an adioyned faith, giue a priui­ledge and indemnitie to mankynde beleeuing, to committe any outrage of sinne and iniquitie. In deede this they conceite, and lyue accordinglie: onely shame hindereth them from conf [...]ssion and vtterance of so foule a best [...]litie masked in the apparant counterfeit visour of a reformed Christianitie.

Hope Catholike remarcheth heauenlie blisse, as a revvarde, & purchase through good, and meritorious actions in personnes iustified: of vvhich meritt seeing the Protestanter maketh no account, in that behalfe his hope is plaine arrogancie and presumption.

CHAPTER. XXX.

THE hope Catholike, sithens that it expecteth heauenlie beatitude by meanesVVhat is re­quisite to me [...]t. of merittes, and as s [...]pende of good desertes, therefore it is behoufull, whee de­clare in particular what is vnderstood by an action of man meritorious, & what conditions are requisite therevnto. First then a meritorious worcke is the endeauour and operation of some vertue, as Intellectuall, Morall, or Theologicall, freelie and voluntarilie by God his grace performed by man in this life to wardes a good and [...]u­dable obiect, with all circumst [...]nces of per [...]on, time, and place complet [...]ie furnished & inuested. Then to this m [...]r [...]tt is exacted l [...]kewise▪ precedent estate of iustification,Concil Trid. [...]ess. 6. cap. 6. remission of sinne, and childshipp with God: VVhereupon [...]h [...] Councell of Trent de­fineth, n [...] [...]ther the [...] of saith [...] that of hope, or of charitie, or of repen­tance, or of good purpose, the wh [...]h doe d [...]pose man, and prepare the way to the [...] of grace of iust [...]fication, to mer [...]tt or deserue this grace: in that perfecte me [...]tt either o [...] the encrease o [...] grace, o [...] o [...] [...], presupposeth the person so [...] to be first [...] the [...] o [...] God, and [...] with him by that [...] of ami [...]ie cau [...]ed in [...]. Moreouer [...] in persons iust and sanctified doe floe from the actuall gr [...]ce, [...] them by Christ: he as the vine con [...]nuall [...]e im­pa [...]ti [...]geIoan. 6. ca. [...]6. Cum Deus [...] me [...]i [...] 1. [...] ­hil aliud co­ [...]onat quam [...] ua. Aug [...]. 106. Con Au. c. 11. that sacred [...] of [...]. the vvhich d [...]th go [...] before all their goo [...] vvor [...]e [...] ▪ [...] them, and [...] them, [...] [...]he vvhich they [...] in no [...] be gratefull or [...] vnto [...] God. [...] in the iust and [...] us [...] that there are two graces, the one perm [...]nent and habituall, to w [...]tt that of iustifica­tion, as qualitie inherent in the soule: the other actuall a [...]d operatiue, as vocation from God. & [...] the hol [...]e ghost, we designe in the [...]e graces the ver [...]e foun­taines as it were from wh [...]nc [...] springeth all valew of meritt & excellencie to the good wor [...]kes of the iust, wh [...] [...] th [...]t they be the worckes of s [...]ncti [...]ied persons, of the freindes of God, and such en [...], as are excited and procured by motion from the holie ghost, & merit [...]es of our sauiour Christ. Finallie to a worcke me [...]otious ap­p [...]ainethHeb 10. 2 Cor. 2. Tim. 4. the free promise o [...] God through Christ, pledging his fidelitie by grace, that he will iustlie and truelie rewarde the good actions of the iuste, and their diligent kee­pinge of his commaundementes. For by a meritorious worcke we vnderstande such a one, as hath efficacie and vertue to attaine rewarde in heauen, as of iustice & bounde1. Cor. 2. [...] merito pe [...]at [...] tan­quam s [...]ipen­ [...]ium reddi­tut mors, ita merito iusti­tiae tanquam [...]. Augu [...]p. 105. of debte in allmight [...]e G [...]d not onlie a mercifull, but allso a iust and a faithfull payma­ster, as the scriptures teach: The vvhich the iust iudge shall giue vnto me: and therefore that promise se [...]t aside made to mankinde onlie by the deserte of Christ, no worc­kes of man can at [...]aine to glorie, or chalendge it att God his handes as due from his iustice, nothing being of abilitie to oblige him but his owne promise and decree, and so without it no wo [...]ke absolutelie is to be sayd meritorious. An example: if one laboured in the feild of an other not [...], o [...] not interceding anie couenant, such labour should not be well deseruinge, or in iustice competent to exact stipende or re­warde. [Page 210] Neuertheles the valew and worth in the worcke doth not arise onelie by out­wardThe valevv of a good vvorcke. Pro bono [...] oper [...] meti­tis. iusto iudi­cio, [...] ipsa mis [...]ri [...]ord [...] tribuetur August de cor­rept & Grat. [...]ap. 13. Trust in me­rittes is trust in grace and mercy of God 1. Gen. promise, but it supposeth also a proportion of dignitie in the same: as beinge a worcke good & vertuous, conformable to reason, a worcke effected by one, that is the child of God, iustified, and lastlie, excited and stirred vp by the inspiration of the holie ghost: then all these thinges concur [...]ing, the worckes of vertue in the iust are meritorious in Christ: that is by his grace inspired, and promise of allmightie God: so that we hoping for saluation by our merittes, therein we especiallie confide and truste in the mercies of God through our sauiour Christe: that is in his grace, cause of all good actions that be meritorious in vs: no otherwise then doth the countrieman ex­pect the encrease of haruest without presumption respectiuelie to his owne toyle, re­posing also confidence in the seasonable influence of the heauens, & benigne cle­mencie of nature. And as it stoode for the commendation of the fountaine in the middest of paradice, that by the strames thereof the whole circuite of that soile was enriched with plantes and hearbes [...] painted with flowers, so doth it aduance the worcke of Christ his crosse and his meritt, that we in his [...] expresse worckes of vertue and [...] the efficacie of his deriued grace.

2 VTherevpon I cannot sufficient [...]e admire the grosse and [...] ignorance of theThe opinion of [...] from [...] m [...]me. Non est e [...]im [...] Protestan [...]er empea [...]hing out doctrine of meritt, as stayned with the heresie of Pela­gius, against testimonie of antiquitie, repugnant to euidencie of discourse from witt and reason. [...] and his accomplices strayed from the Catholicke truth precisely in three pointes: first for that he [...], that man by force of nature without farther [...], [...] beleeue, hope, and [...] the commandementes, and so [...]: then of grace had acces [...]e, he [...] vnto it the office o [...]lie to [...] the [...]e good wor [...]kes: lastly he helde opinion that such grace was [...] by actions of man his pure naturall abilitie and employmentes. All which [...] in the sacred Councell of [...] dis [...]rie, anat [...]ematise, and [...]: beleeuing that grace is of necessitie to n [...]ritorious worckes, and not onl [...]e of [...]: likewise that such gr [...]ce [...] the effect of God his sole mercie th [...]ough Christe, and no [...] of man his action and conuersation; graciously from God his free dispence of goodnes we receiuing the grace of fatih, the grace of hope, the grace of feare, the grace of repentance, the grace of charitie, the grace of good pur­pose, and so finallie the grace of iustice and remission of sinnes. VVherevpon the se­conde Councell of Au [...]osicum senten [...]inge to damnation Pelagianisme, thus defineth: [...] vvorckes, if they be performed: but grace, vvhich is not of debt [...], goeth [...]. Au [...]. 2 before, that they may be performed: VVhere Pelagius is disallowed not absolutelie for as­sertion of meritt, but for his errour of the necessitie of grace, and cause thereof: whe­revpon concordantlie the Councell of Trent: So great is the goodnes of allmightie God, [...]. Trid. [...] cap 16 Aug. [...] [...]. fundam [...]eron [...] ad [...]. that he vvill [...]th, that [...] actions [...], vvhich are his ovvne giftes. Farthermore who doubteth, but that heresie of Pelagius misprised the meritt of Christe, extenu [...]ted and educuated the same, as teach S. Augustine and S. Hierome? VVhereas the Catho­like este [...]me of meri [...]t rather commendeth and aduanceth it: we taking meritt in our selues for the effecte of Christ his meritt and grace: vnlesse according to the deepe Theologie of a Protestanter, the nobilitie & excellencie of the effect disgraceth the cause thereof. VVhe establish meritt, but meritted and caused by Christ: we ex­pect glorie for meritt, as grace for grace, encrease for seede, gue [...]don for labour, re­pose for warfare, yet by the merittes of Christ as origen of the same: we trust to be saued in heauen by merittes in vs seruantes to God, yett resoluing this confidence in the mercies of God, into the grace of Christe, the true agent in all our merittes: we acknowledg meritt in man, yet entertaine humilitie, not reckoning of man as man, [Page 211] but as instrument and tabernacle of the holie ghost: God forbid sayeth our sacred Coun­cellConc. Trid. sess. 6. cap. 16. of Trent that an [...]e Christian man should trust in himselfe, or glorie, and not in our Lorde: in that his giftes are our merittes. VVhere we may take notice of the palpable igno­rance in the Protestanter, accounting, that with the opinion of meritt cannot subsist confidence in the mercies of God: seeing that our merittes are the impressions, the motions of God his mercifull grace: vnlesse a Protestanter to the eares of an asse will ioyne the corps and head of an hogge; and so meerelie trust in God his mercie, in that he hopeth for blisse therby in heauen independantlie on all vertue, on the obseruation of the commaundementes, placing nothinge betwixt God his mercies and his sinnes but a repose in mercie, and a reachles disposirion of his owne life and manners: for if a Protestant expect saluation, this condicionall annexed, if he keepe the commaunde­mentes, if he repente, if he suffer with Christ in mortification, then by his owne coun­ters he must not repose onlie in God his mercies, but vpon the condition of his owne action, which he deemeth presumption in extremitie: & therefore to auoid presump­sion he must discarde all honestie. O lamentable blindnes that bringeth a man to the donghill of so loathsome a resolution!

3. And if we revew the sacred testimonies of holie writt, we shall see that fromMeritt a [...]o [...] ­ched inscrip­tures. Matt 5. heauen itselfe is establisted the Catholike opinion of meritt in the worckes of ver­vertues. Your revvarde saveth our Sauiour Christ is aboundant in heauen. If rewarde in heauen, then deserte on earth: in that they be relatiues, and cannot be vnderstood without a mutuall respecte. If a rewarde, then not a free gifte of sole beneuolence, but an office of iustice and iudgement: vnlesse the wise Protestanter will call the almes imparted to a poore mā ▪ a rewarde of his pouertie: VVherefore vnlesse improprietie of speach be attributed to God, as the bla [...]phemous spiritt Protestanti [...]h perhaps will haue no scruple to graunt, if in heauen be a rewarde, here belowe is a meritt & well deser­uing seruice. Call the vvorckemen, and giue them their vvages. Neither is eternall blisseMatth 20. Matth 5. bestowed on men absolutelie as their perfection, but in reckoninge of worckes, and for worckes, as cause: Blessed are they that suff [...]r persequution for [...], because the [...] is the kingdome of heauen: VVherefore persequution being a cause of [...]oy in the kingdome of God, it must needes be the mora [...]l and meri [...]o [...]ious cause thereof: otherwise by an absurde manner of wordes shall seeme inserted that particle because. And to signifie this causalitie and meritorious efficacie in good worckes the Apostle S. Paule expected this rewarde: They vhich ou [...] lorde shall giue vnto me the iust [...]udge: Vhere for our reward1. Tim. 2. God is called a iust iudge in his repay and remercement, for that the worckes of grace in vs might mer [...]toriously chalendge as much. And our sauiour Christ himselfe desig­neth the good worckes of the faithfull as causes of glorie, and so desertes: Come you Matt. [...]6. blessed of my father, [...] the prepared kingdome for you from the beginning of the vvorld: for I haue been hungr [...] and you haue given me to eat. Also vniuersallie holy Dauid maketh aPsal. 65. Hovv iustice and mercie concurre in God revvar­ding our me­rittes. Gratia cum data fucrit in cipiun [...] esse e [...]am me [...]i [...]a nostra bo [...]s. [...] tam [...] Aug. l. de Gra. & [...] arb. ca. 6. reference in the prouidence of allmightie God to mannes merittes and demerittes, as if rewardes and punishment from God tooke occasion from their demeanours: Thou shalt render to euerie one according to his vvorc [...]es.

4. Neither is th [...]r [...] anie iust cause of the Protestantish esteeme in this affaire, as if the opinion of meritt either impaired the b [...]neuolence of allmightie God, or dimini­shed the valew of our redemption by Christ: seing that all our merirtes are the peculi­ar effectes of God his goodnes, and Christ his satisfaction: neither the iudgement of God, accordin [...] to iustice of [...] rendering stipend of blisse, being occasioned originall [...] by his owne grace and promise, doth anie whitt empeach his beneuolen­ce. Truth it is, that our merittes of vertues doe not found an absolute and perfect nature of iustice and debte betwixte vs mortall men and allmightie God, if we consider [Page 212] iustice, as we take it in humane affaires; yet it doth cause a meritt of condignitie, andVasquez. 1. pa disp 85 & 85. Suarez. opust relect. de metitis. of equiualent recompensation, p [...]oportionablie answearing the employment. Taking iustice a [...] an office [...]orall and humane in the conuersation of men deu [...]ded into iustice Commutatiue and distribut [...]ue, on the partie of him that giueth, we regarde a thinge as his owne, not subiect to him, vnto wh [...]me it is imparted before the gifte and surrendry thereof: then in re [...]pect of him that thaketh the thinge yelded vp, it is vnto him be­neficiall and commod [...]ous, as it appeareth in all bar [...]aines of selling and buyi [...]ge, and other seruices for rewarde: bo [...]h which, co [...] [...] faile be [...]wixt God man▪ in that the merittes of our wor [...]kes by m [...]nie [...]tles are due vn [...]o God, and that [...]depen­dan [...]lie of our consentes; neither is God enriched or abettered by anie d [...]ety [...]nd fun­ctions of mo [...]tal [...] men [...]; yet [...] in this defecte of iu [...]ce t [...]ken in vigour, as we fi [...]de i [...] here in this l [...]fe be [...]wixt man an [...] man, may consist perfect worth of me­ri [...]t and dese [...]e, and a certaine iusti [...]e tearmed in the [...]choo [...]e [...], and of a sem­blab [...] Iustice in the [...] of Christ. analog [...]e and propo [...]ion. An ex [...]p [...]e [...] the merities of ou [...] [...]aui­our Ch [...], the which he offe [...]ed as the most sw [...] and prop [...] [...] for ou [...] [...] to his et [...]nall father, in the which noth [...]nghe wa [...] offered, [...]hat oth [...] d [...]d not app [...] vnto th [...]t ete [...]n [...]ll fa [...]her, n [...]ither w [...] the [...]e a [...] p [...]ce ther [...], the wh [...]ch en [...]reased [...] vnto him, [...] perfe [...], exacte, and most rigo [...]ous [...] the valew a [...] [...] ed, the [...] Ci [...]ill [...]om 4 [...]. T [...]es. ca. 3. proce [...]ded from the [...] worck [...]g and d [...]se [...]. In [...] so [...]e although the vertues of mortal [...] men [...]n [...] of humane a [...] [...] cannot [...]act rewa [...]de a [...]t God h [...]s handes, [...]o [...] mu [...]h as the [...] be de [...]d [...] his grace, f [...]om the mo [...]n of the [...]o [...]e ghost [...]s, and [...] end [...]auou [...]s of h [...] [...] an [...] [...] regenerate, they are [...] and [...] merit [...]ous. [...] [...] in the opinion of meritt S. Augustine defend [...]th [...]om Pel [...] [...] th [...] [...] of Christ▪ or the mercie of God▪ S. Augu [...] [...]y, that so [...] [...]nd [...] battered with h [...]s writi [...]ges the er [...]ou [...] o [...] [...]. This g [...]eat Docto [...] pu [...]nge of the double estate of S. Paule, as by g [...]a [...]e fi [...]st c [...]d, then through grace worcking well, dese [...]uing, and expecting rewarde [...]om God [...]s iu [...]t iudge; con [...]idereth one thinge effecte of God h [...]s mee [...]e me [...]cie, and an otherAug [...] in Isa. 100. 2. [...]i [...] 4. Quim [...] illis qu [...] [...]be­ [...]at non re [...] ­d [...] [...] oper [...] [...] tunc redde [...] vn [...]uiqu [...] se cund [...] opera [...]us Aug lib. de Grat. & [...] a [...] cap 24. Psal. 100. thi [...]ge as meritin [...]e of his iustice: The Apostle sayeth he [hath f [...]und him a giue [...] in ti­me of mercie, and holdeth h [...]m as a debter in time of iudgement. And how this is to be vnderstood consider you. He sayeth: for I am euen now to be [...] ficed, and the time of my resolution is [...]eate. I haue [...]ought a go [...]d fight, I haue consummated my course, I haue kept the faith This appert [...]eth to the time of mercie. [...]or the rest, there remaineth for me a crowne of [...]ustie, that our l [...]rd shall re [...]de [...] vnto me the iuste iudge in that day. He sayeth not, he shall giue, but he shall render: when he gaue, he was mercifu [...]l, when he shall render, he shall be a iudge: because I will sing to thee o lorde mercie and iudgement. B [...]t forgiuing sinnes he made him­selfe debter of a crowne; then did I attaine to me [...]c [...]e. First therfore is our l [...]d mercifull: but heere he shall render me the croune of iustice. VVhy shall [...]e render it? Because he is a iuste iudge. And why a [...]ust iudge? Because that I haue s [...]ught a good sight, consummated my course, kept my [...]aith And because he is [...]ust, there­fore he cannot but crowne these thinges, for he hath found these to Crowne. Before what did he finde I that first was a blasphemer, & a persequutor. Thes [...] thinges he hath1. Tim [...]. giuen, and the others he h [...]h crowned. He gaue these th [...]nges in the time of mercie, & he hath [...]wned [...]he oth [...]s in time of [...]udgement. Because o lo [...]de will [...]inge to thee of mercie & [...]udgement] VVhe [...]e S August [...], first aga [...] Pelag [...]us, as cōce [...]ning [...]. our [...], defineth the [...]me of mercie & iustificatiō as proceeding from the free [Page 213] gifte of God his grace, without d [...]serte of such [...]race by man his naturall abilitie: Th [...] Aug l. deGra. & [...]. 24 R [...]dder bo na p [...]o [...]onis quomā [...] ­nus & rustus [...]st. Aug. l [...]. [...]. & [...] 6. [...] [...] [...], [...] post bona m [...]t [...]ta conse▪ [...] [...]. 22 &c. 12. [...]. Co [...]. [...]5. against Iouin [...]an, and our Protestantes▪ he mentioneth the time of iustice [...] God, when as rewarde shall not be a mee [...]e free gif [...]e, but a repay, a surrendrie of a thinge pur ha­sed by grace; in that such grac [...] doth enable and en [...]ich th [...] good endea [...]ours of the heauenlie crowne and gue [...]don: so then S. Augustin remarck [...]th in good worckes a valew, a price, a digniti [...] in resp [...]ct of such a rewarde, as by iustice, of deserte wo [...]hy the same: and that n [...] iust and condigne remer [...]ement cannot only a [...]se from t [...]e sole promise of God w [...]thout some propo [...]tiona [...]e con [...]gni [...]ie and wa [...]ght in the wo [...]ck [...], as a [...]ter shall be clea [...]e dem [...]tra [...] To the same tenour of he Cathol [...]ke doctrin [...] S Gregorie the great, and ou [...] [...] Apostle, doth ent [...]eate: The [...] ­lie [...] f [...]st doth vvorcke in [...] [...]omethin [...] [...] [...] [...]. VVhere th [...]s Do [...] [...] [...] i [...] the former pla [...]e [...] on th [...]ng eff [...]cte [...] by [...] [...]n [...] ▪ then placet [...] [...]e the cons [...]our free w [...]ll [...] with that grace in good worc­k [...]s: [...]: [...] [...] [...] [...] [...] [...] [...] [...] ▪ Greg [...]. [...] in [...] Hom. [...] [...]. [...] [...]p 80 [...]. [...]. [...] [...]. C [...]. Cat 4. [...]. Againe sa [...]eth the [...] same d [...]: [...]. Al [...]o S. Leo: [...] [...] [...] By which t [...]stimonies appea [...]e how free gifte of grace, with [...] o [...] action, and in God merci­fullD. Th [...] a [...]. [...] [...]. at. [...]. Merit [...]es do follovv the prou [...]dence of God Au [...]ust [...]p ad [...]entin. To [...] 7. M [...]tth 25. Non quia [...] [...]st me [...]. vel [...] a [...] D [...]us [...] Aug. [...] advalen. T [...] [...] ▪ [...] the P [...]o [...]ant. bestowing with iust rewarding, concur [...]e and meete, without anie [...]mpeachement of the one or ther other.

5. VVhich truth likewise is conse [...]uentlie deduced f [...]m the verie nature of the prouidence in allmi [...]htie God, as S. Thomas with the schoole clea [...] o proueth [...] for as [...]ppertaineth to allmightie God to abilitate and accomplish [...]he nature of man with faculties and helpes of grace to atcheiue his ende, so also conce [...]neth it his final [...] are, as iudge, to take a [...]count in reck [...]ninge of iustice of his b [...]hau [...]our; and so to r [...]warde in him either good dese [...]tes of vertues, or punish bad c [...]riadge and d [...]meanu [...]t of life And if m [...]n by this p [...]ouidenc [...] for euill worckes shall be sertenced [...] h [...]ll▪ why not for good enhaunced to heauen? So that the gr [...]sse and absurde heresie of he Protest [...]nter denying merittes o [...] wo [...]ckes, giueth the repul [...]e to the ve [...]e p [...]ouidence of a [...]mightie God, and cou [...]se; that it s [...]o take, either absolu [...]lie euacua [...]in▪ such pou [...]ence, o [...] by imputation of absurd t [...]e and iniquitie [...] and▪ la [...]heming the same Let vs now lay downe the esteeme and asse [...]tion of the Protestan [...] in this p [...]inct of meritt.

6. The Protestant Calui [...]iste [...] is so farre from adm [...]tance of an [...]e valew of meritt in the vett [...]es of the iuste, that he [...]her accounteth of them no b [...]tter▪ then o [...] deadly and mortall sinnes, euen odious vnto allmightie God, and wo [...]th [...]e in deed of eternall [Page 214] damnation [...]in that they proceed, as he deuiseth, from faculties of nature vitiated & corrupted by originall sinne: in that they are accompanyed with originall sinne it sel­fe,VVitak. l 1. de pee orig. [...]. 7. l. 1 c. 3. Luther [...]. [...]. 31 32. [...]en. lib [...]. Hiero cont. [...]. the wich he deemeth to be a continuall breach and violation of all the then com­maundementes, in the holiest, and so vtterlie voyd of anie price and iuste deserte. The iust man sayeth Luther in euerie good vvorcke, yea done after the b [...]st manner, doth sinne. Nei­ther doe euill vvorckes make an euill man. VVhich foule heresie in auncient times was broached by the Gnostickes and Puritanes: then after recalled by Iouinian & his ac­co [...]plices. VVherevpon S. Amb [...]ose whriting to those of Vercellis, thus speaketh I heare to haue come vnto you Sarmation and Barbation vaine talkatruefellovves, that say there Amb [...] ep. 133. The Protestā ­tis [...] [...]. is no meritt of abstinence. Yet for that the holie scriptures auouch certaine worckes of gr [...]ce to d [...]serue as meritts, and that once in heauen they shall be rewarded, the Pro­testanter agniseth as much, but in this bare sense, in tha [...] God by verue of his promise hath made them meritorious; and for the sake of his sonnes iustice impured vnto the faithfull, will admitt them as rewardable and gracious, otherwise displeasing vnto him as of no valew or worthie reputation. And hearevpon he taketh occasion in his railing Theologie to disgrace our cause, as iniurious to the merittes of Christ: in that we truste to be saued by them, to such effect not esteeminge sufficient the merittes of Christ: he accuseth vs also as presumptuous in pressing so highe, as to a diuine rewarde for repay of our worckes so imperfect, so deficient, and sinnefull: and heere he begin­nes to weepe againe, his braines distilling through heate of his zeale, when others pit­tie, and laugh att the sillic idioti [...]me of his great foolerie. The holie scriptures, sayeth he, ascribe the gifte of heauenlie blisse entierlie to the mercie of God, and to grace through Christ Iesus. How then of deserte and iusticie may the Roman chalenge the same, as if by action he had merited as much? He that crovvneth thee sayeth the Pro­phettPsal. 102. Dauid in mercie and in mercifull compassion: And our sauiour Chrisi himselfe. VVhē you haue done all these thinges, say that yee are vnpro [...]itable seruantes; vve haue done that vve Luc 17. Rom. 8. ought to haue done. Accordingly the Apostle: the grace of God is etrnall life. The suff [...]rances of this time are not fullie vvorthie &c. Now procred we to triall.

7. That hope cannot consist wi [...]h due correspondence to a diuine rule, the whichThe hope Protestanti [...] pres [...]ptious. mispriseth and extenuateth in man the grace of Christ and his merittes: rather such hope is true and Theologicall, the which stan [...]eth eff [...]ctuallie for commendation of them both. But of the former malignant qualitie is the hope Protestantish, and of the other is the vertuous hope Cathollke, therefore this is the hope sincere, and com­maunded by God, and not the other. Can in anie sorte the hope Protestantish shewe it selfe for the greatninge of Christ his grace and meritt, the which a [...]ileth them both in their proper effectes and operations, in that according vnto the same it produceth in man no goodnes of vertue, or moment of deserte, euerie endeauour of him beeingHope Catho­like comm [...] ­deth the me­ritis of Christ and telyeth on them hatefull to God, and defiled with sinne? Contrariewise we of the Catholike professiō auouch, that the merittes of Christe are so potent, that they cause in vs the merittes of vertues, as infinite finite, as a fountaine the streame, the stemme the branches, the sunne the beames. And as th [...] fruit which issueth from the stocke receiueth some re­semblance of nature and tast from the same: to which effecte of relish some times is instilled the [...]u [...]ce of balme, or spices into the troncke or locke of the twigge engra­ [...]ted, so doe we attribute that vigour to the merittes of Christ, that it bringeth forth inOur merites at▪ God [...] [...] and e [...]s of his grac [...] ▪ and so no [...] ­ [...] mentes vnto them Aug. l. de Gra. & [...] a [...]. c 6. & 67. D [...] cor­rept & Grat. c 13. VVe must cō [...]esse vvithoute doubte, therefore eternall life to be called grace, [...]ecau­se it i [...] geuen for [...] me rites as gra­cethe gaue vnto [...] Epist. [...] la ne [...] [...] ­ [...]um▪ [...], qu [...]a [...] The [...] of the Catho­like hope against the Protestanter. Matth 16. [...]uc. 12. T [...]et. ibid. [...] of in c. [...]. [...]. dec [...] the difference of en [...]case and revvard in heauen ac­cording to degree in me [...]. Iudic. 16. vs also mer [...]ttes in proportion imitating and representing them as origen and roote: our merittes being effected by those in Christ, the purchase of his sacred bloude, the giftes of his fathers mercie▪ and therfore reposing hope in these out merittes for de­gree of glorie▪ we therein hope in the merittes and grace of Christ. Neither can I thinck, that the Protestanter hopeth for saluation without all vertue of faith, of re­pentance [Page 215] of mortification, of obseruing the commaundementes, vnlesse the faith of Circes cupp haue transformed him in Christian mannes shape to the conceit and spi­ritt of a beast. Doe not we then more illustrate the grace of Christ and his passion by opinion of our meritt, before the Protestanter by his esteeme of mortall sinnes? Good God, Through Christ & his grace no motion or action in man but mortall sinnes! and yet thesese be they, the which to maintaine their idle & libertine faith, will reproach vs with Pelagianisme in empayring the grace of Christ▪ whilest they vnder the sunne of Christ his iustice place nothing els in man but mortall & hatefull sinnes! O strange kinde of influence from heauen, not falling vpon a garden of vertues, but guilding and dissemblinge rather a donghill of v [...]ces!

8. An [...] as this argument drawen frō the meritte of Christ is demonstratiue against the hope Protestantish, so also no lesse efficacie hath this other deduced from vertue and the office of man prescribed by nature, and also by the law of almightie God. That hope is not approueable, the which licenceth a man to slooth, to neglect of good en­deauours: rather is to be embraced an hope, the which is franck in all commendable actions: But the hope Protestantish is of the former taste, and the Catholike of the latter qualitie; therefore that hope is to be abolis [...]ed, and this to be entertained, It is not to be sufficient the expressed by wordes, what encouragement the Catholi [...]e re­ceiueth from this opinion of meritt: in regarde whereof by good worckes he liuing reposeth a treasure for himselfe in heauen not corruptible, he buildeth a mansion place of eternall [...]bode: and after that the worldes commaundrie hath by distresse of fortu­ne, or issue of death excluded him out of her seruice, remaine the fruictes of merittes sprouting out as high as heauen, according to our sauiors wordes: that is bringing fourth effectes worthie of heauen, and heauenlie ioyes. In vew whe [...]eof we contemne worldlie pleasures, and commodities, as the haru [...]st of fatall misca [...]ge, and fruites of autumne soone ripe and soone co [...]rupted In the opinion of meritt we dread not in the seruice of God to aduenture vpon anie difficultie, to suffer anie calamitie, seing these actions and sufferances to be meritorious, and worthie of a heauenlie rewarde. But if in worckes be found not anie valew of meritt, as the Protestanter deuiseth: yea rather contamination of offences, why should men endeauour in vertue, either giuing the onsett, or enduring the violencie of the aduersarie, life once expired, all good ther­by decaying, and mouldering away into the ashes of the funerals? Or is it auaylable, to sinne, to offend God, to displease the sacred maiestie? O vile heresie so bent to dis­grace vertue, the flower and excellencie of mankinde? O filthie heresie, so with Dalila clipping from the Sampsons of Christianitie, the lockes of their fortitude: and [...]ulling them in a sleepe of retchlesse contempt of all vertue and goodnes! Farre of an other intelligence was S. Gregorie Nazianzen, expound [...]ng that place of our sauiour: [...]n the house of my father are ma [...]e mansions: As there be ma [...]eelec [...] of liues, [...]o vvith God ther [...] be M [...]tt 29. [...]g Naz. otat d [...]mo pauper. [...] de [...]. ca 1 [...]. ma [...]e places of entertaynment: the vvhich are distributed and diuided according to [...] meritt and dignitie. VVherevpon we esteeme of vertuous actions in this life as it were of thinges consecrated to God, and characters drawne out on the toppe of Olimpus in dust o [...] ashes, to which, as reporteth Solinus, remaine still not altered, by reason of the hight in that place; so we taking vertues as eternall in their effectes, being me­ritorious, doe busie our selues to that aduantageable good purpose moste indu­striouslie.Hovv merit [...] [...] Prote­stanter.

9. Notwithstanding Caluin perceiuing that the sacred scriptures expreslie tearme the blisse of heauen a rewarde, a goale, a crowne, a stipe [...]d; also to a [...]oyde that im­putation of [...] libertie and neglecte of vertue, dissembleth the matter some what [...] in cap▪ [...] Matth. by collours of wordes, and first a [...]mitteth glorie celestia [...]l to be a repay and guerdon, [Page 216] althoughe with improprietie of speach a th [...]nge so tearmed. Then he declareth in what sense the good worckes of the iuste may be taken as meritorious: and to that ef­fecte he [...]ssig [...]h two causes; the one for that they are adioyned to the iustice of Christ apprehended by faith, and imputed to a bel [...]eue [...]: as [...]f God for [...]uch iustice sake held certaine worckes of men as meritorious: then for that to them is promised in Scriptu­res a stipēd in heauē, therfore in vertue of such promise they are made well deseruing: yet not in regard of anie glorie essentiall to beatitude, the which is o [...]elie due, as he e [...]teemeth, to the [...]ustice of Christ, apprehended by saith, but of some other acciden­tall ornament and perfection in that estate and happines. So this Iohn of Picardie. Doubtles in this doctrine is enfolded many and manifest iniuries against the bloud of Christe, and h [...]s holie grace First dishono [...]eth the peon of the holie ghoste, as if in speach it vsed improprietie, nor did equal [...]ie the nature of thinges reported, which is a blasph [...]mie a [...]d [...]mp [...]eth as much, as if the holie ghost were ignorant, and knew not how to speake or en [...]ighte, but rather gaue occasion by stile to others of errour and mistaking; in that the Scrip [...]res, recorded by him, [...]n p [...]ne tearmes call heauen­lie ioy a rewarde, a repay, and stipend: and now foorsoo [...]h according to the Dictio­narie Theo [...]g [...] of this Pi [...]rde, to the s [...]cre [...] Sp [...]it [...] must be ascr [...]be [...] improprietie of speach, [...]ea [...] and a [...]use against [...]o [...]mon se [...], as after shall be de [...]lared. Then p [...]cee [...]th [...]e in [...]ebasi [...]g of th [...] bl [...]ud of Ch [...]st and h [...]s [...] grace: for toHope Protestantish against the i [...]sti­ce o [...] Christ and pro [...]ē ­ce of God. [...]ow▪ that worckes, oth [...]w [...]se in their owne proper natures, mortall sinnes, for Christ his iust [...] b [...] God the father to be taken as m [...]to [...]ous, [...]s to fo [...]ce the iu­stice of Ch [...]t [...]o [...] sinnes▪ to [...] to be [...]fie sinnes, and make them precious [...]n the [...] [...]f [...]ll [...] God, [...]ea to en [...]ou [...]adge men in pow [...]r of that faith to comm [...]t [...] ou [...] [...] of [...] attemp [...]es: Heeron [...]o [...]h [...]t insue, that [...]n Da­uid mu [...]de [...] [...] in S P [...]t [...] th [...] [...] m [...]ster, w [...]re no [...] onlie pa [...]do­ble, veniall, not [...]mpu [...]ed, a [...] vnto them, wh [...]ch he Protestanter graun­teth, such tresp [...]sses [...]ing [...]n th [...]m with the grace of iustification; but also merito­rious and gra [...]o [...] vnto alm [...]h [...]e G [...]d If not [...] why good Protestanter? because, sayeth he, they [...] sinnes and [...] [...]each [...]s of God [...]is lawes: is it so? And is your memorie so sh [...]te, tha [...] you haue [...]o g [...]en you vttered [...]o la [...] by your selues; to witt that [...] a [...]d mor [...]all sinnes are accepted of God, for the iustice of his so [...]ne his sake, as me [...]torious in personnes well beleeu [...]g? an [...] why then to that effecte in murder and adul [...]e [...]e [...]dereth the turpitude o [...] sinne? If one sinne be meritorious through Christ his iustice, why no [...] all and eue [...]ie one? Lett h [...]m an weare if he can, and rouse himselfe out of the [...] of this his fo [...]e and f [...]ll. A w [...]nde [...]ment, that VVorckes in themselues naught [...]nd sinfull, should be accepted for Christ his iustice, as good and rewardable! Then this Protestan [...]ish dishonest Theologie au [...]l [...]th [...]he pro­uidence and iustice of allmightie God. For well it is know [...]n to him, that all the worc­k [...]s of iust men are in d [...]ed mortall sinnes; how then can he accept them for other? much lesse esteem [...] of them as allowakle and me [...]orious? doth he not perceiue, that they deserue rather damnation, and are nothinge abettered by the externall iustice of Christ impu [...]ed▪ [...]o more then an asse is made well lettered by the imputation of the Philosophie in Plato or A [...]sto [...]le. Then most absurde and vnreasonable is that pro­uidence, allowed by the Protestant, the which accounteth of bad act [...]ons as merito­rious, and worthie rewarde. Such actions haue no goodnes in themselues, they are not well qualified by the iustice of Christ no more then is murder or adulterie: erro­niousMeritt is not o [...]e by the promise of God. then should be that iudgement, the which should take them for meritorious and priceable. To this [...] we ad [...]oyne the promise of God, ye [...] can it not preciselie of it selfe make any worcke in man of the valew or worth of meritt: for if to this purpose were [Page 217] competent the sole promise of allmightie God, then if to Dauid and Peters sinnes had been promised some gifte of heauenl [...]e blisse, in power therof they had been exibited meritorious, laudable, and of deseruing estimation: the which is most absurde. For indeed meritt and rewarde doe not arise onlie by a promise of anie superiour, that promiseth and payeth: an example, if one should promise vnto an other a thousand poundes for leapinge ouer a straw, such leaping therby could not be rendered merito­rious and worthie: and the solution of that some should onlie be a satisfaction in way of fidelitie, but no rewarde of deserte, as is euident: in that meritt and rewarde be­side a promise include a proportionable equiualence of the one with the other: that i [...] a dep [...] in the rewarde purchased, and a dignitie or worthines in the action perfor­med: so then the Protestanter by his promise cannot make, or in truth call mennes actions meritorious, or heauen a rewarde, without extreame improprietie of speache, yea falsitie in substance: which he blusheth not to adsoribe vnto the holie gho­ste.Hovv heauē the grace of God Sed quia & ipsa bo [...] o­pe [...]a [...] sunt, a quo nobis & fides est & dilectio, prop [...]e [...]e [...] idem ipse doctor Gcnrium etiam ipsam vitā eternam gratiā nuncu­pault. Aug de Grat. & l arb. 7 8. 9 de cor­r [...]pt & Gra▪ c. [...]3 tract. 3 in Iohan. cap. 1. Augu. cap 9. He crouneth the in [...]se­ta [...]ion, and mercie▪ be­cause by his miseration vveedo good deedes vnto▪ vvhich a crouen is Rendered. 1. Cor. 4 Ipsa fides gratia est, & vita aeterna▪ gratia pro gratia. Augu tra 3. in Iohan cap. 1. 2. Cor 4. Ca [...]. Tolle [...] in c. 8. ad Ro an 17. Protestantish hope reproued.

10. Neither would I that long it should stick in the quesie and weake stomake of the Protestanter, as a thinge harsh and crude, that we auouch of meritt, as if it were repugnant to such places of scriptures, which call heauenlie saluation a grace and free gifte of God, enforming vs, that by grace we are saued, and not by our owne ende­uours. For to cleare this matter in his eye, and to digest it in his affection, is wan­ting onlie a littell witt, and a penney worth of learning. It hath been told him of the Councell of Aurosicum, out of S Augustin, and S. Gregorie; that our merittes are the gracious giftes of allmightie God, freelie bestowed vpon vs: and so, as meritt is the effect of grace giuen vs onlie for the merittes of Christ, so is heauenlie ioy an ef­fect likewise of that grace, and finallie resolued into a first cause of grace not depen­dant vpon our behauiour: to witt to the grace of Christ, and meete goodnes of all mightie God. Otherwise if comparison be made betwixt the worcke and that stipend the worcke well and fullie deserueth by valew in it from grace, and motion of the holie ghoste: also the stipend is sutable to the worcke, as due vnto it with a certaine proportion of equiualencie, and iustice of remuneration. Euerie one sayeth the Apo­stle shall receiue revvarde according to his labour. Then is labour the cause of the rewar­de, and thus much labour of thus much rewarde: and in measure respecti [...]elie re­warde is to be rendered according to labour: which is to say, that vertuous labour is the meritt of rewarde, and rewarde the ende and price of such laboure. The worde of God standeth for vs against the Protestan [...]er: heauen and earth giue testi­monie in our cause against his heresie. And whereas the Apostle telleth vs, that the sufferances of this life are not worthie of that eternall glorie, he considereth those sufferances preciselie in as much as they are outward impressions of aduersities in vs, in a [...]straction from act of will embracing & enduring them patientlie through the Grace of Christ: and as they last but for a small time, that glory being eternall: although in respect of grace from which they flowe, in vew of the holie ghost, by whome they are excited, as they are laboures in the haruest of our sauiour, deserue fullie by condignitie as merities, that penne of euerlasting blisse, and recompen­sation.

11. Now for conclusion, seing that the hope of the Protestanter leadeth to all dissolution and misprision of vertue: to a retchles kinde of cariadge in life, allo­wing no rewarde for good worckes, euen according to the nature of this diuine vertue iudgement being made, doth appeare the presumption and vanitie of such hope aiming arrog [...]tlie a [...]t the high pitch of beatitude; & in the meane season cōtem­ning the meanes assigned therevnto, that is the meri [...]tes of good worckes: in that such [Page 218] beatitude is proposed vnto vs not as a meere gratification, but as a rewarde, a stip [...] ­de, a croune, answering to labour, to industrie, to warfare in the actions of the ver­tuous. Yea the Protestant in his presumption not onlie voyd of merittes maketh clay­me by a bare faith to that beatitude▪ but also clogged and loaden with sinnes mortall and deadlie, and that in number not recountable: which is not onlie a proud presum­ption, but also an insolent impudencie▪ with disgrace of man his nature, and of heauen it selfe, ordayned onlie for puritie, and endeauours of persons well deseruing. But for that the hope Catholike expecteth euerlasting glorie as stipende of vertuous merittes, recommending thereby the merittes of Christ as efficacious and powerable in vs, and making our repose in the goodnes of God, and grace of our redeemer, enkindeling in all a feruent desire to atcheiue and purchase encrease of heauenlie glorie, euen ac­cording to the precept of reason is approued as the true & sincere hope of Christians, and of all such, as professe themselues the perfect seruantes of allmightie God. Assu­redlieMisp [...]isiō of merit is bar­barouse. moreouer this Protestantish belefe, as it is iniuriouse to the merites of Christ, and grace of the Ghospell, so is it allso harshe and monstruous [...]e [...]ude in accounte of ciuilitie. VVhat spirit of courage will incite that Citizens breast with a purpose to honor, and enriche his common wealthe, to defende or enlarge the same by his magni­ficence, or valour, once possessed with a Protestantish faith, assuring that all such ende­uors, deuoide of meretoriouse worth▪ doe expire in nothing, & leaue finallie his soule as naked, when his last vitall breath shall forsake his corpes as deade? VVhen eterni­tie is not vnderstoode, in which vertue may flouer by repaie and guerdone, times va­nishing ornamentes, as of fame, of preferment, will not aduaunce vertuouse endeuors: espetiallie when damage or disgrace are to shut vp the Acte vpō the stage of this tran­sitorie life. This is the Northren clima [...] of protestancie, which killeth the buddes and fruictes of [...]udable ciuilitie with colde of a massie stupiditie: This is their pilo [...]es preposterouse ar [...]e, wherby withoute carde or heauens aspecte, they will desperatlie saile in the tempestuouse sea of this enraged worlde.

The crouen in heauen once denied
Makes toile on earth as vaine espied.

VVhereas the hope Catholike taketh all strength and firmitude from the goodnes of allmightie God, acknoledged by faith, and in that respect relyeth on his secreat, hidden, and mercifull predestination; The hope protestantish from predestination deriueth that repose and securitie; vvhich is base, presumptuous, and in deede the high vvay to despe­ration.

CHAPTER. XXXI.

AS concerning this triall of Christian hope by the doctrine of predestinatiō, thereMatters to be discussed. presenteth themselues espetiallie and sutabl [...]e to our purpose three thinges to be discussed: first whe [...]ein consisteth this pecul [...]ar grace of allmightie God his high predestination; then how it worcketh in man his soule: lastlie what is to be defined, [...] concerning the ce [...]ain [...]ie thereof knowen to euery person by way of ordinarie illu­m [...]tion and instruction from aboue.

[...]. [...] we [...]ke in that sense, in the which it is vnderstood by S. Augustin: [Page 219] to witt, for the eternall knowledge and decree of will in God, ordayining to bestow onpredesti [...]iō vvhat it i [...] August. l▪ 1. de predest. sanct cap 10. l 2. de [...]ono pers [...]. cap. 14. some of the race of Adame, and once in the masse of perdition through his default, an effectuall and proper grace, that shall make them decesse and quitt this life in the hap­pie estate of iustification. Predestination sayeth S. Augustin is the preparation of grace: that is a will of bestowing such a gifte vpon the elect: it is Preparatio benefi corum Dei, ap [...]pa ring of the benesittes of God. The effect of which predestination in the minde and will of God, is his holie grace in men, mouing them to faith, to hope, to repentance, to cha­ritie, to iustification, to mortification, to the obseruance of the law: finallie to main­taine one by perseuerance in the good estate of iustice, so that the soule be iustified, when forced it is by fatalitie of death to forsake this mansion of the bodie, & so att last to attaine to beatitude, as destinyed thereunto by grace and vertue. As concerningGrace of pre­destination [...] free gifte. the decree in God to imparte to anie that grace of predestination, nothing in mā could excite him therevnto as end and purpose, but meerly his owne bountie and goodnes. Then if we compare man after the fall of Adam to this gifte of grace, as the effect of predestination, besides the merittes of Christ, the which satisfying for Adames tres­passe, as infinitelie being gratefull vnto the diuine Maiestie, nothinge in him appea­reth as of deserte: but onlie is extolled & magnified herein the mercie of our creatour,Ephes. 1. and meritt of our sauiour Ghrist in the beneuolence thereof: He hath elected vs in him before the constitution of the vvorld, that vve might be holie, sayeth the Apostle. For in that all mankinde was inuolued in the generall ruine of originall sinne, and so thereby ren­dered vnto allmightie God odiouse and disgracefull, nothing could be profered by vs of deserte, that might lay iust claime to the grace of predestination: contrariewise we being rather punishable by the subtraction of all heauenlie succourse. Therfore the predestinate are chosen in Christ: that is furnished with the grace of predestination by God the father in vew and reckoning of the worth of the merittes of our sauiour, his onlie and most deare sonne. The end of which grace is sanctitie of remission of sin­nes, sanctitie of heauenlie action, and conuersation, and blisse of heauen: seruing all [...]onioyntlie to the honour of the diuine maiestie. Elected are the predestinate to the ende that they may in vertue thereof be holie, and so not for anie holynes forseene in them proceeding from pure natures abilitie, and foregoeinge all fauorable gifte of God his mercie. And what merit the Catholicke doctrine acknoledgeth of the en­crease of grace, or of rewarde in heauen, it presupposeth a former grace: so that reso­lution in the course of God his grace predestinating, is to be made to a first grace no [...] deserued, but freelie imparted. VVherevpon S. Augustine excellentlie well: No human [...] Aug epi. 106. thinge doeh goe before the grace of God: but grace deserueth to be a [...]gmented, that encreased it may me [...]itt to be perfected. Also ihe same Doctour acknowledgeth a meritt of faith: thatAug. epi. 105. Cip l [...]. [...] ep. 2. Aug serm. 15. de ve [...]bis Apost. Rom. [...]0. is a meritt of congruitie before iustification. Grace sayeth he, goeth before meritt: grace is not meritt, but rather meritt of grace. For if grace be of meritt, thou hast bought it, and not receiued it of fauour: The Apostle deduceth the same consequence from the very nature and name of grace: concluding grace to be no grace, if a repay and remercement of man his worckes and deserte.

3. And as this grace of predestination is the free gifte of allmightie God, seeing thatThe misterie of predestin [...] tion. all are not endowed with the same, although in that generall harme of mankinde by originall sinne there be no difference, euerie on vioaled alike thereby, and borne the children of wrath, so it hath origen from a secreat iudgement and decree in allmightyEphes. 2. Psal 50. God, not onlie in his mercie, seuering the electe from the reprobate, but likewise in misterie and hidden wisdome effecting the same. VVherevpon the Apostle damnaun­deth, VVho is he, [...]hat separateth thee? excluding thereby as cause of this separation anyRom. 10. worck [...] of man goeinge before grace and election therevnto. And talkinge of the [Page 220] election of the Gentiles, and reprobation of the Iewes, in admiration exesameth: O the Augu. l [...] 1. de predest. san. l. cont 2 [...]p Pelagian li. 1. ad Simplican Ephes 1 Titus 3. Luc. 20. Matth. 10. 2. Tim. 1. depth of the vvisdome, and knovvledge in allmightie God▪ as if from no caus [...] or occasion might be deduced a reason, why this man hath the grace of predestination, and not an other, both without disparitie beinge fallen equallie from the fauour of God by the sinne of Adam, but merelie to be admi [...]ed the vnsearchable disposition of diuine ordinance, makinge betwixt them by a gracious ghifte a differencie of election and reprobation. In regarde Vherof S. Augustin in diuers places designing the verie be­ginninge and ofspring of predestination, in those that are of yeares of discretion, in certaine vocations and persuasions, illuminating and stirring vp the vnderstand [...]nge, affirmeth, such vocations to be the free giftes of God, and dispositions of his darcke and vnknowen prouidence▪ not subiect in anie sorte to the naturall endeauours of man his free will, as causes or merittes of them. And this may serue for a breefe explica­tion of the nature and qualitie of the grace of predestination. The seconde poin­te concerneth the manner of worckinge of this grace in the soules of the predesti­nate.

4. The grace of allmightie God his predestination, although potent and [...]ffectuall,Hovv the grace of iust [...]fi. ca [...]ō vvor [...] ­keth. Isa. 3. Ez [...]ch. [...]8. Matth. 3. Phil. [...]. 1▪ Pet 2. Iustin. Apoll. as his worde, auouched by the Prophet, able to contr [...]ue that, to whatsoeuer it shall be directed; yet holie scriptures teach vs, that m [...]rt [...]ll men doe actuallie cooperate with this grace, in that they are saide to beleeue, to hope, to loue, to repente, to w [...]rc­ke their saluation; and by good life to acerta [...]ne their vocation. Also as hath bene entreated, to this grace, yeld a free consent the predestinate children of God allmigh­tie, not forced therevnto by constrainte, ord [...]en through necessitie, as Iustine the Ma [...]yr with others excelle [...]tlie well doth affirme. Neither doth [...]a [...]i [...] white relish of Pelagianisme such cooperation with grace and free consent to the same: as also hath been declared. Moreouer se [...]ting a side onli [...] the ignorance of the Protestan­ter▪ it is nothing appe [...]tayning to the errour of Pilag [...]us that God▪ predestinateth men to glor [...]e dependantlie of their vertuous [...]ndeauours through grace, as for the meri [...]tes and worckes of grace: in that first against Pelag [...]us the Catholik [...] teacheth, that the beg [...]nning of grace in predestination is not deserued by man, but is the free beneuo­lence of God in our sauiour Christe: th [...]n for tha [...] this destination of certain [...] person [...] to glorie by meanes of merittes, good and f [...]ee worckes, is caused originall [...]e by an inwarde grace bountifullie bestowed, not purchased as our right and in [...]erest, all is finallie resolued to the gifte of an inwarde g [...]ace, bestowed by God on his electe: and so Pelagianisme auoy [...]ed; if the Protesta [...]ter can auoyd in this meane season the mist of his owne vnskilfulnes. Now are we in l [...]ke b [...]ti [...] to handl [...] the thi [...]de pointe of this subiect: to witt the certaintie of p [...]ed [...]st [...]nation.

5. The predestinate are not so established in fauour of God, as if in▪ vigour thereofPredestinate persons may sinne & l [...]os [...] their g [...]c [...] of [...]stification Aug. [...] de co [...] [...]ep▪ & Gra [...]. cap. 9▪ [...] ▪ C [...] [...]. 1 I [...]hn 1. P [...] [...] [...] T [...]d. sess 6 c 13. & [...] they were retained alwayes from the harme and [...]ne of sinne: in that oftentimes they may and doe make choi [...]e of some vnlawfull pleas [...]are, proh [...]bited by the law of God and nature: neither is the vertue of predestin [...]tion so in force, as if in acte of sinne, it preserued them in ind [...]m [...]iti [...] from ann [...] & de [...]riment: se [...]ng that the stipende of sin­ne vniuers [...]llie, [...]as it is death of [...]odie, so is it also, and that especiallie, accordinge to the qualitie of the facte, the death of the soule, and losse of iustice and sanctitie. He that hateth his brother, [...]eth the Apostle remaineth in death. He that standeth, l [...]tt him ta [...] h [...]ed he fall [...]ot. And allthough, as teache [...]h the sacred Councell of T [...]nt, no man ought to doubte of the gracious influence from the mercies▪ [...]f God, yet no [...]with­standing considering euerie one his owne di [...]posi [...]ion and cooperation, and also offen­ces of times past, knoweth not by certain [...]e of faith, that God will continue [...]h [...]s fa­uorable grace, or that he is to dye in the esta [...]e of iustification: this cariadge and co [...] ­uayance [Page 221] of man by predistination, as it hath been proued, beinge a sec [...]cie in theEphes [...]. Au▪ l. [...]de pec. mor [...] & re­miss cap. 20. Aug l de bo­no perse [...] ▪ Bernard. se [...]. 1. de septuag▪ Eccles 9. Greg l 30. Moral. ca. 32. 1 Pet. 4. Vega li. 1 [...]. in Concil. T [...]id. c. 12. counsaile and purpose of allmightie God: in that all are predestinate▪ according to the purpose of his will▪ that is his good affection: of which will and affection from the written worde no man in particular hath assurance or reuelation, as excellently well teacheth S. Augustine: also expressie affirminge, as concerning the gifte of finall per­seuerance, no man in this life by knowledge, without especiall illustration, to haue certainetie and perfect perswasion. So likewise S Bernarde▪ VVho can say I am of the electe, I am of the predestinate to saluation, I am of the number of the children of God, the scriptu­res reclaym [...]ng? Man kn [...]vveth not, vvhither [...] be vvorthie of lo [...]e or hatred, b [...] all thinges rather f [...]r the time to come a [...] k [...]p [...] as vncertaine? VVherefore if we will haue anie competent and moderate not [...]ce of our predestination, we m [...]st recommend our selues to God, as willeth S. Peter, in benefactis, in good vvorckes, expresse in our selues such conditions as he hath appointed to the saued, as obseruance of the commaundementes▪ mortifica­tion, suffering and buriall with Christ: and according to the conscience we can d [...]riue from those w [...]rckes, comforte our selues with a temperat [...] kinde of perswasion, that we shall once be saued: of which matter entreateth verie well Andreas Vega.

6. The Protestanter frameth the mode [...] and idea of his predestination vnder coulerThe Protestā ­ter denye [...]h all grace of predestinatiō or bene [...] [...] in man there by. of hipocr [...]sie, altogeather sutable to his owne sensuality, yea to the the ouerth [...]ow of hope finalli [...]: and so to induce either desperation, or els extremitie of all vice and libertie. First therefore he mayntain [...]th, such to be the efficacie, as he dissembleth, of the grace of predestination; that therewith the predestinate doe not so much as coo [...]erate or mo [...]e euen vitallie or actiuelie▪ but onlie like▪ passiue subiectes receiue from it, what shall therby be imp [...]te [...]: as if [...]he predestinat [...] ▪ were raysed vp into heauen in a wh [...]le winde o [...] ex [...]e [...]n [...]ll necessitie; their soules a sleepe, a [...]d not actinge anie good endeauo [...] in the space of their liues▪ To which tenour of▪ brutish doctri­ne, thus writeth a Protestanter: The grace of God vvith me: vvhich place the pap [...]stes after R [...]ino. Thes. 6 sect. 32. 1. [...]o [...]. [...]5. S Aug▪ rep [...]o­ued speaking for catholic­kes l de Grat. & l. arb. ca 5. Epist 105 106 Hi [...]. l. 2. con. P [...]l [...]g cap. 3. Rom 11. 9. Ro. [...]1. certaine of the fathers of small or no skill in the Greek▪ [...]ongue, doe [...]xpound naugh [...]lie▪ The grace of God and [...]: [...]o that S. Pa [...]le▪ [...]e vvhich expr [...]s [...]lie gaue all to God [...], ass [...]g nothing to him­selfe, by their gloss [...] challengeth a parte to h [...]sel [...], [...]d d [...]h [...]ffirme contra [...]vvise, I and the grace of God. VVherevpon as if S. H [...]erom fauored this s [...]se Protestantish, he commen­deth his reading: The grace of God, vvhich is vvith m [...]. For proofe of which vnderstan­d [...]nge about the grace of predestination is alleadged by the Protestantes such te [...]s of S. Paule, as doe exclude from cause of saluation, or separation from ou [...]e the m [...]sse of perdition man his worcke and endeauour: and therefore say thay grace▪ of predesti­nation performeth the whole office of a Ch [...]stian man, w [...]thout man h [...]s worcke and cooperation [...]; as the [...]de build [...]th her nest [...] the con [...]a [...]ie. of [...] or as the painter doth beautifie the wall by [...] exter [...]ll actiu [...]t [...]e of his ar [...]e: for otherwise men were to be saued by their worckes, which they repute as detestable. So they wise men. And seeing that the grace of predestination by this verdict doth not ad­mit [...]nieCertaine knovvle [...] of predest [...] ­nation in the Protestanter. Iustified per­sons may vva [...] perse­uerance A [...]. de cor [...]ep [...] & g [...]at cap [...]. Confess P [...]c. 4 a [...]t. 5. & 13. cooperation or vitall motion of man his will, much lesse according vnto the same, d [...]th it permitt fredome of will [...]n [...]he good worckes▪ of the predestinate▪ estee­ming all such endeauours as feate [...] of grace, the [...] [...]ta [...]ning [...]o abilitie or libertie to the contra [...]e. In reg [...]rde of the know [...]n certa [...] o [...] ▪ this predestination the Pro­stanter is of opinion, that most assuredl [...] [...]t is p [...]rceiued and disco [...]ered by euerie one predestinate, being made apparant vnto him, that neith [...]r b [...] no sinne he shall att a [...]e time loose his iustice, or at the least; that he shall be fore death recouer such grace▪ and dye [...]n the happie estat [...] thereof: Euerie man must pri [...]atlie conclu [...]e: By saith I am in Christ Ie [...]us, and therefore I cannot p [...]sh: and [...]m most [...] of [...] eternall saluation▪ Now come [...]to the [...].

7. That opinion of Christian hope is by choice to be preferred in this controuersie of predestination, that serueth most to▪ vertue, to honestie, to diligencie in the seruice of allmightie God▪ But in this respect the Catholike iudgement and hope are moste eminent, the Protestantish beleefe & truste standeth for the contrarie; the hope ther­fooreVertue in the predestinate against the Protestanter. Catholike is to be entertayned, and the confidence Protestantish to be refused. Vertue can not arise as a laudable endeauour of man, vnlesse it be produced by man: and that after a manner of free worcking, as hath been declared: how then are the pre­destinate of the Protestantish sect endewed with vertue, and prayse worthie employ­mentes, that neither vitallie and actiuelie cooperate with grace, nor of free choice &Arist. l. [...]. mag Morall. ca. [...]5. election anie whit endeauour? Predestinate men are bound in chaines of necessitie▪ meete matter & paste of a forraine impression! Is this Christian hope for man to ex­pecte saluation, by no acte of man to be atcheiued, and he as peece of wood to be fa­shioned by the artificeres chissell as he pleaseth, as subiect onlie to the operation of a [...] other? Fie loathsome and floathfull confidence! And why not loathsome? when hope is raysed in arroga [...]e to heauen, not maintained or supported by vertue? VVhy nor a sloathfull confidence, in that blisse is aymed att in a laisie repose, as if man were not to stirre or moue, but onlie grace to contriue the totall perfection of the soule? And where the Apostle S. Paule excludeth worckes from being cause of saluation, dispu­ting against the Iewes and Gentiles, he taketh worckes in their substance withoutRom. 10. & 11 Hovv salua­tiō vvithout vvorckes. faith, and grace, as the Protestanter might easilie descrie, if he could ridd himselfe of that grosse cloud of [...]gnorance, wherin his senses are [...]folded. And must a predesti­nate Protestant looke then for saluation without all his action and worcke? then doth he looke to gaine the goale without his race, the rewarde without honestie, heauen without faith, hope, and charitie: and are not these three vertues by grace the worc­kes of men? Are they onelie the worckes of God effectiuelie? if so, then a Protestant beleeueth no [...], he hopeth not, but God for him: as the table is painted, and painteth not, the great foole tossed in a blankett, and tosseth not. Yea but S. Paule, sayeth one,R [...]no [...] ▪ sup. adscribeth all to God. A deepe speculation sure of th [...] shallow, allthough spightfull head, as devoide of spiritt, so of braynes, and the verie dishonour of ou [...] Oxforde and nation: whome yet neue [...] learned Catholike deemed worthie an answear [...], after so much his froth disgorged against the rocke of S. Peter. And yet this babling vaineVVake. orat. Fun [...]b. Rex. Platon. libelle [...] must needes be recommended by a rabling orato [...] of that vniuersitie, as the flower and prince of literature and skill in Theologie▪ Certes a fit oratour to blase out so fai [...]e a su [...]e, and his course coulers proportionable to draw foorth the vg [...]e shape of deformed heresie. And is not hi [...] eloquence so in stile r [...]de, & barba [...]ouse, a [...] far from the learned la [...]guadge of [...], as it is from the diuine relligion thereof: a [...] much stra [...]ned from iudgement, as is the argument of his en [...]omi [...]sticall speach from substance of veritie?

—Co [...]ls [...] c [...]spid [...] [...]
Papin lib. 9. [...] 100.
Diff [...]g [...]r [...] i [...]b [...], pat [...]itq [...] ingloria c [...]ssis.
By strooke of s [...]are [...]is pl [...]me did loos [...] its place,
And maked cr [...]st apper [...] [...] foule disgrace.

Nether are wee amated, yf [...]ew Theologicall M [...]s [...]s, entertained a C [...]ls [...], geue vs the [...]roune, and present our eyse with the dreadfull spectacle of a strange Gorgon vpon the sheelde of Pallas, or yf those aged Graces abandon the de [...]aied and withered Heli­cons, to repaire neerer to a fuller Theames, or a louder crie of London: for here we assure our salues, that Chealsea Doctors will neuer proue so good as Chilsea coc­kles. Now lett vs come to the corps of the [...]ister.

[...]. I demande of him therfore, why ther man doe actuallie through grace beleeue in [Page 223] God, hope in his mercie, and loue him or noe? If he an sweare he doth not: then shallGrace vvore­keth in mā & vvith man▪ Aug. l. de Gra. & l. ar. cap. 5. 2 Tim. 4. he iniurie the Apostle among the rest, that sayde, I haue kept my faith, I haue consummated my cour [...] &c. and so the minister must confesse, that he neuer beleeued in God in all his life, or his ghoste for him, or wrough euer accordinge to vertue: which certes is an high preiudice against the ministerie, and against all Christianitie. But if he retourne answeare, that man doth indeed actuallie and vitallie exercise the functions of those vertues; then will I presse him farther with this interrogation: to witt, whither man alone performe such offices, or rather man with grace? To affirme that man alone acteth them, is Pelagianisme, and an open insolencie against the grace of God. Like­wise to determine, that man and grace doe produce them, is to graunt that man coo­perateth with grace, and that both concurre to the performance of such vertues. VVhere then is the fault either in text or sense thereof, we affirming, man to worcke with the grace of God, seing that not onlie grace, no [...] onlie man endeuoureth, but grace with man, and man with grace? O sillie and windye braine of the minister! But S Hierom, sayeth he, standeth for vs in fauour, surrendring all to grace, worcking not with man, but in man. Lett vs see and examine this fauour, and trie whither it be the fauour of the whipp, rather then of the purse. The Apostle, doth say, that nei­ther Hier in [...]a. 15. [...]. ae ad Cor. Aug epi. 10 [...]. 106. he did labour in the ghospell vvithout grace, least that, against that vvhich before he had a [...]ched, he shoul seeme to arrogate to himselfe anie thinge, neither grace vvithout himselfe, that he might maintaine freevvill. O [...]auour from S. Hierome against the minister affirming man his will not onlie vitallie and actuielie; but by freedoome to concurre and coope­rate with God his grace! How then is all accomplished by sole grace? And although disputing against the Pelagians he reade, But the grace, vvhich is in me, yet he maketh issue iuste vpon the Catholike and Romane sense: Not I, but the grace of God vvhich is Hier. l. 2 co [...]. Pelag. c. 3. vvith me. He sayeth that forthwith he doth referre this his labour to the helpe of God, affirminge: Not I, but the grace of God, vvhich is vvith me. Then according to S. Hierom, the Apostle laboured: yf he laboured, and that not by force of nature with­out grace, he laboured with grace, and cooperated with the same. And when as the Apostle attributed the worcke to grace, which was with him, as expoundeth S. Hiero­me, he ment no more but that the cause of his good worcke was not onlie naturall abilitie, but the efficacie of grace: which grace this Doctour tearmeth auxil [...]m an helpe: and so respecteth the concourse of will togeather with grace as helpe. For in proprietie of language hath not helpe a relation to an other cause as partiall and con­current? If anie Protestant be acquainted with the blacke genius or smoaky man [...] of this rotten sectarie, lett him awake, and defend his reputation, if he can, or da [...]e.

9. As conceaning the certaine knowledge of priuate and personall predestination,The Protestā ­tish assurāc [...] of personall pred [...]stina­tiō silthie, & the vvay to dispaire. Condi [...]ion [...] requisi [...]e to salu [...]tion. Matth 19. Colos. 3. Rom 8. [...] ▪ Rom 6. T [...] ▪ [...]. Colos 3. 2. Tim 2. it hath ben proued in the precedent treatise, such beleefe to be no faith at all, but a fained collusion, and a meere phanatisme. For the present I shall remonstrate that it is also impute, vnchrist [...]an, vngodlie, and the verie lu [...] and baite of sinne and all iniquitie. First therfore this pretended hope serueth to deniall and refusall of all hope in God, and resolueth it selfe finallie into most odious and detestable desperation It is [...]n assured veritie, and expres [...]ie mentioned in holie scriptures, that the attayning of eternall blisse dependeth on certai [...]e conditions concerning the life & cariadge of mā: as that the commaundementes of God and nature be obserued, our neighbour and enemie charitablie be loued, our flesh and concupiscences chastised and repressed, that our manners be squared according to the spiritt and inward man, not at the dite­ction of the body and outwarde substance: that we are to die and to be bu [...]ied with Christ, to suffer with him, and conforme our actions to that innocencie of hi [...]. VVhich [Page 224] thing once admitted by the Protestant, vnlesse he neglect the sentence of God hisChildren of God accor­ding to pre­sent iustifica­tion may die children of the deuill Au. li. de corrept & Gra. cap. 9. Erant it a que in bono, sed quia in co n [...] permanser [...]t, non erant ex no [...]is. The predesti­nation of a beast. worde, must needes according to his owne principle of certaine knowledge of his personall predestination, driue and cast him to dispaire, to abandon his owne office and duetie for the seruice of the diu [...]ne maiestie. For when a Protestanter findeth himselfe in his whole tracte of life defectiue and faultie in those conditions, as hauing been a great sinner, bestowing his time in sute after sensualitie, thervpon he may and will beginne to doubt and stagger in the assurance of his proper saluation: and so on the one side acknowledging that the true children of predestination remaine as fullie persuaded that they be predestinate, as that the sunne shineth, or that God him selfe is existent: and on the other hee not finding such cleare and established conceipt and perswasion of his owne saluation, hath no other finall resolution to make, then to ac­count himselfe as of one deuoide of faith and iustice, and so a childe rather of perdi­tion. If he make reckoning of his estate as deriued from his behauiour, his actions and good worckes, as he confesseth himselfe, Incerta esset spessal [...]tis, the hope of saluation vvould be vncertaine: ‘Then of consequence must he deeme himselfe a beaste, and God no iust iudge: and thus deuise to gaine repose: I know my wholelife to be defiled in deed with sinnes, and my demeanure not to haue obserued the commaundementes of God and nature, my flesh and sensuall appetite not to haue been mortified, as it is pre­scribed in holie writt: I haue not died with Christ to pleasure, to the world, nor suffe­red with him in resistance giuen to temptations internall and externall; finallie I finde that my behauiour hath in no sorte been answearable to the rules of manners giuen by Christ and his Apostles; yet relying onlie on the mercie of God, I euidentlie and certainelie [...]epute my selfe a childe of saluation, one of the predestinate: and it is knowen vnto me in spiritt, I feele it in my soule, and the Lord in the care therof spea­keth as much. If therfore I summe vpp the argumentes of my hope taken from my worckes, and condition appointed in scriptures, nothing presenteth it selfe to my cogitations but greesly and gastly despaire; but reckoninge onlie accordinge to God his mercies, turoinge my eye away from the conditions of worckes and vertues, I re­maine in a sug [...]ed repose, in a toure of assurance, that my saluation is predestinated by the Lorde.’

10. Is not the Lord much beholden to this his seruaunt Protestante, that maketh1. Iohn. cap. 1 The Prote­st [...]ters larges of dishone­stie, & semi­quauer of vertue. his master a lyar, a maintainer of dishonestie and disloyaltie against his owne empire and aucthoritie? Certes such a one is the predestinatiue Protestanter. It is enacted in holie writt, that none can enter into heauen, but such as keepe the commaunde­mentes, as die with Christ in mortification, as rise with him in newnes of life: and here the Protestanter commeth in with a shorte cutt, and a breefe cipher in algrim of his sole confidence in the mercies of his lorde, and thereon buildeth he the whole fa­bricke of eternitie, of his certaintie in beleefe, of his personall predestination! So that if a knaue can relie on the mercies of God, he is the childe of God, although his neighbours bye take him for a varlett, and well worthy the gallowes. Great honour doubtles to God, to haue such faire children of his predestination! And that this cer­taine knowledge of his doth not so much as require the presence of good worckes, & of those conditions rehearsed in scripture, but may consist with the wante and viola­tion of them all, he himselfe professeth; chalenging an abilitie about the discouering assu [...]edlie of his owne saluation in the verie act of sinne, as of adulterie, fornication, murder, rebellion: and for the time to ensue knowing vndoubtedlie that he shall fall into those greiuous sinnes, yet confidentlie doth he pronounce and beleeue, that heThe vncleane predestinatiō of a Protestāt. is predestinated to saluation. Foule and filthie pride of the Protestanter! The Prote­stant knoweth that no sinne expelleth his grace of iustification, and thervpon seeth [Page 225] himselfe predestinate in the verie acte of damnable crimes, deeming his soule to re­ceiueQuae praesum p [...]o in isto tentationum l [...]co nō exp [...] dit, vbi tanta est infirmitar vt super [...] possit gene [...]a re secu [...] Aug. de cor­rep & Grat c. 13 [...] 2 de [...] eccl ca 19 re­poreteth [...] the M [...]chies s [...]me vvere called elect in life verie vvicked. No Protestāt more then a Pelagian can pray for per­seuerance, beeing suer aovv thereof Aug. l. de cor­rept & Grat. c. 6. De dono perseu c. 3 o [...] saye our lor­de his prayer Ioan. 1. no hurte from such euill behauiour. VVhy then should a Protestant be sorie or repente him for his sinnes, seinge that before such repentance and corrosiue he eui­dentlie assureth himselfe that he is predestinate, and that no action of sinne hath wrought anie detriment to his soule, or cast him in hazardie to loose his ioy in heauenlie beatitude? VVhy should he retaine a carefull feare for the menagement and bestowing of the time to come, perceiuing in this sorte, that allthough he sinne actuallie, as in felonie, adulterie, or breach of charitie, or for the time to come shall [...] such crimes, yet notwithstandinge he is to be saued, and to receiue no damnadge spirituall by such enormities? O impudent beastilitie, that swayeth the scepter in the religion Protestant [...]sh! Verilie who seeth nor, that the opinion of the Protestanter in this matter auoydeth all care and solicitude of vertues and good worckes, when he once by faith beholdeth himselfe without all doubt as predesti­nate? knowing that the predestination of God cannot be alltered or hindered: that the laste effecte therof, to witt glorie in heauen, is due to faith accompanied with anie sinne, resolueth, that he shall be saued, lett himselfe or the deuill doe what they can by dishonestie to the conirarie. But the holie and virginall Apostle and Euange­list S. Iohn giueth him the [...]ye in plaine tearmes, to his dishonour and immortall re­proach: If vve shall saie, that vve haue feloovshipp vvith him, and vvalke in dar [...]knes, vvelye and performe not truth: but the Protestanter committing anie sinne by assurance of faith iudgeth himselfe iuste, and the predestinate childe of God, therefore he lyeth, and being in darckenes neither doth beleeue, or worcke anie truth. Againe: He that sayeth he knovveth God, and leepeth not his commanndementes is a lyar: But the Protestanter auou­cheth that one actuallie breaking all the tenne commaundementes knoweth God, & that as his father, and aucthor of his predestination, and that no sinne, into which certainlie he shall fall before he die, can caste him out of the estate of iustice or salua­tion, therefore he lyeth, and lyeth in deed like a beaste in the filthie soyle of his owne retchles behauiour.

11. Farre more pure and Christian is the moderation of the Catholicke in this af­faire,Predestina­tion Catholi­ke serueth to vertue. so conceiuing opinion and confidence of predestination, as we are retayned the­reby in the se [...]re of God, and diligent employment in vertuous actions and holie en­deauours. VVe are not ig [...]orant, but that if we be predestinate, then of necessitie we are to be saued, not that theerby we haue licence giuen vs to liue as we luste, estee­ming that no sinne of ours can frustrate our predestination: for so shoul we make the issue for our liues into all corruption and bestialitie: but we include in predestination the grace of God and effectes thereof, which be vertues, good worckes, obseruances of the commaundementes, mortification, newnes of life, repentance, prayer, deuotiō perseuerance, and such like offices of p [...]et [...]e and integritie: & so conclude, that if we be predestinate, that is if we shall keepe the commandementes, repent vs of our trespasses & liue as we ought to doe, finallie die in grace by perseuerance, then shall we be saued of necessitie: which necessitie hath no brutish scope of wickednes, being restrained to grace and vertue: or importeth it anie empeachment to man his free will, implying actions and merittes, which proceed from freewill. And in that we challendge not to our selues saluation, as by certaine faith beholding our particular predestination, we conserue in our selues the feare of God, accounting of sinne, as of a facte, that may cast vs from out his sauour, and obiect vs to the sentence of eternall reproba­tion. Also in the revew of our liues past finding that we haue not kepte the com­maundementes, as we should, nor repented our selues so from the harte, as is requisite, neither to haue walked with Christ, or in him, in puritie and [Page 226] newnes of life, we conceiue the greater feare of God his iudgegementes, and in vertue thereof, now carefullie buckle our selues to repentance, tomortifica­tion, to good purposes of vertues and holie conuersation. Contrariwise the Pro­testantersIren. l. 1. ca 5. Ba [...]on Tom. 10 pag 60. No Protestāt can pray: thy name be sanctified Aug de dono perseu ca. 2 Ciprian in orat. dom [...]n. Nunquid in his cōputan­dus e [...]t Iudas, qui non man sit in verbo eius? Aug. l. de correpet Grat. ca. 9. iust are of the same religion with the Puritan Gnostick condemned in the primatiue church, assuredlie beleeuing and knowing themselues to be Semina electionis the choice seede of predestinat [...]on: with Iouinian, also Eunomius, and later heretikes called Predestinations, licence themselues in all indemnitie to turpitude of life; knowing now certainlie, althoug sinfull and detestable, that they shall die in fauour with God, and so receiue no dam [...]age from their sinnes. This is a pointe certainlie not onlie to be refuted by the Catholike diuine in the Protestanter, but also to be punished by the ciuill magistrate: in that it is impossible anie Protestante so framed in iudgement, to be a good subiect to his prince, sithence he deemeth himselfe a childe of God in act of stealth, of rebellion, or of anie vill [...]nie against the estate of a common wealth. Em­boldened is he heerby to accomplish what designement concupiscence shall suggest, warranted still from heauen that he is the child of God, doe he in this life what he can or please. Auante hellish heresie, with all thy peacockes feathers, fastened to the bo­dies of hogges and swine, displeasing to God and man.

Such esteeme maketh the hope Catholike of God his gracious mercies through our sauiour Christ, as that he destrinyeth none by reprobation to hell but through theire ovvne default: vvhereas the Protestanter maketh God a Tirant, in this life disfornishing the reprobate of all sufficient grace, & after casting them into hell fire vvithout anie misdeserte of theirs.

CHAPTER. XXXII.

AS the mercie of allmightie God through predestination is deduced to the childiē and elect inheritours of his kingdome of heauen, and yet in wonderfull secresie of couerture, in a misticall concealement of highe disposition, so also towardes others by reprobatiō is extended his moste iust iudgement notwithstandinge enfolded1. Pet. 5. 2 Tim. 1. VVhat poin­tes concerne reprobation. in semblable obscuritie of his vnsearcheable designementes: our m [...]ndes in conceipt of the one and of the other are humbled vnder [...]he powerable hand of his will, purpose and decree. VVe are therfore for the particular intelligence of reprobation to remarck two thinges, as especiallie implyed in the same: Frst, what manner of grace, or whe­ther a [...]e or none, be afforded to the reprobate: and from what reason that prouiden­ce di [...]ne towardes them doth proceede: then in what sorte such persons of perdition are destinyed to euerlasting tormentes of hell fire, estranged from the mercie of God, in regarde of euer abettering their estates: onlie become matter of his seuere and due iustice to be inflicted vpon their bodyes and soules.The reproba­ [...]e are not ex­clu [...]ed from out heauen onlie in vevv of originall sinne.

2. Although it be most true, that with great difference of eye and beneuolence God doth respecte these two orders of men, both plunged equallie in the common bale of originall sinne, to witt the predestinate and the reprobate: Neuertheles we are not so to thincke of this diuine disposition, as if from it hath passed a senten­ce from eternitie against all the reprobate efficaciouslie decreeing their vtter ex­clusion [Page 227] out of his kingdome of heauen for the sole demeritt of originall offen­ce For be it, that so it is in deede in regarde of children dying in their mothers wombes, and also of such as departe this life altogeather debarred from possible mea­nes of Baptisme, nature in some cases hauing effected that wante, neither in their pa­rentes being abilitie to the contrarie, neuertheles in respect of those, which be re­probate attaining to yeares of discr [...]tion, and vse of freewill, it is sayd generallie of God his mercie by the Apostle: God vv [...]heth all men to be saued, & to attaine to the knovv­ge 1. Tim 2. of his name: which could not be verified, if he had allotted the reprobate to such disgrace as cast out of heauen onlie for originall crime; for that by his appointance of such exclusion, he himselfe had made their saluation allredie impossible.

3. VVherevhon seeing that all man kinde God beheld in equall calamitie by origi­nallThe misterie of reprobatiō sinne, he wrought not a separation and distinction amongest them, as of himselfe excluding certaine from out his heauenlie paradise, electing others to eternall blisse in that happie place; but rather begann this his separation & distinction by the diuer­sitie of grace bestowed on them: which decree resolued finallie is meerlie into his owne wisedome vnsearcheable by man or Angell. And although originall guilte con­tracted in euerie one, might be a iuste cause why God should reprobate anie, whome he pleased, and to denie them the peculier fauour of that especiall grace of his prede­stination; yet why this person should wante it, rather then an other, both semblablie in disfauour with him by originall faulte, no other cause can be rendered by vs, thē that rehearsed by the Apostle in exclamation: O the hight of knovvledge and vvisdome of God! Rom 11. Matth. 20. And againe: I vvill haue mercie on vvhome I vvill haue mer [...]ie. Is it not lavvfull for me to do [...] vvhat I vvill? VVhich manner of preuenting the reprobate with a grace of meaner qualitie, then that which is bestowed on the predestinate, seeing it importeth a suf­ficiencie of abilitie, in vertue whereof they might beleeue, and liue aright, is the free gifte, and benefitt of God, and so no punishment, as presupposing such persons endo­wed with that grace of meere sufficiencie, to haue been absolutelie before excluded from heauen, as hath been declared: in that such exclusion consisting of P [...]na damni Penaltie of losse and priuation of the beatificall vision, is the most sharpe punishment that befalleth the reprobate, & is not inflicted vpon them, but vpon foresight of their actuall misdemeanure e [...]ther in life, or faith, or both, as testifieth S. Augustine: God punisheth, sayeth he, the reprobote, VVome therefore he punisheth, for that he did soresee Aug. l. 6. Hyp. of vvhat qualitie they vvere to be: neuertheles he maketh not them to be punished, or hath predesti­nated them thervnto. VVherefore seeing that exclusion from heauen is so great a de­triment, to that none is allotted, but onlie after foresight in God of actuall sinnes: otherwise they should of necessitie be cast into damnation, and that by the predestina­tion of God, which S. Augustin expressie reproueth VVherefore the grace whichNot like gra­ce in the re­probate and predestinate. Aug de prae­destin San­ctorum c 8. l. 2 cont 2 epi. Pelag c 7 Epist. 105. is imparted to the reprobate is not so potent or effectuall, as that in the predestinate: because God did foresee, that the reprobate, if preuented with such grace, would not cooperate, as they might, or giue correspondence, but rather through their default were to dye in estate of mortall sinne: not that they could doe no otherwise, or that they become infidels, adulterours of necessitie, for wante of all sufficiencie to the opposite vertues, but for that God did foresee, that they would not worcke with his grace, when as they might: and so geuing them such a grace, presupposall mad [...] that he knew condicionallie before his decree of bestowing the same, that if they had such a grace, yett they wolud departe this life in estate of mortall sinne, as of infidelitie, iniquitie, the rupon determining to bestow this precise grace, & no other, he made in this varietie of grace a fundamentall distinction and separation betwixt the predesti­nate and reprobate, not so merciefullie dealing with the reprobate as with the prede­stinate [Page 228] he had ordayned such a g [...]ace in that measure of efficacie and congruite, as he knew condicionallie before his absolute gifte, that they would cooperate with it, and so to be preuented, as that they would decease in the qualitie of iustice and san­ctification.The reproba­te haue suffi­cient grace. Augu. de cor­rept & Grat. c. 9. 11. 13. Tract 14. in Iohan. ca. 12. epist 49 107. ep [...]. [...]o [...]. 107. Matth. 11.

4. Neuertheles such persons once to be reprobated to eueralsting tormentes, heere in this life are not so sequestred from God his mercie and grace, as if our sauiour Christ were not to them a redeemer att all, or from the meritt of his crosse they receiued no assistance and helpe to resist the corruption of nature in them still prouokinge to euill, or by importunitie thereof, and through a necessitie ineuitable forsaken, as if they were carried into wickednes and turpitude of life: as if God in them wrought the ve­rie effecte of obduration, and destination to vniustice and abomination: when as ra­ther we are to iudge of the sweete prouidence of allmightie God, especiallie so molli­fied and enclined to mankinde by the sacrifice of his sonne in manner most eminent & perspicuous▪ that it preuenteth and aideth heere in this life by grace the willes of de­linquent reprobates▪ in force whereof they retaine abilitie to obserue his commaun­dementes, and to auoide such sinnes, for which they are to endure that immortall scorch of hell fire. The wordes of our soueraigne iudge are vn [...]uersall, and directed1. Tim. 2. to euerie one: Come vnto me all that labour, and are burdened, and I vvill refresh you. And the Apostle: VVho vvilleth that all men be saued: therefore he withdraweth from none sufficiencie of succou [...]se to per [...]orme their dueties VVherevpon S. Augustine talking of that reprobate prince Phaaro, pronounceth, that VVhat freevvill he did fight against the most m [...]rci [...]ull truth of allmightie God: and so had the possibilitie of vertue, althoughAug l. de. pre dest. & grat. ca. vicious in resolution of action, which possibilitie and freewill in offence had not been in him extant, if he wanted all helpe of grace, oppressed in the meane season with necessitie of misdemeanure.

5. Finallie as concerning that part of reprobation which consisteth in deputationReprobation to hell after sinnes fore seene. of certaine offenders to th [...] tormentes of hell fire, it is vndoub [...]edlie to be thought, that allmightie God no otherwise by his decree casteth men into the infernall pitt, or from eternitie determineth such their fall and painfull ruine, then after foresight of their sinnes: into the which voluntarilie and freelie they flinghe themselues, hauinge power to eschue such enormit [...]es, for which they are so to be chast [...]sed. And this truth is euidentlie affirmed by our sauiour and iudge his wordes: who vtteringe against cer­taine the sentence of damnation▪ veldeth a reason therof: For I haue beene hungrie, and Matth. 20. Conc Valen. ca. 3. Aug l 6. Hip. cap. 7. you haue not giuen me to eate. And the Councell of Valentia defineth, that in the repro­bation of the wicked, Bad merittes goe before the iust iudgement of God. Likewise S Augu­stine auoucheth God to reprobate such persons, for that he knew their euill manners to come. And who otherwise can esteeme of the goodnes of God, then that onlie for sinne, yea voluntarilie and fre [...]lie committed, he so seuerelie taketh reuenge in those euer enduring flames of hell fier?

6 The Protestanter entereth into conceipt of reprobation, as if God firste behol­dingeProtestantish cruell and vvich [...]d re­probation. the reprobate in the vulgare masse of originall crime, should effectuallie exclu­de them out of his kingd [...]me: then therby after moued to denie them all grace and possib [...]l [...]e for vertue, as for faith, hope, charitie, repentance, obseruance of the law: in respecte whereof h [...] p [...]onounceth, Christ neuer to haue offered his passion for the reprobate, or to haue been either in his intention, or their benefitt, a redeemer of them, otherwise by the decree and action of God made obstinate in sinne, and thereby destined in necessitie to sinne and transgression: and so finallie tumbled into hell fiere, and eternall damna [...]on. And that these persons of reprobation in their liues doe want all grace to resist temptations, by their accounte appeareth, in that they denie all grace, [Page 229] that is meerly sufficient, as also freedome of will: wherevpon doth it ensue in conse­quence, that the reprobate neuer enioy anie grace from Christ, the proper gifte as they say, of the sole predestinate: but through necessitie despoyled of it fall and tres­passe. VVherevpon thus after Caluin speaketh a Protestanter of the redemption ofRaino. Apol. Thes. se 14▪ & The 4. sec. 24. mankinde by our sauiour Christ: The follovvers of the Gregorian doctrine ough [...] to vnder­stand the vvordes of [...]ho [...]: he is the propitiation for the sinnes of the vvhole vvorlde [...], of ihe sinnes of the saithfull, and of all the electe of God euerie vvhere: and denyeth vtterlie, that Christ by sufficiencie of redemption or grace did euer prouide for the good estate of the repro­bate. VVherevpon also as concerning the other parte of reprobation, to witt the sentencing to hell fier, they acknowlddge such fall and punishment inflicted vpon the reprobate to be occasioned by their sinnes: yet so, as if in no sorte they could auoid them, but euen by the worcke of God were first obdurated, corrupted with sinnes, and tyed in Chaines of iniquities, then finallie reprobated, & hurled into the lake of hell fier: onlie for excuse and reason of such dreadfull iustice they affirme, all such re­probate persons in Adam to haue beene of abilitie to auoide their trespasses, and so to obtaine grace: although now his defaulte supposed, of necessitie they be infideles, murderers, adulterers, and in all kinde of wickednes offenders. Proceedee we to triall.

7. That hope ought to be cheefe in preferment, the which most detecteth sinneSinne in the acc [...]u [...] Ca­tholike declared as odious against the Protestanter. Praedicit ergo & peccata [...]ominum, quae poruit prae [...]ire, nō facere Aug. [...]p. 120. ca. 19. vnto vs as detestable, and to be abandoned: but the Catholike hope is onlie of this vi­gour, the Protestantish contrariwise impudent, and an emboldment to dissolution, therfore that is the hope of Christ, and this the presumption of Antichrist. If sinne be the effect either of constraint, that vrgeth beyonde facultie of resistance, or of ne­cessitie that bendeth farther then abilitie to the contrarie can ariue, what horror may they reprobate conceiue in the cogitation of their euill factes, reputing theselues as flaues of sathan, & iniquitie, not through their proper and personall default, but only Adam his fall: the which they in persons neuer could hinder or debarre? Certes such demeanure although brutish, yet not of freedome, and personall libertie, cannot ap­peare to anie iudgement as detestable, not being an humane cariadge or defaulte in them, but an outwarde impulsion of fate and destinie. VVhere then is sinne so odious to God in the reprobate, where is the vglie shape of iniustice, of intemperance, of in­continence, when as poore nature ouerpressed by concupiscence beareth all their de­formities through a necessitie, not conquerable or resistable? Neither to this effecteAug epi 7 23. vvhere he proueth that [...]e vvill in Adam exten­ded it selfe onely to ori­ginall sinne in his posteriti [...] and not to actuall, vvhich depē ­deth on their personall fre­dome. So all▪ so [...]pi▪ 46 47. Arist l. 1 mag Me [...]al ca 14. of culpable action in the reprobate is sufficient the freedome of will, wherwith Adam, and they in him transgressed the diuine law: for adulterie, maurder, rebellion, rapine, stea [...]h, and the like are personall sinnes, not originall or habituall, remayninge in chil­dren before anie worcke of sinne: and therfore require a personall knowledge and libartie in the offendours. And without all substance of argument affirmeth the Pro­testanter that such sinnes are free and voluntarie in the prime offence of Adam: for although all sinnes are euentes of that first miscar [...]age, yet nether Adam, nor all man­kinde did sinne in adulterie, murder, or in those trespasses▪ wherewith now our race generallie is violated and defiled: for, that anie euent, ensu [...]ng of a cause be voluntary and free in the same, is to be exacted the knowledge thereof, and then consent ther­vnto after such information. For example: he that perceiueth himselfe to be in danger to kill, if in drincke he surpassed measure, should not onlie sinne against temperance; but also iustice, and trespasse inwardlie as a manslayer: but if there were no science theof, or obligation to vnderstande of such sequell, being mo [...]allie not anie danger or cause of that consequence, there should want the offence of manslaughter. In like sorte Adam, and we all, did not recount with our selues eating the for [...]idden fruite, [Page 230] that Dauid would murder, and commit adulterie, that S. Peter should denie his ma­ster, and so the freedome of that eatinge, could not be deriued to the euent of all sin­nes, that not follow that first transgression: and therefore according to the Prote­stanter, murder & adulterie are no otherwise the effectes of originall sinne, then pu­nishmentes therof, as be quartaneagues, euill lauored bodies, and other calamities: & so no more culpable and reproachfull then they, in that all are indifferentlie of ne­cessitie, and had all one freedome in our first parentes with abilitie to haue been auoyded.

8. Moreouer that hope is not sincerelie Christian, the which abolisheth the graceHope Prote­stātish aga [...]st the grace of Christ. of Christ, restraineth the same in opinion from his naturall flowe, extente, & aboun­dance: then how is the hope Protestantish Christian or gracious, so in disgrace and reproach of Christ and his meritt? If the reprobate haue no redeemer, what succour gaine they from heauen against sathan, and disobedience in the first man Adam? How doth Christ his iustice equalise the iniustice of him: Adam his sinne ouerflowing and surrounding all man kinde, when as redemption by Christ is recalled to the paucitie of the electe: and all others as it were in the [...]imerian soile estranged from the bea­mes of his goodnes? May thay not complaine, that for Adams take they haue been forlo [...]ne persons, impotent to beleeue, to liue according to the lawe, without Christ, without God, and all benefitt of mercie? may the not auouch that to them was neuer sente Christ, or that euer they heard him speake to the eares of their soules, neuer re­ceiued anie stroke from his fierie da [...]tes of loue and affection, neuer sensed any liquor of his honie combe to sweeten the taste and passage of vertue, neuer were refreshed with his chaste Zephirus, to coole the ardent heate of their inflamed concupiscence, neuer beheld heauen fauorable vnto them, or God beneficiall? O cruell designe of the Protestantish hope, and ex [...]remelie iniurious to the extremitie of all grace flo­wing so copiouslie from the balme tree of Christ his crosse! Contrariwise the Catho­like hope regardeth the meritt of Christ first of infinite valew & price, as action and sufferance of a diuine person, infinitelie gracious and acceptable to his d [...]uine father: then doth it respecte the communication of this merited grace to all mankinde, as informeth vs the Apostle, comparing the deserte of Christ to the trespasse of Adam: in such sorte, that a [...] this passed to all mankinde, so doth the other in sufficiencie ex­tendeRom 5. 1. Ioan 2. it selfe to euerie one, good and bad, predestinate and reprobate: he being our propititiation, and also a propitiation For the sinnes of the vvhole vvorlde: in which manner, vvas God in Christ reconcilinge the vvorld to himselfe; for that the world was re­deemed by aboundance of price, and benefitted from the same with sufficiencie of grace.

9. And as this hope Protestantish standeth im empeachment of Christ his merittThe Protestāt defineth a­gainst the iudgement of Christs. so allso doth it misprise, yea condemne as wicked the power of iudicature, giuen him by his father, as to a supre [...]me iudge and determiner in case of eternitie att the latter day. VVhat? will the Protestanter esteeme so of Christ, & his purchace in that kinde o [...] principalitie, as if he exceeded in tiranni [...] anie Dionisius, anie Phalaris, or the cruellest s [...]ithan infierced neuer so much by the rude ayer of the northerne climate? will Christ adiudge to hell fire, and that for all eternitie, breakers of his commaunde­mentes, as Infidels, incestious and licentious people, which neuer had power to auoy­de such crimes, to beleeue in truth, or to restraine in righteousnes the liber [...]ine scope of an vnb [...]dled sensualitie? Fy filthie blasphemie, vamped from the mouth of su [...]h an heretike▪ to staine the verie rayes of the sunne his puritie, yea to dishonour the diui­nitie VVhere then is iustice, the waight of the punishment balanced, and the excu­sable necessitie of offence considered? or in what place resideth mercie, if God giue [Page 231] ouer so manie as sh [...]ll be condemned, to the furie of diuels, whilest they liue vtterlie despoyled of all abilitie to resist, as to repent, or to direct their liues according to ver­tue? Farre of an other sense was S. Ambrose: commentinge vpon those wordes of1. Tim. 2. Ambros. ibid Oecum Aug. De corrept & Grat. ca. 10. 11. Tra 54 in Iohan. ca. 12. Cirill. Alex l, 5. cont. Iul [...] the Apostle: He vvould haue all m [...] saued, He vvilleth that all be saued, if they themselues vvill as much: for as he gaue a lavv to all, so doth he exempte none from saluation. In respect of which reasons entreated, conclusion may be made demonstratiuelie in way of triall against the hope Protestantish, as brutish in action, iniurious to Christ his passion in presumption, bending to desperation, and blasphemous against the mercifull dispo­sition of allmightie God. Neuer did the Pagan behold his Mars so cruell as a Prote­stant doeth his god: Ne [...]her could Mars behelde by the Pagan incite him to greater inhumanitie, then doeth the prouidence of that God, which Protestantes acknoledge in their Idolatrie.

The Hope Catholike, to the commendation of the meritt of our sauiour Christ, expecteth from the Sacramentes, as seauen in number, so as from effectuall causes of sanctification, grace and iustice inherent: vvheras the vaine repose of a fainted hope in the Protestanter is moste iniurious to such meritt, and all [...]enefitt of heauenlie grace.

CHAPTER. XXXIII.

ALTHOVGH the mercies of God flowe from that maine and infinite of his owneMeanes and condicions of grace. goodnes, the which redoundeth so in himselfe, yet for our peculiar instruction and edification, he hath applyed to this great fountaine of grace certaine inst [...]u­ments as conducte pipes reachinge to vs, for the more commodious deriuall thereof vnto our soules: in manner as that our hope aiming at the fauour and grace of him, ex­pecteth the same respectiuelie & dependantlie vpon certaine meanes and conditions, designed to that effect by his admirable wisedome and prouidence. So in the time of the sinagoge, the people of Israel looked for grace from aboue conditionallie relying vpon their temple and propi [...]iatorie: all mightie God promising vnto them, that in that place especiallie he would dwell by a louing graunt vnto their requestes, and be more copious and prompt to clemencie, for their deuotions, in that sacred house of his habitation, exh [...]bited, then otherwise he would. Also for the like reason the rites of religion and sacrifices vsed by the same people, were meanes wher­by they hoped for the succourse of heauenlie grace, trusting to obtaine it not on­lie2. Paralip. 6. immediatlie from the goodnes of God allmightie, but by the interceding pro­pertie and qualitie of religion, of ceremonie, of sacrifice and outwarde face of pietie. VVhich hope of theirs, so limited and restrayned to c [...]eatures and secondarie causes, did in no wise diminish the ocean of God his naturall bountie, but rather commended the same▪ for that such bountie imparted vnto them that selfe same ceremonie, that sacrifice: in vertue whereof they concurred to the worck of grace and sanctification: yea they st [...]od for the exalting likewise of the merittes of our sauiour Christ, for whose price and worth God the father bestowed on them those monumentes of reli­gion as aultare, arcke, and the whole appearance of deuotion. VVherevpon in semblable manner we Christians and members now of the Catholike church, hope for grace from the mercie of God, from the purchace and desertes of Christ, yet at­tendinge [Page 232] it as the effect of Sacramentes, instituted by Christe, sanctified by his owne bloode, yea dispensed by his principall ministerie and execution.

2 VVherefore first our Catholike hope for the exaltation and glorie of the crosse, &The nūber of seauen sacra­ments bene ficall and gra­ciuos. merittes in our sauiour Christ, regardeth the holie number of seauen sacramentes, wherewith euerie pa [...]te and parcell of our l [...]ues. all estates of Christian men, are benefitted, blessed, fenced, consecrated, and assisted by a peculiar grace and commodi­tie. To which sense of doctrine thus excellentlie well the Romane Carechisme: [That▪ the sacraments in numberate no more nor lesse, may be shewen with a probable rea­son by a similitude, transferred from the caturali to the spirituall. For a man to liue and to conserue his life, & to employ it for the publike vtilitie of the common wealth,Cat Ro. part. 2 sect. 11. D. Tho l. 4 con. Gent. cap. 58. these seauen thinges are necessatie: to witt that one be borne, that he nourish and en­crease, that he be cured if he fall into desease, that the losse of strength be repaired and as concerning the common wealth, that magistracie doe still continue, by whose auctoritie and empire it be gouerned: lastlie that by lawfull propagation of children he conserue himselfe and mankinde. All which thinges for that it appeareth are founde by a correspondence of similitude in the spirituall life of the soule, theron may be gathered easilie and fitlie the number of seauen sacramentes The first sacrament isAug. lib. 1 de peccator me­rit cap. 16 Aug [...]tra. 108. in Ioan. Luc. 24. Aug. l. 2. cont. Pe [...]l ca. 104. Quod quidē in genete sig­nacu [...]orsi Sa­crosanctū est si cut ipse Baptismus. Iohan. 6. Iacob 5. Aug. l. de peecato original c. 34. baptisme, as it were the dore of the rest: wherein we are borne againe to Christ. Then followeth Confirmation, by whose vertue is brought to passe, that we be encreased and fortified with diuine grace. For as witnesseth S. Augustine when the Apostles were [...]aptised, our lord sayed vnto them: sit you in the cirtie, vntill you be inuested with vertue from aboue. Then is there the Eucharist, wherewith as with heauenlie food our spiritt is truelie fostered and sustayned. For of that sacrament is spoken by our Sauiour: My flesh is truelie meate, and my bloud is truelie drincke. In the fourth place is penance, by whose force health lost is recouered, after the wound of sinne re­ceiued. After this is numbred extreame vnction, whereby the relickes of sinnes are taken away, and the vertues of the soule are refreshed. For S. Iames speaking of this sacrament witnesseth: If he be in sinnes, the shall be forgiuen him. Order doth fol­low, by which power is giuen perpetuallie to exercise and execute the publike mini­steries of the sacramentes and holie functions. Last of all is Matrimonie, that by the lawfull and holie coniunction of man and woman children may be engendered, and religiouslie brought vp to the worshippe of God, and conseruation of mankinde.] So that diuine Catechisme from the sacred worde of God, and apt congruitie vnto reason, deduceth the number of seauen sacramentes.The vertue of the sacra­mentes. Cóe, Plor. & Tird. Sess. 7. Aug. l. de peccator. meti ca. 16. Ioan. 3. Tit. 3. Ioan. 36. 2. Tim 2. Matth. vlt▪ Aug. in Psal. 25.

3. The effecte of these sacramentes we affirme to be the grace of iustification and sanctification, either forgiuing sinnes before committed, or els increasinge iustice once receiued. VVhich veritie expresllie is auouched by the scriptures, attributing to the sacramentes force of sactification, as tearming Baptisme a regeneration, a puri­sication: the holie Eucharist a spirituall repaste of the soule: Imposition of handes the impression of grace: Penance remission of sinnes. VVhich effect of iustice and sanctitie allthough it require as necessatie the disposition of faith, and sorowe in them which receiue the sacrament yet the efficiencie and causalitie of that iustifiying grace is to be surrendred entierlie to the Sacramentes, as instrumentes of God his mercie, and omnipotencie; and also as the vessels that containe in them the worth of Christ his me­rittes and passion, instituted and sanctified by our sauiour to that effect of our iustifi­cation. Neuertheles to the materiall element of the Sacrament, as to water, to oyle, to wordes of the preiste, or imposition of handes, doe we not attribute so much, as if they could of their proper abilities, and naturall sorces produce such grace or sancti­tie, but onlie accounting of their vertue as in the handes of God principall agent, as [Page 233] his instrumentes raysed to so soueraigne and heauenlie an operation, as once was aIoan 9 a peece of mire by the fingers of four sauiour Christ enabled to restore sight to a blin­de persone. To which power of God, appropriated to the holie ghost, in the ope­ration of a sacrament, hath accesse a morall kinde of dignitie and valew imparted vnto it by the appointance and ordinance of our Christ, and also by he ministration therof by himselfe as cheefe officer, when the preist his substitute perfecteth the same: The effect of cu [...]ing man his soule sayeth our doctour Midleton a famouse clarcke in schoo­leRichard in. 4 d. 1. q. 3 D. Tho. 3 q. 62. ar 3 l 4. cont. Gent. c. 55. Scotus in. 4. D. 2. q. 11. diuinitie, is by the sacramentes as by certaine instrumentes of God his mercie, and by the pa [...] ­sion of Christ, as cause meritorious, also by God as cause efsicient. And generallie, as teacheth Scotus, the blessed Trinitie hath determined to bestow no helpe of grace to man si­thence Adam his fall, but onlie for the meritts of Christ his passion, offeringe himselfe vpon the crosse. VVherefore considering and ponderinge the vertue and power of anie Sacrament to the effect of iustification, we must behold it as instituted by our sa­uiour, as purchased by his precious bloud, as executed by hs function of preishood and supreame Pastotshipp. He it is, that baptiseth in the holie ghost St. Augustine expoun­dethIoan. 7. that place to such tenour of sense, as if it were auouched, that the Sacrament did sanctifie the receiuer not in worth of the outwarde action of the preist, but in respect of Christ his merittes operating in the same, and applyed by the Sacrament to the sou­les of men. VVhervpon the Sacrament doth sanctifie in as much aas dignified, eleua­ted by the merittes of Christ, and his diuine institution: in that he hath bought by so­deare a purchace the assistance of his fathers power, that it, as principall agent, att the ministerie of the Sacrament, and presence of dew disposition in him to whome it is imparted, should infalliblie effect and cause the grace of iustification. The sacrament, D. Tho 3. par. q. 62 ar. 4 [...]d 3. at 6 l 40 cót. Gent. c. 15. sayeth S. Thomas attaineth a spirituall vertue by the benefiction of Christe, and application of the minister to the vse of the sacrament. The sacramentes of the church especiallie haue vertue deriued from the passion of Christ: vvhich vertue in a certaine sorte is coupled to vs by the recei­uiuge of the Sacramentes.

4. The Protestanter, an in his erronious opinion he dothe euacuate all power andThe number of sacrament dininished by the Prote­stanter & also their vertue empayred. Calu l 4. Inst c 14. Beza. li. de re sacrament. facultie of the sacrament, so in his presumptuous hope dothe he expecte and attende grace not by the designed meanes thereof; as if in deceipt he should looke for water not att the cocke or pipe, but from out the firme ground, whence no issue or source thereof is possible to be obtained. From the number of seauen he cutteth of fiue: and will onlie admitt two; that is Baptisme, and the supper. Then in generall he pronounceth of a sacrament, as to be onlie an externe ceremonie ordayned by a similitude or representation to stirre vpp man his faith in the promises of Christ: as when one beleeueth att the vewe of Baptisme, that as water purifieth the bodie, so doth Christ the soule: at the sight of the supper apprehending, that as bread freedeth the bodie, so doeth Christ nourish the soule. And that they may seeme to make somethinge of nothinge, and more of a Sacrament then of bare picture and similitude, they say, that they are apointed by Christ also to confirme our faith, and not onlie as obiectes to prouoke the same. VVherefore they allow of this knide of processe and consequen­ceSacramentes are seales tyed to the vvord acccording to the Protestantes. for the declarance of their doctrine as concerning the vse and benefittes of the sa­cramentes. First fore they will, that no Sacrament with fruite be administred to anie, vnlese they before be iustified: which iustification they repose in the iustice of Christ his iustice is imputed vnto them, and that their sinnes, remaininge yet in essen­ce and nature of offence in the soule, are not to be imputed. Then if it be demaunded of them, why they beleeue such thinge, and what assurance thereof they retaine, for answeare they retourne the aucthoritie of the worde so defininge and acertayning [Page 234] them. Lastlie when it is required, why they make the [...] recourse to any Sacrament, beinge alreadie in estate of iustification, and the children of allmightie God, they say, that sacramentes are as it wre seales bearinge the marckand prince of Christe his pas­sion, annexed and fastened to the worde: by acknowledgement whereof they haue their faithe established and confirmed about the promises of God related in that writ­ten worde: as we see the instrumentes and rescriptes of princes gayne creditt witth the beholders by their seales, or peculier marckes and cognisances. And there vpon they exclame against the Catholike efficacie of sacramentes, as superstitious yelding that to a creature, as to water, to oyele, to worde of a mortall man, remission and pardon of sinnes, which is the sole and proper worcke of God: likewise they seeke the disgrace of the same coulor of exaltinge and magnifying faith in Christe and his diuine merittes: ae if not from faith or Christ we expected iustification and salua­tion, but from the creatures outwarde shapes, and inuestitures of the sacramentes. To this tenour Antichrist for the destruction of Christian hope.Number of seauen sacra­mētes against the Prote­stante. Gen. 2.

5. VVhen the Catholike entereth into consideration of the number of seauen sa­cramentes, prouided by the mercies of allmightie God, and bought for vs, by the pas­sion of our sauiour, whereby in all estates, and throughout all occasions our liues are guarded by grace from heauen, as we beholde hereby our church like paradise wa­tered by the fountaine of life Christ Iesus diuerslie flowing in continuance to each parte and parcell thereof, so we extoll that goodnes, and [...]etle our hope in good assu­rance of sondrie helpes and succouses. To this purpose we heare that religious ad­monition giuen vs in the Romance Catechisme with attention, and with a thanckfull deuotion for so manie benefittes receiued: If the number of the sacramentes be fitlse expli­cated, Catech. Rom part. 2 q. 11. that commoditie vvill follovv, vvhereby the people may tourne the strength of their soules vvith greatere pertie to prayse ond commend the singular liberalitie of almightie God tovvardes vs, vvhen as they shall vnderstande more helpes to saluation and happie life to be prepared for vs from heauen. And as we recount the passadges of God his grace vnto vs more in number, and in seemlie conueniencie more sutable to all conditions of our liues, so we dilate therby our hope in more spacious manner, taking hold by sonfrie wayes on the good­nes of allmightie God, and fruites of Christ his passion. But the Protestanter acknow­ledgeth no such flowe from the fountaine of grace, no such streame from paradise of the church, or wholsome liquor from the tree of the crosse, makinge reckoninge on­ly of two sacramentes, so restrayning the ample dispense of Christ his merittes, and attributinge the manifolde meanes of sanctitie and saluation to the bare and naked elementes of wine and bread. VVho them more doeth magnifie the grace of the ghospell, or enlardge by faith the copious commoditie that from thence commeth to our soules left anie equitable person euen in force of reason resolue and determi­ne. VVe expect grace fouing oute of heauen fountaines, they only oute of too; whoe do more commend Christ his beneuolence.

6. And who seeth not, that the Protestantish doctrine maketh all sacramentes vn­profitable,Vse of sacramétes against the Protestat Aug l de peccator merit. c 32. 3 [...]. l 2 c 25 Baptisme de­nyed by the Protestante VVith Mani­chzus Pe­lagius. seruing to no necessarie commoditie of man his soule? First he denyeth anie sacramente to forgiue sinnes, or to imparte grace of iustification: wherevpon Baptisme is rendered by him a vaine ceremonie, as affirmeth S. Augustin, yea an absur­de vsance, when it is bestowed vpon yonge children. For if originall guilt in them be not pardoned therby, what vtilitie doe they receiue from such a sacramente, or why are they baptised? And if a sacramente be onlie a seale hanginge att the worde written to confirme mennes faithes a bout that worde, to what purpose is such seale exhibited to infantes, not able to knowe the signification thereof, and who can not from vew of such a marcke haue anie confirmation of actuall faith, or more effica­ciouslie [Page 235] vpon sight therof apprehende the promises of the ghospell? And in deede ac­cording to the doctrine of S. Augustin, the Protestant can not in this matter defende himselfe from flat heresie auouched by Manichaeus, and Pelagius. The manichies sayethAug l. [...]. de peccator mc. ca 32 23. lib 2. con. 2. cp Pe­log cap 32 Aug lib 1 de peccar. mer. c 32. Aug. l. a. cont. lulian c 3 & 5 cpist. 38. S. Augustin affirme the louer of regeneration, that is the vvater of Baptisme, to be supersiuous: and vvith a prophane haert affirme at to be vnprositahle. VVhich these hereticall aduersaries of Baptisme ioyne is heue the Protestantes, making the same of no validitie for insan­tes. For vvhat purpose sayeth S. Augustin is a litell childe by Baptisme conformed to the death of Christ, yf he be not poysoned by the bigl [...]tingh of the serpent! Vherupon he tearmeth it a pa­radox portent a sententia [...]um restrarum, in that the Pelagians maintained that Baptisme did not wathe and cleanse the soule: and allso sayeth to bee a verie morkerie, ludibriū to baptise suche, as a [...]e not to be purified therby from sinne. To conclude, the deniall of suche inwarde necessarie lauer by Baptisme he stileth an herefie, contrarie to scripture, contrarie to the churche, and preachings of the Apostles. Then are Protestantes according to the iudgement of S. Augustin heretickes, denying the necessitie and efficatie of Baptisme for infantes, making their Baptisme prophane, scornefull, and ridiculous, as did the Manicheans, Pelagians, and Massalians. The Protestant accordeth allso with Iulian the Apostara in his impiouse emnitie against the Sacrament of Baptisme. For the saide Apostara impugning the common beleefe of the churche in his time, demandeth how the water of Baptisme can purifie the soule from sinne, seing that in can not healpe the bodie of anie soore or disease? To whom S. Cirill answereth, that holie Baptisme hathe beene oftentines moste effectuall allso for recure of bodilie maladie: and that the water thereof, as instrument of the holieCiril. l 7 con. Iuhan. Matth 3. Clem Alexa. l Paedagogi c 6 Theodo. in Epitom. di uin. dog. Quest 16. super Genesiru. ghoste, as it were with fier, by a vashing kinde of essicacie doth consume the spots and staines of sinne. Then the Protestant in this affaire disclameth the faith of the prima­riue churche, and conspireth traitorlike withe the Apostata, and Antichrist. Vpon which consideration Clem. Alex. calleth Baptisme grace, illumination a perfect lauer: and geueth particulatlie a reason of eache name? A goodlie sacrament so diuerted by the Protestantish minister from its naturall propietie and importment. And if that sa­crament onlie serue for such enfocement of faith, then before it be imparted the mini­ster is to examine curiously first whither accordinge to humane probability or noe the childe be already in estate of iustice, and predestinate heire to the kingdome of hea­uen: otherwise to yelde vp the princes whritinges with his seales of armes for title of one to enioy the inheritance, hauing no mortall certaintie of right such an one hath, is to prophane that diuine testimonie, and according to lott and fortune to dis­pense the misteries of Christ his passion. A busie and prettie occupation of the mini­ster to search out what children in his parish are of the number of the elect, and accor­dinglie by the sacrament to witnesse so much to the people! Shall he not diue deepe, that shall discouer so high a misterie! But the foolerie is too grosse and discrible. Then haue we by them a plaine annullation of Baptisme: for if the childe be borne of faithfull parentes, not from Baptisme but from generation hath it grace of iustificatiō: if not so benefitted by propagation, then Baptisme neither affordeth him iustice, nor establishment in faith, and so is rendered vaine and superstitious.

7. And whereas the Protestanter reckoneth of the sacramentes, as of so manie sea­lesSacramnetes no seales of the vvorde. adioyned to the written worde, to the ende of strengthing faith, he doth it against all substance of reason, and force of euidencie. For how can a sacramente be a seale to the worde, if frō the worde it selfe it take the whole creditt & aucthoritie, men by no other meanes knowing the same to be a seale but only for that the worde so repor­reth? whereas contrariwise it ought to fall out, that the seale of it owne nature au­tenticke and credible do afforde credence to the writt: as we see that the princes: ma­ge, [Page 236] engrauen in wax, by his seale yeldeth a Regall kinde of testimonie to his letters pa­tentes: wherevpon seeing that these seales Protestantish of the sacramentes haue all waight and moment of account from the scriptures themselues, they cannot in veritie and proprietic of speach be [...]ales of such worde, or anie wayes concu [...]re to establish mennes faith about the worde For what neede is there of seale, or vse in respect of the worde, if this wo [...]de doe auctho [...]e and creditt the seale? rather the worde is a con­firmation for the seale, & a mo [...]ive why we are to regarde such seale, & in no sorte the seale can stande as a co [...]oboratiue approbation for the worde. Then are not the sacra­mente seales for strengthening of our faith annexed to the worde, as the Protestanter doth contende & st [...]ue: but needles & bootlesse additamentes vnto the same: it being against the verie nature of a seale to take it valewe and worth from the scripture, to which it is annexed.

8. Neither is there anie probabilitie, that a sacrament according to the esteeme ofNo confirm [...] ­tion of [...] by a sacra [...]ēt according to the Protestāt. the Protestant should serue as seale to confirme the faith of the rec [...]uet: for in that frō the written worde as warrantie there of he af [...]ordeth to the sacra [...]ēt all abilit [...]e to that effect, if in him faith beginne once to dr [...]pe, or needeth repaire, to the worde ought to be made by him recourse, as to the very sountaine and origen of faith and nourish­ment thereof: the which worde if it be fainte and weake to imparte desired cor­roboration to saith, in vaine it will be to re [...]re to the sacrament as seale of credit [...], which is on [...]e deriued from the worde: and if in the cause there be anie distrust of dif­fidence, or not found the [...] effica [...]i [...] sufficient to wo [...]cke encouragement in faith, what may be expected of the effe [...] ▪ the sacram ent being accepted vpon the auouch­ment of the word [...]? VVherfore it seemeth that the Protestā [...]s [...] seales either are super­fluous oriniurious to the word: superfluous if the sole worde be competent for the e [...]gendringe and encre [...]sing of faith▪ as moti [...]e and induce men why vnto the sacra­crament is [...]elded an [...]e faith of sacred force or vtilitie: iniurious, if for the sustenance of faith [...] be deemed not suffcient to read the worde, but allso to beholde the sacra­ment seruing for a peculiar for [...]fication of faith, to which the sole worde is not fullie a [...]aylable VVherfore seeinge that in vertue and consequence from the doctrine Pro­testantish sacramentes are not seales of the worde, or outwarde meanes in anie pecu­liar sorte fitt to confirme faith, it remaineth that they be onlie externall pictures and representa [...]ons of Christ and his promises: Permodum ob [...]cts as speaketh B [...]za, that isBe [...]a lib. de tesac [...]an. [...]nages reca [...]l [...]nge them to our cogitations and memories: as when a man beholdeth himselfe or an other to be baptised he may in that instante thincke, that as water wa­sheth, so doth the merittes of Christ [...] his passiō purifie and iustifie, if apprehended by faith. And when he himselfe eateth a [...]t the communiō table, or beholdeth an other so to doe▪ he may repute with himselfe, that as bread nourisheth the bodie, so doth Christ the soule▪ Of which iudgement, if no more be attributed to a sacrament, it followeth first, that it is all one in respecte of the vse and commoditie therof to receiue a sacra­ment and to vew it taken by an other, in that in both cases the outwrde ceremonie may stande indifferentlie for a picture and representation, as it were a resemblinge ob­iecte tourne our meditations to Christ and his promises equallie, & in the same fashion altogheth [...]r. Then the valew of a sacrament and waygh [...] must be no greater then is the sight of the sunne, and the moonne, of a calfe, or of a lambe, all being representations of Christe, and as obie [...]tes may stirre vp our meditations to the contemplation of him and his ghospell. Donbtles a worthie resolution of the Protestanter to equalise the sun­ne and moone, all pictures and images of Christ, with his sa [...]rame [...]tes, vessels of g [...]ace, & sanctified by his ho [...]e institution! Sacramentes then are needles ceremonies.

9. A most vaine & f [...]iuolus pretence of the Protestanter against the Catholicke hope [Page 237] reposed in the vertue & e [...]ficacie of the sacramentes, as if the same abased the price ofFo [...]ce of th [...] sacrament a­gainst the Protestante. Aug. lib 2. de grat. & pec [...]. orig. c. 32 l. 13. & 3▪ con. [...] [...]asi. despir. sanct & de Bapris. Citil. in. ca. 3. Ioan. Act. 2. Christe his bloude & redemption. But in deed all opposittiō in this kinde hath nothing for heade and center but the grosse ignorance of the aduersarie. It is all one to say that the merittes of Christ remitte sinnes, or gi [...]e grace of iusti [...]ication, and to affirme that the sacramentes effect the same. For as sayeth S. Augustine Baptisme produceth a new creature Pet [...]r [...]utem communicatam, by a vertue giuen by Christ. And S Basill tel­leth vs, that if to such purpose there be in the water of Baptisme any facultie. it agreeth to the e [...]ement, not according to it proper nature, Sed ex Spiritus praeseut [...]a, Through the presence of the ho [...]e ghost: in respect whereof S. Cirill compareth water of Baptisme to hott and scaldinge liquo [...], the which worcketh the effect of fire by an externall qua­lit [...]e from fie [...] de [...]ued: [...]o doeth the element cause grace not as water, but as sancti­fied by the fi [...]r of heauen▪ and Vigour of the ho [...]e ghoste appearinge once in shew of fi [...]e tongues. Then if the element of water, or wordes of a preist produce grace & [...]em [...]ssion of sinnes, they performe such fea [...]e as instrumentes of the holie ghosie, as inst [...]uted and ministred by Christ, as precious and well de [...]eruinge signes before God the father for his metitres in the sacramente, and by the same, his bloud effectinge grace and sanctification VVherfore if the [...]llation of the Protestanter be of valew: to witt that the vertue we attribute to the sacramentes doth pre [...]udice the bloude of Christe, and his dese [...]tes, in that the whole force of the sacrament is implied in that bloud, and in those meri [...]es applied to the outwarde ceremonie, as organ and instru­ment, then the bloud and his merittes are pre [...]udi [...] all to themselues, which is moste absurde. For grace and pardon is no [...] giuen by wordes as wordes, but by wordes as h [...] lowed by Christ, and for the sake of his merittes and blo [...]d ad [...]oyned to the wordes by his owne institution: so that what soeuer is caused by such wordes is altogeather produced by the bloud: of Christe, and his diuine desertes. And in particula [...] as con­cerning the wordes of preistlie absolution they importe no iniurie to faith, or the passion of Christ, or his iustice: for first such wordes exact of the person to be as­ [...]oyled a faith in all the aricles contayned in the Apostles creed, and a sufficient faith to iustification: then the wordes in Baptisme worcke iustification from originall sin­ [...]ine, as the Scriptures teach, callinge it the worde of life, the lauer of regeneration, ac­cordinglie and as they are expounded by the fathers, without impeachement of Chri­ste his merittes, in that the water of Baptisme like vnto the red sea is purpled with Christe his bloud, made instrument thereof, as a familier element to the holie ghosteTit. 3. Tertull. li. de Baptismo. according to Tertullian: why then should not the wordes of absolution instrument of the same bloud and merittes, being giuen to the Apostles power to remitt sinnes▪ without anie iniury to the same imparte gr [...]ce and remission of actuall misdemeanu­res? O Protestant, doth Christ his inst [...]ution disgrace his redemption, and his bloudMatth. 20. worckinge in a Sacrament auile it selfe shed vpon the crosse? No, neithe [...]r now, inHeb. 11. the time of gospell, is there anie remission of sinnes without blood.

10. And wheras the Cathol [...]ke hope expecteth a grace of iustice to be inherent inI [...]stice inhe­r [...]nt is no [...] against the i [...] stice of Christ 1. Cor 6. 2. Cor. 5. 2. Pet. [...]. the soule, to wash it from spottes of sinnes, to frame it a new creature, to repaire the spiritt, to transforme men to estate of childshipp with God, and make them partici­pantes in a sorte of the diuine nature, he hopeth for such grace of iustice without in iurie to the iustice of Christ: in that we receiue this iustice inherent in the soule from the iustice of Christe, as price and cause thereof: it is his iustice by donation, and ou [...]s by possession. Good Protestant, can the effect of Christ his iustice worcke anie disgrace to that iustice, which is cause thereof? or doth the effect of beneuolence impare or impeach the beneuolence it selfe? a grosse conceipte. VVe deserue not by naturallConcil. Trid. sess 6 cap. 7. carriage, o [...] anie other precedent worcke, this inherent grace of iustice, as is auouched [Page 238] by the councell of Trent VVe haue it freelie from the iustice of Christ, as his merci­full ben [...]fi [...]t, yet our grace and [...]r [...]amente. Protestan, if inherent iustice and sancti­ [...]ie do dim [...]nish or de [...]e the iustice of Christ, then we hauing inherent vertues, as that of chastit [...]e, of repentance, o [...] faith, hope, and charitie, from that iustice in Christ in regarde of these inherent good qualities we diminis [...] the iustice of Christ: which is a sotterie, and a meere asinarie to affirme. Therfore the Prot [...]sta [...]ters accusation in this po [...]nte vnder pretence of magnifying the iustice of Christ, ex luding inherent iustice. & [...]. pro [...]inge it aue [...]red by vs, is nothinge else but a m [...]cious and vnlearned cosenadge of the poore common [...]eople, not grounded [...]pon [...]nie [...]eason o [...] knowled­ge.Aug in Psalm 85. acknoled­geth inher [...] i [...]stice by Baptisme. But contrariwise it is a flatt den [...]ll of the [...] of Christ, of all vertue in it, and of all benefitte receiued from it, to thinck [...]w [...]th the Protestante, that man is iust for­mallie by the iustice of Christe: for in deed so no man can be tru [...]e iust, no more then omnipotent by his omn [...]potencie, [...]ocent by his in [...]ocencie, redempti [...]e for the whole world, if his omnipotencie, innocencie, and redemp [...]on were to him imputed. A good [...]ie grace of instification to be onlie so in imagination, and falsitie of facte, in that, with that iustice imputatiue may consiste all manner of sinnes paste, beinge not thereby expulsed, or anie actuall crime whatsoeuer, as it did in Dauid an adulterer and a murderer: These, these are they that magnifie Christe, whilest they sound the trompett before the deuill. But of this matter in the thirde Patte more amplie shall we discourse.

11. But I maruaile at the impudencie of Protestantish hypocrasie in this poincte,The pretoga­tiue of the Ghospell be­fore the lavv Heb 8. 10. Iohan 1. Aug. lib. 5. de Baptism ca. 9. & 10. 15. de vnit ecclesi [...] [...] 21▪ Tra. 4. & 5. in Iohan▪ c. [...] Baptismus domini & Baptismus s [...]ui. S. Cir. l. 8 cōt. I [...]lian. prefer [...]eth the holy [...]ucharist be­foore manna as Christ [...]s to be preferred before Moy­ses. So allso l. 3. in Iohan. c. 37. Tertullian lib. de Baptis. mo. c. 4. Da­mascen. l. 4. c. 5. C [...] hieresol [...]ar [...]ch. my. [...]. making resemblance as yf the Ghospell preached according to tenor of their doctri­ne did much amplifie and extoll the grace of Christ▪ and his meritt: seeing that, wereas Catholikes geue that precedencie and excellen [...]e to the Sacramentes of the new lawe, in comparison [...]f the auncient misteries in the sinagoge, as are according to the Apostle to be surrendered to the bodie in regard of the shadowe, to the veritie in re [...] ­koning of the figure. So S. Augustin auouch [...]th the Baptisme of S. Ihon in hope and expectation to haue remitted sinnes, the which in deede and performance were to be forgiuen onelie in the Baptisme of Christ. [It was not one and the selfe same Baptis­me, which was geuen by shon, and by Paule.] On the other side the Protestant is in effecte so impiouse against the Gospell, and aucthor therof Christ, that by his doctri­ne the one is as valeuable as the other, as sacred and operatiue for grace and iustifica­sion. Yea in the balance of his triall the Sacramentes of the olde law are to be per­ferred: for who seeth not, that manna, the foode of angels, and tipe of our Eucha­rist, in all respectes is better then a crust of bread: vnlesse by the Protestantish calcu­lation a baker and a minister be to be preferred before an angell, and the ouen befoore heauen? what aduantage [...]hen for the Ghospell by Christ to loose angells of the olde lawe, and to gaigne ministers and bakers of the new: to be depriued of a shining heauen in the sinagog, and to make a purchaceof a smoakie fornace for the Gho­spell! Is this the fruict and splendor of the crosse! Thus to steale a goose, and stick do­wen a fether!

The Catholike hope relying on the vvorckes of vertue, as satisfa­ction through the grace of Christe, [...]nd also on the valevv of indul­gen [...]es, dispenced by the princes of the church for remission of tem­porall penalties, is most [...] sure, Christian, and comfortable: vvhereas the Protestant in his vaine hope of saluation reiecting the one and the other assistance, svuarueth from the direction and benefitt of the crosse, and redemption by our sauiour Christ.

CHAPTER. XXXIIII.

SVCH is the malice and deformitie of sinne, and by commission thereof so greatTemporall paine due to sinne after iu­stification. Proterea de quibusdam t [...]poralibus paenis, quae in hac vi [...]a pec­can [...]bns irro gantur, eis quor [...] pecca­ta detinentur ne reseruētur in finē, ait Apostolus, si enim nosip­sos iudicare­mus, a domi­no non [...]udi­caremu [...]. Aug. [...]nc. c. 66 Gen 2. Rom. 5. 1 Cor. 15. Num. 14 20. Psal. 98. 2 Reg 24. ha [...]me inflicted on the offeudour, that ordina [...]ilie the offence, although remitted and abol [...]shed from cut the soule by the grace of iustification, yett is still therein a remaynder of debte, as yuou [...]heth S Augustin import [...]nge a iust deseru [...]nge to be pu­nished temporallie, either in this life, or in the other to come. VVhich manner of God his iustice hath passed against many sinnes, as is recorded in holie w [...]i [...]t: for in re­spect of originall guilt, when to our first parentes it was after repentance assoiled, and also is now pardoned in vs through baptisme, is found neuertheles this deserte and obligation for endurance of some transitorie ca [...]tigation: in that they were, and we are su [...]iecte therevpon to calamitise of sicknesse, and death, of labour, and traua [...]le, of hungar, and thrist, although expiat [...]on of that sinne in Christe be already performed. So also that offence beinge forgeuen of murmuration in the people of Ifraell, yet by the iudgement of God they suffered manie disasters, an [...] namelie by decree of his pro­uidence were excluded from entrie into the lande of promise. All you vvhich haue mur­mured from the adge of [...]vven [...]ie yeares and vpvvardes, and haue murmured against me, shall not enter that lande, vpon vvhich I haue liste vp my hand, that therein I might make you to dvvell. Ho [...]e Dauid his crime was a patterne and president of God his iuste reuenge temporall vpon offendours: for although iustified by an hartie sorrow and charitie, was notwithstandinge punished by mortallitie of his armie, and death of his dearest childe. This paine therefore of temporall harme we Catholikes hope to satisfie for, and clearlie to auoyd, by certaine worckes of vertue, performed in the estate of iusti­ce, and sanctificaton. Of which perfection and waight of holie endeauour speaketh the Apostle saying: If vve vvould iudgeour selues, vve shoul [...] not be iudged: that is, in vs there woul [...] be no cause of punishment, if we by penall worckes of satisfaction, should censure and chastice our selues: in which thinge being negligent, VVe are punished by 1 Cor. [...]1. Cip. l 1. cp 4. God, that vve be not [...]nned vvith this vvorld. VVhich distinction and differencie of be­hauiour thus S Ciprian doth recount: It is one thinge to evpecte forgiuenes, and an other to co [...] to glorie: one thinge for a man caste into pr [...]son not to goe from then [...]e vntill he hath payed the laste [...]arthinge, and an other thinge [...]oorth vvith to re [...]eiue the revvarde: one thinge to be a­ [...] by the longe greese of punishment for sinnes, & lo [...]ge to be purged insi [...]r, another thinge by sufferance to haue purged all sinnes: so to [...]nclude it is one thinge to depende on the sentence of ou [...] lorde a [...]t the day of iudgement, and other thinge st [...]aig [...]t vvay to be crovvned by our lord. Allso S. Augustine entreating of the mitigation or satisfaction for temporall paines in such, which endure them in purgatorie, through the good worckes of pi [...]tie of the li­uinge, [Page 240] thus speaketh: By the prayes of the holie church the vvholesome sacrifice, and almose, Aug. ser. 32. de verbis Apost. l. de cura promort. A distinction of satisfactiō vvhich arr bestovved for their soules, it is no doubt, but that the departed are much helped, to the ende that our lorde doe deale vvith them more mercifullie, then their sinnes do deserue.

2. But that it may particularlie be vnderstoode, in what sense we approue satisfa­ction by worckes, we may distinguish three kindes thereof; the one of preparement and disposition, the other of iustification, and the thirde of pardon from temporall penalties. Man satisfieth in the first forte through the grace of Christe, when being in the estate of damnation through mortall sinne, and voide of all iustice, accordinge to God his commendement and appointance disposeth himselfe to iustification by faith, hope, charitie, repentance: which offices accomplished by him in Christ Iesus, he may besayde to haue performed that, which he was bound to doe, to the ende he might attaine to iustification, and so satisfieth the law of allmightie God. The secon­de manner of satisfaction consistinge of grace iustifying, cleansinge from sinne, and driuinge away from the soule all guilt or debt of eternall damnation, is not effected formally by anie worcke of man, but by an inherent qualitie of grace powred into the soule by the holie ghost, altoghether freelie for the merittes of our sauiour, and notCon. [...]ri. se. [...] deserued by the precedent worckes of dispositiō, as hath been related out of the Coun­cell of Trent. The thirde and laste forme of satisfaction persupposeth the partie sa­tisfyinge to be al ready iustified, purified from the spott of sinne, and is imployed in a vertuous action, caused by the Grace of Christe, and dignified by his iustice in man, as the endeauour of the childe of God, payinge by way of meritt and deserte for the resi­due of temporall paines, ordinarilie remayninge after iustification: and of this sorte doe we now particularlie and presentlie entreate. Neuertheles although according to the common course of iustification we affirme to be founde in the iustified a debte and obligation for some temporall paine, yett doe we not exclude the totall and entier remission in some case from all such temporall paine from the effecte of iustification it selfe: in that after sinne a man may so earnestly by repentance deteste the same, and so ardentlie through charitie loue allmightie God, that thereby not onlie the crime shall be extinguished and exiled, but with it also what soeuer debt or cause of anie temporall affliction: as in the case of martyrdome and Baptisme to fall out CatholikesD. Thom. l. 4. cō. Gen [...]. c. 72. do generallie define.

3. And as the iuste partlie by the high degree of their repentance goeing beforeSatisfactiō of abundance by grace. iustification, partlie through their excellente qualities, and singuler perfections of ver­tues after that happie estate, encrease in meritt for themselues, so also doe they excee­de in desertes of satisfaction some times farre surpassinge their owne offences. The which satisfactions proceeding from the satisfaction of Christ, and thervnto being ad ioyned, sume [...]p an infinite treasure for others great commoditie: the application of which made by the church, we tearme indulgences or pardons, in vertue whereof temporall paines are diminished, or taken away from those, on whome they are besto­wed: so that the Catholike hope for expiation and forgiuenes of these temporall de­trimentes by indulgences, is deriued from the merittes of Christe, and of his saintes. In which meaninge the Apostle S. Paule, and that in the person of Christ, that is as Apostle and Bishopp, bestowed on a person offendant indulgence: that is relaxation from his penance imposed him: and so also remission of that temporall paine he was to endure: for otherwise it had beene no benefitt to absolue him from his penance enioyned, and to leaue him still to the demeritt of his sinne, that is to temporall paine to be inflicted vpon him by God either in this world, or in purgatorie: and therefore the Apostle taking from him the obligation to performe his penance, did bestow on him indulgence to cleare and free him allso from the debte of that temporall losse and [Page 241] harme, the which otherwise he was to endure. To vvhome you haue pardoned anie thin­ge, 2. Cor. [...]. I also haue done the same: approuinge the facte of their indulgence and remission. And that from [...]he wo [...]de of God such practise doth arise, we may gather it by the vse of the primitiue church: as calling to minde what Tertullian recounteth, to witt, that gr [...]uous offe [...] lo [...]s in that adge, as denyers of their faith hauing great and longe pe­nances [...]g [...]ed them by their pastores, made resorte to the saintes and appointed martyrs in p [...]son, and from them tooke the benefi [...]t of indulgences and pardon:Tertul. lib ad [...]at [...]. C [...]pt epist 11. Can. [...]. & 12. VVhich peace s [...]yeth he they not hauinge from the church, vvere accustomed to desire of the mar­tyre in pr [...]son. Likewise that great Nicen Councell aucthorised the vse and dispensa­sition of indulgences in the primatiue church: wherein it is enacted, that the Bishopp perceiuing great alacritie and good will in the penitent to performe his penance, may relaxe the same, and giue him indulgence.

4. The Protestanter, in pretence as yf he would saine make the world beleeue, forThe Protest [...] ­tis [...] deniall of satisfactiō and indulg [...] ces. the magnifying of iustice and remission of sinnes by Christe, defineth absolutelie, that when a man beleeueth that his sinnes be not imputed vnto him, that therby he is not onlie freed from staine of crime, and demeritt of eternall damnation, but also deliue­red from all debte or obligation to sustaine anie temporall punishment from God either in this life, or else where: accusing the Catholike, as if he impaired iustice by1. Ioan. 2. Christe, accountinge it not able to abolish that deserte of temporall afliction. And herevpon taketh occasion of an hote and eager declamation against the Catholike ho­pe, relyinge on man his worckes, as his satisfaction, as if not true, that which is affir­med in holie scriptures, to witt, that Christ his merities are our satisfactions: and also as if satisfaction by Christ were not competentlie auayleable for vs to attaine eternall saluation, but that it needeth the adioynture and fellowshipp of our satisfaction: men as they speake redeeminge and sauinge themselues, trustinge and reposinge confiden­ce in their proper satisfactio [...]s And that they may more effectuallie cosin and deceiue the common people, he doth not insi [...]e in particular vpon satisfaction for temporall penalties, remayninge after iustification, but in generall tearmes disputeth against sa­tisfaction by man his worcke: as if we mayntained that satisfaction for sinnes were absolutelie contriued by the action of a sinner, and not through the merittes of our Redeemer Christe.

5. As concerning the Catholike hope fastened to the worth and valew of indulgen­ces,Indulgences satisfactorie caluminated by the Prote­stanter. first with calum [...]iation entereth the Protestante into argument against vs, affir­minge, that we teach the Bishopp of Rome may giue anie man licence to commit anie sinne whatsoeuer without losse or detriment, and impart such absolution for money, or fauour, to attempt anie villany without ghostlie annoy. Then mayntayninge no desere of temporall paine to abide after iustification; and also that in the Saintes no worckes of vertues are meritorius or satisfactorious, being in the account of God ra­ther deadlie sinnes, and displeasing actions, therevpon he concludeth, to be no such treasure of indulgences in the church: with disgrace also to Christ affirminge the Ca­tholike practise to be; as if Christe were not sufficient for our full ransome, iustifica­tion, purification, and saluation, without accesse of indulgences, drawen and forced from the endeauours of mortall men.

6. That we may beginne with the doctrine of satisfaction, we are to note firste theHipocrisie of the Prote­stante. marckable and palpable hipocrisie in the An [...]ichristian Protestanter. He is of opiniō, that the grace of iustification doth not exclude or expulse from out the soule anie guilt, odiouse nature or essence of sinne: onlie procuring, that although remayninge, it be not imputed. So that after iustification formallie a man by denomination and true inherencie of qualitie, if before such iustification by his facte he was an adulterer, [Page 242] a theefe, an infidell, he is such an one in the vew of God, and truth of the thinge it sel­fe, still detestable to his iudgement, and indeed worthy of eternall damnation: as if the prince should forgiue an offence to a tr [...]ytor, exempting him from penaltie due there vnto, he should not thereby abetter him, or make him not worthie of death and capitall sentence: so God, as the Protestante deuineth, taketh not away the spottes and staines of sinnes by iustification, but onlie not imputeth them to punishment, which in deede are punisheable and disgracious in his sight. VVhich thinge although it be an extreame iniurie to the grace of Christe, and his iustice, who is said to wash and bath, to cleanse and [...]inse his children in his owne precious bloude; yet they crie aApoc. 1. Tit. 3. maine against vs for admitting the onlie debte of some temporall paine to abide with the grace of iustification: as if we sought thereby impeachment to that iustice and sanctification. O blinde malice accompained with found and lothsome errour!

7. Lett therfore the Protestanter know, that our beleefe about satisfaction forVVhat belōgeth to a vvorcke of satisfaction. temporall paines lefte behinde in debte, as effecte of sinnes remitted, to recommend rather and extoll the grace of Christe, and his mercifull goodnes. VVherefore we teach, such worckes, as are to that ende satisfactorie, first to be good employmentes of their owne obiectes and circumstances, conformable to faith and reason: then to suppose the grace of iustification, childshipp with God, and remission of sinnes: lastly to proceede from the actuall grace of the holie ghoste, as from his vocations and in­spirations, with which our w [...]lles doe cooperate to the obedience towardes the law of God and nature, to the performance of endeauours agreeable to heauenlie insti­tutions. If then the force and vertue satisfactorie in anie good action haue ishue from the grace of Christe, as from grace of iustification, from grace of actuall prouocation, how may such operatiue satisfactions [...]erogate from grace, cause and fountaine of all valew therin contained? It is the Protestanter that defameth and debaseth the grace of Christe, as beinge not of force to make the good worckes of iustified persons to be sa­tisfactorie for anie purpose and commoditie: but rather to remaine in veritie and substance mortall and deadlie sinnes and displeasant altogether vnto allmightie God. But Christe affirmeth sayeth he, that he is our satisfaction, where is then place for the satisfaction of man? Iuste: rather should he conclude, where is then roome for the witt of a Protestante? Christ is our satisfaction: I admitt it is then this a good conse­quence in the Protestantish Theologie, that man muste lye idle and not worcke hisPhil. 3. ow [...]e saluation, yea that he may committ anie villanie, and beleeue it not to be impu­ted for the sake onelie of satisfaction in Christe apprehended by the faith of a knaue? Then needeth he not to satisfie God his law, disposinge himselfe to iustification by faith, hope, charitie, repentance, for feare of iniurie against Christ his sat [...]sfaction. No, brutish hereticke, such illation is not Christian, but [...]picurean and abhominable. Chri­ste therfore is our satisfaction, because from the treasurie of his merit [...]es we receiueChrist is our satisfaction. grace to prepare our selues to iust [...]fication, as we ought to doe: and after the same to punish the flesh, and performe other exercises of vertue for satisfaction of such paines, as otherwise temporallie we were to sustaine. Our satisfaction [...]s a beame gleaminge from the sunne of Christ h [...]s satisfaction, a sparckle flyinge from the fo [...]nace of his re­demption, an effect of his deserte coule [...]ed and graced with h [...]s owne pretious bloud, and valew therof. VVe hope therfore to satisfie for our sinnes first by pr [...]parem [...]nt of f [...]i [...]h, hope, charitie, & rep [...]ntance, as requisite dispositions of good worckes, to re­ceiue the grace of iustification. VVe hope after iustification to redeeme temporall debtes of penalties, and to satisfie for them in the operations of restrayning and rigo­rouse ver [...]ue; Yet our hope in this is resolued finallie into the head of Christ our sa­uiour his grace and satisfaction; by which we performe or dueties and satisfie: so that [Page 243] all the power of our hope is fixed in confidence to the grace of our sauiour Christe, & to his satisfaction. Is it then to iniurie and impare the same?

8. Moreouer our hope Catholike, directed to worckes of satisfaction, procure inSatisfaction procureth vertue. Cris. hom. 10 ad pop Epipha. l. 1. c. 15. Te [...]t. l. de pae. vs sondrie and diuers employmentes in vertue, the which especiallie serue to punish, mortifie and restraine carnalitie, to drie vp that humoure of concupiscence, to coole the heate and [...]age of sensualitie: as by fastinge, by prayer, by watchinge, and such holy afflictions, as tearmeth them S Iohn Crisostome, and S. Epiphanius: whereas neglecte of satisfaction in the Protestanter omitteth such sacred endeauours, contenting him­selfe with an apprehension of Christe his iustice by faith: he in the meane season assu­red of his proper and personall innocencie, free from fault or penaltie in licentious­nes, yea in the acte of anie sinne, by Christe his satisfaction onlie beleeuinge to haue patronadge and securitie of saluation. A loathsome hope.

9. For the benfitt of indulgences accepted of, & acknowledged by the Catholike, the Protestanter sheweth himselfe extreamlie either ignorant, or malicious, in such base and and grosse tearmes of errour traducing our doctrine. He preacheth to the people for their cosenage, that the Catholicke thincketh for a peece of mony besto­wed on the Sea of Roome, or for fauor of the Pop [...], to obtaine a francke & free graun­teHastinges vvarne vvor­de. to haue all sinnes past forgeuen him: Yea and moore, a patent license vnder his han­de and seale to committ for the time to come what outradge he may designe. Then speaketh he in good earnest, that Christian iustice as it taketh away the spott of sinne, so doth it exclude generallie demerit of paine, and therfore cancelleth the vse of In­dulgences to that effecte as superflous and superstitiouse. Likewise in that all workes of Saintes in this life, were of no other condition then of mortall sinnes, deuoide of merit, or satisfaction for themselues, as he defineth, thervpon inference by him is made of the inualiditie of Indulgences, with highe preiudice by thē wrought against the satisfaction of our sauiour Christ.

10. First we retorne his slaunder by trew and iust excuse vpon his owne face, andThe deuills Indulgences geuen by the Protestantes. tell him roundlie, that we affirme Indulgences onely to be auailable for the remissiō of temporall paines in those, the which before are iustified by hope, Charitie, repentance, the holy Ghost by his iustice powered into their soules, and therein inhabiting. No it is the Protestant that is lardge in his indulgences, and geueth his doole from the Pul­pi [...]t, as yf he were to feede swine at the trofhe, and not Christian men in the Church. It is the Protestant that teacheth the law of God and nature to be impossible, & so toDies canicu­lares Prote­stantici. The dog dayes. be no faulte in the breache thereof: it is the Protestant that assureth the faithfull frō all spirituall anoy, although outwardlie he deny his faith, iniurie violentlie his neigh­boure by stelth, robbery & rapine, adulterie or prodition: or finallie of he misdemeane himselfe by any crime nominable, although abominable: it is the Protestant that ma­keth all workes of man good and bad, deadlie and mortall sinnes; and driuinge away the loue of vertue; bringeth in ether a laisye sabothe, or a licentiouse liberty. It is the Protestant that alloweth a man many wiues aliue at once after the Turchish porchery. It is the Protestant that freeth the conscience from bonde, to obserue anie lawe of Church or countrie. These, these, are the blacke indulgences of him, and blessinges of the diuil, not to be purchased by money at Rome or Hierusalem, but to be gained euery whereby disporte and freedome of the Ghospell, by a prettie pleasant faith, tur­ning all thinges into nothing, and procuring in all that nothing hurt or anoye: Fye, Fye vpon this donghill of Geneuian indulgences.

11. Then I enforme him▪ that our treasurie of Indulgences doeth rather magnifieIndulgences make for the exaltation of the Crosse. and extoll the merittes of Christ in his Sainctes. It is therfore a worthie effecte of our sauiour his passion, that through vertue thereof such copiouse grace should flo [...] [Page 244] vnto the holy societie of his blessed, that their workes thereby are rendred good, me­ritotiouse and satisfactorious, in that such excellency of desert, redoundeth from the same. Moreouer, this superaboundance of vertue and dignitie in the good workes of Christ his seruantes, is implied in the communion of Saintes, which we are to belee­ue as article of our faith, by meanes wherof, as teacheth the Romaine Catechisme,Catec Rom. part. 2. quest. 61. the good endeuors of God his seruantes, doe not auaile onely for their owne proper and priuate commoditie, but also, for the generall emolument [...]fall, who are mem­bers of Christ as head, and are partes of one body, as members; that is of his Church: emongest which mutua [...]l and reciptocall vtilities The offices of satisfaction are to be este­med VVherein likewise is declared the goodnes of allmightie God towardes manPauli [...] ep. 4. ad Seuetum Col 3. c. 1. Orig. ho. 24. kinde, not onely ordaininge satisfaction, exp [...]ation, and saluation of vs, by his owne selfe, and his peculiar facte, but also prouidinge, that one man doeth concurre in that sorte to the aduantage and abette rance of an other, as beinge meanes through Christ of iustification, of satisfaction: an example appeareing in the praiers of S. Stephen, seruing and auailinge to the saluation of S. Paul as well remarked Paul [...]us. VVhe­ [...] S Paul reputed his labors as benificiall to the whole church & not onely of cō ­ [...] to himselfe: [I loe reioyce in my suffer [...]nges for yow, & doe accomplish tho­ [...], whi [...]h are wanting to the passions of Christ in my owne flesh for this body, that is his church.] To which meaning, thus Orige: [Consider whether perhaps, as our [...] and sauiour as lambe, was l [...]dd to the slaughter, and off [...]ed vp as sacrifice of the alter hath remitted the sinnes of the whole world, so perchance the blood of the reste of iust perso [...]s hath bene p [...]wred out in some par [...]e, for the expiation of the peo­ple.] No doubte, this doeth rather stande with the g [...]earnes and perfect on of redem­ption by Christ, then to affirme with the Protestantes, that the grace of Christ produ­ceth no other vertue, in the iust then mortall sinnes, voide of all price of merit, of sa­tisfaction or acceptation with his heauenly father. Then is the hope of the Prote­stants antichristian, so dep [...]auin [...]e the fauor and efficacie of Christ his grace, so deny­inge openly the communion of Sainctes, and all mutuall charitie and benefitt emong the children of saluation.

As the deuine uertue hope attendeth grace of God through Christ our sa­uiour deriued and applied in sondrie sorte of causes in mediation, so doeth it in particular expect such grace, supplication being made to the sainctes, as vvell liuinge on earth, as blessed in heauen: vvheras erroniouslie the hope Protestantish censuring such recourse to sain­tes, as iniurious to Christ, abolisheth these conuenient meanes of our heauenlie benediction.

CHAPTER. XXXV.

THERE be too especiall offices, which we Catholickes performe towardes theCatholick respect done to sainctes. Sainctes of God; the one consisting of a reuerence and worship we imparte vnto them, as to his frendes, to chosen vessels of his grace and honor, and peculier in­strumentes of the holie Ghost for the happie atchiuement of vertue, victorious con­quest [Page 245] ouer sinne and iniquitie. The other importeth our deuoute and piouse supplica­tion we make vnto them, that by their intercession and great sauour they haue with allmightie God, we may obtaine heauenlie benediction and succourse here in this life, end after it once expired, eternall felicite with them in the other. Of the former we are to entreate in the for the parte, of the latter, in this present Chapter and dis­course.

2. VVherefore vpon conceipte that we frame of the excellencie and worthienesseDignitie in the sainctes cause of our prayers. in God his Saintes, as reputing them so entierly beloued of him, and blessd [...] [...]n all fpi­tuall aboundance, we resolue Catholickly, both to honor that venerabilitie in them, & also to make them our patrones, they beinge in the vertue of the same potent with allmightie God as his faithfull frendes: his obedient children, and riche inheritors of his heauenly prouision, deeming the intercessions of sainctes to be certaine conue­nient meanes of our hope, for the deriuall of grace to our soules, although the foun­taine thereof springe from the goodnes of God & merittes of our sauiour Christ. TheS Augu lib 5. de B. pusmo c. 17. [...] to be helped by. S Ciptian his prayers. He [...]. 12. Ephes. 2. Galat. 4. Apo. 5. Tob 12. Zach. 2. Apo. 8. [...]r. Ale [...]li. 5. cont. Iulian. auoucheth that Sai [...]ctes haue greate povver vvith God. Saintes therfore, as members of the triumphant Church, in that they are by great cha­ritie of themselues inclined to procure vs good, & doe desire the same most earnestly, in that respect, as speaketh the Apostle, heauen being our kinde mother, & spirituall Hierusalem, we may conclude that they interpose betwixt our demer [...]tes, and God his iustice, their intercessiions as beloued of God, and deare bretheren of our com­mon Christian societie. Therfore S. Iohn, in his Reuelations, behelde the Elders adoringe before the Throne of God, and to haue had golden cruetts in their handes, of sweete odors, vvhich be the prayers of the [...]. And that the Angels tender vp praiers for vs here warfairing on earth, is euident expressly out of holy scriptures: why then should not the sacred spiritts of the sainctes, more coniounctly members of our church, also towardes vs performe the same office of pietie, and of their charitable assistance? Practise of the primatiue church, and testimonies of the most famouse Doctors and Pastors therof witnes the same. S. Gregorie Naziansen speakinge of the soule of his father departed, sayeth: Novv is he more profitable to vs by his prayers, then be fore by his learning, by hovv much he is nearer to God haueing deposed his corporall bondes. Bie silla as speaketh S. Hierom to Paulina prayeth novv to God for aide; for the remission of my sinnes. Therfore in faith of our sauiour Christ, and in veue of his vertues and merites founde and discouered by vs in the sainctes, we make accesse vnto them, humbly and religiouslie desyring their holy intercession; and hope herby to finde at God his hand mercie and great commoditie. Patient Iob was thus aduertised in his perplexitie. Call Iob. 5. therefore if there be anie to retorne the ansvver, and conuert thy selfe to some of the saintes: wish­ing him to make prayer and petition to the Angells, as vnderstandeth that place S. An­gustin, conformable to the facte of the patriarch Iacob in his benedictionall prayer: The Angell, vvhich hath deliuered me form all euills, blesse these chlldren Remember o lord payedAnnot. in Iob Gen. 48. Moyses, Abraham, Isaac, and Iacob, interposeing their fauor and intercession for the expiation of the people. Praiers offred to saintes on earth, were exhibited by the Apo­postle S. Paule: I desire yovv bretheren, that vvith God yovv vvil. helpe me by your prayers. S,Rom. 15. Augu quost. 149. [...]n Exod. Augustin to this tenor of doctrine thus discourseth: vve are admonished then, vvhen our misdesertes are heuie vnto vs, and maie vs not to be beloued of alimightie God, that vve may be eased vvith him by their merittes, vvhom he doeth loue. S. Basill thus counseleth those, whichBasil. orat. in 40. martir. are pressed with anie calamitie: let them flye to these saintes: They that are in mirth, let them also pray vnto them: these that they may be sheelded from euill, and those that they may continue in prosperitie. S. Chrisostom doeth recount the relligiouse regarde of Saintes in theChri. hom de adorate. eate narum. primatiue chursh: He that is reu [...]sled in purple cometh hether to embrace their sepulchers, that they may pray to God for him: so that no vve one crouned vvith a diademe, prayeth vnto a Tent­maker, [Page 246] and a Fisher, as his protectors The Angells sayeth S. Ambrose are to be desired for vs, Ambr. lib. de vidiuis. vvho are geuen vs for our defence. The martires are to be desired, vvhose patronage vve may see­me to chalenge by the pledge of their bodyes. This then was the vsance of the primatiue church allowed by the fathers, who knew full well, that such rite and custome did not in an [...]e sorte preiudice the merittes of our sauiour Christ, or detract any glorie from the splendor of his Ghospell.

3. The Protestant here aduanceth himselfe vpon the stadge in fell radge and de­spightSainctes by the Protestāt debased & in them Christ, their mai­stre. against the Sainctes of God, together with a grosse, rude & materiall conceipte of an ignorante spirit emboldened thereunto. First as concerning the blisse of Sainctes, he by opinion excludeth them out of the court of heauen, as onely yet attendantes in a certaine portche or entrie, expecting the cominge of Christ at the latter day: so Caluin the arche protestanter. Then as touching their excellencie and degree of per­fection through vertue & grace, he depraueth them, auouching that all their worckes in the sight of God were in this life mortall sinnes, & as a cloth vncleane, diuersly pollu­ted: yea that so much the more as they exceded others in the nomber of goode workes so did they therby excell in mortall sinnes. After this dothe he blinde & disgrace their vnderstandinges & intelligences as it were of so manie mouldewarpes in the grounde, or battes flyinge by night about the flames, affirminge, that they haue no knowledge of our prayers and deuotions. Lastly in all egernesse of spiritt doeth he condemne and impugne their intercession and mediation for vs with God as extremly iniuriouse to Christ his passion, to our Redemer, the onlie mediator for man kinde, as speaketh the Apostle. In which heate to the common people he vampeth out the breath of a canicu­lar2. Tim. [...]. ‘Rhetoritian, speaking no thing but cooles and fier against our Catholicke faith & confidence. The Romaines, sayeth he, looke not for salvatiō by Christ Iesus, but by Pe­ter and Paul, by Mary and Thecla: they regard these as mediators, and not the suffi­cience of our sole mediator and sauiour Christ. And whereas they should haue recourse vnto Christ, he moreouer mercifully inuitinge them to that pietie towardes his owne person, as it semeth, in distrust of his redemption, they occupie themselues in the in­uocation of saintes, yea and sometimes forgetfull of his bloode demand saluation of God as the price of the bloode of some Saincte of their owne estimation, fabrick and beleefe. Yf Christ be reddy to yeelde eare vnto our praiers, why doe we direct our deuotions from so fauorable a lorde? And if trust and repose in him be abondant for our saluation, to what purpose make we an addition of the Sainctes intercessions, as supplie for the want in the merites of Christ our Redemer? Can any Saint, who is all­ready copiously rewarded, for what soeuer he couldin this life deserue, preuaile with God, whenas he depriueth in this sorte his sonne Christ of his office of a Rede­mer, and becometh himselfe by vsurpatiō, a sauiour, a Redemer of men their deuoted suppliantes? This, this is the blase, the flashe, the smoke, the ashes, the vanitie and vanishment of their opposition.’

Contiariewise, we Catholickes to the glorie of Christ, and honor af his SainctesSainctes in blisse. pronounce them now to be inhabitantes in that heauenlie and triumphant courte, & also to be blessed by the vision of allmightie God: which rewarde of theirs Christ vpon the crosse promised, and performed it also to the malefactor hangeing by him, a faithfull penitent and his holie Confessor. This day shalt thou be vvith me in paradice: Luc. 23. Heb. 12. Apoc. 6. 7. vvhich is the church, as saith the Apostle, primiti [...]orum, of those which first beleued & liued a right. And of the Saintes S. Iohn affirmeth, that they haue receiued their stoo­les, that is life of soule, as compa [...]ons of the lambe adoringe God before his throne. Then VVhere [...]he Heretick defineth, that all the workes of the Sainctes were of no value with God, but rather estemed as mortall sinnes, he vttereth a maine blasphemie [Page 247] against the childrē of God, against Christ his diuine bloode, the wise prouidence of all­mightie God reping in the Sainctes no other fruites therof then odiouse factes: against likewise the holie Ghost inspiring into them no other deedes, then loth some factes.

4. For iust and reasonable reprouall of that knowledge which the sainctes haue ofSaintes doe knovv our praiers and desires our prayers, I see nothing to stande in force, besides the Protestantes his owne grosse and materiall conceipt in the cloude of his owne ignorance. VVherfore the veue and aspect we afford vnto the sainctes of our desires and petitions here on earth, is alto­gether spirituall, intellectuall, not sensitiue by bodilie eye or eare, as the aduersarie in his rudenes deuiseth: not much vnlike that contemplation we attribute to the Angels being pure sustances, intellectuall and immateriall, booth in sight they haue of natu­rall thinges, as also of our penitentiall recouerie and amendement, at which they ioy excedinglie, as is reported in holy writt. To which beholding vision of theirs, it being mentall and by vnderstanding, scituation of place, as nearenesse or distance, in respect of the thing so by them seene, is of no import or consideration: for the minde of a man, we know, can as easilie and as expresselie thinke of a thinge in Constantino­ple, residing now in London, as if he weare in that citie: so then the locall separation or sequestration ketwixt vs & the Sainctes, they being aboue in heauen, we here be­looe on earth, doeth not in anie sorte make difficultie, or impeshe their intelligen­ces of our affaires. VVherfore out of warrant from holie scriptures it hath be­ne an opinion, yea a certaine faith, that the Angells offervp mens prayers in fauora­ble suite and recomendation vnto almightie God: the which office they could not performe, yf they knewe not mens deuotions S. Augustin affirmeth that the Angell Raphael preferred vp to God that worke of merit in Tobie, whilest charitablie he bu­ried the dead: The vvhich, saieth he so pleased God, that the oblation therof, by the Archan­gell Aug. ser 226. cp [...] 120. Bern. serm 7. in Cantic. Raphaell, did ascend to the heauenly maiestie: so likewise S. Bernard [we beleue the ho­ly Angels to be by them which pray, to offer vp vnto God their praires and voues of such men.] As concerninge the Saintes, they also beinge puer spirits, why should not they in like manner haue knowledge of our inward affections, as well as the Angels, feing that nether the one nor thother can ariue to the same of themselues, but onelie by particuler reuelation and manifestation from God? And the Saintes beinge of our owne nature, and in same sorte are like vnto the Angels, as teacheth our Sauiour, ifMatth. 22. not more then they, why not equallie interested in the good estate of the church mili­tant on earthe, and as speaketh S. Hierom de sua salute securi, de nostra solum: secure for Hiero. l 1. cont. Vigil. Ciptian de mortall. 4. Reg. 5. their ovvne saluation, and carefull for ours? VVherefore if the prophetes liuinge by a pe­culiar illumination from God had intelligence of diuerse secretes, as Heliseus beheld a farre of in spirit, the facte of his seruante Gezei, takeinge a rewarde of Naaman vn­laufullie, and tolde him of it, at his retorne, why should not the Saintes of God in that light of glorie and heauen, haue greater force to see and pirceiue humane affaires? Hovv much more saith S. Augustin shall they in this qualitie abounde, vvhen God shalbe all in Augu in Psal, 120 Con [...]. 43. 109. lib. 22. Ciu cap 29. Aug l. de cu­ [...]a p [...]o mor­tuis. c. 13. S Aug li 5 de Baptismo ca. [...] affirmeth S. Ciprian to bee present emong men by his chari­tie. all? Truth it is, that the Sainctes by their naturall abilities can not knowe what we doe here in couerture of hartes consent, but must attaine therunto by the e [...]peciall power of God. And s. Augustine affirmeth, that if Martyrs doe entermedle in humane mat [...]ers, as hearing, [...]r helping any, all to be accomplished per diusnam potentiam, by diuine povver And allthough it be graunted, that the saintes and blessed [...]n vertue of the v [...]sion, wherewith they behoulde God, as in formali [...]e and propertie of that actiō, doe no [...] see the secrettes and deuotions of me [...]s hartes on earthe, yet not withstan­dinge the reuelations they haue from God of such obiectes, seeme connaturall & d [...]w consequences and effectes of that vision, as a grace and qualitie of the sainctes proper­lie belonging to their estates & happines, in the now participantes of our commō na­ture, [Page 248] and so by order of charitie peculiarlie affected towardes our good their brethe­ [...]en and frendes. For in that they be enflamed towardes vs, in most ardent and [...]erfect charitie, and wish importunelie our good to the honor of God, therupon [...]s conuenient and [...]utable to their estates, that from G [...]d they receiue intelligence of our desires and necessities, as i [...]int members of one absolute chu [...]h▪ & of that socie­tie, wherein is practised the communion of saintes Moreouer th [...]t the sa [...]nctes haue th [...] reuel [...]tion from God, we gather out of the Scriptures, which report [...]at the sain­ctes in generall pray for vs, and that holie [...] ha [...] made intercession vnto them: Also by the vniuersall practise of the faithfull in this inuocation of sainctes, allowed by the doctors, and likewise approued by the Greeke and Latin church.A fooli [...] ob­iection, of the Protestāt

5. Surelie that which the Protestanter for the contrarie pretendeth, al [...]hough in some colour prevalent with the simple people, no doubt to the iudicious is most ab­surd, slight and ridiculous, makeinge showe, as if our intercessions to these sa [...]nct [...]s did equalise them with Christ, or impare his redemption, his prime and full mediation. In proofe wherof I frame against them this argument.

6. The prayers of Angells and saintes, which they power out incessan [...]lie, are inYf the sain­ctes pray for vs vve may pray to them no wise derogatorie to the merittes or mediatorship of our sauiour Christ: therfore nether are derogatine therevnto our desires & petitions, we make vnto them to per­forme the same. The antecedent is manifest, for otherwise the charitie of the sain­ctes, should be iniurious to Christ, and they voluntar [...]lie prayinge for vs, vsu [...]pe the office of Christ. The consequence also is clearly true. For if it be lawfull for the sain­ctes, to pray vnto almightie God in my behalfe, and in that office performe no iniur [...]eOne saincte al [...]ue maye be cause of an other his iustification & saluation. fo [...]assis enim hic p [...]aedesti­nati sunt. vt nostris ora­tiouibus con­cedantur, & acc [...]pia [...] [...] ­d [...]m gratiam qua velin [...], & efficiantur electi. A [...] de dono pers [...] cap 22. Omnes mar­ti [...]es qu [...] cū illo sunt▪ in­terpell [...]t pro nobis Aug. in Psal 8 [...] & 88. One may pray to sain­ctes liuing, therfore also to those in heauen. to Christ, why is it in me iniurious to Christ, and an empeachement of h [...]s redemptiō and satisfaction, to require that of them, which they may and do [...] [...]ustelie otherwise acte themselues? Yf the Protestant [...]r doe answer, that the vnlawfullnesse consisteth in this, that I herby make them mediators betwixt my owne sinnes, & God his iustice, & so pointe out manie mediators, sau [...]ours, Redeme [...]s, wheras there is but one Christ Ihesus, & that therefore to him ought equitie of faith onelie to haue recourse, he sh [...]ll but declare to the world his owne ignorance: for the saintes, in that they pray and intercede for me, make them selues, in a certaine kinde mediators, that is occasioners and promoters of my good, because in that they pray for me, they thinke and hope by the fauor they haue with God, as his children and frenders, to obtaine some bene­fitt for me. VVherfore I prayinge to them, to that teffect, make no more of them, then they of their owne charitie make of them selues. And I demande no more of them, then they doe performe of them selues. Here is no passage for the protestan­ters oxe, or his asse, or for anie thing that is confederat with his blinde wrathfull here­sie. It may be the Protestanter will aduertise me, that no Saint can pray for me in particuler, or in generall for the church, without full presumption of takeing vpon him the office of Christ, interposing himselfe as mediator. But then I will thus reply. The prayers of iust persons aliue, procure no disgrace to the mediation or redemption by Christ: Therfore nether doeth the sociable mediation of the saintes in heauen crosse or reuerse the function of ou [...] sauiour Christ. Let my pursey aduersarie here labor and sweate to beare out a solid satisfaction to the argument, if he can make issue for it. And in deede the verie reason is, for that prayers of men here in this life, although mediations and intercessions made on earth by sainctes, are purchased, and bestowed vpon vs, by the prime, generall, capitall, and originall mediation of our Sauiour Christ vpon the crosse; and so are secundarie med [...]ations working with ver­tue of that first and chiefe, as effectes therof: in that God the Father for no other cause hath geuen vs the mutuall commoditie of prayers, and communion of saintes, when [Page 249] one prayeth for an other, then for the desert of Christ who nedeth no prayer as re­markethAug l. 2. co [...]t. parme [...]. ca 8. Our hope doeth not ende in the sainctes, but is resolued into the goodnes of allmightie God, as prin­cipall cause and motiue▪ Aug. [...]a. 1. in Ioha [...]. cap. 1. Et ta [...]n n [...] ipsi mont [...] sunt, in qui­bus Spes no­stra ponen [...]a est. Tra 5. c. 1. No deroga­tiō to Christ the praier of saintes on earth or in heauen. 1. Tim. 1. 1. Thess. [...]. S. Augustin; so in like manner, the praiers of the saintes, are imparted vnto vs, as meanes of our spirituall good and aduantage, and as applications of Christ his Repemption, for no other merit or ualeue then for the price and worthe of the same Redemption, by our sauiour Christ, and in no sorte misprisable to the same, beinge onelie effectes therof, braunches spronge ou [...] of the roote of the crosse VVherfore ether the Protestant must graunt vs, that the sainctes in heauen, prayinge for the churche doe iniurie Christ, and against his prerogatiue aduance themselues as our me­diators, or els that our prayers to them moueing them to voutchafe to be our me­diators and intercessors, not to impare, or iniurie the mediation of our sauiour Christ: it beinge without all sense, that my prayers to them should implie an iniurie to Christ, when the thinge it selfe▪ for which I pray, done by the saintes, doth importe no such matter of offence.

7. Secondlie I proceede in this argument. It is not anie diminishinge of Christ his mediation and propitiation that one man aliue pray for an other, or that one pray to a Sainte aliue to pray for him, therfore nether is it disgracefull to our sauiour Christ to pray to the saintes in heauen for helpe and beneuolence. That one man is to pray for an other in this life, approueth the Apostle, I beseeche yovv, let there be made prayers obsecrations, thankes geuinge, for all men. And the holie Apostle himselfe aduenturinge vpon the dangerous pickes, he expected at Rome, desired instantlie to be assisted and holpen with the prayers of his bretheren, saintes, and his owne deuout children. In which case one man in a certaine manner is mediator for an other, that is a meanes & cause of some spirituall good through Christ Iesus. For if such commoditie were not the effect of their prayers, to what purpose should one desire the prayers of an other? Yet neuerthelesse the holie Apostle expresselie telleth vs, that the intercession of one brother for an other, and that in the same kinde, the mediation of one for an other, is in no wise opposit to the maine and capitall mediation by our sauiour Christ: conclu­ding his exhortation to mutuall prayers with these wordes, For there is one God and man, the man Christ Iesus: the reason is before rehearsed, in that the prayers of the liuing floe from the merittes of Christ, and are effectes of the same, workeinge in vertue therof, Then also is it euident, that our prayers directed to the saintes in heauen are not iniu­riouse to our sauiour Christ, no more then on earth the prayers of S. Stephen were, vttred for saint Paule his conuersion. VVhat difference, I pray yow, may make a disparitie, and hinder the consequence? Is it perhaps difference of place? But how can onelie place procure that a prayer derogate from Christ here, and not there, onlie di­uersitie of place considered? Is it not all one whether the Sainte, to whem we pray, be in London, in Rome, or in Hierusalem, or in heauen, as concerning the iniurie enfor­ced vpon Christ? Is heauen so odious to a Protestant, or so out of request with Christ, that it onelie shall disgrace and auile the prayer, the which in earth was by God repu­ted as good and well pleasinge, pious, and meritorious? o the great asinarie of Ger­mainie, and of the illuminated drols? or els for disparitie will they aledge, that the saintes in heauē are glorified, & not so the mortall saintes on earth, & therfore to pray to Saintes in heauen is extremely malicious against the crosse, & flat idolatrie. O the subtilitie ane finenesse of the shallow sight of nothing? Are not the saintes rather ther­by made more amiable to God, more potent and powerable, more glorious, more in­telligent, more cha [...]itable, reconing their finall effectes of his loue towards them? Then are their prayers for vs therby rather adorned and graced, then made mal [...]perte and sacrilegious. Na, sayth the Protestanter, yow Romains prayinge to the saintes in heauen, looke to be saued by Peter and Paule, by the virgin Marie, and the residue of [Page 250] the Saintes, and not by Christe. A pitifull complainte, able certes to make one grone againe, if it were not for leaping. I wold to God the Protestant wold looke to be co­mended by his wittes, & then he wold soone see how we hope to be saued by the Sain­tes. Good Sir, when yow pray to a brother or a sister of yours aliue, or to the aged worshipfull of the congregation, to intercede for yow to God, as that he will by their prayers shelde yow from temptations, preserue yow from sinne, finallie saue your soule, if percase these petitions be in your memoriall, when yow pray, doe not yow expect saluation from these your saintes, and this your brotherhoode? Then in your deuotion what is become of Christ Iesus? Yf he be sufficient & aboundant for all these graces, why pray yow to anie of the congregation, why read yow the bible, why re­ceiue yow anie sacrament, why heare yow a sermon, vnlesse yow make these media­tors also betwixt God and yow? Then we by our prayers to the saintes doe not dimi­nish or deny redemption by Christ, for whose sake, we acknowledge the prayers of them to be for vs available.

8. Lastly, thus I argue: although mediation by our Sauiour Christ be most aboun­dantSaintes mea­nes to applie the merits of Christ vnto vs. and ouer flowing, yet the same is applied vnto vs as healthfull and of saluation, by sondry meanes and instrumentes mediatinge betwixt our soules and his deserts, as by perusing of the written word, hearinge of learned and vertuouse speeches, follouing good exhortations, allso by the freqent vse of the sacramentes: all which interce­ding meanes of our saluation as they doe not disalow or iniurie the merittes of our Sauiour Christ, so no more doe the prayers & gratiouse suffrages of the saintes anie thinge tende to that bade effect: therfore to pray to the saintes, or to expect salua­tion by their prayers, is no iniurie against the crosse or meritt of Christe. VVho can deny, but that in a certaine sense one may pronounce that he is to be saued by baptis­me, by the holie Evcharist, and readinge the scriptures, by good exhortations and examples of others, as to become thereby penitent, & so to be saued, yet without im­paringe mediation by Christ, because these sacramentes, these scriptures, these exhor­tations worke in the efficacie of Christ his merits, and are the effectes of the price and desert of him, his bloode worckeing our saluation in such sacramentes, in wordes, examples & exhortations? Knowen it is, that onelie the diuinitie is the originall chiefe and prime cause of our saluation: yet notwithstandinge the humanitie of Christ, his bodie and soule, and will, and that without misprision to the diuinitie, also are causes of our saluation, in that such humanitie is an instrument of the diuinitie, sanctified therby, and intercedeth betwixt the diuinitie and out trespasses. The thirde per­son of the holie Ghost by apropriation is reputed author of inspired charitie, of iu­stification, of repentance, and the like, yet without empeachement to the second, to the humanitie of Christ, his crosse, or his water in baptisme, in that from the merites of Christ haue we that assistance and operation from the holy Ghost. Then also one man may be said to saue an other in soule, and to be a sauiour by commission, deputa­tion: and in a secondarie sense S. Paule saued many, and namelie the Corinthians: [we doe pray vnto God that you do no euil: not that we appeare as proued, but that you do [...] 2. Cor. [...]3. that vvhich is good: then S. Paule endeuored by his prayers to saue the Corinthians, and hoped that their saluation should be an effect therof. VVhy then good Protestant, one now an earth may not expect saluation by S. Paule his prayers in heauen without de­rogation to our sauiovr Christ? I require onelie here a litle witt to make a Protestant a Catholick. Did not also the same Apostle S. Paule pray vnto God for the Philip­pi [...]ns, that their Charitie might abounde, that they might appeare sine off [...]nsa in die Christi, Phil. [...]. vvithout defaulte at the day of Christ? So that if God hearde the Apostle his prayers▪ he saued them by the Apostle. Likewise S. Paule prayed for the Thesalonians▪ and was [Page 251] a sauiour vnto thē vnder the chefe Sauiour of all, praying that they might proue wort­hy of the vocation of God, & that our sauiour wold power vpon them the giftes of his [...]. Thess. [...]. mercies, and so saue them to the glorie of his name: then the Apostle endeuored by his prayers to saue the Thesalon [...]ans: and if they had hoped for the same by his pra­yers, and hoped for as much as the Apostle intended, what iniurie to Christ? To make an ende, S. Iames thus counsaileth all good Christians: Orat [...] pro in [...]m, vt saluemin [...] Iacob. [...]. pray one for another that yovv may be saued: so then according to the Apostle his request, one was to be saued by the prayers of an other. VVherfore, if the sacramentes, the scriptures, good exhortations, and examples worke saluation to manie without iniury to Christ, yea rather in commendation of his merit: he haueinge chosen so manie wayes and meanes for his grace to ariue vnto our soules, so also may the prayers of the saintes in heauen worke our saluation, and we hope for the same respectiuelie theron, without anie iniurie to Christ our sauiour, he haueing apointed them as his instrumentes and conducte pipes to conuey his grace to our soules for their saluation. And therfore the Church in her prayers directed to saintes resolueth the finall ende and principall thinge in our hope to our sauiour Christ, thus concludinge her petition. Through Christ our lord. It is the purpose of our sauiour in this our hope, and in these our prayers to sainctes, to honor his seruantes and Champeons in heauen, to recall of­ten for our edification them to our mindes, makeinge the saintes his workemen in his haruest of the worldes saluation: he remainge still as fountaine, they as streames, he the sonne, they gleames: he the fornace, they the sparcles, he the principall barke and commander of our hope and repose, they his pilots for our direction and passage to saluation.

[...]. VVherfore there appeareth no iust cause, why the Protestant should chardgeDifference betvvixt a Pa­gan and a Christian in hope. C [...]ill l 4. c [...]. Iul [...]an. So also Pla [...]o ibid. our relligion in this respect ether with Paganrie, or approchement therunto. For in a breefe compendium of heathenish Thelogie, giuen by Iulian the Apostata, recorded by S. Cirill, we may beholde the whole drifte and compasse therof. VVhereupon that vnfortunate Imperour affirmed, from one God to haue had ishew diuerse petigods, as Mercurie, Mars, Apollo, and others of this sorte: so that the pouidence of allmigh­tie God, as concerning humane affaires, in all businesses was to be committed to the immediate disposition of theese his substitutes; and that all our dutifull respectes of reliance and relligion ende in them, as our nearest, and supreamest lordes and may­ [...]ers: from whose care and Protection he affirmed to proceede the opposite varietie of manners and naturall inclinations in sondrie people: as that the Germane, and the Scithian be aduenterouse, the Grecian and Romane ciuill and courteouse, the Si [...]ianThe [...]lde Ro­mane Pag [...], and allso Grecian dee­med euerie one sal [...]e and suer in his se­uerall religiō A [...]ist. l [...] [...]. de Caelo c. 1. A [...]ist lib de [...]undo [...]a▪ 5. Ciri l. [...]. cont. Iulian. The Pagans restrained Gods immen s [...]e and pro­uidence. sweete and tractable. Consequentlie he determined, that all Nations guided by theese Gods, allthoughe contrarie in beleefe, rite, and action, yet had sufficient meanes in­differentlie of eternall saluation: blaming the christian doctrine restraininge the sa­me to the faith & law of Christ. VVith which estimation, we Catholikes hauing dependance on the sainctes, and frendes of allmightie God, retaine no affinitie. For the pa­gan with Aristotle did abridge and confine the immensitie of the diuinitie within the compasse of heauens globes. The auncient, sayeth he, did attribute the highest place vnto the Gods, because it is immortall. Moreouer withe the same Aristotle the limited diuine pro­ [...]idence to the celestiall bodies, recommending the administration of humane affaires to the inferior Gods. But S. Cirill showeth how this prophane conceipte of the di­ [...]initie, as it iniurieth the prouidence of allmightie God, so doeth it hinder our pietie and deuotion. Hovv may it be thought, that God gouerneth man, yf vvith his one handes he [...]che safed not to make him? And hovve is he delighted vvith our relligiō, yf frō our beginning vv [...] [...] not his c [...]eatures? VVhereupon it can not be sayed, that we doe leaue God as in­sufficient [Page 252] with the pagan in that for saluation wee make recourse to the sainctes: forIulian the A­postata accu­sed Christiās to haue pra­yed to sain­ctes being prostrated at their sepulchers: but that Christiā manner is defended by S. Cir [...] l 10. cōt. Iulian Theodotet. l 4 cō. Graecos. Aug. l 2. con. parmen ca 8. Aug. l. de do no perseu. c. 22. Aug lib 2. de peccat Merit c 6 Tract in Iohan cap: [...] Ci [...]il l 5. cōt. Iulian. this detraction from God procedeth in regard that ether the sainctes are creatures, or Gods in our accounte. From the former can not be d [...]eiued anie such derogation: for that all Christians, and the Protestantes themselues, for saluation immediatly re­paire to the Scriptures, to the wordes and voices of men, to Sacramentes, to good ex­amples and documentes, which be creatures. As concerning the other respecte, we esteeme not of the sainctes as of Gods: to witt as prime and principall causes of our saluation, but secundarie onelie, they hauing from Christ, as principall, all vertue of mediation and suffrage: as we doe allso iudge of sacramentes & other creatures oute­ward and inward, concurring as meanes and causes to our saluation. There is one sole and [...]evv mediator, sayeth S. Augustin for vvhom there is no neede that any shoulde praye. But all Christian men commende themselues to one anothers prayers. Yea he maketh the predesti­nation of some, an effecte of Sainctes prayers, Peraduenture they vvere so predestinated, that it vvas granted them to be predestinated through our prayers, and receiued that grace, vvherby they vvolde, and vvere made electe. Therefore in that wee make not reckoning of sainctes as of Gods, or principall causes of our saluation, therupō notwithstanding we relying on sainctes, one the humanitie of Christe, beeing creatures, we de [...]ogate nothing in our hope from allmightie God. From vvhom sayeth S. Augustin that vve are to desire sal­uation, not from fortune, not from fatalitie, or from anie other besides allmightie God, the ensu­ing vvordes of the Psalmist do teache: o lorde directe my io [...]ness according to thy vvorde. Nether are the sainctes, as sayeth the same Doctour those hills, in vvhom our hope is to be reposed: in that the formall motiue of our hope, regardable in the obiecte therof, is not in the sainctes themselues, but in the goodnes and power of allmightie God, through out sauiour Iesus Christ. Farthermore the hope of the pagan, according to Iulian the Apo­st [...]ta, neuer ariued immediatlie to allmightie God, but to Mars, Mercurie, Apollo, who where creatures: also it branched oute into diuersity and contrarietie of the Gods emong them selues, and allso of Nations, whoe were their suppliantes: Contra­rie wise our hope passeth by the sainctes, by scriptures, by exhortations, by Sacramen­tes, immed [...]atlie to allmightie God. Rather the Protestant agreeth with paganrie of Iulian, affording saluation to all dissagreeing sectes, as he did. They allso accorde with Iulian in this, that it may seeme absurde for allmightie God to change or ordai­ne the course of his holy prouidence respectiuely vnto the prayers of Moyses, Phinees or anie saincte triumphing in glorie.

10. To conclude then in charitie towardes the Christian reader, and to shutt vp the row partes of this Triall entreatinge of faith and hope, for thy better instruction therby, I beseeche thee onelie obserue this animaduersion: to wit, that sithens the nature of men through the fall of Adam, and otherwise, is weakened in all faculties for the workeinge accordinge to reason, vertue and ciuilitie, and is strongly enclined to sensualitie, to vnseemelie pleasures, and finallie tendeth of it selfe to disorder and bar­barisme, thou must knowe, that relligion to be beste, and to be atcepted of the, the which for vertue, for reason, for ciuilitie, geueth the more efficacious forces of aide and assistance, calling back as it were the motion & bende of this our deprauation. In regarde wherof, we with great probabilitie argue against the pagan for the truth of Christianitie, in that our blessed sauiour, by his holie faith, confortable hope, indu­striouse charitie, and heauenlie relligion, standeth before all other reformers for the abetterance of nature, and reclaimeing of it to vertue and ciuilitie. VVherevpon one­lie balance by thy owne thoughtes, I beseeche the, whether the Catholick yeldeth to natures weakenes, ignorances, and calamities, better meanes to liue according to ver­tue and ciuilitie, then the Protestant can aforde, or no: and then shalt thou see, that [Page 253] whereas the faith catholick relyinge on the outward aucthoritie of the church is a in­dicious faith, a faith of certaintie, of veritie, of puritie, contrariewise perceiue the faith Protestantish estranged from aucthoritie, to be deuoide of prudence, of iudge­ment, of vnitie, of certaintie, of integritie: finally no faith at all, but a deuised machi­ne of Antichrist, coloured with the name of faith, to batter and destroy the Christian faith in substance and saueing life therof. Also clearelie will it appeare vnto thee, that as the Catholick hope extolleth the goodnes and mercies of almightie God, affordeth vs couradge and force to procede in vertue, so the hope Protestantish, to imp [...]re that goodnes, tendeth whollie to libertie, to freedome in sinne & to a carelesse despe­ration, and so resolue, that seinge the Romaine Catholicke faith and hope helpeth a man better to his ende, that is to liue according to vertue, and where nature is fraile or broken, there to yelde more commodiouse aide for a good and vertuouse deportement, the same faith and hope to be embraced, entertained and respected by the as sole meanes of honestie and saluation: To which drifte I promisse the, by the helpe of allmighty God, to geue the more manifest proofes against Protestancie for the Catholick Romaine beleefe in the other too partes handleinge the vertues Charitie, and religion. And wheras these later yeres of noueltie and change in the misteries of heauen, haue wrought a great decay of Christian faith in this our kingdome; so haue they disfornished nature of many helpes for vertue, & made strong, euenthrough out, the empire of sinne; of euil customes, and so of barbarisme, the vglie and monste­rous bratt of such deformed parentes. VVherfore no enemie either forraine or do­mesticall, can by anie meanes worke vs so great harme and ruine, as if he norish, and foster such bad and loose demeanures emong vs, neither can they take a grvater re­uenge of vs then by such a tolleration: for so by vice made beastlie, couardly, foolish, vnfaithfull, disloyall to God and man, carelesse, a fewe vnited forces may encline vs at pleasure, or breake vs by prouesse.

O Tumide, rerum dum secundarum status
Sen. in Troas 305.
Extoll [...]t animos, timide, cum incerepuit metus Regum!
O vvilie vvitt fuelles that pride,
VVhilest florishing state it feedes in ioy:
But vvhen the Tyrantes lavve is cried,
He steppeth back for euerie toye.

VVherefore deare countrimen, with the cocle open soule your to receiue the dew of heauen, to be enriched with the pearle of true faith religion, and their on will follow knowledge, wisdome, Valoure, vnion, and that auncient English wor­the, so famous by letters and armes, so graced by vertues, and approued by the ma­nifolde blessinges of almightie God. Doe not seeke by force onelie and bloddie resi­stance to preuaile, or to maintaine by crueltie that secte, which vulgarelie is professed in this kingdome. Be then prudent and charitable: and so an ende with my hartie wish of your eternall felicitie.

Conspirat vno faederatus spiritu
Prudent. Perysteph.
Grex Christianus, agmen imperterrirum
Matrum, virorum, paruulorum, virginum.
Fixa & statuta est omnibus sententia
Fidem tueri, vel libenter emor [...].
One leauge of spirit makes conspire
To Christian folde, vndaunted ranckes,
That mothers, men and babes retire.
The virgin entereth bande vvith thankes:
And all on this vovve doe relie,
Faith to defend, or els to dye.
FINIS.

A Cataloge of the Chapters con­tayned in the seconde part of the Triall, entreatinge of the vertue Hope.

CHAPTER. I.

The Catholique Romaine faith, related to hope, in regard of principa­litie, and subiection in a ciuil common Wealth, as also of all vertue in ge­nerall, is maruelously commendable and convenient: implying likewise in it self hereby such arguments of probable credibilitie, as humane prudence may either wishe or desire.

CHAPTER. II.

What the Protestant geueth credit vnto, according to proprietie of his sect, is altogether contrarie to the honor, securitie, office and fun­ction of a Ciuill Prince. Neither is it in any dew respect proportionable to that expected good, which subiectes are especially obliged to pro­cure.

CHAPTER. III.

In the vertue of hope all strength and fortitude of Christian life is comprised: by force whereof as man accomplisheth his office and dutie, so allso therby he attaineth to the final ende of his Creation and beinge.

CHAPTER. IV.

Christian Hope Waiteth in attendance vpon that grace of allmightie God, according to instruction from faith, Which in number of vertuou­se Worckes is most fruictefull, and in their eminencie high and soue­raine.

CHAPTER. V.

The reliance, which Christian Hope hath vpon the endeuors of ver­tue, is not onlie sacred and heauenlie, but truly ciuill and Politicke.

CHAPTER. VI.

Our Christian hope, as it beareth stronge hande against pride, and vo­luptuousnes, so therby standeth it against tow mightie engines of inci­uilitie and barbaritie.

CHAPTER. VII.

What sufferances the Christian Catholick hope vndergoeth, the same it dndureth by trewe fortitude. Conttatiewise all pressures and martir­doomes tollerated by Protestantes, are nether passages of Christian Ho­pe, nor enterprises of vertuouse courage.

CHAPTER. VIII.

Seeing that our Christian hope is a firme expectation of supernaturall beneuolences, purchased for vs by our Sauiour Christ God and Man, herupon it follovveth, that no sorte of men alienated from our Catho­lick Church, hath so certaine a repose in the mercy of allmightie God, as vve. which assurance, and establishment by the Protestant, to that pur­pose addressed by Antichrist, is in sundrie respectes weakened and dimi­nished.

CHAPTER. IX.

The vertue hope, that relieth on the grace of God, purchased for vs by the merittes of our Sauiour Christ, importeth also our cooperation of francke and fre consent. Whereas the Protestanter denying both the vitall motion of man his will, & also the free consente thereof in the workes of faith, hope, and charitie, as likewise in the offices of all other vertues requiring the especiall assistance of God his grace, toge­ther with the empairinge of this heauenly gifte, hee also doth resist and crosse the verie nature and essentiall qualitie of hope, and confidence in Allmightie God.

CHAPTER. X.

The Catholike by hope expecteth from God such bountie of grace, as is not onlie cause of good consent, but also in generalitie grace of sufficiency, afforded to the wicked & reprobate; although they misde­meane themselfes in sinne: wheras the fained hope of the Protestante maketh account of no such fauor from Allmightie God, as if he should euen to offenders imparte at any time his grace of abilitie or possibilitio to doe well.

CHAPTER. XI.

Wheras faith assureth vs of natures decay by originall sinne, so doth the Catholike hope designeth that grace of God by our sauiour Christe, as serueth to the recouerie & perfection therof: but the hope of the Pro­testanter blaming and complaining too too much of natures calamities, affordeth nothing to grace or vertue.

CHAPTER. XII.

The first or indeliberate motions of cōcupiscence befoore fre consent, are not deadlie and mortall▪ but rather aduersaries for Christian Hope, in her puritie and constancie, set vpon by theire temptations, to fight a­gainst. In which combate the Protestante blemisheth and disaduan [...]ageth Hope, accounting them deadlie crimes where such consent is wan­ting.

CHAPTER. XIII.

Hope in the Catholike is much prouoked to vertue by faith beleeuing the commandements of God and nature to be possible. Contrariwise the Protestanter making them impossible, empaireth thereby the strength and courage of that greate and soueraine vertue.

CHAPTER. XIV.

The positiue lawes of the Churche, & of the Ciuill magistrate, are ad­mitted by the Catholike Hope as bands & obligations of mens conscien­ces, and therefore for puritie and integritie of life it standeth in prime & floure against the Protestanter, acknowledging no such debte of dutie from them arising.

CHAPTER. XV.

Hope by the Catholike faith is busilie sett on worke aboute prayer & pietie for the obtayning of heauenlie grace: the which vertuous functiō is abolished by the faith Protestantish.

CHAPTER. XVI.

Catholike Hope willinglie vndergoeth the workes of mortification; wheras the Protestantish faith of iustification abhorreth and maketh vtterlie voide so necessarie and holie a practise and institution for ver­tue and goodnes.

CHAPTER. XVII.

The Christian Catholick hope hath confidence and repose in the good­nes of Allmightie God, accounting him an hater of sinne, & in no waies worker of it in man: wheras the hope protestantish regardinge this sa­cred and iust prouidence, attributeth to God, as aucthor, cause, and effe­ctour all iniquitie contriued by the malice of man, or sathan.

CHAPTER. XVIII.

The Christian Catholike confidence expecteth of the goodnes and iu­stice of Allmightie God eternall saluation; supposinge that we before iustifcation cooperate with his grace by faith, feare, hope, repentance, charitie, and after by obseruinge his commaundementes: whereas the [Page 258] hope Protestantish, emboldened in presumption, looketh for beatitude by onlie faith to be obtained, contratie to all vertue, and the grace of Christe, whose effecte is vertue.

CHAPTER. XIX.

The Catholike hope although surely grounded in the promises of God, and his grace, by our sauiour Christ, yet it is adioyned to feare and dread of the diuine iudgements, so recommended in holy writ. But the hope Protestantish, enimie to such a feare, is a desperate presumption, and an arrogant refusall of all heauenly fauour and benefit by the crosse of our Redeemer.

CHAPTER. XX.

Catholick hope by contrition for sinnes committed, and allso by the loue of God aboue all thinges, as due dispositions, expecteth the grace of iustification: whereas the Protestanter by the qualitie of his iustifying faith, disanulleth the necessitie of them, their vse or practice.

CHAPTER. XXI.

Faith, the which is sufficient, in as much as is exacted to the true natu­re of faith, throughe man his frailtie may be separated from charitie; all­thoughe the Protestant to make a colour for his iustifying faith, as if a faith charitable and holie, denyeth the possibilitie of such a separation. But indeede his drift is, to establish a faith of it self alone, deuoyde of charitie, yea accompanied with the opposite vices, as competent to iusti­fication and saluation.

CHAPTER. XXII.

Charitie aimed at by Hope, according to the Catholike accounte, is a worke of man his soule, proceeding from grace, and the inspiration of the holie Ghoste, good and laudable; all thoughe the Protestanter enemie thereunto, repute it as naught, bad, and defiled by originall sinne, in the verie regenerate children of allmightie God.

CHAPTER. XXIII.

What mixture of loue and griefe the Catholike conceyueth and nou­risheth in his soule by the meditation of our Sauiour hangeing vpon the Crosse, the Protestanter impiouslie & presumptuouslie impugneth, hin­dereth, and endeuoreth to abolishe as vayne, superstitious, and of no spirituall importe or commoditie.

CHAPTER. XXIIII.

Hope leueling course to the benefitt of iustification, acknowledged by the Catholike, as consisting of a gracious qualitie inhering in the sou­le, aimeth at a purpose worthie it self, and Allmightie God: contrariwise The Protestantish reputation of this grace is not so seruiceable to such a good affection towards our heauenlie benefactor.

CHAPTER. XXV.

The benefitt of a iustifying grace remitting and perdoning in vs origi­nall sinne, Catholikelie esteemed, maketh much for the worth of Chri­stian Hope: contratiwise what in this affaire is defined by the Protestan­ter, is, as hurtfull to the same confidence, so derogatiue also to the Passiō and merits of our Redeemer.

CHAPTER. XXVI.

Greate Hope of God his grace towardes vs, throughe Christ our Sa­uiour conceiued is by vs, & moreouer exhibited vnto vs, whē we expect and enioye a washing away of actuall sinnes by the grace of iustification. An enemie of which souetaine Hope is the Protestanter, denying the ef­fect and is he we of so desired a fauour and beneuolence.

CHAPTER. XXVII.

Catholick Hope causeth feare to loose the grace of iustification throu­ghe the occasions of sinne, and therfore is heedefull and pure. On the o­ther side the Protestanter is a flat Puritane, that is carnall and bestiall, de­fyning, iustice once acquired not to be looseable, or in perill of falling from the soule.

CHAPTER. XXVIII.

Hope Catholikly enformed acknowledgeth a grieuouse hurte by sin­ne; and allso in euerie one a debpte to auoide the same. Against which pure and honest information stanneth the Puritanicall Protestanter in vertue of his iustifying faith, making reckoning neither of the one, nor of the other.

CHAPTER. XXIX.

Catholick hope enformed by faith distinguisheth in puritie according to truthe betwixt a veniall and a mortall sinne: to which is opposite the doctrine of the Protestanter making all offences equallie mortall and damnable.

CHAPTER. XXX.

Hope Catholik remarketh heauenlie blisse as a reward and purchase through good and meretoriouse actions in persons iustified: of which merit seing the Protestanter maketh no accounte, in that behalfe his ho­pe is plaine arrogancie and presumtion.

CHAPTER. XXXI.

Whereas the hope catholick taketh all strengthe and firmitude from the gooddes of allmightie God acknoledged by faith, and in that respecte relieth on his secret, hidden, and mercifull predestination; the hope Pro­testantish from predestination deriueth that repose and securitie, which is base presumptuouse, and in deede the highe waye to desperation.

CHAPTER. XXXII.

Such esteeme maketh the hope Catholike of God his gracious mer [...]ies through our sauiour Christ, as that he destinyeth none by reprobation to hell but through theire owne default: whereas the Protestanter maketh God a Tirant, in this life disfornishing the reprobate of all sufficient gra­ce, & after casting them into hell fire without anie misdeserte of theirs.

CHAPTER. XXXIII.

The Hope Catholike, to the commendation of the meritt of our saui­our Christ, expecteth from the sacramentes, as seuen in number, so allso as from effectuall causes of sanctification, grace & iustice inherent: whe­ras the vaine repose of a fained hope in the Protestanter is moste iniu­rious to such meritt, and all benefitt of heauenlie grace.

CHAPTER. XXXIIII.

The Catholick hope relying on the workes of vertue, as satisfaction throughe the grace of Christ, and allso on the valew of indulgences, dis­pensed by the Princes of the Churche fore remissiō of tēporall penalties is moste sure, Christian and comfortable: Whereas the Protestant in his vaine hope of saluation reiecting the one and the other assistance, suar­ueth from the direction and benefitt of the Crosse & redemption by our sauiour Christ.

CHAPTER. XXXV.

As the deuine vertue of hope attendeth grace of God, throughe Christe our sauiour deriued and applied in sondrie sorte of causes in mediation, so doeth it in particular expecte suche grace, supplicatiō beeinge made to the Sainctes as well liuing on earth, as blessed in heauen: Whereas er­roneouslie the hope Protestantish censuring suche recourse to sainctes, as iniuriouse to Christ, abolisheth those conuenient meanes of our hea­uenlie benediction.

FINIS:

LAVS Deo, Beatissimae Mariae Virgini, et omnibvs Sanctis.

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