consisting in shriuing to a Priest receiuing absolution from him and doing some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil-worshippings appointed by him we allow not but true repentance which consisteth in vnfained sorrow for sinne earnest confession with remorse of conscience both to God and man offended and a true reformation and amendment of life we allow and commend and do iudge that we can doe nothing acceptable to God which proceedeth not from this true repentance The third things whereby you would proue that wee denie this article of remission of sinnes which you say exceedeth all in absurditie is that wee denie that our sinnes are perfectly forgiuen but onely not imputed and as it were veiled or couered with the passion of Christ c. Wherevnto I answere that you here bring an absurd distinction For what difference is there betweene forgiuing not imputing and couering and hiding of sinne Surely it seemeth that Dauid could find no such ods betwixt them as you dreame of whose words be these Blessed is he whose wickednesse is forgiuen and whose sin is couered Blessed is the man vnto whome Psal 32. 1. the Lord imputeth not iniquitie and in whose spirit there is no guile Doth not Dauid here take these all for one and attribute blessednes alike to euery one of them When S. Paul saith God was in Christ and reconciled the world to himself not 2. Cor. 5. 19 imputing their sinnes vnto them what doth he meane by not imputing of sin but forgiuing of sin Primasius expoundeth it thus Non reputans illis delict â— ipsorum hoc est indulgens Primasius in illum locum persolam fidem quâ— gratis donata est i. Not imputing to theÌ„ their sinnes that is to say pardoning them by onely faith which is freely giuen And whereas you so much extenuate Not imputing and make it not so much as Forgiuing Chrysostome a man of greater iudgement then you affirmeth Chrysosto iâ— 2 Corinth hom 11. the contrarie and maketh not imputing greater then forgiuing in these words Attamen cuÌ„m tanta sint nostra peâ—cata non solum non exposcit poenam sed conciliatus est non solùm dimisit sed neque imputaâ—it c. But where as our sinnes bee so great hee doth not onely not require punishment but also is reconciled with vs and not only hath forgiuen but hath not so much as imputed our sinnes to vs. Bernard thinketh not so basely of not imputing as you doe his sweete words bee these Sufficit mihi ad omnem iustitiam Bernard in Cant. serm 23. solum habere propitium cui soli peccaui Omne quod mihi ipse non imputare decreuerit sic est quasi non fuerit Non peccare Dei iustitia est hominis iustitia indulgentia Dei It is sufficient for mee vnto all righteousnesse to haue him mercifull against whome onely I haue sinned whatsoeuer hee hath determined not to impute vnto mee is so as though it had neuer beene Not to sinne is the iustice of God mans iustice is Gods mercie Bernard here saith that the not imputing of our sins vnto vs is as much as though they had neuer beene committed And will you say that notwithstanding the not imputing of them yet their botches biles filth and abomination remaine still exhaling a most Ephesi 5. 2 pestiferous sent in the sight of GOD Is not the sweet smelling sacrifice of Iesus Christ able so to perfume them and vs that we and all our actions may bee sweete and acceptable Luk. 15. in the sight of God And if the robe which the Father put vpon his prodigall sonne could so hide all his ragges that hee was deare in his fathers eyes cannot the robe of Christs righteousnesse so couer and hide all our ragges yea our botches and biles that we may bee deare Math. 22. 12. and precious in the sight of God our heauenly and most mercifull father And if those that had the mariage garment vpon them were admitted to the mariage without regard what the said garment couered shall not wee hauing the mariage garment of Christs righteousnesse be acepted to the mariage of the Lambe notwithstanding all the botches and biles which it couereth Yet we do not say that we can couer or hide all our sinnes from the piercing eyes of God but this we say that euen God himselfe doth hide them with this robe of Christs righteousnesse and looking on vs in the face of Iesus Christ his Son doth accept vs his members for such as Iesus Christ himselfe is And do you not thinke that that which God hideth is well hid and shall neuer come to light Dauid saith of GOD Psal 85. 2 Thou hast forgiuen the iniquitie of thy people and couered all their sinnes Doth not Dauid here take forgiuenesse and hiding both for one And therefore this your distinction betwixt perfect forgiuing and not Imputing and couering is as substantiall a one as that is of your blind and barbarous Schooleman Richardus de Sancto Victore Christus Ri. de S. Victore de potestate ligandi soluendi pâ—r 1. cap. 14. potuit dimittere peccata nos verò non possumus dimittere peccata sed tantum remittere As great difference as there is betwixt dimittere and remittere so much there is betwixt forgiuing not imputing and couering in sinne This is as Erasmus saith Frigidissimis distinctionibus omnia confundere with friuolous distinctions to confound all Erasmus in vita Hieronymi things And this much for this Article of the Creede which you do as foolishly proue as you falsly affirme that we deny it Now I come to the fourth Article that you say the Puritans in effect deny which is no lesse then Christ to bee the Sonne of God But who bee these Puritanes that bee thus grieuously charged what are their names why be not their bookes named and sayings produced These things ought to haue beene done if you had beene disposed Pag. 50. rather ratiocinari quaÌ„ calumniari to reason then to raile and slaunder But to this your malicious and false accusation I will first oppose the true confession of faith concerning this Article where-vnto all the reformed Churches whereof Ex. Gall. confessione I haue either heard or read do assent and agree Wee beleeue and acknowledge one onely GOD who is one onely and simple essence spirituall eternall inuisible immutable infinite incomprehensible almighty most wise good iust and mercifull and that in that one and simple diuine essence there bee three persons subsisting the Father the Sonne and the holy Ghost The Father the first cause in order and the beginning of all things the Sonne his wisedome and euerlasting word the holy Ghost his true power and efficacy The Sonne begotten of the Father from euerlasting the holy Ghost from euerlasting proceeding from the Father and the Sonne which three persons are not confounded but distinct and yet not deuided but coëssentiall coëternall and coëquall
If you mislike any thing in this confession confute it if you know any of vs that maintaine any diuers doctrine dissenting from this name them produce their sayings and quote the places But you say that these whom you tearme puritanes peremptorily affirme that Christ is God of himselfe and not God of God So that he receiueth not his diuinity from his father I answere that if wee consider of Christ absolutely in respect of the essence he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himself to whom all things do agree which are spoken of the diuine essence by it selfe but if we consider of him in respect of his person he is not of himselfe but sonne of the father yet coëternall and coëssentiall So saith Saint Augustine Christ us ad se deus August hom de tempor 38. dicitur ad patrem filâ—us dicitur Christ in respect of himselfe is called GOD and in respect of the Father is called sonne S. Basil saith that it was an vndoubted principle of diuinity in al ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God-head to bee begotten neither of it him-selfe nor of Lib. contra Eunomium any other but to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnbegotten And that Christ is God of him selfe I proue it thus Hee that is Iehoua is God himselfe Christ is Iehoua ergo Christ is God of himselfe The first proposition cannot be denyed for God is called Iehoua because he hath his being of him-selfe and all others haue their being of him And that Christ is Iehoua I thinke you will not deny and if you doe it may easily be proued For he that appeared to Esaias the Prophet cap. 6. and is there called Iehoua verse 3. is said of Saint Iohn Job 12. 41. to be Christ in these words These things said Esaias when he saw his glory and spake of him That which Esaias cap. 18. 13. 14. speaketh of Iehoua Saint Paul Rom. 9. 33. expoundeath of Christ The Angell that appeared to Moses in the Exod. 3. 27. bush is called Iehoua but Christ who is called the Angell of the couenant and the Angel of the great councell was that Angell ergo Christ is Iohoua And so consequently is God of himselfe And therefore Epiphanius whome I trust you will not terme a Puritan calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD Epipha haeres 69. of him-selfe The Fathers of the Nicene councell in calling Christ God of God did thereby signifie that he is coëssentiall and of the same substance with the Father and not as you falsely affirme that hee receiued his diuinitie of his Father which is in effect to make Christ no God For it is proper to God to be of himselfe The deitie is the diuine essence which is one and singular and the same wholy in the Father in the Sonne and in the holy Ghost And so we acknowledge a Trinity of persons and a vnitie of essence that is one onely God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Basil c. it is Lib. 2. contra Eunomium manifest that the names of Father and Sonne doe not signifie the essence but the proprieties of the persons So Damascene saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The De orthodox fide lib. 3. cap. 11. dietie signifieth the nature or essence the word Father the person And the essence is wholy in the Father wholy in the Sonne and wholy in the holy Ghost as euen your great Master of the sentences Peter â—umbard confesseth so that Peter Lumb lib. 1. dist 5. cap. â— the Father is God of himselfe the Sonne God of himselfe the holy Ghost God of himselfe and not three Gods but one true and immortall God And therefore with Athanasius wee worshippe a vnitie in Trinitie and Trinitie in vnitie Here in your margent you say that D. Bucley contendeth to prooue it in his answere to this article albeit hee vnderstand not the reason heere aleaged for if hee did hee were too absurd to denie it What D. Bucley hath prooued let the Godlie Reader consider and iudge manifest it is that you haue not here disprooued any thing by him alleaged your bare assertion is not to bee accepted You are not yet to bee taken for Pythagoras of whome his schollers sayd ipse dixit hee hath said it absurd be they that haue such conceite of you to beleeue your bare assertions without any demonstrations The fift article which you say those whom you disdainfully call Puritaines doe deny is the descension of Christ into Hell Can you shew and name any such puritanes which omit this article either in rehearsing it or in expounding it as you haue done the second commaundement of God I am sure you cannot Why doe you then say that they deny it forsooth because they receiue not your exposition of it to wit that Christ descended in soule to hell and was there as long as his body was in the graue and there harrowed Hell and deliuered thence Catechis Trideat pag. 69. In Act. 2. the patriarkes and all iust men there houlden in bondage vnto his death as your Rhemists write And doe all that teceiue not this exposition deny this article Then did your owne Doctor Durand deny this article who held Durand in 3. A. 27. 4. 3. 10. Pâ—cus Apol. quaest â—â—â— Thâ— Aqâ—â— 3. quaest 52. and published in writing that Christs soule did not in respect of the substance and essence thereof but by effect efficacy and operation descende into Hell Then did Iohn Picus that learned Earle of Mirandula and Cardinall Caiâ—tane whom the Pope sent into Germany to suppresse Luther deny this article who concurre and agree with Durand yea I might say that then either Saint Cyâ—rian or Ruffâ—n denied this article who expoundeth it of Christs buriall But you say that these nameles Puritans defend that Christ suffered the paines of Hell vpon the crosse whereby they blâ—spâ—eme most horribly that sacred humanitie as if Christ had dâ—spaired of his saluation as if GOD had hated him and hee had hated GOD c. I answere that this doctrine of Christs suffering the paines of Hell vpon the crosse is not so desperate as your collections thereof are false and blasphemous What desperatnes or absurditie is this that Christ our Sauiour not in respect of himselfe but in that hee became our suretie and tooke vpon him our debts and bare our sinnes in his body vpon the wood as Saint Peter saith did beare and indure in his humanity 1. Pe. 2. the wrath of GOD and the paines and torments which our sins had deserued to deliuer vs from the wrath of GOD which wee by our sinnes had prouoked and from the said paines and torments which wee had merited We are not to thinke that Christ did suffer onely an externall and corporall death for then he had shewed greater weakenes then many meere naturall men haue done who with great courage and cheerefulnesse haue gone vnto Luke 22. 44. â—ers
downe in holy writ what there is deliuered that they beleeue what there is cōcealed lieth without the circumference of their beliefe Alas poore ignorance What heretike beleeueth not so much certainly few or none so that by this means al damned hereticks which beleeue the scriptures beleeue alike and they beleeue as much as our Protestants and ours no more then they But the Protestant will replie that hee beleeueth the Scripture in a true sense truely expounded and all other heretikes in an erronious sense and falsely interpreted And they will say as much of their Religion and beleefe and hold you◠exposition hereticall and theirs orthodoxall Againe are you not bound to beleeue the canticles or song of Salomon as a part of your faith and where finde you in the scriptures deliuered that such a booke is Gods word and as such an one ought by faith to bee beleeued That Sunday should bee kept holy-daie and Saterdaie the Iewes Saboth prophained in Gods word is not reuealed and yet by Protestants beleeued Moreouer to beleeue whatsoeuer is contained in the scripture is a generall confused folded implicitie faith when wee demaund what a man is bound to beleeue wee aske what hee is obliged to beleeue expresly distinctlie explicitlie To beleeue all the scripture distinctly explicitly cannot bee preformed by all Protestants since it supposeth a perfect and distinct knowledge of all the scripture wherevnto neuer mortall man attained the Apostles perhaps excepted Some will limit their beleefe to their creed saying that nothing ought to be beleeued which is not in the Apostles creed But then I would demaund of them whether that wee ought to beleeue that the scripture is the word of God that baptisme is a sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the creed or how shall we know infallibly how these be matters of faith since they are not contained in the creed others denie some articles of their creed also for the Protestants denie three articles of our creed and the puritans fiue The first is the Catholike Church Credo ecclesiam sanctam Catholicam I beleeue the holie Catholike Church the which in very Math. 26. Isa 60. deede they doe not beleeue because Catholike is vniuersall and so the Church of Christ which wee are bound to beleeue must bee vniuersall for all time comprehending all ages and vniuersall for place comprehending all nations but that Church which the Protestants beleeue was interrupted all the ages betwixt the Apostles and Luther which was 1400. yeares or in verie deed was neuer seene before Luthers daies therefore that Church they beleeue cannot bee Catholike Neither is it vniuersali in place beeing contained within the narrow bounds of England which is accompted but as a corner of the world for the Lutherans in Germanie the Hugonotes in France and the Gues in Flanders detest their Religion as much as the Catholikes neither will they ioyne issue with them in diuers essentiall points And therefore the Protestants Church which they beleeue can no more be called Catholike or vniuersall then England the vniuersall world or Kent the Kingdome of England or apruned bough a whole tree or a dead singer a man or a rotten tooth the whole head The second article is the communion of Saints the which they many waies deny First by not beleeuing that Christ hath instituted seauen Sacraments wherein the Saints of the Church communicate and especiallie the true and real presence of our Sauiour Christ in the Eucharist by which all the faithfull receiuers participating of 1. Cor. 01. 17. one the self same body are made one bodie as all the partes of a mans bodie are made one liuing thing by participating one soule Secondly they deny the communion of the Church militant Gen. 48. v. 16. Apoca. 1. v. 4. and triumphant by exclaiming against inuocation of Saints by which holy exercise the blessed Saints in heauen and wee in earth communicate we by prayer glorifying them and they by meditation obtaining our request Thirdly they deny the communion of the Church militant and the soules in purgatory bereauing them of that Christian charitie which charitable compassion and merciful pitty requireth and by natural affection the members of one body helpe one another The third article is remission of sinnes for they acknowledge no such effect in the Sacrament of Baptisme but onely count it as an external signe or seale of a prereceiued grace or fauor of God Ad Tit. 3. by his external predestination against the expresse word of God which therefore calleth this Sacrament the lauer of regeneration Ioh. 20. for that in it the soule dead by sinne is newly regenerate by grace Moreouer they allow not the Sacrament of pennance wherein all actuall sinnes committed after Baptisme are cancelled that which exceedeth all in absurditie is to deny that our sinnes are all perfectly forgiuen but onely not imputed and as it were veiled or couered with the passion of Christ all the botches and biles the filth and abhomination of sinne still remaining and as it were exhaling a most pestiferous sent in the sight of God for let them shift themselues as they list and scarfe their sores according to their fancies yet no veile nor mantell can couer their deformitie of sinne from the piercing eyes of Jo◠8. ver 24. Ioh. 16. v. 13. And D. Bu◠ley contendeth to proue it in his answer to this article albeit he vnderstandeth not the reason here alledged for if he did hee were to absurd to deny it Isa 66. ver 24. Gods perfect vnderstanding from which nothing can be concealed Fourthly the Puritanes in effect deny that Christ is the Sonne of God for they peremptorily affirme that Christ is God of himselfe and not God of God So that he receiued not his diuinitie from his father The which position flatly taketh away the nature of a sonne for the nature of a sonne is to receiue his substance of his Father and it implyeth contradiction that the Sonne receiueth his person of his Father and not his substance and essence for the substance of God is essentiall to euery person in trinitie Fiftly finally they deny the descension of Christ into hell and desperately defend that he suffered the Paines of hell vpon the Crosse wherby they blaspheme most horribly that sacred humanitie as if Christ had dispaired of his saluation as if God had hated him and he had hated God Marke 9. 48. Math. 25. 41. as if he had bene afflicted and tormented with anguish of mind for his offences for which he was depriued of the sight of God and eternally to be depriued all which horrible punishments are especially included in the paines of Hell and whosoeuer ascribeth them to Christ blasphemeth more horribly then Arius who denied him to God for lesse absurditie it were to deny him to be God then to make
1. subcribe vnto and approue that which hereof both Bishoppe Iewell did write heretofore and Doctor Abbot of late in his answer to D. Bishoppes Epistle 55. 4. Page 33. and 55. 18. Page 142. c. to whose learned writings by publike authoritie published I doe for shortnes sake referre the reader Of your fifth matter I haue intreated sufficiently before and it hath bene deliuered by Doctor Fulke others with approbation of publike authoritie If any singular person hold any singular opinion dissenting from the same it ought not to praeiudice the doctrine generally receiued and approued in the Church Yea this doctrine is not disliked by your Angelicall doctor Thomas de Aquino as you may read Sum. part 3. Quest 46. The same I say of your sixth concerning Christs discending into hell in the expositioÌ„ whereof if there be some diuersity among vs there is the like in the followers and fauourers of the Church of Rome as I haue shewed before of Durandus picus Mirandula to whome may bee added the aforesaid Ibid. quest 52. Thomas Aquinas Concerning the seuenth doctrine which you obiect I doe neither know nor you by any proofe do shew any difference to be among vs. We al do accknowledge and beleeue Christ to be the Sonne of the Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him-selfe as Epiphanius saith and is before declared And as Bellarmine dare not condemne Contro 2. lib. 2. ca. 19 our doctrine herein vttered by Caluin but cauilleth at the matter of his speech So his brother Gregorie de Valentia a Iesuit approueth it saying filius Lib. 1. de Trinita cap. 2. lib. 2 cap. 17. vt est persona est ex alio vt simplicissimum ens non est ex alio The sonne in respect of his person is of an other Viz the Father in respect of his most simple essence is not of an other You say that you omitte many â—o petty differences in matters of faith c. The which as you would not haue spared if you could haue found them So you might haue omitted these before mentioned for any other proofe you haue made of them besides your bare worde or any truth that is contained in them Touching the doctrine of Baptisme you would faine finde a knot in a rush a difference where none is We all beleeue that Baptisme is a seale of Gods couenant with vs in Iesus Christ a sacrament of our regeneration in himâ— and that God in due time sometimes before and sometimes after Luk. 1. 15 Act. 10. 44 worketh inwardly by his spirit in his elect and chosen that which outwardly is signified Baptisme in purging them from the guiltines of their sinnes and sanctifying them to newnes of life But neither one nor other of vs beleeue that Baptisme doth ex opere operato purge and cleanse all that bee baptized Symon Magus was outwardly Act. 8. 13. baptized and yet remayned still in the gall of bitternes and bond of iniquitie If you know any diuersitie among vs herein name the persons set downe the places and carry not matters thus in a clowd to the diffaming of the faithfull and the deceiuing of your ouer affectionate fauourers and followers of you in your follies I know no Puritanes that condemne the communion booke as irreligious or erronious although some doe thinke of it as of translations that some imperfections be in it And hath not your Iupiter Capitolinus the Pope in reforming the Missals and Primers and in leauing out and altering sundry thinges that were in them confessed imperfections yea and corruptions to haue bene in them What hath bin the iudgement of your owne Catholikes of Espen in Com. in 1. Timoth. di gres l. p 22. ex â—dan lib. 3. de interpret Scrip. cap. 3. them appeareth by these wordes of Espenseus Lindanus proponit Episcopi Lugdunensiis quaerelam de Missalibus c. Lindan propoundeth the complaint of the Bishop of Lions for the purging of Missals and Antiphonaries saying wee haue corrected the Antiphonarie by cutting away such thinges as seemed to be superfluous false and blasphemous Which Bishop saith Lindan if he did see our Missals and Antiphonaries O good GOD With what name would he paint or call them in which secret prayâ—rs be defiled with most filthy faultes But our sinnes doe not suffer any amendment by the fault of the Bishoppes which are slacke heerein Heereby you may see what was the iudgement of three of your owne Catholike Bishoppes of your missalls and other bookes of diuine seruice Sette downe if you canne the names of any of them whome you call Puritanes that haue so sharpely censured the Communion booke and haue charged it with such filthy faultes as these Popish prelates haue imputed to your Masse-bookes c. The signe of the Crosse in Baptisme is a matter in comparison of matters of faith and saluation of small moment the which though some refuse as not commanded in the word of GOD and greatly by you abused to Idolatry and sorcery yet it is in our CHVRCH retained not as appartayning to the substance of Baptisme or that the want of it doth any thing derogate from the perfection of Baptisme but as an ancient ceremony which long and vniuersally hath beene retained in the Church of GOD. Concerning confirmation I knowe none but that as they doe all with one mouth and hart condemne your making of it without any warrant of Gods word a Sacrament and your attributing more vertue to it then to Baptisme your defiling of it with superstitious ceremonies so they do in vnitie of Spirite acknowledge it to be a good and lawdable order in the Church for children after they haue beene baptised and so well instructed in the Principles of christian religion that they be able in some good measure to render an accompt of their faith to be by imposition of handes confirmed that is approued and admitted to the receauing of the holy Sacrament of Christs Supper Touching the vse of Surplesses organs c. in diuin seruice I say that men may differ in opinions of these things and agree in vnity of faith and knowledge of the sonne of God Socrates before named saith well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No religion obserueth the same rites although they embrace the same doctrine for they that bee of the same faith doe differ amongst them-selues concerning rites and ceremonies If Saint Peter after hee had receaued miraculoufly the guift and graces of the holy Ghost was not fully perswaded of the abrogation of the ceremonies of the law and the vocation of the gentils it is no maruaile if men now nothing to be compared to him be not fully perswaded of externall ceremonies and orders although they be throughly setled in the truth of the doctrine of faith Thus these seauen differences with the rest by you set downe wee haue examined and find them light vpon the ballance And although you auerre much yet
this place make declaration both of the true doctrine of saluation and of the way whereby wee are to walke vnto it By grace ye are saued through faith and that not of your selues it is the gift of God Ephe. 1. 8. not of workes least any man shold boast himselfe For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Thus good workes and holy obedience of life which cannot be ioyned with carelesse security but do flow from the feare of God are not causes to merit and deserue saluation which Iesus Christ by his blood-shedding hath purchased for vs but are waies to walke vnto it without the which wee Hebr. 12 14. shall neuer see God as the Apostle saith The Pamphlet Articles concerning good life and piety The Protestants are bound in conscience neuer to aske God forgiuenes of their sinnes WHosoeuer is assured by faith that his sins are forgiuen him sinneth most grieuously in asking God pardon for them but all true Protestants are assured by faith that their sinnes are forgiuen them Ergo. All true Protestants sinne grieuously in asking pardon of God for them The Maior is euident for who but an Infidel or a mad man would demaund of God the creation of the world which he is assured by faith that God hath already created or Christs incarnation which is alreadie performed or the institution of Sacraments wich already is effected in like manner who but an infidel or mad man wil demaund pardon of his sins which he beleeueth alreadie by faith that God hath forgiuen for it is a signe that he doubteth of that which he is bound by faith to beleeue which doubting faith is Infidelitie Moreouer whatsoeuer we demand that we hope to obtain but no man hopeth to obtaine that he already possesseth as no man will demaund of God his owne soule or bodie because al-already he possesseth them The Minor is vndoubted because this is that liuely faith whereby the Protestants are iustified by this they apprehend Christ by this they apply his merits and passion vnto them and without this no man can attaine vnto saluation Herevpon I will infer that no Protestant can with a safe conscience say the Lords praier because he cannot pray as he ought without true faith and call God his father if he haue true faith he cannot without note of Infidelitie vtter this petition Forgiue vs our sinnes for that most assuredly he beleeueth and protesteth in the first ingresse of that prayer that he is the Son of God consequently beleeueth by faith that his sins are forgiuen him Answere TO the first proposition of this subtill syllogisme I answere that the assurance by faith which Gods elect haue of the forgiuenesse of their sinnes doth well stand with the asking of forgiuenesse of them For wee are to aske forgiuenesse of our sinnes because God doth command it and require it of vs. Moreouer it is our duetie to aske forgiuenesse of them for otherwise we cannot be assured by faith that they be forgiuen vs for by asking pardon of them wee do make confession of them and doe acknowledge our owne guiltines the which if we should refuse to doe we can haue no assurance of the remission of them For Salomon saith Hee that hideth his sinnes shall not Prou. 28. 13. prosper but he that confesseth them and forsaketh them shall haue mercie And S. Iohn saith If wee confesse our sinnes God Mark 9. 24. is faithful and iust to forgiue vs our sins and to clense vs from all vnrighteousnes Moreouer we aske forgiuenesse of our sinnes to confirme our faith and to increase the assurance we haue of the forgiuenes of them and that we may more and more haue the feeling of the forgiuenesse of them increased in our hearts For we doe not meane that any man hath any such firme assurance of faith but that the same is mixed with weaknes and many times shaken with temptations against the which wee must striue and pray and Mark 9. 24. Luk. 17. 5. say both with him in the Gospel Lord I beleeue Lord helpe my vnbeleefe with the Apostles Lord increase our faith Our faith is but as a graine of Mustard-seede which must grow and increase Saint Paul saith that by the Gospell the Rom. 1. 17. righteousnesse of God is reueeled from faith to faith Vpon which words Clâ—meÌ„t Alexandrinus writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Apostle seemeth to declare a double faith but rather one faith which receiueth increase and perfection And therefore in praying for the forgiuenes of sinnes wee pray that our faith of the forgiuenes of them may be more and more confirmed and our assurance thereof increased in vs. Lastly seeing wee daily sinne both in doing that which God forbiddeth and omitting that which he commandeth why ought we not daily to aske forgiuenes of them and in praying for the remission of our sinnes wee desire all those things which be effects and fruits thereof as sanctification and eternall life c. And yet wee must pray in a true perswasion of faith of Gods mercy towards vs to the forgiuenes of our sinnes not onely past but also future and to come and so our praying for the forgiuenes of them is a crauing of the continuance of Gods mercy to the continuall pardoning of them which we continually commit Now whereas he saith the Maior is euident and none but an Infidell or mad man would demaund of GOD the creation of the world which hee is assured by faith that GOD hath already created c. I answere that none that is well in his wits would make such a foolish and absurd comparison as is between the asking of God the creation of the world the incarnation of Christ c. and the remission of our sinnes For those are neither commaunded nor at all to be asked and wil this man say that forgiuenes of sinnes is not at all of any to be prayed for Of those things we need not further to be confirmed but of the forgiuenes of our sinnes our faith had need to bee strengthened and the feeling thereof in our consciences to be increased Moreouer as we said before for as much as we daily sin offend God we ought daily to craue Gods mercy in pardoning our sinnes What likenes hath praier for the creation of the worlde or for the incarnation of Christ c. herewith And whereas this man thinketh it so absurd a thing to pray to God to forgiue vs our sinnes because we beleeue the forgiuenes of them I would aske of him whether S. Paul praying both in the beginning and in the end of his Epistles for Gods grace to the faithfull did not assuredly beleeue that they were euen then before those his prayers indued with Gods grace No doubt but hee did beleeue that they were indued
Maxime quin hoc opus nostrum quo singularis ille reruÌ„ conditor huius immensi operis rector asseritur si quis attigerit ex istis inepte religiosis vt sunt nimia superstitione impatientes insectetur etiam maledictis vt vix lecto fortasse principio affligat proijciat execretur seque inexpiabili scelere contaminari atque astringi putet si haec aut legat patienter aut audiat One Bee or egge is not liker to another then to these Pagans be our peeuish Papists in shutting their eies from reading godly and learned bookes tending to the confutation of their errors the instruction of them in the truth Whom yet I am to intreate with Lactantius words immediatly following Ab hoc tamen si Idem ibidem fieri potest humanitatis iure postulamus vt noÌ„ prius daÌ„net quam vniuersa cognouerit Nam si sacrilegis proditoribus veneficis potestas defendendi sui datur nec praedamnari quenquam incognita causa licet non iniustè petere videmur vt si quis erit ille qui inciderit in haec si leget perlegat si audiet sententiam differat in extremuÌ„ This reasonable request I would that I might obtaine at our Romish Catholickes hands that they would first read and examine this my answere before they condemne it For what is more vniust then to condemne that which a maÌ„ doth not know Howbeit I doubt least with the same Lanctantius I must say Sed noui hominum pertinaciam nunquam â—bidem impetrabimus Timent enim ne à nobis reuicti manus dare aliquando clamante ipsa veritate cogantur Obstrepunt igitur intercedunt ne audiant oculos suos opprimunt ne lumen videant quod offerimus Euen so our vntruly termed Catholickes doe follow this froward peruersitie of the Pagans in whom that saying also of the Prophet as it is alleaged by Saint Luke is verified The heart of this people is waxed Act. 28. 27. grosse or fat and their eares are dull of hearing and they haue shut their eyes least they should see with their eyes and heare with their eares and vnderstand with their hearts and should be conuerted and I might heale them The which is a fearefull iudgement of God when men refusing the loue of the truth that they might be saued be giuen vp to a 2. Thess 2. strong delusion to beleeue lyes But if these blinded with errour and ignorance for whose sake especially I haue written this answere will not vouchsafe to read it nor make any vse and profit of it yet if it may some what serue to edifie the faithfull and confirme the weake I shall thinke my labour not altogether lost The which how small or simple soeuer it be yet as I haue written it for the good of Gods Church so I haue bin by your Honours curtesie incouraged to offer and present it vnto your Lordship as a true testimony of my louing heart and dutiful affection towards your Honour for your fauour shewed me The God of all grace and mercy blesse your Lordship and all yours increase his good graces and gifts in you and long preserue you to the benefit of this Church and Common-wealth Amen Your Honors most humble to be commanded EDVVARD BVLELEY To the Christian Reader GOod Christian Reader whereas the author of these reasons vpon his good conceit of the forciblenesse of them to perswade to Popery hath thought them worthy of a second impression and a new augmentation I am partly thereby and partly by the request of the Printer and others moued to publish againe in Print my answer to them The which I haue recognised and in many places enlarged by adding not onely moe testimonies but also some discourses I haue also in the end adioyned answers to some friuolous cauillations which S. R. in his answer to Maister Bels downe-fall of Poperie and others haue made against it And hereof I must certifie thee good Reader that I haue inserted into the said reasons the Authors new additions the which that thou maist discerne from the other I haue put this marke vnto them the same marke also I haue put to my answers made to the same I haue also in this impression added an answer to certaine Popish questions written fifteene or sixteene yeares past the which although it was long agoe allowed to be published yet it hath vntill now lien by me howbeit now for the reasons in the Preface before it declared I haue thought good to ioyne it vnto this Now although this my answer will bring no profit to them that being wedded to will and bewitched by a strong delusion will not vouchsafe to looke vpon it much lesse will wholy read compare and examine it but will condemne it before they know it yet if it may serue to the defence of Gods truth and to the confirming of thee good Reader in the same as I shall therein obtaine that I doe seeke so my desire is that thou wilt remember mee at the throne of grace in thy faithfull prayers The Father of all mercy giue vs true vnderstanding in all things and guide vs by the light of his holy word outwardly and by his blessed spirit inwardly to beleeue his truth and obey his will to his owne glory and our eternall comfort Amen Aprill 22. 1608. Thine in Christ Iesus ED BVLKELEY AN ANSWER TO AN VNLEARNED SLANDEROVS AND LYING PAMPHLET INTITVLED Certaine articles or forcible reasons discouering the palpable absurdities and most notorious errors of the Protestants Religion pretended to be Printed at Antwerpe 1600. TO the sayings of the Prophet Esaias chap. 59. 10. and Elizeus 4. King 6. 20. set in the first front of this peeuish Pamphlet whereby he would insinuate and signifie vs to be blind I answere that if we be blind which giue our selues daily and diligently both pastors and people to the reading and hearing of Gods holy word and doe endeuour to make that a light vnto our Psal 119. 105 feete and a lanterne vnto our pathes in what estate be they which keepe the light of Gods word vnder the bushell of a strange tongue and read the same both little them-selues and disswade and with-draw others from it Aeneas Syluius who was Pope called Pius Secundus writeth thus of the Italian Priests in his dayes and of the good people in Bohemia Pudeat Italiae Sacerdotes quos ne semel quidem Commenta de dictis sactis Alphonsi Reg. lib. 2. 17. nouam legem constat legisse apud Thaboritas vix mulierculam inuenias quae de Nouo Testamento veteri respondere nesciat i. The priests of Italie may bee ashamed who are knowne not once to haue read the new Testament seeing with the Thaborites one can hardly finde a silly woman which cannot answer out of the old and new Testament Iohn Gerson Chancellor of the Vniuersitie of Paris who liued Anno 1415. and was a great dealer
nihilominus postea quidam subtilissimi Fascicu Tom. a tat 6. fol. 78. haeâ—etici qui istam haeresim Waldensium defendere conabantur plura regna populos deceperunt that is notwithstanding there were afterwards some most subtill heretikes which went about to defend this heresie of the Waldenses and deceiued or rather truely instructed many kingdomes and nations And againe hauing made mention of certaine Popish doctors in those daies as Hugo Cardinalis c. hee hath these words Quos diuina bonitas 1233. misit pro fidei defensione alioquin tota pene fides perüsset propter Fol. 80. haeret corum multiplioitatem subtilitatem simul potentiam that is whome God sent for the defence of the faith for otherwaies it had like wholy to haue perished by reason of the multitude subtiltie and powre of heretikes It appeareth by the testimonie of this Popish Monke that in those daies there were verie many of them whom hee falsely calleth heretikes And whereas these detested the enormities and abominations of the Church of Rome and maintained the same substantiall and fundamentall points of doctrine that wee doe as it appeareth by the articles obiected vnto them that they did how doth this man say that our religion was not these 1500. yeares in the world It was in the world but hated of the world which hated Ioh. 15. 18. 19 Christ yet was it constantly confessed euen to death of them whome God the Father hath giuen to Christ out of Ioh. 17. 6. 9. the world Hereby it may sufficiently appeare that the Synagogue of the Iewes hath not been more constant in continuance nor more ample in place then the true Church of Christ hath beene In deed it may bee that the Synagogues of the Iewes haue continued in some certaine places more constantly then the true Churches of Iesus Christ haue done Yet herevpon it doth not follow that either Gods admirable promises haue not beene performed or that the true Church hath perished It is not the Synagogue of the Iewes but the true Church of God that is clothed with Apoca. â—2 1. Christ the Sonne of righteousnes treadeth vnder her feete earthly things which be mutable as the moone is adorned with the doctrine of Christs twelue Apostles which is forced Chrysostom in psal 114. to flee into the wildernes Chrysostome saith well Ecclesia est tabernaculuÌ„ à deo fixum non ab homine ab vno loco in alium fugit sed non à pietate ad impietatem fugit that is The Church is the tabernacle which God hath pight not man shee fleeth from one place to another but shee neuer fleeth from Godlines to impiety and wickednes As Barrabas found here more fauor with the prelates and priests of Iudah and Ierusalem then Iesus Christ the Sonne of God did So the Popes and Iewes Synagogues haue found more fauor and more quietly rested in this wicked world then the true Church of Iesus Christ hath done As euen in Rome the Iewes professed open enemies of our Sauiour Christ haue had and yet haue their synagogues and liue paying their tributes in as great quietnesse and safety as the Curtizans Whores of Rome doe which pay yearely to the Pope twenty thousand duckates It is written in the pontificall Cornel. Aprip de Vanitate Scient cap. 64. that at the coronation of the Pope and in his procession to the Church of Laterane the Iewes vse to meete him and making curtesie do offer the law to him to whom hee giueth a gentle answer But whereas the foresaid Arnoldus Brixianus a great learned man reproued the errors enormities of the Church of Rome Adrian the fourth our proud Platina in Adriano 4. countriman who rebuked the Emperour for holding his wrong stirrop would not go vp the Church of Laterane to Platina in Honorio 2. be consecrate vntil he were driuen out of Rome There was also one Arnulphus in Rome a Godly man whom many of the inhabitants thereof acknowledge for a true disciple of Christ that was there murthered by the priests for inueighing Platina in Paulo 2. Sabellicus Ennead 10. l. b. 7. against their wickednes Also in a towne neere Rome called Pole the Lord therof with many others were counted heretikes for saying that none of them which followed Peter were the true vicars of Christ but such as followed the pouerty of Christ These Pope Paulus the second persecuted contumeliously intreated as Platina Sabellicus do write Hereby wee see that it is a thing more allowable in Rome to deny Christ as the Iewes do then to meddle with the Popes triple crowne or to reproue his pride enormities This our doctrine of performing Gods admirable promises not in proud Popes and wicked worldlings but in the faithfull which feare God tremble at his word and are for the most part hated and persecuted in the world doth neither shew the path to Atheisme nor open the gap to Machiuilian deuises which by the testimonie of some Papists themselues are no where sooner learned then in that schoole wherein T. W. the author of this slanderous libell hath beene as I suppose too much and too long trained I meane the schoole of Iesuites of whome William Watson a Popish secular Priest in his booke of Quodlibets lately published Quodlib 1. art 9 pag 21. Ibidem doth thus write Many Atheal paradoxes be taught in the Iesuites conclaue or close conuenticles Aga. Questionlesse the Iesuits want neither art nor euill will nor yet malitious meanes to effect it as hauing vsed from the beginning more Machiuilian deuises and Atheal practises in secret conference by their inferior agents with schismatikes yea and with our common aduersaries then with catholikes Againe It must Quodlib 4. art 4. pag. 112. needes follow that there is not a Iesuite in al England this day but hath a bitter smack of father Parsons impiety irreligiosity treachery treason and Machiuilian Atheisme Againe neither Machiuel nor any that euer yet was in Europe came neere Quodi 9. art 7. pag. 314. vnto the Iesuites for Atheal deuise to preâ—eâ—t he stopples of their stratagems and to further their proceedings Againe But I call them Iesuiticall that is the faction of the Iesuites In the appendix to the Quodli pag. 346. by abbreuiation to auoide circumlocution in one word expressing them to bee a factious seditious ambitious auaritious treacherous traiterous Machiuilian Atheâ—ll consort that abusing the rules of their society c. By the iudgement of this Popish Priest let the good Reader consider who they bee that shew the path to Atheisme and open the gap to Machiuilian deuises The Pamphlet The learned Protestants are Infidels 2. Article WHosoeuer buildeth his faith voppn his owne priuate and singular exposition of Scripture is an Infidel But all learned Protestants in England build their faith vppon their owne priuate exposition of Sripture Ergo all the Protestants of England
are Infidels The Maior cannot bee denied Because faith must he infallible and impossible to be erronius or changeable But faith which is builded vppon priuate exposition of Scripture is subiect to error and change and consequently vpon better aduice consideration may be altered The Minor I proue for either they build their faith vppon their owne priuat opinion in expounding of Scriptures the exposition of the Church the Fathers or Councels but not vppon these three Egro vpon their owne priuate exposition Some Protestants allow the Fathers and their expositions so far forth as they agree with Gods word no farther but this is nothing else but to delude the world for what meane they when they say they wil allow theÌ„ so far forth as they agree with the Scriptures Meane they perhaps that if the Fathers bring Scriptures to proue any point of Religion now in controuersie to allow that point as true If so why then reiect they S. Augustine Aug lib de â—ura Agen pro mortuis and other Fathers who bring Scripture to proue prayer for the dead yea and all controuersies almost in Religion the Fathers proue by Scripture when they dispute vpon them Or perhaps they mean to admit the Fathers wheÌ„ they alledge Scripture but in such matters as euery ProtestaÌ„t shal allow of or that they bee doubtfull or seeme in some sort or shew to be conformable to their fancies and fit their new coined Gospell and in this sense who seeth not that euery paltry companion will make himselfe not only expositor of Christs word but also will prefer his exposition before all ancient Fathers when they daunce not after his pipe and consent not with his heresies Answere HEre wee haue a syllogisme to the Maior or first proposition whereof I answer that they which vniuersaly in all maters and doctrines of saluation doe follow priuate and false expositions of the Scripture bee Infidels but in some places of Scripture a man may follow a priuate and false exposition of the Scripture and beleeue Hilarius in Matth cap. 16 Ambros in Luc lib. 10. the same to bee true and yet bee no Infidell Hilary followed a priuat and false exposition of the place Come behind mee Sathan and Ambrose of Peters deniall of Christ and Hierome in like manner of Peters dissembling with the Iewes Galat. 2. yea and all the Fathers haue in sundry places of Scripture followed priuat and vntrue expositions and haue beleeued the same to bee true and August de Doctri Christ lib. 1. cap. 36. yet they were no Infidels Saint Augustine saith well Quisquis igitur Scripturas diuinas c. Who-soeuer therefore doth thinke him-selfe to vnderstand the holy Scriptures or any part of them so that by that his vnderstanding hee doth not edifie and build this double loue of God and of his neighbour doth not yet vnderstand them But whosouer doth draw such a sense or exposition from them as may be profitable to the edifying of this loue and yet doth not deliuer that which he whome hee readeth shall be proued in that place to haue ment is not dangerously or wickedly deceiued neither doth hee at all lye And againe Ibidem Sed quisquis in Scripturis aliud sentit quam ille qui scripsit illis non mentientibus fallitur sed tamen vt dicere coeperam c. But whosoeuer in the Scriptures doth conceiue any other sense then he that did write it did meane he is deceiued although the Scriptures do not lye yet as I began to say if he be deceiued by that sence which doth edefie loue and charity which is the end of the commandement is so deceiued as if a man missing and leauing his way yet goeth by the field thither whither the way doth lead him Hereby you may perceiue that euery one which followeth a priuat or false exposition of some place of the Scripture is not an Infidell But to leaue this and to come to your Minor or second proposition I auouch the same to bee false and doe deny that we build our faith vpon priuat or false expositions of the Scripture We say with Saint Peter that no prophesie of 2. Tet. 1. 20 the Scripture is of any pruat interpretation But we are to take that sense which the holy Ghost intendeth and meaneth And we say that many things be most plaine and euident in the holy Scriptures so that the simplest may vnderstand them and get knowledge and comfort by them So Chrysostome saith An ista aliquam expositionem desiderant Chrisost ad Rom. Hom. 19. an non clara sunt etiam vehementer stupidis i. Doe these neede any exposition are they not cleere and manifest August in Euang. Ioannis tract 50. euen to those that be very dull So Saint Augustin saith Quaedam in Scripturis tam manifesta sunt vt potius auditorem quam expositorem desiderent i. There be some things in the Scriptures so manifest that they require rather a hearer then an expounder So saith Iustinus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Martyr dialo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 68 edit Robert Stephan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Marke giue heed to those things which I shall recite out of the holy Scriptures which neede not to be expounded but onely to be heard And whereas we confesse that there be some things hard in the Scriptures wee say that the same are to bee vnderstoode and expounded by conferring them with other places of the Scriptures And that no forraine or priuat exposition is to bee brought to them but that which is gathered out of the Scriptures them-selues So Chrysostom saith Scriptura seipsam exponit lectorem errare Chryso in Gent homil 12. non sinit the Scripture expoundeth it selfe and suffereth not the reader to erre Againe Semper enim quando In 2. Cor. homil 9. quid obscurum loquitur seipsum iterum interpretatur Whensoeuer Paul doth speake any thing obscurely he doth alwaies expound him-selfe So saith Saint Augustine Magnifice August de doct Christi lib 2. cap. 6. igiter salubriter c. that is The holy Ghost hath so excellently and holesomely tempered the holy Scriptures that with plaine places hee doth put away hunger and with obscure places take away lothsomnesse For there is nothing gathered from those hard places which is not to be found most plainely vttered in others So Saint Basil saith Quae ambigua sunt tectè dicta esse in quibusdam diuinae Basil Quaest comp explic quaest 267. scripturae locis vide tur ea ab aliis locis manifestis declarantur that is What things be doubtfull or seeme to bee couertly spoken in some places of holy scripture the same are expouÌ„ded by other plaine places Againe Ecce nunc audi ipsam seipsam declarantem scripturam Behold now heare Idem Hexam homil 4. Irenaeus lib. 3. cap. 12. the Scripture expounding it selfe So saith Irenaeus Ostensiones quae
sunt in scripturis non possunt ostendi nisi ex scripturis The expositions which bee in the Scriptures cannot bee shewed but out of the Scriptures So Theodoretus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor dia. log 1. Hilarius de trinitate lib. 9 i. Thou needest no strange exposition For the Euangelist expoundeth himself So Hilarius saith Dictorum intelligentia aut ex praepositis aut ex consequentibus expectetur The vnderstaÌ„ding of the sayings is to be looked for either of those things which go before or those that follow after So Clemens saith Ex ipsis scripturis sensum capere veritatis oportet From the scriptures themselues we must take the sense and Distinst 37. cap. Relatum exposition of truth Finally so Pope Pius the second Ab ipsa scriptura reciptendus est sensus veritatis The vnderstanding of the truth is to bee receiued from the scripture it selfe Aeneas Siluiâ—â— epist 130 Now how carefully and diligently wee endeuour to doe this that is to expound the holy Scriptures truely and sincerely by the Scriptures themselues God knoweth our writings sermons do shew and the consciences of those that reade and heare them can witnesse with vs. And this is also an argument hereof that you cannot bring forth any places of the Scriptures which wee falsely expound or seeke violently and wickedly to wrest from the true and simple sence of the holy Ghost contained in the holy scriptures The which this cauiller should haue done and thereby declare how wee build our faith vpon priuate and false expositions But let vs see and examine his proofe of his Minor which is that because wee build not our faith vpon the exposition of the Church the Fathers or Councells therefore wee build vpon our owne priuate exposition I answere that although we reuerence the iudgement of the true Church of God the holy Fathers and Councels yet by this that I haue before alledged it plainely appeareth that we are to fetch the sense and exposition of the Scriptures not from them but from the scriptures themselues And wheras you by the Church do meane the Romish Church I will shew hereafter that shee hath corrupted and falsely expounded the scriptures As touching the Doctors we are not bound vnto their expositions which sometimes be Card. Caietanus in praefatione in lib. 5. Mosis not sound and sometimes differ among themselues Yea Cardinall Caietanus plainely auoucheth this and doubteth not to bring sometimes senses and expositions to the scriptures which be not in all the Doctors His words be these Nullus itaque detestetur nouum sacrae scripturae sensum ex hoc quod dissonat a priscis doctoribus Sed scrutetur perspicacius textum ac contextum scripturae si quadrare inuenerit laudet Deum qui non alligauit expositionem scripturarum sacrarum pristorum doctorum sensibus c. that is Let no man hereupon detest or dislike a new exposition of the holy scripture because it dissenteth from the old Doctors But let him more sharpely search the text and Coherence of the scriptures and if hee finde it to agree therewith let him praise GOD who hath not bound the exposition of the holy Scriptures to the senses and expositions of the ancient Doctors Yea Bishippe Fisher a great patrone of the Popes doubteth not to affirme that many things in the Io. Roffens Assert Lutheran artic 18. fol. 206. Gospell and other scriptures bee now more exactly discussed and more plainely vnderstood then they were of old time of the Fathers and that there be yet many obscure and hard places which will be much better vnderstood of the posteritie Andradius also the Iesuite as he doth defend Caietane in the one so doth he ioyne with B. Fisher in the other as the learned may reade in his defence of the tridentine faith lib. 2. pag. 160. et 161. where by it appeareth that their iudgement was that the exposition of the scriptures is not to bee tied vnto the Fathers and then much lesse to the Councells which doe not expound in order the bookes of the scriptures as the Fathers did but onely examined some places and discussed some Doctrines which were in controuersie Moreouer whereas Saint Augustine in his foure bookes de doctrina christiana entreateth largely of the exposition of the Scriptures and giueth many good and learned lessons concerning the same and namely seauen rules of Ticonius the Donatist which hee commendeth and calleth them keyes to open the scripture neither he nor Ticonius doe make mention of these rules which the author of this pamphlet doth here set downe nor referre vs vnto them Therefore these bee new coined rules of your owne voyde of the testimony of antiquitie But that the Christian reader may see who they be that build their faith vpon priuate and false expositions of the scripture let vs come to the examination of some particular places of the scripture and see who they be that follow priuate and false expositions The wordes of our Math. 26. 27 Sauiour Christ drinke ye all of it they expound that Christ spake them onely to his Apostles which as they terme them were Priests and therefore this bindeth Priests to drinke of the Cup but not the lay people So saith Iohn Fisher Io. Rossens Assert Luther confut arti 16 the Bishop of Rochester Bibite ex eo omnes Quae verba procul-dubio solis erant dicta sacerdotibus quibus potestas tum fuerat collata conficiendi sacramenti nimirum hijs verbis hoc facite in meam commemorationem Drinke all of this which words without all doubt were spoken onely to Hosius de com sub vtraque specie Confess Petri. cap. 40. contr Brentium lib. 3 Doct. Hard. in his answere to M. Iewel arti 3 Andrad ortho explicat lib. 7 pag. 606. Aenas Syluius epist â—30 pag. 672. Priests to whom powre also was giuen to make the Sacrament that is by these words doe this in remembrance of me The same in effect wrote Cardinal Hosius Doctor Harding Andradeus Aeneas Siluius and others This exposition although peraduenture it will not bee counted priuate for that it is maintained by so many great men yet it is a very false and absurd exposition and easily to bee discerned by any simple man For if these words Drinke ye all of it were spoken onely to Priests then likewise these Take yee ate ye were spoken onely to Priests And so by your wise exposition as none but Priests by these words are bound to drinke of the Cup so none but Priests are bound to take and eate the bread as it was the manner and custome of Jo. Gerson tom 1. declar defect viro ecclesiast the common people in Liuonia not to receiue this Sacrament at all as Gerson writeth But if our Sauiour Christ did speake the one to all both Priests and people why not the other If the one doe binde all why not the other Moreouer Saint Paul
eight for assuming of such a preheminence vnto him Read the Annales of Scotland and you shall finde the prefumptious presbiterie euery foote opposing themselues against our Kings authoritie as though hee had nothing to doe with the kirke Looke into the cariage of our precifians at home and you shall finde them in shew to professe it but in deedes and effects really to denie it For if the approue his supremacy with what face can they deny his ordinaÌ„ces in matters of Religion why weare they not Vestimentes Surplises the Cappe and Tippet Why refuse they to Baptise with the signe of the Crosse Why subscribe they not to the Booke of common praier why obey they not the Ecclesiasticall cannons established by his Maiesties authoritie no other reason of this obstinate repugnance can bee yeelded then that in verie truth they doe not in conscience allow of his supremacy 2. Is not the authoritie of Bishoppes their power to create Ministers their degree in dignitie aboue ordinarie Curates and pastors a matter of faith and so neerelie toucheth the gouernment of the Church that if this Hereticall order bee abolished the whole forme of Christes Church is presentlie confounded 3. The obseruation of feastes and holie daies infringed by Puritanes maintained by Protestants is it but a ceremonie were not the obstinate impugning thereof a sufficient reason to censure them for Heretikes Did not the Councell of Nice condemne the Quartoderimeni for Heretikes who would onelie haue obserued their Easter day vpon the foureteenth daie of the month of March what if they had called our precisians to the barre who will haue it wholie abolished Questionlesse they would haue branded them in a farre deeper degree of heresie then the Quarto-derimani 4. Is not the obseruation of Lent and other fasting daies a matter of more moment then trifles or then things indifferent Did not Saint Epiphanius censure Aerius of heresie for denyning these prescript times for fasting for albeit they bee not precisely set downe in Scriptures and therein commanded to bee obserued yet they beeing either ordained by the Apostles or instituted by the Church which had authoritie to appoint fastes at least as well as the Puritane Presb terie without doubt hee that callâ—th this holie institution either doctrine of diuells or torture of consciences or restraint of Euangelicall libertie ought by the iudgement of all true Protestantes to bee condemned for a Pagan and Infidell who will not submit his soule to the censure of the Church 5. The Puritanes blasphemously pronounce and ignorantly defend that Christ suffered the paines of hell vpon the Crosse and that in his passionall agony and agonizing greife did principally consist the satisfaction of Christ for the redemption of man from those eternall tormentes of hell and thinke you this is a trifle a rite or ceremony This faith the Puritans professe this blaspheny the Protestants detest 6. The descention of Christ to hell is no doubt but a trifle a ceremonie a matter of small importance it is but an article of our Creed and yet this article the Puritanes really deny the which all Protestants stedfastly beleeue 7. That the second person in Trinitie receiued his diuinity from his father is but a trifle a point not much material to our beleefe yet this being denied the mystery of the holy Trinity can not bee beleeued for it absolutely taketh away the nature of a sonne and consequently the admirable procession of the sâ—cond person and so ouer throweth all the mysterie of the Trinity This principall part of Christianity Protestants approoue and Puritanes improoue 8. Iomit here many more pettie differences in matters of faith the which were sufficient to make them condemne one an other not onelie in accidents and ceremonies but also in the substance and principall partes of Religion as in that the Precisians denie that in Baptisme our sinnes bee remitted but onely take it for a seale of that grace God gaue them by his eternall election That Protestants confesse that in the Sacrament we are washed by Gods spirit from originall sinne 9. The Puritanes condemn the coÌ„munion booke as irreligious and erronious the Protestantes commend it as Orthodoxall and Religious 10. The Protestants vse the Cosse in Baptisme as a holie signe fit for the profession of Christ his faith and Religion the Puritans exclame against it as an humane inuention anda point of superstition 11. Protestants defend that imposition of hands in confirmation is a signe of the fauour and goodnesse of GOD towards them The Puritanes auouch that this is a flat lie and that they testifie therein that doth that he neuer did 12. The Protestants in fine will vse Vestments Musicke Orgaines Surplesses and diuers other ceremonies in diuine seruice and administration of Sacraments all which the Puritanes condemne as will-worshippe and not being commanded by God to bee superstitious All these I say I omit and many more which are to be seene in the Puritanes supplication to the Parliament where two and thirty differences are assigned and onely haue thought good to aduertise euery discreete protestant to consider the seauen precedent differences for there is neuer a one of them which the Puritane defendeth not to bee a matter of faith and the Protestant is bound in consâ—icence to condemne him for obstinately maintaining the contrarie to bee an Heretike the reason is euident for the rule square that Protestantes and Puritans both hold to know an heresie is this whatsoeuer is contrarie to Gods word is an heresie if it be obstinatly defended but all the foresaid seauen points in controuersie are by the one part prooued contrarie to Gods word and by the other auouched to bee grounded vpon the same therefore we may well conclude that if one error in faith with obstinacie defended sufficeth to make an heretike what shal we iudge of the Puritane who so manly defendeth so many Sure this I will auerr that they differ in substance of Religion and not onely in accidents and ceremonies And finally they haue no argument to prooue that they haue the true Church true Religion true faith which all heretikes which euer were wil not bring to condemne the Church as well as they For example they alleadge Scriptures so did the Arrians they contemne Councels the Arrians did not regard them they challenge to themselues the true interpretation the same did all heretikes to this day And to conclude they call themselues the little flocke of Christ to whome God hath reuealed his truth and illumited them from aboue all which the Donatists with as good reason and better arguments did arrogate vnto themselues The same I say of Pelagians Nestorians Eutychians with all the rabble of other damned heretikes And to conclude these articles of faith I say that if the principles of the Protestants religion be true Saint Paul himselfe exhorteth vs to infidelity which I proue thus Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith exhorteth to
you prooue little The GOD of patience and consolation giue vnto Rom. 15 5. vs and you that wee may bee like minded one towards an other according to Christ Iesus that we may all with one minde and one mouth praise God euen the Father of our Lord Iesus Christ Amen Whereas you say that we haue no argument to prooue that we haue the true Church true religion and true faith but such as al heretikes haue euer vsed I answere that wee haue that argument and proofe for these things which although Heretikes haue falsely pretended as popish heretikes now do yet the Godly learned Fathers haue sincerely vsed And that is the holy word of God the only touchstone of truth and piller of the Church for as the Church 1. Tim. 3. 15 in one respect is the piller of truth as Saint Paul saith so in another the truth is the piller and prop of the Church as Chrysost in illum locum ho mil. 11. Math. 4. 4 7 10. Math. 19. 4. ibid. 22 29. Luk. 24. 27. 32 44 46 Rom. 1 2. 3 21. 4 3. Chrysostom saith For by what meanes els haue the Godly and learned Fathers in all ages confuted heresies and proued the Church but by the scriptures by them our Sauiour Christ foyled the diuell and put him to flight By them he answered the Pharisies By them he confuted the Sadduces By them he proued himselfe to be the promised Messias and Sauiour of the world By them Saint Paul confirmed the Gospel which he preached By them hee perswaded the Iewes those things which concerned Christ Iesus both out of the Law of Moses and out of the Act. 21. 23. ibid. 18 2 8 Prophets By them Apollos confuted the Iewes with great vehemencie shewing by the Scriptures that Iesus was the Christ By them the Godly and learned Fathers confuted and confounded the Arians and other Heretikes whom you here name as by their bookes and particular sayings it euidently appeareth Athanasius speaking of the Godly Athanas de de cretis Nicen. Synod pag. 528 decrees of the councell of Nice against the Arians writeth thus Atque harum rerum non aliunde nos quà m ex scripturis persuasionem habemus that is We be perswaded of these things by no other meanes but by the Scriptures Epiphanius saith In Scripturis sanctis Trinttas nobit Epipâ— contra pâ—â—umaiomachos haeres 7â— annuÌ„tiatur ac creditur citra curiositatem c. The Trinity is in the holy Scriptures preached vnto vs without curiositie beleued And that by theÌ„ al doctrines are to be confirmed al errors and heresies to be confuted they plainely and plentifully shew Tertullian saith that if Heretikes Tertul. lib de resurrec carnes Eâ—iph contra pâ—ulum Samosa haeres 66 Basii epist 80. bee brought to examine and try their questions onely by the Scriptures they cannot stand Epiphanius saith that wee are not to discusse questions by our owne wittes and reasons Sedex Scripturarum consequentia By the consequeÌ„ce of the Scriptures Saint Basil saith Let vs stand to the arbitrement of the Scripture inspired of God and with whome bee found doctrines agreeable to those diuine words let the truth be iudged to be with them Constantine sayd vnto the Bishoppes in the Nicene Councell The Euangelicall and Apostolicall bookes and the Oracles of the Theod. lib. 8. cap. 7 sol 284. Prophets doe plainely instruct vs of GOD wherefore laying away all enimitie and discord let vs take the explication or resolution of the questions in controuersie out of those saying inspired of GOD. So saith Saint Augustine Verum nos sacris literis accommodemus auditum c. August in Euang Ioan. tract 60. August de cura pro mortuis cap. 2. Let vs hearken vnto the holy Scriptures and according to them let vs helpe by the grace of God to dissolue this question And againe Non secunduÌ„ opinionem c. We must consider of this matter not according to yâ— commoÌ„ opinion but according to the holy Scriptures of our religion And of yâ— Church he saith thus Sed vtrum ipsi ecclesiam De vnitate ecclesiae cap. 16. teneant non nisi diuinarum ScripturaruÌ„ canonicis libris ostendant but whether they haue yâ— church let them shew by no other meanes but by the Canonical books of the diuine Scriptures Chrysostom saith yâ— we cannot know Chrisostom in Math. Homil. 44. which is the true Church of Christ Nisi tantummodo per Scripturas but onely by the Scriptures Therefore by the Scriptures proue your doctrine and shew your Church Math 4. But you say the Arians others Heretikes alleadged the Scriptures whereunto I adde that so did the Diuel also but in such sort as you and your fellowes doe in mangling them falsly expounding and applying them as I haue in some part before shewed I am conteÌ„t to ioyne this issue with you that they with be proued to depraue detort mangle and falsly expound and apply the scriptures be heretikes and to bee condemned with these old heretikes whome you here name To whome whether you or we bee more like let the vpright Reader indifferently iudge The Arians seeing that they could haue nothing out of the Scriptures fled as Athanasius saith vnto the Fathers and euen so do you The Arians vsed subtill distinctions Athanas tomâ— 2. to elude and shift of the truth and so do you They denied the person of Christ and you deny the office of Christ in not acknowledging him to be our onely Prophet and teacher whose onely voyce wee must heare and obey nor the only King and head of his Church nor our onely high Priest with the sweet smelling sacrifice of himselfe once for euer offered to redeeme and reconcile vs vnto God nor our only mediator to make intercession for vs. The Arians did cruelly persecute the true Christians Ruffin lib. 1. cap. 17. Socrates lib. 1. cap. 17. zozo in lib. 4. cap. 27. Gregor Nazi anz artic ad Arianos and so do Papists when power is in their hand to doe it The Arians when they could not preuaile against that excellent man Athanasius fell to raile vpon him and to slaunder him accusing him of adulterie murther and sorcerie and euen so do you now deale with such as for their godlinesse and learning may well bee compared with Athanaesiuâ— I meane especially Caeluin whome the Author of that vnlearned libell and beastly booke intituled A quartron of reasons of Catholike religion c. is not ashmed 5. reasoÌ„ pa. 30. to call a seare backt Priest for Sodomie O thou shamelesse man or rather monsterlart thou not ashamed to slaunder and belie such a man of whome they that knew him did truly write of him ipsâ— Ã quo potuit virtutem discere virtus Theo Beza that euen virtue it selfe might as it were haue learned vertue of him How doest thou know that Caluin was such a man I assure my selfe
neither can he know them because they are spiritually Cap 4. 7. discerned What hast thou that thou hast not receiued No man can say that Iesus is the Lord but by the holy Ghost By Cap 12. 3. Cap 15. 10. the grace of God I am that I am Not that we are sufficient of our selues to think any thing as of our selues but our sufficiâ—ncie â— Cor 3 5. Philip 2. 13. Hebr. 13. 21. is of God It is God that worketh in you both the wil the deed euen of his good will and pleasure The God of peace make you perfect in all good works to do his wil working in you that which is pleasant in his sight through Iesus Christ our Lord. Whosoeuer committeth sinne is the seruant of sinne Joh 8. 34. 36 If the Sonne shall make you free ye shall bee free indeede By these sayings let the Christian reader coÌ„sider of what value and force our wit and will is in heauenly matters vntil the one belightned the other reformed by Gods grace and spirit Herevnto I will adde a few places of the auncient Fathers Saint Augustine saith Quid bâ—ni operari potest perditus nisi quantum fuerit perditione liberatus Nunquid August Enchir ad Lani cap 30. libero voluntatis â—â—â—itrio hoc absit nam libero arbitrio male vtâ—ns homo se perdidit ipsum Sicut enim qui se occidit c. What good can hee that is lost doe but in as much as he is deliuered from perdition Can he bee restored by his free will God forbid For man vsing ill his â—ree will lost both himselfe and it also For as one killing himselfe doth kill himselfe whilest hee liueth but hauing killed himselfe doth not liue nor can raise and restore himselfe beeing dead so when a man sinned by his free will sinne hauing gotten victory his free wil was lost De Natura gratia cap. 53. Againe Quid tantum de naturae possibilitate praesumis vulnerata sauciata vexata perdita est vera confessione non falsa defensione opus habet Gratia ergo dei non qua instituatur sed qua restituatur quaeratur What dost thou presume so much of the power of nature it is wounded maymed vexed and lost it hath need of a true confession not of a false defence Therefore the grace of God not whereby the will is ordained but whereby it is restored is to bee sought Many such other sayings he hath in his workes against the Pelagans which I omit But this man saith that man may dispose and prepare his soule to receiue Gods grace and this he proueth not by Scripture but I will not say Assedly by the similitude of a sicke Asse that cannot dispose nor prepare him-selfe to seeke for his medicine By this diuinity men preuent Gods grace and it doth not preuent them men first seeke God and not God them For answere wherof I would aske this man whether it be not with all the of spring of Adam as it was with Aâ—am him-selfe after his fall Now whether did Gene. 3. Adam seeke God first or God him the Scripture saith that GOD called vpon Adam and that he was so farre from seeking God that he and his wife hid themselues from the presence of the Lord God So that if God in mercy had not sought them and called vpon them it seemeth that they had neuer sought nor called vpon God And euen so it is with all his posterity as our Sauiour sheweth by the lost sheepe whome the Shepheard seeketh and bringeth Luk. 15. 4. home the sheepe nothing disposing or preparing it selfe to seeke to the Shepheard or to returne to the fould So God saith I was found of them that sought me not Did Peter repent vntill Christ had looked on him and the Cocke had Isai 65. 1. crowed What disposition and preparation was in Paul to seeke the grace of Christ Therfore I may truely say that as Lazarus prepared himself being dead in graue to be raised vp by Iesus Christ so do men dead in sinne dispose and prepare themselues to receaue the medicine of Gods grace Ephes 2. 4. S. Paul saith God which is rich in mercy through his great loue wherewith he loued vs euen when we were dead by sinnes hath quickned vs together in Christ by whose grace ye are saued To this doctrine the auncient Fathers beate witnes Saint Augustine saith Vt totum Deo detur qui hominis voluntatem August â—nchir ad Laurent cap. 32. bonam praeparat adiuuandam adiuuat praeparatam All is to be giuen to GOD who both prepareth the good will of man to bee helped and helpeth it being prepared Againe Nolentem praeuenit vt velit volentem subsequitur Idem ibidem ne frustra velit GOD preuenteth him that is not willing that hee may bee willing and hee followeth him that is willing that he may not will in vaine Now if this our doctrine concerning the will of man be the truth of God confirmed both by the word of God and by the testimonies of the most learned Fathers then without blasphemy it cannot bee said to tend vnto loosenes of life or carnall liberty it teacheth vs both true humility in acknowledging our own misery and wants and to attribute all to Gods grace and mercy and to attribute all to Gods grace and mercy and to arrogate nothing to our selues and doth it tend to carnall liberty and careles security Wee are both to exhort others and also to stirre vp our selues to feare and serue God in holines of life And yet we must acknowledg that God worketh those things in vs whereto he exhorteth vs. And therefore the same spirit that saith Turne vnto mee with all your hearts saith also Joel 2. Lament 3. Ezch. 28. 13. Ezech. 11. 19. Turne vs O Lord and we shall be turned He that saith Make you a new heart and a new spirit for why will ye dye O house of Israel saith also I will put a new spirit within their bowels and I will take the stony heart out of their bodies and wil giue theÌ„ an heart of flesh And againe create in me a cleane Psalm 51. 20. heart O Lord and renew a right spirit within me The same Isai 1. 16. Psalm 51. 7. Ezech. 36. 25. spirit that saith Wash you cleane saith also Purge mee with Hyssope and I shall be cleane Wash me and I shall bee whiter then Snow And againe I will power cleane water vpon you and a new spirt will I put within you and ye shall be cleane yea from all your filthines and from all your Idols will I cleanse you The same spirit that saith Be ye holy for I am holy saith 1. Thess 5. 23. also the God of peace make you holy And so we must come August confe lib. 10. cap. 29. to that saying of Saint Augustine Da quod iubes iube quod vis Giue
vs O Lord that which thou commaundest vs and then commaund vs what thou wilt And therefore they reason like doltish Asses which inferre vpon the exhortations to grace and godlines which be in the Scriptures that there is a power and ability in vs to performe those things whereunto God in his word exhorteth vs. Exhortations bee Gods instruments and meanes which he vseth to worke his heauenly graces in vs and they teach vs not what we can doe but what we should doe I would here end this matter but yâ— I must tell you that you write improperly and falsely in charging vs that we say al goodnes proceedeth so far from grace that it lieth not in mans power neither to haue it nor to refuse it but of necessity in must haue effect Improperly you write in putting hauing Gods grace in steed of obtayning getting it we say it is in man to haue it wheÌ„ God doth giue it without which gift it is not in mans power to get it But it is in man to resist it For the grace of God offereth saluatioÌ„ to al but it is resisted Tit. 2 11. reiected of maâ—y in that their hard and stony hearts wil not admit it The grace of God is offered to men when his word is preached and they be called to repentance but it is with many and namely you as Zacharie saith They refused Zachar. 7. 11 As the Papists doe now to hearken pulled away the shoulder and stopped their eares that they should not heare Yea they made their hearts as an Adamant stone least they should heare the Law and words which the Lord of hosts sent in his spirit by the ministery of the former Prophets I know no man that denieth but such men doe resist the grace of God which yet is receiued of them that are written in the booke of life whose wils it reformeth and of euill wils maketh good wils willing and coueting those things which be acceptable in Gods sight Finally I thought good for the better satisfying of the reader in this matter to let him vnderstand that whereas Erasmus a man as all men must needs confesse of great learning was had in iealousie of the Papists as too much leaning to Luther and his doctrine hee was at the last prouoked and set on by them to write against him who chusing this matter of free will and writing in defence thereof yet afterward he retracted and reuoked his former opinion and writing and was not abashed to confesse the truth as appeareth by these his words Verum vt ingenuè â—rasm lib. 19. â—pist ad Ludoâ—â—cum Viâ—em dicam perdidimus liberum arbitrium illic mihi aliud dictabat animus aliud scribebat calamus But simply to speake my minde We haue lost our free will in that matter my minde did indite to me one thing and my hand did write another I come now to the second doctrine of ours which you vntruely charge and falsely slander to tend to loosenesse of life and carnall liberty that men bee iustified by faith alone which you scornefully call a solifidian portion and falsely say but doe not proue that it flatly ouerthroweth true repentance sorrow for sinnes mortification of passions and all other vertues which tend to that perfect reconciliation of the soule with God c. Where first I would exhort you if the same might any thing preuaile with you to take heed that by scorning in this manner at Gods Psalm 1. 1 Prou. 19. 29 truth you shew not your selfe to be one of them that sit in the seate of the scornefull Salomon saith that iudgements are prepared for the scornâ—rs stripes for the backe of fooles Secondly as this doctrine which you deride is true Godly and comfortable confirmed by the word of God ancient Fathers so doth it not exclude much lesse ouerthrow repentance or any other good worke but sheweth the true and right vse of them Saint Paul saith Wee conclude Rom. 5 28 that a man is iustified by faith without the workes of the Law And in the fourth chapter hee reasoneth thus from Abraham the father of the faithfull If Abraham were iustified Rom. 4 2 by workes he hath wherin to reioyce or glory But Abraham hath not wherein to reioyce or glorie before God Ergo AbrahaÌ„ was not iustified by works And after saith To him that worketh not but beleeueth in him that iustifieth Galat. 2 16 the vngodly his faith is counted for righteousnesse Wee know that a man is not iustified by the workes of the lawe but by the faith of Iesus Christ euen wee haue beleeued in Iesus Christ that wee might bee iustified by the faith of Christ and not by the workes of the lawe because that by the workes of the lawe no flesh shall bee iustified This doctrine was neither scorned nor denied by the auncient Godly Fathers of some of whome I will set downe a few sayings Origene speaking of the theefe that was hanged with Origen in 3. ad Rom. Christ saith Pro hac sola fide ait ei Iesus Amen dico tibi Hodie mecum eris in paradiso For this his onely faith Iesus said vnto him Verely I say vnto thee this day shalt thou be with me in paradise And of the woman that had the issue of bloud Ex nullo legis opere sed pro sola fide â—â— Ibidem ad eam Remittuntur tibi pecâ—ata For no worke of the law but for faith onely he said vnto her Thy sinnes be forgiuen thee Hâ—larie saith Solafides iustificat Onely faith Hilar. in Math. Caâ— 8. Can 21. Ambrosâ—n Rom. 3. doth iustifie Ambrose saith iustificati sunt gratis quia nihil operantes neque vicem reddentes sola fide iustificati sunt donâ— Dei They are iustified freely because working nothing nor rendring any recompence they are iustified by faith onely through the gift of â—od The like he writeth in Rom. 4. and 10. and vpon the 1. Cor. 1. Praefat. ad Galat. and vpon chap. 3. Saint Hierome saith Conuerteâ—tem Hier. in Rom. cap. 4. impium per solum fidem iustificat Deus non opera bona quae non habuit God doth by faith only iustifie the wicked man conuerting not by good workes which hee had not Many such other sayings I might alleage out of Hierome Augustinus in Psal 67. but I leaue them Saint Augustine saith Sine bonorum operum meritis per fidem iustificatur impius The wicked man is iustified by faith without the merites of good workes In Psal 88. Againe Quia sola fides in Christum mundat c. Because onely faith in Christe doth make cleane they that doe not beleeue in Christ bee voyd of cleanesse He hath also Eâ—chir ad Laurent cap. 117. often this fine saying Fides impetrat quod lex imperat Faith obtaineth that which the law commaundeth that is to say the law commandeth a righteousnesse of workes faith obtaineth
the righteousnes of Christ which onely is able to hide and discharge all our vnrighteousnesse This doctrine which this disdainfull man so much disdaineth is acknowledged of the Greeke Fathers Basil saith This is perfect and sound glorying in God when a man doth not boast himselfe for his owne righteousnes Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. â—â—â— but knoweth himselfe to bee voyd of true righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is iustified by onely faith in Christ Chrysostome saith Nobis pro cunctis sola Chrysost in Math Hom. 12. Idem de prodâ—tione Iudae fides sufficiat Onely faith is sufficient to vs for all other thinges Againe Illud vnum asseueraueâ—im quód sola fides per se salvum fecerit This I may affirme that only faith by it selfe saueth Againe Rursus illi dicebant qui sola fide nititur execrabilis est hic contrà demonstrat qui sola Idem in Galat. cap. 3 fide nititur eum benedictum esse They said hee that leaneth onely to faith is accursed but Paul on the contrarie part sheweth that hee that leaneth to faith onely is blessed Many such other places out of the Latine and Greeke Fathers I might produce but I omit them I hope hee will not say that these Fathers which deliuered this doctrine of solifidian faith as he disdainfully termeth it did ouerthrow repentance mortification and all other vertues Nay this true faith which neither falsely nor fantistically but truly and effectually apprehendeth Christs death and passion and applieth the same as a most soueraigne salue to cure all the sores of our soules is that which giueth life to repentance mortification and all other verâ—â—es For as faith without workes is dead as S. Iames saith so workes Iames 2. 26 Cyril in exposit Symbol Nâ—â—â—n tom 1. Concil pag. 543 Chry in 1 ad Timot Hom. 5. without faith are dead as Cyril and Chrysostome say And we truly auerre that this true faith in Gods merifull promises by the which Christ doth dwel in our hearts cannot be seuered from charitie vertues and good workes as hee falsely affirmeth but faintly and foolishly prooueth that it may His first reason is taken from experience because few or none of vs haue faith for that few or none of vs haue these workes How many or few of vs haue faith and good workes you are no competent iudge for to determine And therefore wee appeale from your affectionate and erronious iudgement to the true and iust iudgement of God I doubt not but before I haue ended this article to proue that we be not so void of good workes and so ful of abhominable wickednesse as your Popes and spitefull spiritualty hath beene Your second proofe you will draw out of the Scripture that all faith yea and the most noble faith which hath 1. Cor. 13. force to remoue mountaines may be without charitie I answere that Saint Paul speaketh not there of the faith of Tit. â—â—1 Math. 7. Gods elect but of that which is a gift to worke miracles which may bee in wicked reprobates such as Iudas was and so doth Oecumenius the Greeke Scholiast expound it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen in 1. Cor. 13 He speaketh not of the common and Catholike faith of the faithfull but of a certaine gift of faith â—or there was a certaine kinde of gift which by an equiuocation was called faith So that S. Paul as hee had before compared charity with the gift of tongues and with the gift of prophesying so here he compareth it with the gift of doing miracles And as those gifts may be in the wicked seuered from charity so also may this Some writers also in the former chapter where S. Paul saith To another is giuen â— Cor. 12. 9. faith by the same spirit do expound it of the particular faith of doing miracles As Theophilactus Non fides dâ—gmatum Theophilact in 1. Cor. 12 sed miraculorum quae montes transfert He speaketh not of faith of doctrine but of miracles which mooueth mountaines And therefore S. Paul meaneth that if the whole faith which is in doers of miracles were in him separated from charitie as it may bee hee were nothing But that faith by which Christ dwelleth in the hearts of his elect neither is nor can be separated from charitie but Gâ—lath 5. 6. worketh by it And therefore S. Paul in his gratulations in the beginning of his Epistles doth alwaies ioyne them togither as being such graces of Gods spirit which be neuer separated asunder Hearing of the faith which ye haue in Ephes 1. 15. Coloss 14. 1. Thess 1 3 2. Thess 1 3 Philem. 1 5. â—ebr 12 the Lord Iesus and loue towards all the Saints To conclude this point that this doctrine doth not tend to loosenes of life we teach that they which doe not follow peace and holinesse shall neuer see God and that good workes are the waies wherein wee must walke to the kingdome of God and eternall life to the which they that doe not walke in them shall neuer come For without the holy Citie shall bee dogs and enchaunters and whoremongers and murtherers Apocal. 22. 15 idolaters and whosoeuer loueth or maketh lies And although good fruites make not the tree good yet they be necessarie effects of a good tree so euery tree that bringeth not forth good fruit shall be out downe and cast into the fire Mâ—th 3 10. The third doctrine of ours which you vntruely charge to tend to loosenes of life is That faith once had can neuer be lost the which vaine securitie you say openeth the gap to all libertine sensualitie and hereat you make great exclamations Here I will first cleere the doctrine and afterward answere your vaine cauillations and needlesse exclamations Faith is diuers waies taken in the holie Scriptures First it is taken for the doctrine of faith or the Gospell which we beleeue as By whom wee haue receâ—ued Rom. 1 5 grace and Apostleship to the obedience of faith aâ—ong al Gentiles that is that all nations might obey the Gospell Also to the Galathians This onely would I know oâ— you Receiued Galat. 3 2. ye the spirit by the workes of the law or by the hearing of fâ—â—th that is by hearing the Gospell preached So wee call the Christian faith and the Apostolicall faith In this sense faith being taken for the doctrine of the Gospell we confesse that many may know it make profession of it and historically beleeue it and yet afterwards may fall from it as Iudas and many in Asia did Secondly it is taken for 2. Tim. 1. 15. that promise which wee make in Baptisme whereby wee binde our selues to professe true religion to beleeue in God in whose name we be baptized Hereof S. Paul speaketh Refuse the yonger widowes for when they haue begun to waxe wanton against Christ they will â—arrie hauing â—amnation 1.
good end which God intended and yet haue solde denied and crucified Christ conforming their intentions to his they being instruments and he the first meouer Againe it cannot be said but that God indirectly and most effectually intended their sinnes for he that intendeth any effect wherewith another effect is necessarily conioyned consequently intendeth it as for example He that intendeth to burne a ship in the midst of the sea intendeth consequently the death of all the men which be in her In like manner if God intended that Iudas should sell Christ vnto which action sinne was necessarily adioyned consequently God intended the sinne as well as the selling The Minor is too too euident For the Protestants deride Gods permission they say that all his actions are energeticall or effectuall they desperately auerre that Pauls conuersion and Dauids aduoutrie were in like manner the workes of God And as he elected some to glorie before the preuision of workes so he reiected some from glorie before the preuision of sins Here hence I infer that according to the Protestants principles God is most properly the author of sinne because he impelleth most effectually thereunto Next that he is the only author of sinne for that he inforceth men vpon necessitie to sinne and they as instruments follow the motion of their first cause Againe that man sinneth not for where there is necessitie of sinning there is no sinne for sinne is free or no sinne besides how can man sinne in conforming his will with Gods will Finally God is worse then the diuell for that the wickednes of the diuell principally consisteth in moouing perswading and iuducing of men to sinne the which by the Protestants confession God perfâ—rmeth more effectually then the diuell because the motions of God are more forcible and lâ—sse resistable then the illusions or suggestions of the diuell Many sinnes moreouer are acted without the temptations of the diuell some of ignorance some of passion but none without the motions of God so that God is worse then the diuell both in causing a greater multitude of sinnes then â—â— diuell and in the forcible manner of causing sinnes which the diuell cannot attaine vnto The which doctrine is as good a ground for Atheisme as euer hell could deuise for were it not much more reasonable to say there were no God at all then to beleeue there were such a God as commaundeth perswadeth vrgeth impelleth men to sinne and yet for the same sinnes will torment them with the inexplicable paines of hell Answere THis man sheweth himselfe to be like to the vnrighteous Luk. 18. 2. Apocal. 12. 10. Iohn 8. 4â— Iudge who neither feared God nor reuerenced man or rather like him that is a slanderer of Gods Saints and a lyar and the father of liâ—s For the Minor or assumption of this syllogisme that all Protestants say that God commaundeth perswadeth vrgeth and impelleth men to sinne is as true as that is that Catholikes in England be wrapped in Beares skinnes and cast vnto dogges to be deuoured which was published in Rome by a printed booke and set out in tables confirmed with Pope Gregorie In a booke intituled Eccles Anglicane Trâ—phea printed in Rome 1584. the 13. priuiledge The which as all men know to be a false malitious slander to discredit our gracious Queenes mercifull and good gouernment so is this also to defame the teachers of Gods truth For if this man or any of his partners can proue that either all Protestants or any learned Protestant doth say that God commaundeth perswadeth vrgeth and impelleth to sinne then will I yeeld vnto him not onely in this but in all other matters of religion If this cannot be shewed as most certainely it cannot what a shamelesse man is this to vtter such a grosse and palpable lye as euen a blind man may as it were feele it with his fingers and in what miserable estate be those simple ignorant soules which credit such lying spirits But this is the iust iudgement of God against them that receiue not the loue of the truth that 2 Thes 2. 10. they might be saued to send them strong delusion that they should beleeue lies As touching the matter wee beleeue with our hearts and confesse with our mouthes that God tempteth no man to euill and sinne but euery man is tempted Iames 1. 13. when he is drawne away by his owne concupiscence and is intised and that euery good gift and euery perfect gift is from â—boue and commeth downe from the Father of lights with whom is no variablenesse neither shadow of turning Whereby Saint Iames meaneth that God is in such sort good and so the giuer and author of good things that there is no change or alteration with him and therefore is the giuer of all good gifts and graces and neuer of any euill And we say with the Prophet Dauid Thou art not a God that loueth or willeth wickednes neither shall euill dwell with Psalm 5. 8. thee And with Saint Iohn God is light and in him is no 1. Iohn 1. 5. darknes And as there is no darknes that is to say ignorance wickednes in God so is he not the author thereof neither doth hee commaund perswade vrge or impell vnto it Fulgentius saith Inâ—quitas igitur quia in Deo Lib. 1. ad Monimum non est vâ—ique ex Deo non est Because iniquitie is not in God therefore it is not of God These blasphemies wee denie and defie neither doe Caluine or Beza in the places Beza Aphoris 1. by him quoâ—ed or any where else affirme them What is it then that they say They â—ay that there is nothing done by any neither vniuersally nor particularly but by the ordinance of God no not those things excepted which be euill and to be detested not in as much as they be ordained of God who is alwaies good and iust but in as much as they be done by the diuell and other wicked instruments So that wee say that the power and 2. Cor. 4. 6. prouidence of God who maketh the light to shine out of darknesse doth so cooperate and worke with the euill actions of wicked men and doth so direct them to the execution of his holy ordinance and iust iudgements that the same as they be done and directed by God be pure and holy and as they be committed of man be wicked and abominable Iosephs brethren did wickedly and of malice sell him into Aegypt for a slaue yet Ioseph saith God sent me before you to preserue your posteritie in this land Gon. 45. 7. and to saue you by a great deliuerance Now then you sent not me hither but God who hath made me a father vnto Pharaoh And againe When ye thought euill against me God disposed it Chap. 50. 20. to goâ—d Here God did neither commaund perswade nor impell Iosephs brethren to sell and send him into Aegypt yet his omnipotent hand was in that action to
countenance vpon the said sacrifice and that thou wouldest accept the same as thou vouchsafedst to accept the gifts of thy righteous seruant Abel and sacrifice of our Patriarch Abraham and the holy sacrifice and immaculate hoast which Melchisedech the high Priest offered vnto thee Here the Priest prayeth to God mercifully to look vpon and to accept this sacrifice as hee accepted the sacrifices of Abel Abraham and Melchisedech And what is this sacrifice forsooth say they Iesus Christ himselfe whom they offer for a propitiatorie sacrifice So that by this doctrine the Priest prayeth to God the father mercifully and fauourably to looke vpon and to accept Iesus Christ his sonne S. Paul teacheth vs that Christ sitteth Rom. 8. 34. at the right hand of God and maketh intercession for vs this Popish Canon teacheth vs that the Priest maketh intercession to GOD the father for Iesus Christ And whereas Saint Paul faith that Christ is the onely Mediatour 1. Tim. 2. 5. betweene God and man this Popish Canon maketh the Priest Mediatour betweene God the father and Iesus Christ Is not this good Catholike doctrine the which must needes follow if their doctrine of their Reall offering and sacrificing of Iesus Christ himselfe for a propitiatorie sacrifice be true Moreouer if here by the sacrifice of Melchâ—sedech be meant that which in the 14. of Genesis is mentioned whereby they often endeuour to proue their fained sacrifice then I say the Scripture is falsified for Melchisedech did not offer bread and wine for a sacrifice vnto God but brought them forth to refresh Abraham and his Souldiours returning from the battell In the Canon they haue another prayer Libera nos quaesuâ—us Domine c. Deliuer vs wee beseech thee O Lord from all euils past present and to come and through the intercession of the blessed and glorious and alwaies Virgine Mariâ— the mother of God and of thine Apostles Peter and Paul grant vs mercifully peace in our dayes c. When they shall by the holy Scriptures the onely rule of faith and life as is before said proue that this doctrine of the intercession of the blessed Virgine and other Saints is â—ound and true then we will grant this to be an holy prayer in the meane time we must otherwise iudge of it to be a wicked and blasphemous prayer derogating from the intercession of Iesus Christ of whom Saint Iohn saith If any man sinne wee haue an Aduocate with the father Iesus the iust and 1. Ioh. 2. 2 hee is the reconciliation for our sinnes Where Saint Iohn teacheth vs that hee is the Mediatour and Aduocate to make intercession for vs who is the reconciliation for our sinnes but neither the Virgine Marie nor anie Saint in heauen is the reconciliation for our sinnes therefore no Saints can be our Aduocate and Mediatour to make intercession to God for vs. Other most blasphemous prayers they haue vsed in their Masses as for example Christe Iesu per. Thomae vulnera quaeâ—nos ligant reaxa sâ—elera i. Oh Christ Iesu by the vvounds of Thomas release or vnloose our sinnes vvhich doe binde vs. Againe Opâ— nobis Thoma porrige rege staÌ„tes iâ—centes erige mores actus ac vitam corrige in pacis nos viam dirige Salue Thoma virga iustitiae mundâ— iubar robur ecclesiae plebis amor cleri deliciae salue gregis tutor egregie salua tua gaudâ—nâ—es gloriâ— O Thomas helpe vs gouerne them which stand lift vp them that fall correct our manners actions and life and direct vs in the way of peace All haile Thomas the rod of righteousnes the brightnes of the world the strength of the Church the true loue of the people the delight of the Clergy All haile oh thou worthy preseruer of the flocke saue those that reioice in thy glory Whether these be not most wicked and blasphemous praiers let any that hath any sparke of iudgement iudge What can we more in a manner either aske of God or attribute to our Sauiour Christ then here is attributed and asked of Thomas Becket of whom wee may well doubt whether he be a Saint in heauen or not Yea by the testimony of certaine old chroniclers it may be thought that he is rather a diuell in hell then a sainct in Heauen For both he wickedly disobeied the King which had beene his gratious Lord and aduancer and also most of the Bishops of England then were against him But it is enough that the holy father of Rome hath canonized him and made him a Sainct though God neuer did Then wee may also pray and say Tuper Thomae sanguinem quem pro te impendit fac nos Christe scandere quo Thomas asendit The which that they might not be void both of rime and reason they thus translated and printed in Queene Maries daies By the bloud of Thomas which he for thee did speÌ„d make vs Christ to come whither Thomas did ascend If such praiers as these which tend euen to the denying of our Lord Iesus Christ that hath bought vs were in our communion bookes then I would euen wish them all in a flaming fire with the which I would all the masse bookes Portuisses and popish Primers in EnglaÌ„d were purged Now if these named Catholiques can proue that the praiers vsed by vs at the ministration of Christs supper bee wicked not agreeable to Gods holy word then they say somewhat But if they be sound and godly then it maketh no matter how new they be in respect of the forme of words being olde godly and comfortable in respect of the substance and matter Their owne horae canoâ—icae canonicall houres vsed in their portuises were ordained by Vrbanus the second in the time of William Rufus Moreouer as touching those essentiall and substantiall things of the Sacrament before mentioned I would aske of this Catholique gentlewoman and her fauourers whether they in their consciences doe thinke that the said sacrament was first ministred in a tongue knowne generally of the people or in a strange vnknowne tongue and whether is most ancient the ministring of it vnder both kinds of bread and wine or onely vnder one kinde and whether is elder the distributing of it to all the people present or the sole receiuing of it by the Priest alone the people standing by gazing vpon it and worshipping it I am sure none can affirme the latter but he that is ferreioris et plumbei cordis hath a face of yron and a heart of lead as Lud uicus Vâ—uâ—s himselfe a Papist sometimes said of the Author of The title of the Legend the golden legend And therefore the godly Christian Reader may plainly perceiue that our ministring the Sacrament of Christs body and bloud is more ancient then theirs And if we compare our communion booke with their new Romane Missall now and newly receiued though ours were neuer before the raigne of King Henry the eight yet it is more ancient then theirs which hath