Church though no man deny but that is needfull for the shewing and teaching of the rule to all that shall be saued expounding the said teaching of the ministerie wherby the faithfull are directed in the Church But he hath not proued the Church to be alway visible to the world nor those foure to be the Notes of the Church He hath said it but not proued it as appeareth by my answer 2 All which being considered his demands are soone and shortly answered that the Protestants admit the authority and doctrine of the Church though they thinke not the Papacie to be it nor the authoritie thereof to be aboue the Scripture And the grounds wherupon they perswade themselues to haue the sauing faith are so infallible that all the Papists in the world cannot cōfute them And our title to the true Church is sound when our aduersaries haue smattered and wrangled against it what they can for the doctrine of the Scripture which in all points we professe beleeue proue it And albeit those foure One Holy Catholicke and Apostolicke be not the markes of the Church but certaine qualities therein yet we haue them at least for anie thing the Iesuite hath said to the contrarie all whose discourse against vs pretending the want of these things among vs I haue fully answered in their proper places and retorted vpon himselfe whereby the iudicious reader may be satisfied And therefore when we say ours is the true faith we brag not but maintaine and auouch our lawfull title since as S. Austin saith the same is not to be found but in the bellie of the true Church which we are Whereupon we aduise all Papists whatsoeuer to renounce the Papacie if they will hold the truth and be saued For according to the saying of the same Austin afore-cited whosoeuer is separated from this bellie of the Church must needs speake false because out of the true Church there is neither true preaching nor lawfull sending such as should preach and I haue manifestly shewed that the Papacie is not the true Church but a disease that by the faction of some grew vnto it 3 Thus the whole discourse of this Section is briefly answered But where he saith our religion sprang vp of late the first founder being Martin Luther an apostata Frier a man knowne by his writings words deeds and death to haue bene a notable euill liuer this must be a little more stood vpon because it is the burden of euery song among the Papists And first it is to no purpose to say our religion sprang vp of late in Luther vnlesse our euidence whereby we shew it to agree with the Scripture and to haue bene taught in the Church of Rome it selfe many hundred yeares afore Luther was borne can be disproued Next we graunt Luther was a Frier and obtaining the knowledge of the truth renounced the profession which was no other apostasie or fault in him then it was in S. Paule when he renounced the profession of a Pharisee and became an Apostle both the professions being hypocrisie saue that of the Frier was of a deeper tincture as I haue shewed Digress 45. Then concerning his writings the Iesuite is no competent iudge For woe to him and all his Church if Luthers writings be good And therefore let them be examined by the Scripture the touchstone of all mens writings not by the witles preiudice of idle companions that neuer read them And if they containe some particular things that deserue reproofe yet what disgrace is that to the substance of his writings What fathers writing is so pure but it containeth some error Yea I challenge the Iesuit let him name if he can one writer of his owne side old or new Schooleman or Iesuite but some or other in the Church of Rome will except against something he writ Thomas Caietan Bellarmine and Baronius are controlled yea in the later editions the Councell of Trent hath purged in a manner all writers which maketh it cleare that some errors in Luthers bookes disaduantage vs no more then the errors purged and espied in their owne books disaduantage the Papists And yet the things that are most excepted against are no errors but the ancient truth maintained against Popish innouation And let the words of Erasmus a man able to iudge by a Antididag p. 58. Sur. cōment p. 288. Staplet discours p. 159. the Papists owne confession determine this matter b Epist ad Cardin Mogent He saith It is obserued of a truth that these men the Papists condemne many things in Luthers bookes as hereticall which in Austin and Bernard are read for godly and good Diuinity and he addeth That he seeth this the best men are least offended at his writings The which is most true it being their ordinary practise for the hatred of our persons to raile vpon that which by their owne confession the ancient fathers held before vs. So c Hosiand hist eccl cent 16. p. 837 Andreas Masius in the company of diuers acknowledged there was more Diuinitie in one page of Luther then sometimes in a whole booke of some father Let his writing therefore rest and come to his life and death Digression 54. Containing a briefe narration touching the life and death of Martin Luther with the incredible reports thereof made by his aduersaries And shewing how sundry Popes in the Church of Rome haue liued and died worse then he supposing all reports were true 4 In speaking of this matter that standeth altogether vpon witnesses I must put the reader in mind of a speech of Bellarmines d Not. eecl c. 14. §. Sed respondeamus That it is the part of a foole rather to beleeue Caluin and Illyricus touching ancient histories whereat they were not present then Bernard Bonauenture and Antonine that were present Let this law be kept then that Surius Lindan Pontacus and other railing Papists that were not present at Luthers life and death be not credited against them that liued with him saw him die and if any will beleeue them let him be the Iesuites foole Now touching his life Melancthon that was his companion and liued with him hath written it and commended it to say no more And Erasmus that was familiar with him e L. 11. Ep. 1. ad Card. Eborac in a certain Epistle to Cardinall Wolsey giueth testimony that his life was approued with great consent of all men And this saith he is no small preiudice that the integritie of his manners is so great that his verie enemies can finde nothing which they may calumniate As indeed to this day nothing can be produced against him that is substantiall They clamour of his doctrine because it was against them and produce some vehement speeches which his aduersaries by their iniuries prouoked him vnto as Saint Hierome often times vseth the like vehemency but what is that to his conuersation Let them shew his life to haue bene led otherwise then became
were receiued n Bern. Senens ser 51. c. 3. Another saith that Christ was incarnate more for the redemption of the blessed virgine then for all mankind besides Bozius o De sign eccl tom 1. pag. 679. 681. saith The victory obtained ouer the diuell is to be ascribed altogether to Christ himselfe but by Christ it must also principally be ascribed to the virgine Mary Seeing the blessed Virgine is the most noble part of the Church it is chiefly referred to her to be Heuab which signifieth the mother of the liuing namely because by the vertue of Christ Marie principally giueth eternall life to mankind and through her we increase in the faith and are multiplied in charitie and replenish heauen By the two Cherubins vpon the Arke were signified Christ and Marie through whom God is mercifull and heareth our prayers There must needs be something in the Church to answer those old ceremonies Wherefore in the Church there must needs be some woman who being blessed with Christs gift and merits may beare all men to God and by whom God may be mercifull to vs. But this that Galatinus writeth deserueth the noting he saith p De Arcan Cathol verit pag. 489. that FOR THE LOVE OF IESVS AND MARY GOD CREATED THE WORLD For the loue of the vndefiled Virgine who is the wisedome of the world God made heauen and earth and it was not onely made for her loue but also preserued for it could no way stand our deeds are so euill BVT THAT SHE BY PRAYING FOR VS MERCIFVLLY VPHOLDETH IT * Pag. 515. Adam following sinne incurred death but the glorious Virgine and her Sonne being no partakers of Adams sinne and altogether free from originall sinne of right were to be impassible and immortall But forsomuch as the death of Christ was needfull for the redemption of mankind therefore it was necessary that the body of Christ should be passible and mortall and so likewise the immaculate Virgine being to beare a Sonne passible and mortall which was to be one flesh with her and that could not naturally be if she were impassible and immortall therefore she was also necessarily mortall and so both the mother and the sonne died THE DEATH AND PASSION OF CHRIST AND THE HOLY VIRGIN WAS FOR THE REDEMPTION OF MANKIND It was impossible she should haue died afore the passion of her Sonne The second reason is that SHE ALSO MIGHT COME BETWEENE God and vs FOR THE REMISSION OF SINNE seeing all things must come betweene for the remission that came betweene when Adam did it Thus they ioyne the virgine Marie with Christ in the very worke of our redemption and ascribe to her no lesse then to him the execution of all Gods mercies toward vs. Brigit in her reuelations q Pag. 21. saith the virgin Mary told her that AS ADAM AND EVE SOLD THE WORLD FOR ONE APPLE * Filius meus ego redemimus mundum quasi cúm vno corde SO HER SONNE AND SHE REDEEMED THE WORLD WITH ONE HEART Thus they haue ioyned a creature with Christ and giuen his honour to another yea that honour of redeeming and sustaining the Church which no creature is capable of And this idolatry they haue committed not with the blessed Virgine alone who is blessed and honorable though not to be worshipped but her selfe worshipped him that was borne of her flesh r Lib. 3. saith Epiphanius but euen with the basest of their Saints that we may know in what vile account they hold Christ the Sauiour ſ Lib. Conform Francis pa. 304. They say he imprinted his fiue wounds vpon Francis of Assise the Frier as if he also were to suffer for the world and redeeme mankind and market t Posseuin bibl select p. 295. the verses of Tursellinus the Iesuite concerning the same Exue Franciscum tunica laceroque cucullo Qui Franciscus erat iam tibi Christus erit Francisci exuuiis si quâ licet indue Christum Iam Franciscus erit qui modò Christus erat Strip Francis from his coate and cowle all nak'd and you shall see He that euen Saint Francis was to Christ will turned be Againe put Francis coate and cowle on Christ and marke the lier He that euen now was Iesus Christ will Francis be the Frier The same conceit or a worse u Boz de sign eccles tom 2. pag. 200. is thus expressed by another Iesuit Fr. Bencius Sancte patrum spirans Christi exspirantis imago Tempore quam nullo deleat vlla dies Quas etenim fers ipse manus fers ipse pedesque Has tulit ille manus has tulit ille pedes Nec minus teli transfixum cuspide pectus Quale tibi patulo pectore vulnus biat Cuncta estis similes illum qui fortè verentur Reddere te saltem cur imitentur habent O holy Francis that of Christ dying vpon the tree The very breathing image art for euer so to be What hands thou bear'st what feet thou hast such hands such feet had he And such a wound wide in his brest as in thy brest we see In all things you are both alike that he which is ashamed Him t' imitate may follow him at least and not be blamed Out of all this the Reader must obserue what the Church of Rome ascribeth to Saints and how farre they intrude them into the office of Christ and then take a scantling thereby of the religion and iudge whether it be the Church of God that offereth this iniury to his Sonne 15 Let people therefore open their eyes and view the Papacie a title better how it hath incroched vpon heauen and earth that not the God of heauen or the states of the world or the consciences of men haue escaped the malice thereof but it is busily doing with them all the which me thinketh should moue them if no other thing could be obiected For what tyrannie and vsurpation is it thus to loade the world with their traditions and fill the Church with more then Iewish idolatry and superstition Moreouer what had the Councell of Trent to do now after 1500. yeares to make a new Creede and profession of faith which euen the people of their owne Church were neuer bound to before This is a point worth the looking at that the Bishop of Rome should take vpon him to adde twelue more articles to the Creed and to bind men by oath and confession to receiue them This sheweth him to be the same x 2. Thess 2.4 that sitteth in the Temple of God exalting himselfe aboue all that is God and his people to be in a miserable state that must haue the matter of their faith increased diminished and changed at his deuotion I will let downe this new Creed word for word that such as haue not seene it may consider thereof and see the new faith which the Pope hath taught his children Thus it lieth in the Popes y Bulla Pij 4. super
brake touching the proceeding of the holy Ghost depeÌ„ded but vpon two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The monstrous heresie of Nestoâ—â—â—s lay but in the change of e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one poore letter and f Concil Ephesin Graec. p. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril would haue him euen in that to gratifie the Church and when he would not g Dalmat apolog in Concil Ephesin six thousand Bishops rose vp against him for it so religious were they that had religion that THEY VVOVLD NOT EXCHANGE h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil apud Theodorit l. 4. c. 19. A LETTER OR A SYLLABLE OF THE FAITH VVHEREVVITH OVR SAVIOVR HAD â—VT THEM IN TRVST Which is our iust defence that write in the controuersies against all our censurers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Epist ad Cleric Constantinopol in Concil Ephes p. 72. saith Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are we enemies to peace no we rather wil pul it to vs with violence so that the true faith withal may be confessed But when it cannot be obtained we cleare the truth and by expelling their errors labour to plucke the seduced out of the fire and bring them to knowledge that their soules may be saued and their life reformed and the State secured wherein they liue 9 And this my poore endeuour in this kind I humbly present to your Lordships vnder whose iurisdiction I exercise my ministery not in affiance of any thing therein worthy your reading whom our Church hath long since knowne to be the same that Eunapius saith of two other in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor in hope to escape the disgracefull censures of intermedlers but in zeale to my countrey and assurance that it may do good therein going vnder so HONORABLE protection I am so meane a man and obscure euery way that I feared the truth would sustaine losse and be contemned for my obscuritie if some extraordinary fauor did not leade it forth And let it go forward indeed and shew it selfe abroad hauing THE TRVTH to support it and so acceptable an inscription to go before and the name of so VVORTHY PATRONS to leade it forth And so desiring pardon for this my boldnesse I humbly commit your Lordships to the mercifull protection of Almightie God who long continue your prosperous estate and make you happie instruments of much good vnto his CHVRCH Octob. 29. 1608. Your Lordships in all dutie IOHN WHITE THE PREFACE TO THE READER TOVCHING THE present controuersies betweene vs and the Romish Church IT is not as some thinke touching the questions between the Church of Rome and vs that there is no reall difference Would to God it were so But they that examine the points shall find it farre otherwise 1. Concerning the Scriptures the Church of Rome teacheth that a Can. loc pag. 251. Manie things appertaine to faith and Christian doctrine which neither openly nor obscurely are contained in holy writ b Totalis enim adaequata regula est Scriptura Traditio simul Deinde Traditio parem authoritatem habet cum Scriptura Becan circul Caluin p. 278. For the totall and full rule of our faith is Scripture and Tradition both together Tradition being of equall authoritie with the Scripture This assertion is directly against the doctrine of our Church and leadeth men into pernicious errors pretended to be deliuered by Tradition and withdraweth them from the obedience of onely Scripture to the following of vncertaine authoritie 2. Concerning the iustification of a sinner c Viguer Institut theol p. 286 whereby of a wicked vniust and vncleane person he is made cleane holy and simply iust it teacheth that this is done by the habite of our owne inherent righteousnesse and not by Christs Bellarmine expounding the Councell of Trent saith d De Iustif l. 2. p. 1032. c. Our owne inherent iustice is the formall cause of absolute iustification not the iustice of Christ imputed to vs and e Pag. 1071. d. besides the merits of Christ imputed to vs for our satisfaction there is in vs an inherent iustice which is the true and absolute righteousnesse whereunto by the iust iudgement of God not punishment but glorie is due This opinion containeth so reall a difference from the truth that S. Paule f Gal. 5.4 saith of it Ye are abolished from Christ ye are fallen from grace whosoeuer are iustified by the Law 3. Concerning the merite of our workes it holdeth g Mich. Bai. de merit oper p. 12 that when men hauing conuersed godlily and righteously in this mortall life to the end obtaine eternall life this is not to be deputed to the purpose of Gods grace but to the ordinance of nature appointed presently in the beginning when man was created Neither in this retribution of good things is it looked to the merite of Christ but onely to the first institution of mankind wherein by a naturall law it was set downe that by the iust iudgement of God the keeping of the commandements should be rewarded with life as the breaking of them is punished with eternall death Whereby we see that there is a plaine difference betweene the Church of Rome and vs in the principall article of our faith touching the saluation of our soules we beleeuing stedfastly that it is to be ascribed to the merits of Christ they expecting it for the merite also of their owne works 4. Concerning Images h Concil Trid. sess 25 it practiseth the hauing and worshipping of them yea i Azor. Instit tom 1. p. 737. the Diuines of that Church hold that euery Image is to be honoured with the same honour wherewith they worship the samplar No man can be so simple but he may see a substantiall difference in these points and the like may be shewed in aboue two hundred questions controuerted betweene vs though I will not denie that in many things the heate of the contenders hath deuised differences where there are none and to discredit one another they haue wrested that which might be well vnderstood 2 Besides the Church of Rome not onely requireth vs to professe her faith but also to do it k Bell. de laic c 19. p. 19 9 c. with subiection to the Pope and teacheth l Turrecr quaest ex S. Tho. q. 13. that this is absolutely necessarie to saluation A point so fully opposite to the gouernment of our Church that it can no way be reconciled forsomuch as we know the same to be a meere pretence to hide their tyrannie 3 And as the difference is reall and of long continuance so is there no hope to reconcile it The Papacie that standeth in opposition against vs was brought in by Satan at the first and is still continued onely to seduce the world and m 2. Cor. 6.14 what fellowship hath righteousnesse with
Apostle to belong to them as well as to the Church of Rome whereby we may iudge how vndiscreet a part it is to be caried away with the name of a Church afore we haue enquired whether it keepe the ancient faith or so to be conceited of one Church that we will looke toward no other but it 7 The second point that deceiueth manie is the rumour and opinion that goeth of our aduersaries learning which is as weake a motiue to build on as the former when the greatest heretickes that euer were haue wanted no learning and we may be sure this of our aduersaries is not commended with the least Themselues are vnmeasurable and more then odious in extolling their owne facultie and their people as ridiculous and irkesome in reporting it It is nothing beseeming Christians to leaue the cause and to fall a boasting Let our bookes be viewed and the disputations betweene vs weighed and it will appeare they haue no such vantage no not in Art and learning and but that vnsetled braines are giuen vainly to admire nouelties our Church at home here in England to say nothing of those abroad who haue made our proudest enemies feele the edge of their learning hath brought forth and at this day yeeldeth as learned as our aduersaries euer had anie And that the Reader may haue some triall of this I will giue an example or two wherein he shall see and by that iudge of the rest how learnedly they carrie themselues now and then against vs and how great their skill is to helpe them when they are a little vrged 8 They haue a solemne tradition among them concerning the Assumption of the Virgine Marie the story whereof you may reade in the g Act. 1.14 Rhemish Testament to this effect Now at the time of her death all the Apostles then dispersed into diuerse nations to preach the Gospell were miraculously brought together sauing S. Thomas who came the third day after to Ierusalem to honour her diuine departure and funerall where before her death and after for three dayes not onely the Apostles and other holy men present but the Angels also and powers of heauen did sing most melodiously They buried her bodie in Gethsemanâ— but for S. Thomas sake who desired to see and reuerence it they opened the sepulcher the third day and finding it void of the holy bodie but exceedingly fragrant they returned assuredly deeming that her bodie was assumpted into heauen as the Church holdeth and therefore celebrateth most solemnely the day of her Assumption And h Anton. chron part 1. p. 147. Suar. tom 2. p. 200. some adde that companies of Saints and Angels and Christ himselfe for how else should he haue fulfilled the coÌ„mandement Honor thy father and thy mother met her and with great glory and ioy placed her in her throne This is the Legend and that no man should mistrust they could not defend it i Feâ—ard in Hest pag. 616. Rhem. act 1.14 Bristo mot 32. most bitterly they raile vpon all that denie it perswading men k Baron an 48. nu 17. 24. that it is the iudgement of the vniuersall Church l Cathar opusc dè concept yea a point of faith The ground whereupon they stand is the Testimonie of many authors a certaine writing of Iohn the Euangelist Dionysius Areopagita Melito Athanasius Ierome Austine Damascene Bernard Andreas Cretensis Nicephorus Metaphrastes Glycas c. Who would not thinke but here were a learned defence of that they say But marke the issue First we haue shewed them and it is the truth that whatsoeuer the later writers Damascene Bernard Andreas Metaphrastes Nicephorus Glycas and others of those times haue written touching this matter is borrowed from the former authours Dionysius Melito the writing of S. Iohn Athanasius Ierome and Austin and can haue no more credite then the said authours haue from whom it is borrowed Now these authors we proue to be all forged and our aduersaries in the pursuite of the matter confesse it m D. 15. sancta Romana Sixt. Senens p. 104. The booke going vnder the name of S. Iohn is bored through the eare by the Pope himselfe in a Councell and so is Melito as n An. 48. n. 12. Baronius acknowledgeth who calleth him an idle companion full of dotages and fooleries vnworthie of Christian audience The same censure he giueth o Nu. 13. inde of Sophronius and Ierome to Paul Eustoch and p Nu. 20. inde of Athanasius confessing them to be forged in their names and full of lies and impostures And q Nu. 17. of that which goeth vnder the name of Austine as the Diuines of Louan haue done before him Dionysius is he that when all is done must beare the burden But he also is acknowledged by r Erasm declar ad Censur Parisiens theol p. 180. Caietan Valla annot in Act. 17. right skilfull Papists to be a counterfet And if the Rhemists Å¿ In Act. 1.14 say true that the blessed Virgine liued but 63. yeares then by t She bare Christ at 15. yeares Christ died at 33 then she was 48. whereto if you adde 15. more it maketh them 63 and that yeare falleth into the yeare of Christ 48. computation of times she died in the eight and fortieth yeare after Christs birth what time Dionysius could not as the booke going vnder his name pretendeth be present For the same Rhemists u Table of Sainâ— Paul p. 375. say he was not conuerted till an 51 and Baronius x An. 52. nu 1. not till an 52 which was three or foure yeares after her death Besides Baronius y Nu. 19. is driuen to confesse her sepulcher was not found or knowne in Ieromes time but when at the length not much before the dayes of Iuuenalis the Bishop of Ierusalem it was found and that without the body by occasion hereof the argument of writing concerning the assuming of her body into heauen was exhibited for before that time none had writ so Let this be noted If her sepulcher was not knowne nor her body missed out of it nor no man writ of her assumption till Iuuenalis time how can Dionysius that liued so long afore mention it Againe let the booke be Dionysius his owne and legitimate yet the words thereof conuince not this Assumption He saith no more but thus z De Diuin nomin p. 281. graec When we also as you know and your selfe and many of our holy brethren came together to behold the body which the Prince of life was in and which receiued God where Iames the brother of our Lord also was present and Peter the highest and ancientest top of the Diuines then after we had beheld it pleased all the Bishops as euerie one was able to praise the almightie goodnesse of his infirmitie that was the beginning of life vnto vs Where Ierotheus as you know excelled all the other holy
the rocke of Christ and his faith c In Mat. 16. Lyra of whom d L. 4. Biblioth sanct they say that for expounding the Scriptures he had not his match and e In Mat. 16. the interlineary Glosse and f Ibid. Burgensis do all thus g Concord l. 2. c. 18. 13. Cusanus followeth Saint Austins exposition set downe immediatly before h In d. 19 ita Dom. § â—t super hanc petram The Glosse vpon Gratian saith He cannot thinke that by the rocke our Lord pointed at any other thing then the words which Peter answered him when he said Thou art Christ the sonne of the liuing God because vpon that article of faith the Church is built therfore God founded the Church vpon himselfe Marsilius i Defens pacis part 2. ca. 28. saith Vpon this rocke that is vpon Christ in whom thou beleeuest for Peter as long as he liued might erre and sinne by the libertie of his will and such a one could not be the foundation of the Church Petrus de Alliaco Chancellour of Paris and a Cardinall k RecoÌ„mendat sacrâ—â— Scripturae pag 269. writeth thus We must enquire what is the rocke whereupon the Church of Christ was to be built notwithstanding it seemeth not that by the rocke Peter should be vnderstood but Christ for who may establish the firmitie of the Church in Peters infirmitie whereof aske the maide that kept the doore and let her answer at whose speech as Gregorie saith while he feared death he denied the life Therefore seeing Peter had wauered and his Vicar is not firmely grounded l Cumque iam discrepent de summo Petri sacerdotio Pontifices litigeÌ„t de summo Pontificio sacerdotes seeing the Popes differ about Peters high priesthood and the Priests agree not about the Popes high bishopricke who dareth presume to say that any man of what holinesse or worthinesse soeuer whether Priest or high Bishop whether Peter or Peters Vicar or any other but Christ himselfe is the foundation of the Christian Church Christ therefore vpon himselfe as vpon a most steadie foundation established his Church against the Church of the diuell and vpon this firme rock he steadily confirmed Peter himselfe saying of him the sentence premised Vpon this rocke will I build 17 Thus it appeareth that our Sauiour saying Vpon this rock I will build my Church meant thereby no more but that he would ground it vpon the true faith of Christ that whosoeuer would desire to be ioyned to this Church should beleeue the same things that Peter then professed or else perish for euer And the words are thus to be expounded Thou art Peter thy name is Stone and thou hast professed a profession like thy name answering the nature of that whereby thou art called and therefore thy name is stone or rocke and the profession thou hast made is like it for thereupon I will build my Church and they which hold it shall neuer be moued This is farre from giuing Peter and the Pope any primacie and yet this is all the fathers obserued and as much we see as the discreeter sort of Papists haue collected And it is no matter though in the language that Christ spake the same word be vsed for Peter and the Rocke thus Thou art Cephah and vpon this Cephah I will build or if in the Greeke vsed by the Euangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie one thing to wit a rocke or stone as if Christ should say thou art rocke and vpon this rocke I will build for in the first place the word is vsed properly to signifie Peters name in the second appellatiuely to lay downe the nature of his profession which the Papists might haue obserued from m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phauor Lexic Phauorinus Camers their owne Bishop out of whose Lexicon they borrowed their speculation concerning the synonymie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 To the other part of the text concerning the keyes I answer that neither do they proue Saint Peter or the Pope to be chiefe Pastor to whose definitiue sentence all the Church must be subiect but that he had the ministery of the Gospell committed to him with the other Apostles which ministery is signified by the keyes in this respect because mankind through the fall of our first parents lay plunged in the miserable bondage of sinne and Satan vtterly shut out of heauen vntill it pleased our merciful God to reueale the Gospel by preaching whereof the mind of man being enlightned the fetters of spiritual darknesse begin to fall from him and he riseth into the knowledge of Gods will so that by beleeuing in Christ he is set at libertie from the prison of sinne and condemnation and the doore of grace and life is opened to him This is done by the ministerie of the Gospell n Esa 49.9 whose nature is to say to the prisoners go forth and to them that sit in darknesse shew your selues and as o Esa 61.1 a key to open the prison doore to them that are bound and to bring liberty to captiues or if men loue darknesse better then light then hath God put p Ioh. 15.22 2. Cor. 2.16 Apoc. 11.6 an effectuall power into it to shut vp against them the kingdome of heauen and to straine them harder q Pro. 5.22 with the cords of their sinnes that they might perish This ministery being executed partly by preaching and sacraments partly by Church censures is called the keyes by reason of the likenesse thereunto and described by binding and loosing in regard of the effect 19 This exposition must needs be granted first because it sufficiently expresseth the vse and effect of keyes which is onely to let in and out or at the least that is the proper vse thereof Next r Shewed before nu 12. this is all that is meant by binding and loosing and binding and loosing containeth whatsoeuer is signified by the keyes Thirdly the Papists that most stifly defend the primacie yet confesse that all the Apostles receiued the keyes equally with Peter The promise of Christ concerning the keyes appertained not onely to Peter but was transmitted to all the Apostles Å¿ Concil ColoÌ„ sub Adulph an 1549. § Sextum medium saith Adolfus the Archbishop of Colen and his Councell t Surius comment an 1547. a man so addicted to the popish religion and carefull to restore it that he was thought meet to succeed Hermannus whom the Pope thrust out Cusanus u Concord li. 2. c. 13. saith Nothing was spoken to Peter but that which was said to the rest for as it was said to Peter whatsouer thou shalt bind so was it said to the rest whatsoeuer ye shall bind and though it were said to Peter Thou art Peter and vpon this rocke I wil build yet by the rocke we vnderstand Christ whom he confessed Thus they
no word in the Scripture that saith the Bishop of Rome shall succeed Peter but also for that we no where find that euer Peter made choise of him or any other I say we find neither of these in the Scripture but the most resolute Papists and such as eagerliest handle this matter f Caiet de diuin instit Pontific c. 13 § Ad huius Bellar. de Pont. l. 2. c. 12. say The Popes succeeding Peter in as much as he is Bishop of Rome had the beginning from Peters fact and not from Christs institutioÌ„ which fact was that he made his seate at Rome and thâ—re died and so it cometh about that the Romane Bishop succeedeth him and Caietan addeth that not his death simply gaue the succession to Rome but because he died there by Christs special appointment which last point he and g Qu. Vesper art 3. Cameracensis proue by a story that telleth how Pâ—ter by reason of persecution being minded to forsake Rome as he was goiâ—g Christ met him to whom Peter said Lord whither goest thou and Câ—rist answered I go to Rome there to be crucified thereby admâ—nishing Peter to returne backe againe and die at Rome So the Popes succession dependeth vpon the fact of Peter and cometh from it and this fact containeth his being at Rome his being Bishop of Rome his dying at Rome his dying by Christs appointment but what certainty is there of all this except a few humane stories which are all subiect to error especially for that which Caâ—etane saith gaue the Pope his succession his returning to Rome by occasion of the vision The first author whereof is h Act. Petri Pauli Linus a foolish booke censured by i â—â—â—o an 69. n. 6. an 44. n. 45. the Papists themselues for a counterfet or allowing all the story to be true yet how doth it appeare that it was Christs and Peters minde by this their fact to warrant the succession that the Church of God should be bound for euer after to beleeue and accept it For seeing they will haue vs all damned vnlesse we obey their Pope as Saint Peters successor and by vertue of this succession authorize him ouer all the world in matters touching soule and conscience this life and the life to come it is but reason that they make it plaine to vs that he hath such a succession which this conceit cannot do being indeed a very ieast which I am perswaded themselues beleeue nor For Cameracensis k Qu. Vesper art 3. pag. 380. writeth that the Papacie and Bishoprick of Rome are two distinct things and not so necessarily conioyned together but they may be separated as for example if the Pope and a Councell thinke it conuenient he may leaue the Church of Rome and couple himselfe to another Church in which case the Church of Rome should no longer be head nor haue any soueraigntie ouer Christians And touching the chusing of the Pope l Fr. Victor râ—lect 2. de potes eccle nu 24. they hold the manner thereof to be a humane ordinance which may be changed the which were absurd if Christ by S. Peters deede appropriated the succession to Rome to alter it againe or change the forme It is a safe way therefore that Alphonsus m De haeres l. 1. c. 9 pag. 19. holdeth Though our faith bind vs to beleâ—ue the true successor of Peter is the chiefe Pastor of the vniuersall Church yet are we not by the same faith tyed to beleeue that Leo or Clemens this or that Pope for example is the true successor of Peter For thus a man may shake off the Pope when he will by picking a quarell to the succession But the Popes best course were seeing the succession is so doubtfull to stile himselfe no longer Peters successor but Peter himself and in his name to send out his Buls and decrees as Pope Stephen did when he sent to Pipin for aide against Astulphus and the Lombards besieging Rome n Caes Baron an 755. nu â—17 thus he writeth Peter called an Apostle of Iesu Christ to you most excellent men Pipin Charles and Charlemaine three Kings and to all Bishops Abbots Priests Monks Dukes Earles and Generals c. I Peter the Apostle called by Christ and ordained to be the enlightener of all the world to whom he committed his sheepe saying Feed my sheepe I the Apostle Peter whose adopted sonnes you are admonish you that you presently come and defend this citie from the hands of aduersaries because the naughtie Lombards afflict and oppresse it And doubt ye not beleued but trust assuredly that I my selfe as if I stood quicke before you do thus exhort you yea and with me our Ladie the mother of God the virgine Marie commandeth you and also the thrones dominions and heauenly hoast with Christs martyrs and confessors that ye haue compassion on the Romane citie and Church committed to me and deliuer it lest my body and my house where it resteth be defiled by the Lombards that I Peter the Apostle of God at the last day may yeeld you mutual defence again and prepare for you tabernacles in heauen Thus writ the Pope 800. yeares since stiling himselfe Saint Peter which custome * Anâ— poâ—â—ible he hath not Paulus iâ—â—eut idemque Petrus vicem Christi ageus iâ— terris saâ—th Baronius speaking of Paul the present Pope his excomunicating the Venetians Paraen ad rempub Veneâ— if he had not giuen ouer for I know not what foolish bashfulnesse possible by this time the world would haue giuen ouer questioning about his succession and haue taken him for Peter himself And why not the world beleeue him to be Saint Peter as well as Papists thinke him Saint Peters successor Digression 30. Wherin it is shewed that the Papists are not agreed among themselues to this day how Peters supposed Primacy is proued or what it containeth but they are vncertaine in expounding the maine texts of Scripture whereupon they build it 39 I was desirous a litle to diuert into this matter because the common sort of Papists hauing greater fancy to the conceit then other knowledge of it or skill to discerne it thinke their learned men proue it more then authentically the rumour and common impression whereunto the vulgar was alway subiect hauing indeede preuailed with them and carried them away into this conceit according to p Hierom. ad Nepot the saying of Nazianzen the rude vulgar wonder at that they vnderstand not Whereas I dare be bold to say there is nothing in all the Scripture more vncertainly expounded then the ordinary texts alledged for Peters supremacy all the learned Papists both old and new so staggering and varying one from another that it is strange to see and worth the noting 40 First we bid them point out the place where Christ gaue it him whereto Card. Cont. q De Sacram. chr leg l. 3. p. 103. answereth That in his iudgmeÌ„t it was chiefly
kings gift calling him to the place implieth both So is it in our sanctificatiō which is the way that leadeth to the kingdom that God hath freely giuen vs and the dutie which that gift calleth vs to and therefore necessary in it owne kind and order no otherwise Which the Protestants holding do not teach thereby that men should neglect good workes but the contrarie they onely thinke them not necessary or requisite to our iustification for the satisfaction of the law because herein nothing concurreth with the merit of Christ or can do as many learned Papists themselues confesse and the ordinarie sort of people that now misconceiueth our doctrine in this point when they vnderstand it as I haue laid it downe will not denie Digression 35. Touching the merit of our workes and what is to be holden thereof 12 Next the Iesuite accuseth our doctrine of good works because it denieth the merit thereof For answer whereunto we beleeue assuredly our good workes shall be rewarded both in this life and in the life to come yea farre beyond that which they are worth onely we deny their merit that is to say we thinke this reward is not giuen for the merit or desert of the worke but of the meere grace and mercie of God for the merits of Christ Wherin we haue not onely the Scripture and ancient Doctors but the most skilfull and learned Papists that euer liued on our side t Exod. 20.6 The law saying the reward is of mercie and u Rom. 8.18 the Gospell telling vs The sufferings of this life are not worthy of the glorie in the life to come 13 That which the Papists meane by merit is this which I set downe in their own words and let the reader iudge whether the Protestants haue not reason to refuse it Andradius x Orth. expl l. 6 saith The heauenly blessednesse which the Scripture calleth the reward of the iust is not giuen them of God gratis freely but is due to their workes yea God hath set forth heauen to sale for our workes The Deane of Louan y Expl. Artic. Louan tom 2. art 9. saith Farre be it from vs that the righteous should looke for eternall life as a poore man doth for his almes for it is much more honour for them as victors and triumphers to possesse it as the garland which by their labour they haue deserued Bayus z De merit operum l 1. c. 9. saith That although the restauration of mankinde be ascribed to the merits of Christ yet it is not for Christs merits that our workes are rewarded with eternall life neither doth God when he giueth the reward looke toward Christs death but onely to the first institution of mankind wherein by the law of nature it was appointed that in the iust iudgement of God obedience should be rewarded with life as disobedience is with death Suarez a Tom. 1. in Tho. 3. d. 41. sect 3. §. Secundo oportet saith A supernaturall worke proceeding from grace within it selfe and of it owne nature hath a proportion and condignitie with the reward and a sufficient value to be worth the same The reward therfore is not giuen for Christs merit The merit of Christ cannot be made our merit therefore neither can our merits haue the power of meriting from Christs merits or any more worthinesse then they be ordained to haue of themselues It must not be denied but our merits are true merits so that the workes of the godly proceeding from grace haue of themselues an inward worthinesse and are proportionable to the reward in the same manner as if we conceiued a man to be iust and worke well without the merits of Christ as many thinke of the Angels and of man in the state of innocencie Thus the merits which the Protestants denie are not the reward of good workes but that inward condignitie which our aduersaries place in them whereby they thinke God is bound to reward them yea without any respect to the death or merits of Christ This we hold a detestable opinion because it abrogateth the Gospell and setteth on foote the couenant of workes 14 Beggers asking for almes shew their wounds but Papists will haue vs shew our merits and not aske heauen as an almes for Christs sake but challenge it as due for our workes sake but what saith one b Marc. herem de his qui putant se ex oper iustif He that doth good seeking reward thereby serueth not God but his owne will Origen c Ad Rom. l. 4. c. 4. saith I can hardly beleeue there is any worke that may require the reward of debt Austin d De gr lib. arb c. 9. writeth We must vnderstand that God bringeth vs to eternall life not for our merits but for his owne mercie And Bernard e De Annunc serm 1. That the merits of men are not such that eternall life should be due to them of right or that God should offer men iniurie if he did not therefore bestow it f In Cant. ser 61. The mercy of God is my merit g De grat lib arbit The things which we call our merits are the nurses of our hope the prouocations of loue the signes of our election the forerunners of our future happinesse the way to the kingdome not the cause why we raigne And Gregory himselfe who was a B. of Rome h Super. Ps 7. poenit saith It is one thing for God to reward men according to their works and another thing to giue the reward for the workes themselues When the Scripture saith according to our workes the qualitie of our workes is vnderstood that the reward shall be his whose the workes are for vnto that blessed life wherein we liue with God can no labour be compared no worke likened seeing the Apostle saith The suffering of this life is not worthy of the glorie of the life to come This that these fathers haue said is it we also say for our selues answer our accusers Now I know well enough a witty Romanist deuoted to contention can inuent some fine distinction to make these men speake good Romane Catholicke whatsoeuer they meant let him do vs the like fauour making the same distinction for vs that he will do for Austin Bernard or Gregorie and we shall be as good Catholickes as they 15 Moreouer it is diligently to be obserued that howsoeuer our aduersaries contend for their merits yet the learnedst and most iudicious among them disauow them teaching people at their way-gate to renounce them and holding that which I haue said to be the sounder doctrine so did Anselme the Bishop of Canterbury 500. yeares since teach the people to die in this faith i Refert Hos confes Petrico◠1. c. 73. confessing Lord I set the death of Christ betweene me and my bad merits and I offer his merits for my owne merits which I should haue but haue not
on the South or the sea and Aethiopia the ninetie seuenth of the Patriarkes the successor of Saint Marke the Euangelist Wherein we see the outward succession to remaine in that Church as entire as it doth in Rome and yet the Iesuite will not grant the same and such as communicate with it to be the true Apostolike Church that hath the true faith 3 And touching this outward succession because it is so much stood vpon I say it is not so entire as is pretended but certaine things may be obiected against it which are sufficient to take it way and plainly proue it to haue bene interrupted The which for the satisfaction of such as are desirous to looke into this matter I will briefly set downe in the digression ensuing Digression 53. Obiecting seuen things against the succession of Popes in the Sea of Rome whereby the same is clearely demonstrated to haue bene interrupted and not to be any certaine or infallible succession 4 First I haue shewed Digression 29. nu 38. that our aduersaries themselues haue no diuine authoritie but onely such as resteth vpon vncertaine proofs to conuince that the Bishop of Rome rather then of Antioch for example is Saint Peters successor For allow them that Peter himselfe was Bishop of Rome and appointed his successor to be the head of his Church after his death which he neuer did yet is there no infallible certaintie that this successor is the Pope Canus f Loc. l. 6. c. 8. saith it is proued but either by history or tradition and g Alphons haeres l. 1. c. 9. another learned Papist coÌ„cludeth that no man is bound to beleeue this or that Pope to be Saint Peters successor The which vncertaintie sheweth the succession of the Present Pope or any other before him to be indemonstrable 5 Secondly supposing Peter were Bishop of Rome yet there is no certaintie who succeeded him and one another a good while after h Euseb châ—on an 70. Opt. l. 2. Some say Linus succeeded Peter i Hier. script eccl in Clem. c. 52. in Esa Marian Scot an 71 Some Clemens k Refert Baro. an 69. Some that neither but Cletus l 8. q. 1. Si Petr. Maria Scot. an 71. Luit prand vit Pont. in Clem. Others say Linus and Cletus were Bishops vnder Peter in his life time but had no power of binding and loosing m Disputat hoc mundus quartus fucritne secundus Gab. lect 32. Touching Clemens all things are vncertaine n Fra. Agricol de primat Some lay the succession thus Linus Clemens Cletus Anacletus o Baro. ann 69. n. 42. Some thus Linus Cletus Clemens Anacletus p Tertull. carm l. 3. Some thus Linus Cletus Anacletus Clemens q Onuph annot ad Clem. Some thus Clemens Cletus Anacletus leauing out Linus r Optat. l. 2. Aug. ep 165. Some thus Linus Clemens Anacletus Euaristus leauing out Cletus Some thus Linus Cletus Clemens Euaristus leauing out Anacletus Here we see all things are intricate and no certaintie can be had The like may be obserued in the lower parts of the succession following 6 Thirdly the Sea hath bene voide a good space together without any Pope at all Å¿ Baro. an 53. n. 28. Ann. 253. vpon the death of Fabian it was voide one yeare and some moneths t Anastas in Honor. Anno 638. when Honorius died it was void one yeare seuen moneths and seuenteene daies Ann. 682. u Anastas in Agatho vpon the death of Agatho it was void one yeare seuen moneths and fiue daies Ann. 767. x Anastas in Paul vpon the death of Paul it was void one yeare and a moneth Baronius y An. 853. n. 63. saith It hath fallen out that it hath bene void above two yeares and fiue moneths the election hauing bene delaied through contention z Suppur ann 296. And in Martinus Polonus it is noted in the margent that the Papacy ceassed seuen yeares six moneths and fifteene daies These vacations cannot be denied and therefore the succession hath bene interrupted because at that time the supposed Head that should succeed was wanting 7 Fourthly about the yeare 850 a woman succeeded that in the habit of a man continued Pope two yeares and fiue moneths vntill being gotten with child she died in trauell in the open streets as she went on procession This is recorded by so many a Marian Scot. an 854. Martin Polo an 855. Palmer Floren. an 854. Sigeb an 854. Laoâ—ic Chalcocondyl reb Tuâ—c l 6 p. 411. Anton. hist part 2. tiâ— 16 c. 1. §. 7. Coel. Rho digni lect antiqu l. 8. c. 1. Historiographers and all Papists them selues some few excepted that receiued it froÌ„ them that now it is too late for the Iesuites to controll it And I care not though Anastasius that liued in Rome the same time wheÌ„ this was and writ the Popes liues mentioneth it not in his booke b Onuph annot Ioan. 8. Bell. Ro. Pont. l. 3 c. vlt. Baron ann 85â— n. 64. which is the best argument our aduersaries haue against it For Anastasius his booke is of small credit with themselues c Praefat. ad lecto He that put it foorth saith himselfe that it is a question among the learned whether this Anastasius be the true author of all the liues contained in the booke For Platina Trithemius and Onuphrius and others thinke Damasus writ their liues that were from S. Peter to himselfe Which being true then it is not certaine that Anastasius liuing in Rome when Ioan should be Pope wrote euery thing in that booke He saith that by reason of the often contradictions contained in the booke Baronius suspecteth it was coÌ„piled by more writers then one by two at least He saith many things are affirmed contrary to the truth which can be proued by the testimony of no graue or ancient author many slips in Chronagraphy are therin and many things repugnant and not agreeing together in many places other men haue added or detracted He saith it may not be denied that in the copy there are places so intricate that there is no hope to get out And he confesseth that after the life of Hadrian the second the liues of three Popes are omitted that went betweene him and Stephen the sixth as the life of Ioan is omitted that should haue gone betweene the liues of Leo the fourth and Bennet the third Yea d an 739. n. 6. Baronius in his owne fauour can espy that many things are fouÌ„d in others which Anastasius hath omitted but we are whooped at for saying so thogh we bring the testimony of e Martin Polo Sigeb Palmer Florent Fascic temp Anton. Volateran diuers authors that say she was put not in the catologue of Popes for the turpitude of the thing which might be the reason why Anastasius or others mention not the story For what should the Popes Library keeper do writing her
a Preacher of the Gospell what murthers riots whoredomes periuries scandalous courses did he liue in as many Popes haue done and the top-gallant of the Romish clergy 5 They say he married a Nun after he and she had vowed to the contrary But this is a silly accusation for the Pope hath dispensed with many to do the like and it is a ruled case in the Schooles that the solemne vow of continencie may be dispensed with And therefore in this point they offended no further but in marrying without the Popes licence supposing the libertie of marriage depended on his permission which licence if he had purchased then the fault should haue bene none although he had married his owne sister by the dispensation of Martin the fift And so all the rest of his faults if they be inquired into will proue to be nothing else but certaine trespasses against the Popes corrupt canons 6 Touching his death you see the Iesuite speaketh suspitiously reade prodigious tales in the bookes of our aduersaries which I will set downe by and by but they which saw him die and accompanied him to his graâ—e thus report it from whose mouths we haue it f Sleida comment l. 16. Lonicer theat hâ—st pag. 244. written Being ill at case yet nowtwithstanding the last day of his life he came out to dinner and also to supper what time he had much comfortable speech concerning the life to come and this among other that as â—ldam in Paradise when the woman was brought vnto him did not aske who she was or whence she came but presently knew her to be flesh of his flesh and bone of his bone by reason he was filled with the holy Ghost and indued with the true knowledge of God So we in the next life being renued by Christ shall know our parents wiues and children much more perfectly then Adam at that time knew wife After supper he prayed as his custome was priuately by himselfâ— in which time the paine of his brest that had long troubled him began to increase but â—â—ting laid on his bed and hauing taken some of an Vnicorns horne in wine he slept soundly by the space of two houres and being awaked he was had into his owne chamber saying as he went into thy hands ô God do I commend my spirit for thou ô God of truth hast redeemed me Soone after he gaue himselfe to rest but first saluted his friends that were present saying also to them Pray God that he will preserue vnto vs the doctrine of his Gospell for the Pope and Trent Councell are in hand with grieuous things And when he had said this he began to sleepe but the force of his disease awakening him something after midnight he began to complaine of the stopping in his brest and to feele death coming vpon him Whereupon he fell to prayer vsing these words Heauenly Father who art God and the Father of our Lord Iesus Christ and the God of all comfort I giue thee thanks for that thou hast reuealed thy Sonne Christ vnto me in whom I haue beleeued whom I haue professed loued and preached and whom the Bishop of Rome and the rest of the wicked persecute and reproach I beseech thee my Lord Iesus Christ receiue my poore soule And heauenly Father though I be taken out of this life and shall lay downe this my body yet I beleeue assuredly that I shall remaine for euer with thee and that none shall be able to plucke me out of thy hands Hauing ended this praier he repeated the 16. verse of the 3. chapter of Saint Iohn So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And then the 20. verse of the 68. Psalme Our God is the God that saueth vs euen the Lord God that deliuereth from death And not long after this he commended his soule into the hands of God two or three times ouer with shew of much comfort vntill as a man falling asleepe by little and little he departed this life the standers by perceiuing no paine to vexe him This was the end of that good man whose memory shall be precious in the Church for euer and there kept greene and florishing as the rod of Aaron laid vp in the tabernacle the same time being present by him the Earle of Mansfield and other noble men Iustus Ionas Michael Coelius Ioannes Aurifaber and many more who haue testified these things to be true and accompanied his body to Wittenberge where by the appointment of the Prince Elector he was honourably buried in the Tower Church and with great lamentation of many Bugenhagius making the funerall Sermon and Melancthon the Oration 7 This the Iesuite is bound to beleeue because it is testified by such as were present and not the malicious reports of his deadly enemies that made them on their fingers ends wherein there is not so much as common likelihood to maintain them For let it be tried whether the talesensuing be probable g Cocl vit Lutheri Pontac Burde an 1544. Lindan fuga idol p. 80. c. 8. Caluinotur cism pag. 957. Defence of the Cens p. 66. Bel. c. That going to bed merry and drunke he was found the next morning dead in his bed his body being blacke and his tong hanging forth as if he had bene strangled which some thinke was done by the diuell some by his wife And that as they bare him to the Church to bury him his body so smelt that they were faine to throw it in a ditch and go their waies For these things sauour of the mint Thyrraeus the Iesuite h De Daemo niac part 1. Thes 99. telleth how the same day Luther died many that were possessed of diuels in a towne of Brabant were on a sodaine deliuered and not long after possessed againe And when it was demanded of the diuels where they had bene they answered that by the appointment of their Prince they were called forth to the funerall of Luther And this was proued to be true because a seruant of Luthers that was in the chamber when he died opening a casement to take in the aire saw neare vnto him a great number of blacke spirits hopping and dancing The which is a mery tale saue that it was made betweene the diuell and the exorcist and crosseth the former for if Luthers seruant was in the chamber by him when he died then he was not strangled suddenly by his wife in the night and if the spirits departed out of the possessed to go to his buriall then belike he was buried and not left in a ditch 8 But the furie of his enemies was so great against him that not able to conceale these tales made against him till he was dead they published them in print in his life time which notably conuinceth them of slander and malice The copy of which newes I heare set downe that such as haue read the
Papists as deepe in breaking fasting daies as the Protestants ibid Fasting was an indifferent ceremonie in the Primitiue Church ibid. Lent fast was holden diuersly ibid. Fathers and Doctors are not the rule of faith 23.1 They may erre ibid. The Papists boast that the Fathers are on their side 44.4 They had their errors 44.5 We are not bound to euerie thing that they haue said but may sometime lawfully dissent from them 44.7 The Papists themselues do it ibid. The state of the question touching the authoritie of the Fathers 44.8 Who the Papists meane by the Fathers nu 9. What they meane by all the Fathers consenting in one nu 10. The Pope vshers the Fathers nu 11. The practise of the Papists in reiecting the Fathers nu 11. 12. Forefathers how farre forth to be followed 61.2 What is to be thought touching our forefathers that liued and died in the times of Papistrie 6â— 4 Freewill denied by Papists 35.20 All the questions touching freewil laid downe in order as they rise with their true states Digress 42. The want of freewill debarreth not consultation 40.48 How it is reconciled with Gods praedestination nu 45. What freewill is and wherein it standeth nu 54. Free-will in naturall and ciuil things expounded nu 55. No freewill in spirituall things till grace come nu 56. The Papists doctrine to the contrarie nu 57. Some learned men in the Church of Rome thinke freewil to be Pelagianisme nu 61. The will of man concurreth not with Gods grace in vprising from sinne nu 64. The Papists doctrine to the contrarie nu 64. The efficacie of grace dependeth not on our will ibid. What freewill man hath when he is regenerate nu 65. Frier how defined by Lincolniensis 50.32 G. GOd not the author of sinne 40.50 See Author of sinne Good works necessarie to saluation Digress 34. They are to be excluded out of our justification but not out of our sanctification ibid. They merit not Digress 35. The Protestants do not say Good works are sinne Digress 37. Grace The Papists meaning expounded when they say Mans wil without grace can do nothing 40.57 The Papists teach that a man of himselfe can do good before any grace come ibid. Man cannot dispose himselfe it is grace that doth it 40.63 What that is that maketh grace effectuall 40.64 A man may infallibly know if he be in grace Digress 43. Greeks They haue as good outward succession as the Romish Church hath 55.2 Gropper the Cardinall A storie of him 55.7 H. HIerome of Prague a good man Holinesse no note of the Church 43.1 The holinesse of the Romane Church disproued 38.1 The places of Luther and Smidelin answered that are obiected against the holinesse of the Protestant Churches 38.2 The holinesse of the Protestants doctrine is iustified 40. ad 49. What holinesse the Protestants lay they haue 41.1 Complaints made by Papists against the vnholinesse of their own Church Digress 31. A man may infallibly know if he be truly holy 41.3 and Digress 43. Honorius a Pope that was an heretick 36.34 In that cause of Honorius you haue an example how the Papists denie all authorities 44.15 I IGnorance in matters of faith is commended by the Papists 2.5 Images not allowed of in ancient times and their worship forbidden 47.5 They are a new deuice 35.13 The Papists are not at one among themselues touching the first that rejected Images 50.5 Images of the Trinitie when brought in 50.11 Image worship when it was first brought in 50 1â— 51.5 The Papists are deuided among themselues touching the adoration of Images 50. 16. They worship stocks stones as the Pagans did 51.6 Imputation of Christs righteousnesse for our iustification is acknowledged by Papists 35.20 What this imputation importeth 40.41 Indies not conuerted by the Iesuites 48.2 but vtterly rooted out by cruelties vnspeakable which are touched at large Digress 50. The Protestants religion was in India afore the Papists knew them 48.3 Iudge of controuersies is the Scripture Digress 3. Papists will be iudges in their owne cause 5.7 The Pope is made iudge who is a partie 5.8 The iudge of controuersies assigned by the Papists falleth into the â—ame difficulties that are layed against the scripture 34.2 The Papists will not stand to their owne iudges 30.4 35.15 Iustification is by faith and not by works 35.14 20. Digress 40. What iustification is and how it is distinguished from sanctification 40.38 K. KEeping the commaundements See Law of God Keies giuen to the rest of the Apostles as wel as to Peter 36.12 They import not the supremacie euinced by disputation 36.16 inde Digress 30. What the keyes of the Church meane 36.18 Knowledge very commendable in the people 2.7 Great among them of the Primitiue Church ibid By what meanes the elect know and are assured of their owne saluatioÌ„ 40.39 L. LAtin prayers and seruice misliked by some Papists 35.20 against antiquitie 47.2 Law of God No mans righteousnesse can satisfie it Digr 34. No man can keepe it Digress 36. Why giuen when no man can keepe it 40.21 The Papists say absurdly that the coÌ„mandements are easie to keepe and a man may liue without sin 40.19 Lay people ought to reade the Scriptures and to haue them translated See Scriptures and Translations Lay men haue bin made Bishops 5.11 LegeÌ„d The miracles recorded therin are of no credit 42.2 Nor the Legends themselues 42.7 Lent fast not holden in the Primitiue Church as now it is 40.4 Libertie Our faith is falsly charged to be a doctrine of libertie 43.2 Luther His calling is iustified 52.5 59.2 And his writings 57.3 And his life and death against the malicious reports of the Papists Digr 57. Those reports are touched ib. M. MAriage no sacrameÌ„t 35.20 The mariage of Priests not restrained in ancient times 47.4 When the restraint began 50.10 Marks of the Church See Church Virgine Mary The Papists say the Church was in her alone when Christ died 17.3 Masse not offered by Christ at his last supper 35.20 When it began 50.14 Merits renounced by Papists 35.20 and 40.15 Merit of workes none 40.12 and 14. When that opinion began 50.13 The Papists hold it and what they meane by it 40.13 The diuers opinions that are among the Papists touching merits 40.16 Merits of Christ how farre they go by the Papists doctrine 40.13.29 Merit of congruitie what and how holden in the Church of Rome 40 62. Miracles not now needfull 12.6 Their proper vse 42.4 The time when the Church had them and the end why 41.4 The miracles that the Papists stand vpon are of no certaine credit 42.5 inde The Gentiles had as good miracles as the Church of Rome hath 42.6 The Legendaries tainted for whetstone liers 42.7 Incredible reports in the Legends and some also in the ancient fathers 42.8 Morall works what 40.59 Touching naturall freewill in things morall ibid. Monkes of ancient time not like ours of this time 41.3 and