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FIrst,* 1.1 as touching the onely meanes and instrumentall cause of our iustificatiō, wherby the merits of Christes
Passiō be applied to vs & made ours,* 1.2 ye heard before how S. Paule onely ascrybeth the same to faith: as appeareth by all his letters, especially to the Romanes. Where he ex∣cluding al kind of works, ascribeth al our saluation, iusti∣fication, righteousnes, reconciliation, and peace with god onely to faith in Christ. Contrary to which doctrine the Pope and his church hath set vp diuers and sondry other meanes of their owne deuising,* 1.3 whereby the merites of Christes passion (they saye) are applyed to vs and made ours, to the putting away of sinnes, and for our iustifica∣tion, as hope, charitie, sacrifice of the Masse, auricular con∣fession, satisfacion, merits of Saintes, and holy orders, the Popes pardons, &c. So that Christs sacrifice, stripes, and sufferyng, by this teaching doth not heale vs, nor is not beneficiall to vs, though we beleeue neuer so well, vnles wee adde also these workes and merites aboue recited. Which if it be true, then is it false that Esay the prophet doth promise:* 1.4 chap. 53. In his stripes all we are made hole. &c. This errour and heresie of the Church of Rome, though it serue at fyrst sight to the naturall reason of man to be out of small importaunce yet if it be earnestly considered, it is in very deede the most pernicious heresie that euer almost crept into the Church, vpon the which as the onely foun∣dation, all, or the most part of all the errours, absurdities, and inconueniences of the Popes Church are grounded. For this being once admitted, that a man is not iustified by his fayth in Christ alone, but that other meanes must be sought by our owne working and merites to apply the merites of Christes Passiō vnto vs, then is there neither any certeinty left, of our saluation, nor end in setting vp newe meanes and merites of our owne deuising,* 1.5 for re∣mission of sinnes. Neyther hath there beene any heresye that eyther hath rebelled more presumptuously against the high Maiestie of God the Father, nor more perniciously hath iniuried the soules of the simple, then this doctrine.
* 1.6First of all it subuerteth the will and testament of God. For where almighty God of mercy hath giuen vs his son to dye for vs, and with him hath giuen out his full pro∣mise, that whosoeuer beleeueth vpō him should be saued by their fayth, & assigneth none other condition either of the lawe or any works,* 1.7 but onely of fayth, to be ye meanes betweene his sonne and vs: these men take vpon them to alter this testament that God hath set, and adioyne other conditions, which the Lord in his word neuer appointed nor knew. To whom the wordes of Hierome may be well applyed vpon the Epistle to the Gal. speaking of such. Qui de Euangelio Christi faciunt hominis Euangelium, vel quod peius est, Diaboli, &c. That is, Which make of the Gospell of Christ, the Gospell of men, or rather the Gospell of the deuil &c.
* 1.8Secondly, whereas the Christian reader in the Gos∣pell, reading of the great grace and swete promises of god gyuen to mankinde in Christ his sonne, might thereby take much comfort of soule, and be at rest and peace with the Lorde his God: commeth in the pestiferous doctrine of these heretikes, wherewyth they obscure this free grace of God, to choake the sweete comforts of man in the holy Ghost, and oppresse Christen libertie, and bring our spi∣rituall into bondage.
Thirdly, as in this their impious doctrine they shew themselues manifest enimies to Gods grace:* 1.9 so are they no lesse iniurious to Christen men, whom they leaue in a doubtfull distrust of Gods fauour and of their saluati∣on, contrary to the worde and will of God, and right in∣stitutiō of the Apostolicke doctrine.* 1.10 And wheras our new schoolemen of late, to mayntaine the sayde wicked point of doctrine, doe obiect vnto vs that wee rather leaue mens consciences vncertaine, for so much as, if lyfe (saye they) were not a due rewarde, it were vncerteine. And nowe for somuch as due debt is certaine, and mercy or fauour is vncerteine,* 1.11 therefore (say they) we leauing mens consci∣ences to the mercy of God, doe leaue them in a doubtfull vncerteintie of their saluation. To this I aunswere that due debt, if it be proued by the law duely deserued, it must be certeine. But if the lawe shall prooue it vnperfect or vnsufficiently due, then is it not certeine, neither can there be any thing duely claymed. Nowe as touching mer∣cye, so long as it remaineth secret in the Princes wyll, and not knowne to his subiectes, so long it is vncerteine, But when this mercy shall be openly published by pro∣clamation, ratified by promise, conferred by will and Testamēt,* 1.12 established in bloude, and sealed wyth Sacra∣ments, then this mercy remayneth no more doubtful, but ought firmely to be beleued of euery true faythfull subiect. And therefore Saint Paule, to establish our harts in this assuraunce, and so aunswere to this doubte, in his Epistle to the Romaines doth teach vs, saying: And therefore of fayth, that after grace the promise might be firme & sure to the whole seede of Abraham. &c. Rom. 4. Meanyng hereby, that workes haue nothing to doe in this case of Iustifying,* 1.13 and noteth the reason why. For then our saluation should stande in a doubtfull wauering, because in working we are neuer certeine whether our desertes be perfect and suf∣ficient in Gods iudgement or no. And therefore (sayeth Saint Paule) to the intent our saluation should be out of all doubt,* 1.14 and certeine, it standeth not of workes, in deser∣uing, but of fayth in apprehending, and of Gods free grace in promising.
Fourthly,* 1.15 as in this their sinister doctryne they break this principle of Christian Religion, which sayth that a man is iustified by fayth wythout workes, so agayne it breaketh an other principle aboue rehearsed. For this rule beyng graunted that nothing is to be added to gods word nor taken from it: then haue these men done wickedly in adding (as they doe) to Gods worde.* 1.16 For where the word of god lymiteth to our iustification no cōdition but fayth: Beleeue (sayth he) in the Lorde Iesu and thou shalt be saued, and thy whole house, &c. Act. 16. these Iusticiaries doe adde thereto dyuers and sondry other conditions besides, and such as the worde also precisely excludeth, as hope, charitie, the sacrifice of their Masse, the work of the Priest Ex opere operato, auricular confession, satisfaction, merito∣rious deedes. &c. And thus much concerning the doctrine of fayth and iustification. Whereby it may appeare to what horrible blindnes and blasphemie, the Church of Rome is now fallen: where this kinde of doctrine is not only suf∣fered, but also publikely professed, which speaking against fayth, thus blasphemously dare say: Fides illa qua quis fir∣miter credit,* 1.17 & certo statuit propter Christum sibi remissa esse peccata, sese{que} possessurum vitam aeternam, non sides est, sed te∣meritas: non spiritus sancti persuasio, sed humanae audaciae pre∣sumptio. That is, That fayth wherewith a man firmely beleueth and certeinely assureth himselfe, that for Christes sake his sinnes be forgyuen him, and that he shall possesse eternal life, is not faith but rashnes: not the perswasion of the holy Ghost, but presump∣tion of a mans boldnes.
AS touching the doctrine of good workes and the lawe,* 1.18 what the teaching of Saint Paule was to the Ro∣manes, yee hearde before. Who although hee excludeth good workes from the office of Iustifying, yet excludeth he them not from the practise and c••••uersation of Christen life, but most earnestly calleth vpon all faythfull belee∣uers in Christ, to walke worthye their vocation, to laye downe their olde conuersation, to gyue theyr mem∣bers seruauntes of ryghteousnes, to offer their bodyes vppe to God a liuelye Sacrifice, &c. The like example of whose teachyng, if the Churches nowe reformed doe not folowe, let their Sermons, their Preachynges, wrytinges, exhortynges, and lyues also beare recorde. who although they can not say with Christ. Which of you can blame me of sinne, yet they may say to the aduersaryes, whosoeuer of you is wythout fault, cast the fyrst stone of reproch agaynst vs.* 1.19 Wherefore Hosius, Pighius, wyth their fellowes, doe them open wrong, and slaunderously be∣lye them in comparing them in this behalfe to Aetius Eu∣nominus, and other heretikes called Anomaei, who taking the good sentences of S. Paule, did abuse the same to fil∣thy licence of the flesh, and corruption of wicked life, &c.
But to let these slaunders passe, nowe what the er∣rours be of the Church of Rome, touching this part of doctryne, remayneth to be declared. Whose errour first standeth in this, that they mysunderstanding the definiti∣on of good workes, doe call good workes, not such as pro∣perly are commaunded by the lawe of God, but such as are agreable to the Popes law: As buylding of Abbayes and churches, gyuing to the high altar, founding of tren∣tales, fynding of chauntries, gylding of Images, hearing of Masses, going on pilgrimage, fyghting for the holye crosse, keeping of vowes, entryng to orders, fastyng of vigiles, creepyng to the Crosse, praying to Saintes, &c. All which are not onely reputed for good workes, but so preferred also before all other workes, that to these is gy∣uen pardon from the Pope, double and triplefolde more, then to any other good worke of charitie commaunded in the law of almightie God.* 1.20
An other errour also may be noted in the Papists, tou∣ching the efficient or formall cause of good workes. For al∣beit they all confesse in their bookes, that Gratia dei gratis data, is the chiefe principall cause thereof, and worketh in vs iustitiam primam (as they call it) yet the good workes after regeneration,* 1.21 they refer to other subordinate causes vnder God, as to fre wil, or to habitum virtutis, or ad inte∣gra
naturalia, & nothing at all to faith, when as faith one∣lye next vnder God, is the roote and fountaine of all well dooyng: as in the fruites of a good tree, albeit the planter or the husbandman be the principall agent thereof, and some cause also may be in ye good ground, yet the next and imme∣diate cause is the roote that maketh the tree fruitefull. In like maner the grace of God, in a soft & repentaunt mollifi∣ed hart planteth the gift of fayth. Fayth as a good roote can not lye dead or vnoccupied, but springeth foorth and maketh both the tree fruitefull, and also the tree thereof to be good.* 1.22 which otherwise had no acceptatiō nor goodnes in them, were it not for the goodnes of the roote from whence they spring. So Paule although he had certeine workes in him such as they were, before his conuersion, yet had he no good workes before the grace of Christ had rooted fayth in him. So Mary Magdelene the sinner, and Za∣cheus the Publicane. So all the nations of the Gentiles began to bryng foorth frute, and especially good fruit, when they began to bee ingrafted in Christ,* 1.23 and to receaue the roote of hys fayth, whose fruites before that were all dam∣nable and vnsauery. As touchyng the cause therefore of good workes,* 1.24 there is no other in man but fayth, whose office as it is to iustifie vs in heauen so the nature of it is here in earth to worke by loue, as the roote worketh by the sappe. For as a man seeth and feeleth by fayth, the loue and grace of God toward him in Christ his sonne:* 1.25 so be∣gynneth he to loue agayne both God and man, and to doe for his neyghbour as God hath done to him. And hereof properly springeth the runyng fountaine of al good works and deedes of charitie.
* 1.26Thirdly, as they erre in the cause of good works, so do they erre much more in the ende of the lawe, and of good workes: for where Saint Paule teacheth the lawe to be gyuen to thys vse and ende, to conuict our transgressions, to prooue vs sinners, to shewe and condemne our infirmi∣tye, and to dryue vs to Christ: they take and applye no o∣ther ende to the lawe, but to make vs perfect, to keepe vs from wrath, and to make vs iust before God. And likewise where Saint Paule prooueth al our good works to be vn∣perfect, and vtterly secludeth them from the ende of Iusti∣fying, they contrariwise doe teache, as though the ende of good workes were to merite remission of synnes, to satis∣fye vnto God, to deserue grace, to redeeme soules from Purgatory,* 1.27 and that by them the person of the regenerate man doth please God, and is made iust before God. For so they teach most wickedly and horribly, saying. That christ suffered for originall sinne, or sinnes going before Bap∣tisme, but the actuall sinnes, which followe after Baptis∣me, must be done away by mens meryts. And so they as∣signe to Christ the begynning of saluation, or obteyning of the fyrst grace (as they call it) but the perfection or cō∣sūmation of grace, they giue to works & our own strēgth. Neither can they in any case abide, that we be iustified fre∣ly by the mercy of God through fayth onely apprehending the merites of Christ. Howbeit neyther doe all Papistes in this their erroue agree in one. For some make distinc∣tion and say:* 1.28 that we are iustified by Christ principaliter .i. principally: & minus principaliter .i. lesse principally, by the dignitie of our owne deedes, contrary to the eight princi∣ple before mentioned, page. 24. Other holde that we are made ryghteous before God, not by works that go before fayth: but by our vertues that follow after. Some againe do thus expound ye saying of Saint Paule: We are iustified by faith: yt is (say they) by fayth, preparing vs or setting vs in a good way to be iustified.* 1.29 Other expoūde by it ye figure Sinecdoche, that is, by faith conioyned together with other vertues. Other thus: by faith, that is, being formed with charytie, &c. Thus all these doe derogate from the benefite of Christ, and attribute vnto works a great or the greatest part of our iustification, directly against the true veine of Saint Paules doctryne and first institucion of the aunci∣ent Church of Rome, and against all the principles of ho∣ly Scripture.
* 1.30Furthermore, as touching the sayde doctryne of the lawe and good workes, they erre in misunderstanding the nature of the lawe and workes. For where Saint Paule disputeth that the lawe is spirituall, and requireth of vs perfect obedience of the whole power of man, which wee beyng carnall are neuer able to accomplish: they affirme otherwise that the lawe doth require but onely outward obedience of man, and therewith is contented: And this obedience they say, man is not onely able to performe, but also to do more and greater things then the law requireth. Wherof riseth ye works of supererogatiō,* 1.31 contrary to ye 6. and 8. principles aboue specified, page. 24. Also there be say they, among other certaine workes of the lawe, which pertayne not to all men, but are consilia, counsayles, left for perfect men,* 1.32 as matter for them to merite by, and these they call opera perfectionis, or opera indebita, adding also to these newe deuises to serue God after their owne traditi∣ons besides the worde of God, as Monasticall vowes, wilfull pouerty,* 1.33 difference of meates and garmentes, pil∣grimage to reliques and Saints, worshipping of ye dead, superstitious ceremonies, rosaries, &c. With such like, and these they call workes of perfection, which they preferre before the other commaunded in the lawe of God. In so much that in comparison of these, the other necessary du∣ties commaunded and commended by the worde of God (as to beare office in the common wealth, to liue in ye god∣lye state of matrimony, to susteine the office of a seruant in a house) is contemned,* 1.34 and accounted as prophane in cō∣parison of these, contrary to the 10. principle aboue men∣tioned. pag. 24.
OF Sinne likewise they teach not rightly,* 1.35 nor after the institution of the Apostles, and the auncient Church of Rome, while the consider not the deepenes and large∣nes of sinne, supposing still to be nothing els but inwarde actions with consent of will, or outwarde, such as are a∣gaynst will: whereas the strength of sinne extendeth not onely to these, but also comprehendeth the blyndnes and ignorance of the minde, lacke of knowledge and true feare of God, the vntowardnes of mans minde to Godwarde, the priuy rebellion of the hart against the lawe of God, the vndeliting will of man to God and his worde. The sense of flesh S. Paule also calleth an enimie against God, and feeleth in himselfe, that is, in his fleshe nothing dwelling but sinne.
As touching also originall sinne,* 1.36 wherin we are borne which is the destruction of original iustice, and of gods I∣mage in vs (remayning in vs and bringing foorth in vs wicked cogitations, affections, and motions of naughty∣nes, against the law of God, and neuer ceaseth so long as man liueth) this originall sinne the Popes doctrine doth not deny, but yet doth much extenuate the same and hol∣deth that this inwarde concupiscence & vicious affections not brasting out in vs with consent of will,* 1.37 are no mortall nor damnable sinne, but only fomes peccati: And say more∣ouer, that this concupiscentia in vs, is no deprauation of the higher, but onely of the lower partes of man, beyng as a thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indifferent, and no lesse naturall in vs then is the appetite to eate and drinke,* 1.38 and that the same is left to remaine in the Saintes after Baptisme, to be to them occasion of more meriting, &c.
OF Penaunce,* 1.39 this latter Latterane Church of Rome, of late hath made a Sacrament (contrary to the fourth principle before pag. 24.) which penaunce say they, stan∣deth of three partes. Contrition, Confession, and Satis∣faction canonicall. Contrition (as they teach) may be had by strength of free will, without the lawe, and the holy Ghost per actus elicitos, through mans owne action and endeuour.* 1.40 Which contrition first must be sufficient, and so it meriteth remission of sinne. In confession, they require a full rehearsall of all sinnes,* 1.41 whereby the Priest knowing the crymes, may minister satisfaction accordingly. And this rehearsing of sinnes, ex opero operato deserueth remis∣sion, contrary y• to 14. principle before, pag. 24. Satisfacti∣ons they call opera indebita,* 1.42 enioyned by the ghostly father. And this satisfaction (say they) taketh away, and chaun∣geth eternall punishment, into temporall paynes, which paines also it doth mittigate. And againe, these satisfacti∣ons may be taken away by the Popes indulgence. &c.
This vnsauery and hethenish doctrine of penaunce farre differeth from the true teaching of holye Scripture.* 1.43 By the which teaching repentaunce properly conteineth these three partes, contrition, fayth, and new life. Contri∣tion is called in Scripture the sorrow of hart, rysing vpō the consideration of sinne committed and of the anger of God prouoked, which sorrowe dryueth a man to Christ for succour: wherevpon ryseth fayth. Fayth bringeth, af∣terward amendement or newenes of life, whiche wee call newe obedience, working fruites worthye of re∣pentaunce.
AS there is nothing more necessary and cōfortable for troubled consciences,* 1.44 then to be well instructed in the
difference betweene the lawe and the Gospell: so is the Churche of Rome much to blame in thys behalfe, be∣cause it confoundeth togyther those two, beyng in nature so dyuers & contrary one from another: as threatninges and promises, thynges temporall wyth thinges eternall, sorrowfull thinges wyth glad tydinges, death wyth lyfe, bondage with freedome, &c. Teachyng the people, that whatsoeuer the lawe sayth the Gospell confirmeth, and whatsoeuer the Gospell sayth the same is agreeable to the lawe, and so make they no difference betweene Moses and Christ, saue onely that Moses (they saye) was the gyuer of the olde lawe, Christ is the gyuer of the newe and a more perfect lawe. And thus imagine they the gos∣pell to be nothyng els but a newe lawe gyuen by Christ, bynding to the promises thereof, the condition of our dooynges and deseruinges, no otherwise then to the olde lawe. And so denyde they the whole lawe after this de∣stinction, into three partes, to wytte, the law of Nature, the lawe of Moses, and the lawe of Christ. And as for the Gospell (they saye) it is reueled for no other cause, but to shew to the world more perfect preceptes and counsayles, then were in the olde lawe: to the fulfylling whereof they attribute iustification, and so leaue the poore consciences of men in perpetuall doubt, and induce other many folde errours: bryngyng the people into a false opinion of Christ, as though he were not a remedy against the law, but came as an other Moses, to gyue a newe lawe to the worlde.
Furthermore, as they make no difference betweene the nature of the lawe and nature of the Gospell, con∣foundyng Moses and Christ together: so neyther doe they distinct or discerne the tyme of the lawe, and the time of the Gospell a sonder. For where S. Paule, bryngeth in the law, to be a schoolmaster, & limiteth him his tune vnto Christ: & saith that Christ is the end of the law, that is, wheras y• law ceaseth, there Christ beginneth, & where christ begin∣eth there the law endeth, they cōtrary make ye law to haue no ende nor ceasing,* 1.45 but gyue to it immortall life & king∣dome equall with Christ, so that Christ and the lawe togi∣ther do reigne ouer the soule and conscience of man. Which is vntrue. For either Christ must giue place, and the lawe stande: Or els the law (the condemnation and maledicti∣on of the lawe I meane) must ende, and Christ reigne. For both these, Christ and the lawe, grace and malediction, can not reigne and gouerne together. But Christ the Sonne of God which once dyed, can die no more, but must reigne for euer. Wherefore the lawe with his strēgth styng, and curse, must needes cease and haue an end. And this is it that S. Paule speaking of the tryumph of Christ, saieth, that he ascendyng vp led away captiuitie captiue, & hath set man at lyberty, not at libertie to liue as flesh listeth, nei∣ther hath freed him from the vse & exercyse of the law, but from the dominion and power of the lawe, so that there is nowe no condemnation to them that bee in Christ Iesu, which walke not after the flesh, &c. Romaines, 8, And in an other place Saint Paule speaking of the same power and domi∣nion of the lawe, sayth, that Christ hath taken the obly∣gation written against vs in decrees, and hath nayled it vpon the Crosse, tryumphing ouer all, &c. so that as the kyngdome of Christ fyrst began vpon the Crosse, euen so vpon the same Crosse, and at the same time the kingdome of the lawe expired, and the malediction of the lawe was so crucified vpon the Crosse, that it shall neuer ryse a∣gayne, to haue any power agaynst them that be in Christ Iesu. For lyke as if a woman be discharged from her first husband being dead, & hath maryed an other man, the first husbande hath no more power ouer her:* 1.46 euen so we nowe beyng espoused vnto Christ our seconde husbande, are discharged vtterly from our first husbād the law: (& as S. Paule in an other place sayth) are no more vnder the law, that is, vnder the dominion & malediction of the lawe, but vnder grace,* 1.47 that is, vnder perpetual remission of al sinnes, cōmitted not only before our Baptisme, but as well also after Baptisme, and duryng all our lyfe long. For there∣in properly consisteth the grace of God, in not imputyng sinne vnto vs, so often as the repenting sinner rising vp by fayth flyeth vnto Christ,* 1.48 and apprehendeth Gods mer∣cy and remission promised in him, according to the testi∣monie both of the Psalme: Blessed is the man to whome the Lord imputeth no sinne. &c. & also of all the Prophets, which (as Saint Peter saith) giue recorde to him that through his name all that beleeue in him shall receaue remission of their sinnes, &c. Actes. 10. Which being so, as it can not be deni∣ed, then what needeth these priuate and extraordinary re∣missions to be brought into the Church by eare confession, by meritorious deedes, and by the Popes pardons? for if there be no condemnation but by the law: and if this law it selfe be captiued, crucified, abolished, and departed, which was the first husbande, what condēnation thē can there be to thē that be in Christ Iesu, or by whome should it come? If there be no condemnation, but a free and ge∣nerall deliueraunce for all men, once gotten by the victo∣rie of Christ, from the penalty of ye lawe: what nedeth thē any particular remission of sinnes,* 1.49 at sondry tymes to be sought at the Priestes handes or the Popes pardons? He that hath a generall pardon needeth no particular. If re∣medy for sinne be generall and perpetuall once gotten for euer, to all them that be in Christ Iesu, what needeth any other remedy by auricular confession? If it be not ge∣nerall and perpetuall, howe then, is it true that Saint Paule sayth: the lawe is crucified, and condemnation a∣bolished? or howe standeth redemption perpetuall and generall,* 1.50 if remission be not generall? For what is re∣demption els, but remission of sinnes, or sinnes bought out? or what is els to kill the lawe, but to discharge vs from condemnation for euer? He that deliuereth his friende for a time out of his enimies hande, doth him a pleasure: but he that killeth the enimie once out of the way giueth perpetuall safety. So if remission of sinnes by Christ were for some sinnes and not for all, the lawe then must needes liue still. But nowe the kylling and crucify∣ing of the law importeth full remission to be absolute,* 1.51 and our safety to be perpetuall. But here percase will be obiec∣ted of some: how standeth remission of sinnes certeine and perpetuall, seeyng newe offences being daily committed, doe daily require newe remission?* 1.52 Hereto I aunswere? albeit sinnes doe daily growe, whereby wee haue neede dailie to desire God to forgiue vs our trespasses (&c. yet not∣withstanding the cause of our remission standeth euer one and perpetuall,* 1.53 neither is the same to be repeted any more, nor any other cause to be sought besides that alone. This cause is the sacrificed body of Christ once vpon the Crosse for all sinnes that either haue or shall be committed. Be∣side this cause, there is no other, neither confession, nor mens pardons that remitteth sinnes.* 1.54
Furthermore, as the cause is one and euer perpetuall, which worketh remission of sinnes vnto vs: so is the pro∣mise of God euer one, once made and standeth perpetuall that offereth the same to the faith of the repenting sinner. And because the sayde promise of God is alwayes sure and can not fayle,* 1.55 which offereth remission to all them that be∣leeue in Christ, being limited neyther to time nor num∣ber, therefore we may boldely conclude, that what time soeuer a repenting synner beleeueth, and by fayth apply∣eth to him the sacrifice of Christ, he hath by Gods owne promise remission of his sinnes, whether they were done before, or after Baptisme.
And moreouer,* 1.56 for so much as the said promise of God offereth remission to the repentaunt synner, by no other meanes nor condition. but onely one, that is, by fayth in Christ: therefore excluding all other meanes and conditi∣ons of mans working, we say, that what repenting sin∣ner soeuer beleeueth in Christ, hath already in him selfe (and needeth not to seeke to any Priest) perpetuall assu∣raunce of remission,* 1.57 not for this time or that time onely, but for euer and a day. For the promise fayth not, he that beleeueth in Christ shall be pardoned this tyme, so he sinne no more: neyther doth it say, that the law is stayde, or the sentence repriued, but sayth playnely, that the law with her condemnation and sentence her selfe is condem∣ned and hanged vp, and shall neuer ryse agayne to them that be in Christ Iesu: and promiseth indeterminatelye, without limitation,* 1.58 remission of sinnes, to all that beleeue in his name. &c, Actes. 10. and likewise in an other place the Scripture speaking absolutely, saith, Sinne shall not pre∣uayle ouer you, & addeth the reason why: saying: Because ye are not vnder the law but vnder grace. Rom. 6. Adding this lesson withall, (as it followeth in the same place) not that sinners shoulde sinne more therefore, because they are vnder grace, but onely that weake infirmities myght be releeued,* 1.59 broken consciences comforted, and repenting sinners holpen from desperation, to the prayse of Gods glory. For as God forgiueth not synners because they should sinne: so neither doth infirmitie of falling diminish the grace of Christ, but rather doth illustrate the same, as it is written: My strength is made perfect in infirmitie. 2. Cor. 12. and againe: Where sinne aboundeth, there superaboundeth also grace.
In remission of synnes therefore, these foure thinges must concurre together: the cause that worketh (which is the sacrifice of Christes body) 2. the promise that offereth, 3. fayth that apprehendeth. 4. the repenting sinner that re∣ceaueth. And although sinnes daily do grow, which daily prouoke vs to craue remission, yet as touching the cause
that worketh remission of our daily sinnes: & the meanes which apprehendeth and applieth the sayd cause vnto vs, they remayne alwaies one & perpetuall: besides which no other cause nor meanes is to be sought of man. So that to them that be repenting sinners & be in Christ Iesu there is no law to condemne them, though they haue deserued condemnation: but they are vnder a perpetual kingdome and a heauen full of grace and remission to couer their sins and not to impute their iniquities, through the promise of God in Christ Iesu our Lord.
* 1.60And therefore wicked and impious is the doctrine of them, fyrst which seeke any other cause of remission, then onely the bloud of our Sauiour. Secondly, which assigne any other meanes to apply the bloudsheding of Christ vn∣to vs, besides onely faith. Thirdly and especially, which so limite and restraine the eternall priuiledge of Christs pas∣sion, as though it serued but only for sinnes done without and before faith: and that the rest after Baptisme commit∣ted must be done away by confession, pardons, and satisfa∣ctory deedes. And al this riseth, because the true nature of the law,* 1.61 & of the Gospell is not knowen, nor the difference rightly considered betwene the times of the one, and of the other. Neither againe doe they make any distinction be∣tweene the malediction of the law, and vse of the law. And therfore whensoeuer they heare vs speake of the law (mea∣nyng ye malediction of the law) to be abolished, therevpon they maliciously slaunder vs, as though we speak against the good exercises of the lawe, and giue liberty of fleshe to carnall men to liue as they list. Whereof more shalbe sayd (by the Lordes grace) as place and time shall hereafter require.
COncerning free will, as it may peraduenture in some case be admitted that men without the grace may doe some outward functions of the law, and keepe some out∣ward obseruaunces or traditions: so as touching thinges spirituall & apperteining to saluation, the strength of man being not regenerate by grace, is so infirme and impotent that he can performe nothing,* 1.62 neither in dooing well nor willing well. Who after he be regenerated by grace may worke and doe wel, but yet in such sort, that still remaineth notwithstanding a great imperfection of flesh, & a perpe∣tuall repugnaunce betwene the flesh and spirit. And thus was the originall Church of the auncient Romanes first instructed. From whome see now howe farre this latter Church of Rome hath degenerated, which holdeth and af∣firmeth, that men without grace may performe the obedi∣ence of the law,* 1.63 & prepare themselues to receaue grace by working, so that those works may be meritorious, and of congruitie obteine grace. Which grace once obteined, then men may (say they) perfectly performe the full obedience of the law, and accomplish those spirituall actions, and workes which God requireth,* 1.64 and so those workes, of cō∣dignitie, deserue euerlasting life. As for the infirmity which still remaineth in nature, that they nothing regarde nor once speake of.
* 1.65OUer and besides these vncatholike and almost vnchri∣stian absurdities and defections from the Apostolicall faith aboue specified, let vs consider the maner of theyr Inuocation, not to God alone, as they should, but to dead men saying: that saintes are to be called vpon tanquam me∣diatores intercessionis: as Mediatours of intercession: Chri∣stum vero tanquam mediatorem Salutis, and Christ as the Mediator of Saluation. And affirme moreouer, yt Christ was a Medyatour onely in time of his Passion. Which is repugnaunt to the wordes of S. Paule writing to the old Romanes chap. 8. where he speaking of the intercession of Christ: Which is (saith he) on the right hand of God, who also maketh intercession for vs, &c. And if Christ be a Mediatour of saluation, what needeth then any other intercession of the Saintes for other sutes? for saluation being once had what can we require more? or what lacketh he more to be obtained of the Saintes, which is sure to be saued only by Christ? And yet in their Catholicke deuotions: why doe they teach vs thus to pray to the blessed virgine: Salua omnes qui te glorificant, i. Saue all them that glorifie thee, &c. if saluation onely belong to Christ? vnles they study of pur∣pose to seeme contrary to themselues.
Hetherto also perteineth the worshipping of reliques, and the false adoration of Sacramentes, that is, the out∣ward signes of the things signified, cōtrary to the 7. prin∣ciple before, page▪ 24. Adde to this also the prophanati∣on of the Lordes Supper, contrary to the vse for which it was ordeined,* 1.66 in reseruing it after the Communion mi∣nistred, in setting it to sale for money, and falsely perswa∣ding both them selues and other, that the Priest doth me∣rite both to him selfe that saith, and to him that heareth, Ex opere operato, sine bono motu vtentis, &c. That is, Onely by the meere doing of the worke, though the partie that vseth the same, hath no good motion in him. &c.
AS touching Sacramentes, their doctrine likewise is corrupt and erroneus.* 1.67
1. First they erre falsely in the number. For where the in∣stitution of Christ ordeineth but two, they (contrary to the fourth principle aboue prefixed) haue added to the pre∣scription of the Lords worde, fine other Sacraments.
2. Secondly, in the cause finall they erre. For where the word hath ordeined those Sacraments to excite our faith, and to giue vs admonitions of spiritual things: they con∣trariwise doe teach that the Sacramentes doe not onely stirre vp faith, but also that they auayle and are effectuall without faith, Ex opere operato, sine bono motu vtentis &c. as is to be founde in Thom. Aquine, Scotus, Catharinus, and other moe.
3. Thirdly,* 1.68 in the operation & effect of the Sacramentes they faile: where the contrary to the minde of the Scrip∣tures, doe say, that they giue grace & not onely do signifie, but also conteine and exhibite that which they signifie, to wytte grace and saluation.
4. Fourthly, they erre also in Application, applying their Sacramentes both to the quicke and the dead, to thē also that be absent, to remission of sinnes, and releasing of payne. &c.
In the Sacrament of Baptisme they are to be reproo∣ued,* 1.69 not onely for adding to the simple wordes of Christs institution, diuers other newfound rites & phantasies of men: but also where the vse of the olde Church of Rome was onely to baptise men,* 1.70 they Baptise also Belles, and applye the wordes of Baptisme to water, fire, candels, stockes, and stones. &c.
But especially in the Supper of the Lord their doctrine most filthely swarueth from the right minde of the Scrip∣ture,* 1.71 all order, reason, and fashion, most worthy to be ex∣ployded out of all Christen Churches. Touching ye which Sacrament, the first errour is their Idolatrous abuse by worshipping, adoring, sensing, knocking and kneelyng vnto it, in reseruing also and carying the same about in pompe and procession in townes and fieldes. Secondlye also in the substance thereof their teaching is monstruous,* 1.72 leauing there no substance of bread and wine to remayne, but onely the reall body and bloud of Christ, putting no difference betweene calling, and making. Because Christ called bread, his body therfore, say they, he made it his bo∣dy, and so of a wholesome Sacramēt, make a perilous I∣dole, & that which the old Church of Rome did euer take to be a mistery,* 1.73 they turne into a blind miste of meere acci∣dences to bleare the peoples eies, making them beleeue they see that they see not:* 1.74 & not to see yt which they see: & to worship a thing made, for their maker, a creature for their creator: and that was threshed out of a wheaten sheffe they set vp in the Church, & worship for a Sauiour: and when they haue worshipped him, then they offer him to his fa∣ther: and when they haue offered him, then they eate him vp, or els close him fast in a pixe. Where if he corrupt & pu∣trifie before he be eaten, then they burne him to pouder & ashes. And notwithstanding they know wel by the scrip∣tures, that the body of christ can neuer corrupt and putri∣fie, yet for all this corruption, will they needes make it the body of Christ, and burne all them which beleeue not that, which is against true Christian beleefe.
WHat order and rule S. Paule hath set for mariage in his Epistle to the Corinthians it is manifest.* 1.75 Wher∣as he preferreth single life in such as haue the gift of conti∣nence, before the maried state, so againe in such as haue not the gift he preferreth the coupled life before the other: wil∣ling euery such one to haue his wife because of fornication. Furthermore, how the said Apostle aloweth a Byshop to be the husband of one wife (so he excede not to the maner of the Iewes, which were permitted to haue many) & how vehemently he reproueth them that restraine mariage,* 1.76 his letters to Timothy do record. Moreouer, what degres be permitted by the law of God to mary, in the booke of Leu.
is to be seene. cha, 18. Also how children ought not to mar∣ry without consent of their parents,* 1.77 by manifest examples of the Scriptures it is notorious.
Contrary to these ordinaunces of the Scripture, the new Catholikes of the Popes church,* 1.78 first doe repute and call mariage a state of imperfection, & preferre single lyfe, be it neuer so impure, before the same, pretending yt where the one replenisheth the earth, the other filleth Heauen. Further, as good as ye third part of Christendome, if it be not more both men and women, they keepe through coac∣ted vowes from mariage, hauing no respect whethey they haue the gift or no. Ministers and Priestes, such as are found to haue wiues, not onely they remoue out of place, but also pronounce sentence of death vpon them & account their children for bastardes & illegitimate. Againe, as good as the iij. part of the yeare they exempt & suspend from li∣berty of mariage. Degres of copulation forbidden they ex∣tend farther then euer did the law of God, euen to the fift or sixt degree. Which degree notwithstanding they release againe when they list for money. Ouer and besides al this they haue added a new found prohibition of spiritual kin∣dred, that is, that such as haue bene gossips, or godfathers and godmothers together in christening an other mans child, must not by their law mary together. Briefly and fi∣nally in this their doctrine and cases of Matrimony they gaine and rake to themselues much money from the peo∣ple, they augment horrible Sodomitry, they nourish wic∣ked adultery and much fornication. They fill the worlde with offensions, and bastardes, and giue great occasion of murdering infants.
YE hard before what rules and lessons S. Paule gaue to the old Romanes concerning Magistrats, to whose authoritie he would all humaine creatures to be subiected and how they are the ministers of God, hauing the sworde giuen vnto them, wherewith they ought to represse false doctrine and idolatry, and maintaine that which is true & right. Rom. 13. Now let vs suruey a litle the Popes pro∣ceedinges, and marke how farre he transgresseth in this, as he doth in al other points almost from true christianity.
1. First, the Pope with all his clergy exempt themselues from all obedience ciuill.
2. They arrogate to themselues authoritie to ordeine and constitute, without all leaue or knowledge of the ordinary Magistrate.
3. Yea, they take vpon them to depose, and set vp rulers and Magistrates whom they list.
* 1.79THe Paradoxes, or rather the phantesies of the latter Church of Rome concerning purgatory, be monstru∣ous, neither old nor Apostolicall.
1. First, (say they) there is a Purgatory, where soules do burne in fier after this life.
2. The paine of Purgatory differeth nothing from the paynes of hell, but onely that it hath an end, the paines of hell haue none.
3. The painefull suffering of this fier fretteth and scou∣reth away the sinnes before committed in the body.
* 1.804. The time of these paines indureth in some longer, in some lesse, according as their sinnes deserue.
5. After which time of their paines being expired, then the mercy of God doth translate them to heauenly blisse, which the body of Christ hath bought for them.
6. The paines of purgatory be so great, that if al the beg∣gars of the world were seene on the one side, and but one soule of Purgatory on the other side, the whole worlde woulde pitie more that one, then all the other.
7. The whole time of punishment in this Purgatory must continue so long, till the fier haue cleane fretted and scoured away the rusty spots of euery sinnefull soule there burning, vnlesse there come some release.
8. Helpes and releases that may shorten the time of their purgation, be the Popes pardons and indulgences, sacri∣fice of the alter, dyrges, and trentals, prayer, fasting meri∣torious deedes out of the treasure house of the Church, al∣mes, and charitable deedes of the liuing in satisfiyng gods Iustice for them, &c.
9. Lacke of beliefe of Purgatory, bringeth to hell.
Many other false errours and great deformities, here∣sies, absurdities, vanities, & follies, bisides their blasphe∣mous raylinges and contumelies, may be noted in the said latter church of Rome,* 1.81 wherein they haue made ma∣nifest defection from the old faith of Rome, as in depriuing the Church of one kinde of the Sacrament, in taking from the people the knowledge and reading of Gods word, in praying and speaking to the people and administring sa∣cramentes in a tongue vnknowne, in mistaking the au∣thoritie of the keyes, in their vnwritten verities, in ma∣king ye authority of scripture insufficient, in vntrue iudge∣ment of the Churche and the wrong notes of the same, in the supremacy of the sea of Rome, in their wrong opini∣on of Antichrist.
But because these with all other partes of doctryne are more copiously and at large comprehended in other bookes both in Latine and Englishe set foorth in these our dayes, I shall not need further herein to trauell, especially seeing the contrariety betweene the Popes Church, and the Church of Christ, betweene the doctrine of the one, and doctrine of the other, is so euident that he is blind that seeth it not, and hath no handes almost, that feeleth it not.
For (briefely in one note to comprehende,* 1.82 which may suffice for all) where as the doctrine of Christ is altogether spirituall, consisting wholy in spirite and veritie, and re∣quireth no outwarde thing to make a true Christen man but onely Baptisme (which is the outwarde profession of fayth) and receauing the Lordes supper:* 1.83 let vs now ex∣amine the whole religion of this latter Church of Rome, and we shall finde it wholy from toppe to toe, to consist in nothing els but altogether in outwarde and ceremoniall exercises, as outward confession, absolution at the Priests hand, outward sacrifice of the Masse, buying of pardons, purchasing of obites,* 1.84 externe worshipping of Images and reliques, pilgrimage of this place or that: building of Churches, founding of Monasteries, outward workes of the law, outwarde gestures, garments, colours, choise of meates, difference of times and places, peculiar rytes, and obseruauncies, set prayers and number of prayers prescribed, fasting of vigiles, keeping of holidayes, com∣ming to Church, hearing of seruice, externe succession of Bishops,* 1.85 and of Peters sea, externe forme and notes of the Church. &c. so that by this religion to make a true Christi∣an and a good Catholike, there is no working of the holy Ghost almost required: As by example to make this mat∣ter more demonstrable, let vs here define a Christen man after the Popes making: whereby we may see the better what is to be iudged of the scope of his doctrine.
AFter the Popes Catholike Religion,* 1.86 a true Christen man is thus defined: first to be baptised in the Latine tongue (where the Godfathers professe they can not tell what) then confirmed by the Byshop: the Mother of the childe to be purified. After he be growen in yeares, then to come to the Church, to keepe his fasting dayes, to fast the Lent, to come vnder benedicite. that is, to be confessed of the Priest, to doe his penance, at Easter to take his rites to heare Masse, and diuine seruice, to set vppe candels before Images to creepe to ye Crosse, to take holy bread and holy water, to go on processiō, to cary his palmes & candle, and to take ashes, to fast the Ember daies, Rogation daies, & vigiles, to keepe the holy dayes, to pay his tithes and of∣feringe daies, to go on pilgrimage, to buy pardons, to worship his maker ouer the Priestes head, to receaue the Pope for his supreame head and to obey his lawes, to receaue S. Nicolas Clerks, to haue his beades, & to giue to the high altar, to take orders, if he will be Priest, to saye his Mattens,* 1.87 to sing his Masse, to lift vp fayre, to keepe his vow, and not to marry. When he is sicke to be anneeld and take the rites of holy Church, to be buried in ye church yard, to be rong for, to be song for, to be buried in a Fry∣ers coule, to finde a soule Priest. &c.
All which pointes being obserued, who can denie but this is a deuoute man and a perfecte Christian Catholike, and sure to be saued, as a true faithfull childe of the holye mother Church.
Now looke vpon this definition, and tell me (good rea∣der) what faith or spirite, or what working of the holye Ghost in all this doctrine is to be required. The grace of our Lord Iesus giue the true light of his Gospell to shine in our hartes, Amen.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
The errours here••ies, and
absurdities in the popes doctrine.
The meanes of applying Christes merites vn∣to vs by the Popes do∣ctrine.
The taking away of this Article of fayth onely to iustifie, is the roote of great incon∣uenience in Christes Church.
No heresie to be cōpa∣red to the heresie of Papistes.
The first in∣conueniēce.
No conditi∣on limitted of God to man for sal∣uation but one.
Hieroni. in Epist. ad Gal. cap. 1.
The 2. incō∣uenience. What hurt commeth into the Church, by taking away the Article of iustifica∣tion.
The third inconueni∣ence.
Obiection of the Pa∣pistes aun∣swered.
The Pa∣pistes doe teach the mercye of God to be vncertayne.
Mercy of God made certayne by hys owne promises.
Saluation stan∣deth sure and certayne by Gods promise.
The place of S. Paule. Rom. 4. expounded.
The 4. inconue∣nience.
The 4. principle aboue recited broken.
Ex Lindano in Epitome doctri∣nae Euangelicae.
The first errour of the Papistes touching good workes.
Hosius in 2. tom. confessio∣nis. Cap. 1.
The second er∣rour of the Pa∣pistes in the do∣ctrine of good workes.
Fayth the roote and cause of good workes.
Workes are not to be called good but by rea¦son of fayth.
The office of fayth to iustifie.
The effect of fayth to bring forth good workes.
Fides per dile∣ctionē operans. Gal. 5.
The 3. errour of the Papistes touching the end of the law & good works. The end of the law and good workes peruer∣ted.
Thom. Aquinas. Hosius in 2. tom. conses. Cap. 1.
The diuers opi∣nions of their Catholicke Pa∣pistes, how faith iustifieth.
The Popes do∣ctrine agaynst the principles of Scripture.
The 4. errour of the Papistes touching the imperfection of man in satisfiyng the perfection of the law.
Agaynst the p••inciples of Scripture.
Precepte•• and Coun∣sayles.
Workes of supereroga∣tion.
Mens tradi∣tions pre∣ferred be∣fore the workes of Gods law.
Agaynst the principle of Scripture.
Erroneous doctrine of the latter Church of Rome con∣cerning 〈◊〉〈◊〉.
Original sinne 〈◊〉〈◊〉 it is.
Fomes pec∣cati. Concupis∣centia.
Original sinne ••••••∣nuated.
False do∣ctrine of the latter Church of Rome, tou∣ching pe∣naunce.
Contrition.
Confession▪
Satisfaction.
True do∣ctrine of re∣pentaunce by the scrip∣ture.
Partes of repentance.
The blinde ignoraunce of the popes Church in not distin∣cting the law from the Gospel. A Babiloni∣call confusi∣on in the Popes do∣ctrine.
What diffe∣rence the Papistes put betwene Moses and Christ. Papistes make the Gospell a new law.
Papistes de∣uide the law, into the law of na∣ture, the law of Mo∣ses, and the lawe of Christ.
The Popes Churche, blinde in the office of Christ.
The time of the law, and time of the Gospell di∣stincted.
Malediction of the law ceaseth in Christ.
The vse of the law re∣mayneth. Christ and the law can not raygne together. Ephes. 4. The power of the law is for a time The power of Christ is eternall. Rom. 8. Colos. 2. The male∣diction of the law ge∣ueth place to Christ. The curse of the law is crucified and shall neuer rise agayne.
Rom. 7. Rom. 6.
To be vnder the law, and vnder grace expounded.
What is to be vnder grace.
Psal. 31. Act. 10. One reme∣dy for remis¦sion of sins and no more.
Auriculer confession no remedy for remission of sinnes.
Remission of sinnes standeth vpon a generall cause, and not particular.
The law cruci∣fie•• by Christ. 〈◊〉〈◊〉 mea∣neth.
Obiection.
Auns••••••.
The cause of remission eue•• one and perpe∣tuall.
The promise of remission euer perpetuall.
Remission of sinnes freely promised with∣out limitation of time or num∣ber.
The meanes whereby remis∣sion is promised is onely fayth.
The wordes of promise free and absolute.
Act. 10.
Mans infirmitie impayreth not the grace of Christ, but aug∣menteth it. 2. Cor. 12. Rom. 5.
Foure thinges concurre in re∣missiō of sinnes.
The Popes er∣rours touching remission of sinnes detected.
What inconue∣nience riseth for Jacke of distin∣ction betweene the law and the Gospell.
Erroneous do∣ctrine of the pa∣pistes concer∣ning free will.
Meritum de congruo.
Meritum de in∣congruo.
False doctrine concerning in∣uocation.
Mediator of in∣tercession. Mediator of sal∣uation.
Christ a conti∣nuall Mediator, by the doctrine of S. Paule. Rom. 8.
Christ onely being our Medi∣ator of saluati∣on, what nee∣deth any other Mediation of Sainctes?
Saluation false∣ly attributed to the blessed Virgine.
Idolatrous ado∣ration of Re∣liques and Sa∣cramentes. Prophanation of the Lordes Supper.
False m••l∣ting by Masses.
False do∣ctrine tou∣ching Sa∣cramentes.
The num∣ber, Ca••••e finall, The operation. The appli∣cation of Sacrament••
Errours and abuses in Baptisme.
Baptising of Belles.
False do∣ctrine of the Popes Churche concerning the Lordes Supper.
Idolatry cō∣mitted to the Sacra∣ment.
The Sacra∣ment turned to an Idole.
Chaūging. Worship∣ing.
Offering, Eating, Burning the body of Christ in the Sacra∣ment, of the Altar.
Absurdities and errours of the popes Churche touching Matrimony 1. Cor. 7.
1. Tim. 3. 1. Tim. 4.
Leuit. 18.
Single life be it neuer so impure preferred before Ma∣trimony. The third part of chri∣stendome stopt by the Popes law to marry the Popes doctrine a∣gaynst Priestes maryage, and their Children. The third part of the yeare ex∣empted frō the mari∣age.
Mariage within the fift, or sixt degree, by the Popes law.
Gossippes inhibited to marry by the Popes law.
What in∣conuenien∣ces come by restrayning of mariage. The corrupt doctrine of the Popes Churche concerning ciuile rulers and magi∣strates. Rom. 13.
The Phan∣tasies and Antiques of the popes Churche concerning Purgatory.
Ex Thom. Mono & alijs.
Manifest defe∣ction of the Popes Church from the olde fayth of Rome.
Contrarietie be∣tweene the Re∣ligion of Christ and of the Pope briefly noted.
Christes do∣ctrine is wholly spirituall.
No outward thing is required in Christes do∣ctrine to make a Christen man but onely Bap∣tisme and the Lordes Supper.
All doctrine of the Pope stan∣deth onely in outward things.
A Christen man defined after the Popes doctrine.
Corporall exer∣cise serueth to small profite.