Tim. 5 11. because they haue broken the first faith The which is to be vnderstood of the first profession of faith in Baptisme not of the latter vow of single life as the Papists falsely and foolishly expound it From this faith all they doe fall which turne either on the right hand to false doctrine or on the left hand to wicked life Many other waies faith is taken but this question is of that true liuely and iustifying faith which is the faith of Gods elect whereby Christ Tit. 1. Ephes 3. dwelleth in their hearts and they receiue nourishment and life from him This faith may be couered by temptations and falles as fire in the night with ashes but neuer vtterly extinguished For they in whome this true faith is are like a tree planted by the riuers of waters that will Psal 1 3 bring forth her fruite in due season whose leafe shall not fade And they that trâ—st in the Lord shall bee as mount Psal 125. â— Sion which cannot bee mooued but remaineth for euer They thâ—t by thâ—â— faith are built vpon the rocke Iesus Christ Math. 16. 18 hell gates shall neuer ouercome them Christ saith He that beleeueth iâ— the Sonne of God hath euerlasting life Hee that hearetâ— my word beleeueth in him that sent mâ— hath euerlasting Ioâ— 3. 36. chap â— 2â— life and shall not come into condemnation but hath passed roÌ„ death to life He that beleeueth in me shall neuer thirst Chap. 6. 35. Ephes 1. 13 Saint Paul saith Wherein after ye beleeued ye were sealed with the holy spirit of promise which is the earnest of our inheritance for the redemption of that libertie purchased vnto the praise of his glory These places sufficiently shew that that faith which is common to all Gods elect and proper only to the elect can neuer perish nor bee vtterly lost in them And this true comfortable doctrine bringeth no vaine securitie nor openeth the gap to any libertine sensualitie For they that by this faith haue tasted how sweete the Lord is cannot but loue and feare God and greatly delight in his commandements And that faith which swimmeth Psal 112 1 in meÌ„s lips but is not printed in their hearts nor shineth by Godlines and good workes in their liues is a dead faith and is no more that true faith whereby we liue vnto God then a dead man is a man To conclude this matter although we distinguish betweene iustification and sanctification yet wee acknowledge that they be inseparable and the one doth necessarily follow the other For whosoeuer are iustified by Gods grace and mercy through faith in Christ Iesus be also sanctified with Gods holy spirit to abhorre that which is euill and to cleaâ—e to that which is good to serue God in truâ— holinesse and righteousnes all the daies Rom. 12. 9. Luk 1 75 of their life And therefore we teach that they which without repentance persist in sinnne wallow in wickednesse and commit vngodlinesse with greedinesse haue no faith nor haue any assurance of the remission of their sinnes but may be assured that the wrath of God hangeth ouer them and â—f they doe not truely repent and bring forth fruites worthy amendement of life will fearefully fall vpon them So that you might haue spared your vaine and foolish exclamations concerning Epicures Heliogabalus Bacchus and Venus which are more honoured in Rome as hereafter I will shew then allowed of vs. For of whome did Mantuan the Italian Carmelite Frier an 100. yeares past De calamitat tempor lib. 2 write this but of your Popes and his fauourers Neglecto superum cultâ— spretoque tonantis im erio Baccho indulgent Venerique ministrant Neglecting the worship of God they serue Bacchus and Venus Concerning the fourth point of doctrine of keeping Gods commandements I haue spoken sufficiently before Onely now I say that our doctrine tendeth hereunto to shew vs our misery by transgressing of them that wee may thereby bee mooued to hunger for Gods mercie in Christ and although we cannot perfectly fulfill them for in many thingâ— we sinne all yet we ought according to the Iamet 3. 2 measure of Gods grace giuen to vs haue a care and conscience to walke in them and to frame our liues to the obedience of them Whereas fiftly you charge vs that wee deny the Sacrament of Penance thereby to make men careles how they liue I answer that although we deny your penance to be a Sacrament because it hath no outward visible signe and reiect your clancular confession your absurd absolution and your surperstitious or rather blasphemous satisfaction thereby to answere Gods iustice and discharge your sins yet we truly teach the doctrine of repentance as it is deliuered vnto vs in the word of God We teach men to come to the knowledge of their sins by the law of God which is the Rom 3. glasse to shew vs our spots the first step to repentance then to lament their sinnes whereby they haue offended their gracious God and mercifull father to confesse their sinnes with remorse of conscience both to God and men whom they haue offended and especially wee call vpon men for amendement of life in bringing forth fruits worthie of repentance without the which there is no repentance One part of which amendement is satisfaction to our brethren for iniuries committed and restitution of goods vnlawfully and vngoldly gotten As touching our iniuries against God wee plead not our owne satisfaction but craue Gods mercie in Christ Iesus who is our onely satisfaction and by whom only we seeke to haue remission of them Whereas you say that your confession rubbeth the sores of sinne and causeth remembrance of them I say that this more truely and effectually is wrought by the preaching of Gods word whereby sinne is more shewed and the wrath and iudgements of God against sinne are more threatned and thereby the conscience more pricked 2. Sam. 12. 7 and wounded then by your confession So Dauid was brought to repentance for his foule sinnes of adultery and murther by Nathans preaching and thundring Gods iudgements against him and not by his secret confessing So the people hauing heard Peter preach the worde of Act. 2. 37 De poeâ—itent dist 5. cap. in poeâ—itent iâ— gâ—ossa Concil tom 1 part 1. P. 155. Socrat. lib. â— cap. â—9 Sâ—zomen lib. 7 cap. 16 God were pricked in their hearts said vnto Peter the other Apostles Men and brethren what shall we doe This is Gods holy ordinance the other a plant which God hath neuer planted but an inuention of man as euen your own Canonists against your Schoolemen doe confesse And what wickednes hath come of it the ecclesiasticall historie partly sheweth and God who seeth all secrets knoweth Your owne Aluarus Pelagius Bishop of Sylueus in Portugale in his booke de planctu ecclesiae writeth thus of your confession and confessioners Saepè cum parochâ—anis
in our writings auoyding all curious questions and intricate and needlesse distinctions we appeale to the consciences of al that reade and heare vs. As touching your method concerning errours in doctrine and inordinate affections in manners if you can proue that our wits be inueigled with them and our liues stained with these more then wee can prooue euen your holy Fathers the Popes forsooth Peters successors and Christes vicars haue beene you shall winne the victorie You seeme to attribute too much to our very naturall faculties to the iudging and discerning of truth proposed not considering the corruption of our naturall faculties by sinne how both the minde is blinded and the will peruerted Our Sauiour Christ saith The light shineth in darkenesse and the darkenesse Iohn 1. 5. 1. Cor. 2. 14. comprehendeth it not Saitn Paul saith that animalis homo the naturall man perceiueth not the things of the spirit of GOD for they are foolishnes vnto him neither can hee know them because they are spiritually discerned But of this I forbeare to speake any more and also will leaue the other wast words in your letter and doe come vnto your articles of faith The Pamphlet The first article concerning knowledge and faith The Protestants haue no faith nor Religion THe Protestants haue no faith no hope no charitie no repentance no iustification no Church no alter no sacrifice no Priest no Religion no Christ the reason is for if they haue then the world was without them for a thousand yeeres as they themselues must needes confesse videlicet all the time their Church was eclipsed and 1500. as we will prooue by all records of antiquitie as Histories Councels monuments of ancient Fathers Whereby it plainely appeareth that the synagogue of the Iewes was more constant in continuance more ample for place then the Church of Christ For the haue had their sinagogue visible in diuers countries euer since Christs death and passion euen vntill this day which is the very path to lead men into Atheisme as though Christ were not as yet come into the world a Isa 60. 11. whose admirable promises are not accomplished b Math 16 18. whose assistance hath failed in preseruing his Church vnto the worlds end whose presence was absent many hundred yeeres before â— cap 28 20. the finall consumation and consequenetly they open the gap to all Machiuillians who say that our Sauiour was one of the deceiuers of the world promising so much concerning his Church and performing so little Answer LOoking in this first article to haue found a syllogisme which this worthy writer vseth in some articles following but heere for want of a good medium as it may seeme to frame one by hath omitted I found a false assertion and a foolish probation The assertion that we haue no faith Haue we no faith The Deuils haue some faith Saint Iames saith The Deuills beleeue tremble and haue wee no faith wee are much beholden Iaâ— 2 19. vnto you for your charitable opinion of vs. You are by the doctrine of Saint Paule not to thinke so euill but to 1 Cor. 13. 7. hope the best of them that professe Iesus Christ and his holy Gospell But to this your false and slaunderous assertion I will oppose a true affirmation and confession Wee beleeue all that God hath deliuered to vs by Moses the Faith Prophets and Apostles in the old and new Testament yea we beleeue the contents of the Creeds of the Apostles Nicene Athanasius and yet haue we no faith Wee hope Hope to passe hereafter from death vnto life and to bee partakers of that kingdome of glory which God hath promised and Iesus Christ hath purchased for all those that truly beleeue in him We trust that we haue Charitie loue both towards God and man although wee confesse not in such Charitâ—e full and perfect measure as wee ought to haue Wee with Saint Iohn say Hee that loueth not his brother abideth in 1. Iohn 3 14. death Wee acknowledge repentance to bee one of those Repentance chiefe heads wherein the summe of Christianity is comprised Saint Marke setting forth the summe and substance of Christes doctrine comprehendeth it in these two Repent Marke 1 16. Acts 20 21. and beleeue the Gospell so did saint Paule witnes sing both to the Iewes and to the Grecians the repentance towards GGD and faith towards our Lord Iesus Christ We beleeue to be iustified not by our owne works of righteousnes which wee vnprofitable seruants and prodigall Iustification Luke 17. 10. 15. 21. children haue done nor by the merits of any Saints in heauen or in earth but by the mercies of God purchased vnto vs by the blessed and bloudy merits of Iesus Christ and applied vnto our soules by the band of faith by the John 3. 36. Rom. 3. 25. 4. 5. Ephes 2. 8. Ephes 3. 17. Church which Christ doth dwell in our hearts and is made ours We beleeue that wee are true members of that holy Catholike Church which is Christes misticall body and whereof hee is the head which is the spouse and hee the bridegroome which is his flocke and he the shepeard which is the heauenly Hierusalem the Mother of vs all Galath 4. 26 finally which is the number of Gods elect and chosen people that shall rest with Abraham Isaac and Iacob in the Math. 8. 11 Kingdome of Heauen And wee know that wee haue perticular and visible Churches wherein Gods word is more truly preached the Sacraments seales of the word are more purely ministred and Gods name more faithfully inuocated and called vpon then in any or all the Romish Synagogues Indeed wee haue no Idolatrous Alters to offer either carnall or externall sacrifices vpon as though Altars Christs sweet smelling sacrifice were not yet offered but wee haue Mensam Domini the Lords Table where-vpon we minister the Supper of Christ which is a holy Sacrament 1. Cor. 10. 21. of Christs body and bloud giuen for vs a memoriall of his death and passion and a pledge of our redemption and saluation purchased thereby Wee haue that sweete smelling and sufficient Sacrifice which Iesus Christ by his eternall spirit offered without fault vnto GOD to purge Sacrifice Hebre. 9. 14. our consciences from dead workes to serue the liuing GOD. As for the sacrifice of the Masse as being iniurious to the said sacrifice of Iesus Christ which he once for all and for euer offered vpon the Altar of the Crosse wee deny and defie We haue no shauen nor greased Priests to offer the Priests said false and forged sacrifice of the Masse but wee haue priests pastours or ministers how-so-euer wee terme them according to the ordinance of Christ to preach his holy Gospell and to administer his sacraments to his Church We haue and vse that religion which hath the testimonie of Religion Rom. 3. the law and prophets
Protestants deny three articles of our creed and the Puritanes fiue I say that you affirme much and proue little But first you might well ynough haue forborne this distinction of Protestants Puritanes for although some haue differd in some outward matters concerning ceremonies externall orders in the Church yet these all greatly agree and consent in all points of the doctrine of faith and Articles of Christian Religion Neither do I know any that deserue so well of this name of Puritanes as you who glory that you after Baptisme bee pure from all sinne and for actuall sinnes after committed can make so full satisfaction to God for them that hee can request no more of you as hereafter I will shew and therefor it is you that may well be called Puritanes of whome that saying of Sollomon may be well verified There is a generation that are pure in their owne conceit and yet are not washed from their filthines Prou 30. But let vs come to the examination of your proofe of this your absurd and slaunderous assertion The first you fay is the Catholike Church Credo Ecclesiam sanctam Catholicam doe wee deny this Article Why doe wee then not onely print it and rehearse it in our Creed but also expound it in our preachings and Catechising I haue said before that which may seeme sufficient concerning this matter andd article yet the better to satisfie the Christian Reader and to stop the mouth of this malicious accuser I say againe that by the holy Catholike Church mentioned in the Creede is ment the company of all Gods elected and faithfull people whome he calleth iustifieth and sanctifieth to be vessels of his mercy and heires of his kingdome of glory which is the body of Christ and he the head the spouse of Christ and he the bridegrome the house of Christ and he the foundation the flocke of Christ and hee the shepehard And this Church wee confesse to bee Catholike that is to say vniuersall both in respect of time for that it consisteth of all them that are written in the booke of life which haue bene from the beginning of the world and shall be to the end thereof and also of place for that it is not now contained in any one country Act. â—o 35. but as S. Peter saith In euery nation be that feareth God and worketh righteousnes is accepted with him and is a true meÌ„ber of this Catholike church That this is the holy Catholike Church which we confesse and beleeue wherof the prophane wicked hypocrites and reprobates bee no part besides that which I haue said before I will further proue it by the holy Scriptures and ancient Fathers Saint Paul saith Let vs follow the truth in loue and in all things grow vp Ephes 4. 15. vnto him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increace of the body vnto the edifying of it sefe in loue Againe Christ loued â—he Church Chap. 5. 25. and gaue himselfe for it that be might sanctifie it and clense it by the washing of water through the word that he might make it to him selfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blame These things belong onely to the elect people of God who shall raigne with him in his eternall kingdome of glory For they onely be the body of Christ knit together in him sanctified here to bee without spot or blemish hereafter The Apostle to the Hebrues saith Whose house we are if we Heb. 3. 6. hold fast that confidence and that reioycing of hope vnto the end Where he sheweth that they belong to the house of God which is the Church of the liuing God the pillar and 1. Timth 3. 15 stay of truth which vnto the end hold fast their confident faith and hope of Gods glory wherof they reioyce which belongeth onely to the faithfull and chosen children of God This is that Church whereof he speaketh after But Heb. 12. 22. ye are come vnto the mount Sion and to the citty of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the assembly and congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men To whom can these Galat. 4. things pertaine but onely to the Ierusalem which is aboue the mother of vs all which is the holy Catholike Church that we beleeue Hereunto I will adde a few sayings of the Fathers Saint Augustine saith Corpus huius capitis Ecclesiaest non quae hoc loco est sed quae hoc loco pertotum orbem terrarum nec August in Psal 81. illa quae hoc tempore sed ab ipso Abel vsque ad eos qui nascituri sunt vsque in finem credituri in ChristuÌ„ totus populus sanctorum ad vnam ciuitatem pertinentium quae ciuitas corpus est Christi cui caput est Christus The body of this head is the Church not which is in this place only but that which is in this place through the whole would neither that Church which is at this time but that of them which from Abel shall be borne vnto the end and shall beleeue in Christ eueÌ„ the whole company of Saints pertaining to one citty which city is the body of Christ wherof Christ is the head And in another place Ille caput est nos membra sumus tota ecclesia quae vbique diffusa est corpus ipsius est cuius Idem in Psa 62 est ipse caput Non solum qutem fideles quâ— modo sunt sed qui fuerunt ante nos qui post nos futuri sunt vsque in finem seculi omnes adcorpus eius pertinent cuius corporis ipse caput est qui ascendit in coelum He is the head wee are his members the whole Church which is dispersed euery where is his body whereof he is the head And not onely the faithfull which be now but also they which haue beene before vs and which shall be after vs vnto the end of the world all pertaine to his bodie of which bodie hee which hath Idem de Catech rud c. 20. ascended into heauen is the head Againe Caelestis Hierusalem ciues sunt omnes saâ—ctificati homines qui fuerunt qui sunt qui futuri sunt All sanctified men which haue beene which are and which shall bee Citizens of the heauenly Ierusalem Cyprian saith Ecclesia nunquam à Cyprian lib. 1. epist 3. Christo discedit ii sunt ecclesia qui in domo Dei pâ—rmanent The Church neuer departeth from Christ and they bee the Church which continue in the house of God Againe Jdem de
of it but wil expect a syllogisme to bee made of it for the proofe of Purgatorie and then I shall further consider what to say vnto it Wee do beleeue that they onely be members of that bodie whereof Christ Iesus Coloss 12. ◠is the head which bee either triumphing with him in heauen or be fighting for him against Sathan sinne and the world here vpon earth Saint Paul saith that Christ came to make peace by the bloud of his crosse and to reconcile the things which are in earth and the things which are in heauen That is to say his whole vniuersall Church whereof part was alreadie in heauen and part remained behinde vpon the earth They therefore that bee in Purgarorie bee no members of his bodie nor are to bee deliuered by him but being the Popes creatures are either by him who can at his pleasure emptie and scoure Purgatorie to bee deliuered or else still in that fained fire to be tormented Neither hath true Christian charitie so much as the cursed couetousnesse of Priests beene the bellowes to blow that forged fire for the heating of their kitchens Now that I haue answered your reasonlesse reasons of our denying this article of Christian faith the communion of Saints I will briefly shew what is our beleefe of it Wee beleeue that all the Saints of God and members of the holie Catholike Church haue communion and fellowshippe with Iesus Christ and are partakers of all his benefits Of this communion Christ speaketh I am the vine yee are the Joh. 15. 5 branches hee that abideth in me and I in him the same bringeth forth much fruite Of this speaketh S. Paul God is faithful 1. Cor. 1. 9. by whom yee are called vnto the fellowship of his sonne Iesus Christ our Lord. This communion or fellowship is wrought by faith by the which Christ dwelleth in the hearts of all Ephes 3. 17. his elect and faithfull people and by which wee be graffed into him to receiue all grace and goodnes from him as the branch doth from the vine or stocke And we beleeue that all the faithfull and Godly bee knit togither in loue as the Coloss 2. 2 Apostle speaketh whereby they are to communicate those graces and gifts which God hath bestowed vpon them to the edifying and helping of others in such sort as GOD hath appointed Yea wee beleeue that all the faithfull haue communion and fellowship together in that they haue all one heauenly father one Iesus Christ their redeemer and mediator one holy Ghost their sanctifier are iustified by one faith common to all the elect dedicated to GOD by one baptisme called by one Gospell to bee partakers of one kingdome of glory This is the summe of our beleefe concerning this article wherein wee would know what fault you can finde But your communion and vnion consisteth in being vnder one Pope of Rome vnder whose obedince whosoeuer is not you thinke he cannot be saued as is before shewed neither will you haue communion with him And therefore whereas Christianity hath continued as I said before in Greece Russia Aethiopia Armenia and other countries amongst whome no doubt but God hath had and now hath his elect and chosen people yet you haue no communion or felloship with them because they be not vnder your one Pope And much lesse haue you communion with the Saints in heauen because you haue not the faith of Gods elect For did the faithfull Patriakes Prophets Apostles and others beleeue to bee deliuered from the fire of hell by the merits of Nicholas Titus 1. 1. or to ascend into heauen by the blood of Thomas Becket Nay Iesus Christ is the onely mercy seate into the which the two Cherubins did looke that is as I take it both the faithfull before his comming in the flesh and they that be after doe looke only vpon Christ in him onely to seeke and finde mercy Now let vs see the third article of our Creed which you say we deny which is Remission of sinnes Here I beseech the Christian reader to consider who they bee that deny this article containing a principall point of Christian religion and saluation whether we or this accuser with his partners Wee beleeue that whereas we be children of wrath vnprofitable seruants and prodigall children that haue sinned against heauen and our heauenly father and are so deepely indebted to God that we be neuer able to make payment for the which he might iustly throw vs into the dungeon of damnation for euer wee I say beleeue that he hath giuen his onely begotten sonne that whosoeuer Job 3. 16. Ephes 17. beleeueth in him should not perish but haue euerlasting life by whome wee haue redemption through his blood euen the Coloss 2. 14. 1. Ioh. 2. 12. forgiuenes of sinnes according to his rich grace and that our sinnes are forgiuen vs for his names sake And we beleeue that God of his great mercy in Iesus Christ doth forgiue vs not onely our sinnes but also the punishment due vnto them and which we haue deserued by them accepting vs for vessels of his mercy and heires of his glory Now this accuser of vs and his companions doe first beleeue that they doe make satisfaction to Gods iustice for their sinnes For whereas our sinnes be called debts and satisfaction is a payment it followeth that if we doe make satisfaction for them then we neither need nor can haue forgiuenesse of them For our satisfaction and Gods forgiuenesse cannot stand together For euen as if I owe a man a hundreth pounds and I pay him he doth not forgiue it and if he forgiue it I do not pay it So if we by satisfaction make paiment to GOD for our sinnes then hee doth not forgiue them if he forgiue them then wee doe not make satisfaction for them Now let vs see what is the doctrine of these men concerning this their satisfaction whereby they make paiment themselues to God for their debts Bishoppe Fisher whome I suppose the Pope hath fainted for standing so John Fisher in Psa 1. poenitent stifly in his cause writeth hereof thus Thirdly some there be which by grace in this life haue so punished them-selues for their offences that they haue made a sufficient recompence for Jbidem them Againe So doth hearty weeping for sinne expell sinne is a sufficient iust recompence for it And againe But wheras In Psa 2. poenitent any creature hath made due satisfaction in this life he neuer after that shall suffer more paine and also is cleane out of debt and nothing after that shall euer bee claimed of him Againe They bee called recti corde that haue made satisfaction so Jbidem plentifully that God can aske no more of them And in his Latine booke against Luther he hath these words Secundo supponimus quod quanquam nemo sit cui non cumulatius praemium in coelis Deus largiatur quà m hic in
which cannot bee moued but remaineth for euer Being iustified by faith wee haue Psal 125. 1. Rom. 5. 1. 2. peace towards God through our Lord Iesus Christ by whom al so through faith we haue had this accesse vnto his grace wherin we stand and reioyce vnder the hope of the glory of God Ye haue not receiued the spirit of bondage to feare againe but ye haue receaued the spirit of adoption whereby we cry Abba Father Rom 8. 15. The same spirit beareth witnes with our spirit that we are the children of God Who shall lay any thing to the charge of Ibid. vers 33. Gods chosâ—â— it is Christ that iustifieth Who shall condemne c. Who shall seperate vs from the loue of Christ shall tribulation vers 35. or anguish or persecutioÌ„ or famine or nakednes or perill or sword c. I am perswaded that neither death nor life nor Vers 38. Angels nor principalities nor powers nor things present nor things to come neither height nor depth nor any other creature shall be able to seperate vs from the loue of GOD which is in Christ Iesus our Lord. It is God which stablisheth vs with you 2. Cor. 1. 21. in Christ and hath anointed vs who hath also sealed vs and hath giuen the earnest of the spirit in our hearts In whome also ye haue trusted after that he heard the word of truth euen the Ephes 1. 13. Gospel of your saluation wherein also after ye beleeued ye were sealed with the holy spirit of promise which is the earnest of our inheritance c. Let vs therefore goe with confidence or boldnes Heb. 4. 16. vnto the throne of grace that wee may receaue mercy and finde grace to helpe in time of neede So God willing more abundantly Chap. 6. 17. to shew vnto the heires of promise the stablenes of his counsel bound himself by an oth that by two immutable things wherin it is impossible that God should lie we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs which hope we haue as an ancre of the soul both sure and stedâ—ast and it entreth into that which is within the vaile c. Let vs draw neere with a true hart in assuraÌ„ce of faith our hearts being pure from an euil conscience and washed Chap. 10 22. in our bodies with pure water let vs keepe the profession of our hope without wauering for he is faithful that promised Therfore by faith that by grace the promise might be sure to all the seed And he not weâ—ke in the faith considered not his owne Rom. 4. 16. Vers 19. body which was now dead being almost an hundred yeares old neither the deadnes of Saraâ—s wombe neither did he doubt of the promise of God through vnbeleefe but was strengthened in the faith and gaue glory to God being fully assured that hee which had promised was able to doe it and therefore it was imputed to him for righteousnes Herevnto I will adde to the confuting of this doctrine of doubting two or three sayings of the Fathers Chrysostome Chrisost ad Rom. Homi. 9. saith Spes humana subinde intercidit sperantem pudore afficit Nostra verò eiusmodi non est sed firma immobilis perdurat c. The hope that is had in man sundrie times falleth away and shameth him that hopeth but our hope is not such but abideth firme and vnmoueable August praefat in Psal 123. Augustine saith Gaudium ergo nostrum fratres nondum est in re sed iam in spe Spes autem nostra tam certa est quasi iam res perfecta sit i Our ioy O brethren is not as yet in possession but in hope And our hope is so certaine as though Bernard lib. 5. de considera the thing were already done Bernard saith Ergo vt dixi fides ambiguum non habet aut si habet fides non est sed opinio Faith hath no doubting or if it haue it is not faith but an opinion Againe Non est enim fides aestimatio sed certitudo Epist 190. Anton. hist part 2. Tit. 17. cap 1 Sec. 5. fol. 217. faith is not an opinion but a certainty And Antoninus out of the same Bernard alleageth these words Clamat Apostolus Scio cui credidi et certus sum Et tu mihi sub sibilas fides est â—stimatio Tu mihi ambiguum garris quo nihil est certius c. The Apostle crieth out saying I know whom I haue beleeued and am certaine and doest thou whisper to me that faith is an opinion Poest thou bable and tell me that that is doubtful then the which there is nothing more certaine c. Hereby the indifferent reader may see both how false this desperate doctrine of doubting is against the which Ambrosius Catherinus an Archbishop a great doer in the councel of Trent did earnestly writ also that the Papists by this principle of their doctrine teach infidelity And withal let him consider whether is a more true godly comfortable doctrine to beleeue by faith our saluatioÌ„ or to be vncertaine to doubt therof as they teach But now let vs see how S. Paul exhorteth vs as this man saith to doubt of our saluation He saith Cum timore â—remore salutem vestram operamini which is thus translated With feare and trembling worke your saluation This text was alleedged by hearesay and not by sight For this worthy writer who so highly thinketh of himselfe and so greatly disdaineth others quoteth in the margent 1. Cor. 2 whereas it is not in that chapter nor in all that Epistle but it is Philip. 2. 12. But the fault hereof will be laid vpon the Printer Yet that the Printer should so much erre and set 1. Cor. 2. for Phillip 2. it is not likely And that this error is not of the Printer but of this mans fine memorie it may hereby appeare yâ— it is not in the vulgar editioÌ„ which they both do and are bound to follow cum timore but cum metu Hereby the reader may see with what care these men alleage the Scriptures not looking vpon the words nor considering the simple sense and meaning but snatching at the words and wresting them contrary to the purpose and meaning of the Apostle Whose intent is not to teach Rom 3. 28. 4 2. 5. Gal. 2. 16. Ephe. 2. 8. 9. 2. Tim. 1 9. Tit. 3. 4. the Phillippians that they be saued by their workes which is contrary to his doctrine in many other places but to disswade them from carelesse security and to exhort them to walke in good workes and to run on the race of their life in the feare of God vntil they come to attaine that saluation which God hath promised and Iesus Christ for vs hath purchased Saint Paul to the Ephesians doth as it were to the explication of
with it for els he would not haue acknowledged the effectuall faith the diligent 1. Thes 1. 3. loue and patient hope of the Thessalonians and that they were elected of God Which gifts of Gods spirit could not be in them without the grace of God Now by this mans diuinitie what madnesse was it for him to pray for grace vnto them whome hee did beleeue to bee indued with Gods grace alreadie And where as Saint Iohn saith 1. Ioh 5 13. These things haue I writtē vnto you that beleeue in the name of the sonne of God that yee may know that yee haue eternall life and that yee may beleeue in the name of the sonne of God By this mans deepe doctrine it might seeme madnes for Saint Iohn to write to them that did beleeue in the name of the sonne of God that they should beleeue in the name of the Sonne of God But it seemed not so to S. Iohn who writeth to them that as they had blessedly begun to beleeue in the name of the Sonne of God so they might still continue grow and increase in the same faith Moreouer also I would aske of this man and his fellowes whether they praying do beleeue the forgiuenes of their sins if they do not then are they Infidels and deny the article of the creed I beleeue the forgiuenes of sinnes which before he falsely obiected to vs. If they do beleeue the forgiuenes of their sinnes why do they then by this mans doctrine pray for it If he say that he beleeueth that there is in generalitie a forgiuenes of sinnes but particularly he is not assured by faith of the forgiuenes of his owne sinnes then what doth his faith differ from the Diuels faith who beleeueth and trembleth as Saint Iames saith and what is Iame. 1◠this his doubting but as he himselfe here saith flat infidelitie And no maruaile though these men feele in their harts no assurance of faith for that they ground it not vppon the vnmoueable rocke of Gods promise but vpon the vnsure sand of their owne workes and satisfactions by the which indeed neither can their faith be assured nor their conscience quieted The which false doctrine while they beleeue I would know how they can aske forgiuenes of their sinnes For whosoeuer maketh satisfaction to God for them needeth not to aske forgiuenes of them But the Papists maintaine that they make full satisfaction to God for them as I haue before shewed therefore I may much more iustly say then he doth here that it is madnes to aske forgiuenes of the◠For what man not being mad owinge a summe of mony and paying it will desire the same to Rom. 3. 28. Ephes 3. 17. be forgiuen him concerning your scoffing in the proofe of your Minor or second proposition we indeed beleeue that wee are iustified by faith without the workes of the law and that Christ dwelleth in our hearts by faith and that by this hand of a true and vnfained faith in Iesus Christ we apply the plaister of his precious bloud shed for our sinnes to cure all the sorances and sores of our soules And take you heede that you trusting in your owne workes and merits in your Masses Agnus deis holy water pardons and manyfold other such paltries fall not into the ditch of damnation And this shall suffice for this article which is so absurd that it deserueth not so much The Pamphlet The Protestants are bound in conscience to auoyde all good workes 2. Article EVery man is bound vpon paine of eternall damnation to auoyde all deadly sinnes But fasting praying almes deedes and all good workes according to the a Luther in assaer artic 31. 32 36. Caluin lib. 3. institu cap. 12. Sect. 4. cap. 14. Sect. 4. 19. Melan. in Loc. tit de peccato Protestants religion are deadly sinnes Ergo according to the Protestantes religion all men are bound vpon paine of eternall damnation to auoyde fasting praying almes deedes and all good workes The Maior is manifest for the wages of deadly sinne is death b Rom. 6. 25. Stipendium peccati mors The Minor is euident for according to the Protestants religion and common exposition of this text of Scripture c Isa 64. 6. Facti sumus vt immūdi omnes nos tanquam pan nus menstruatae omnes iustitiae nostrae We are mane all as vncleane and all our iustices are as stained cloth That is to say the best workes we can doe are infected with deadly sinne and consequently deserue eternall damnation and therefore to be auoyded I am not ignorant that some wranglers with some shifting euasions goe about to answeare this Article forsooth that the staines and imperfections the sinnes and spots ought to be auoided but yet the good workes to be prosecuted A silly shift but put case it bee impossible to wring out the staines then is not this menstruous cloth to bee abhorred put case I could not giue almes but I must steale am I not bound in conscience to auoyd the giuing of almes Admit I could not see mine enemy but by experience long proued I should fall a quareling with him am I bound in conscience to auoide his company Say that I could not eate flesh but I should Scandalize the behoulders ought I not to say non manducabo carnes in aeternum I will not eate flesh for euer Graunt that I could not releeue the poore but that I should stayne this action with vaine glory should I not heare of him that cannot lie he hath receaued his reward consequently that there remayneth no recompensation therefore in heauen So I say in like manner if the corruption of nature if the poison of concupiscence so staine my best actions that whatsoeuer I doe or thinke I cannot possibly affect them without these infections and corruptions then certaienly I am bound in conscience to auoide these crimes and offences they which cannot possibly be performed without these vitious circumstances for bonum constat ex integra causa malum nascitur ex quolibet defectu a good thing consisteth of al integrity but an euill thing is caused by euery defect that a man be in health euery humour must keepe his temper that hee be sicke it sufficeth one onely to exceed and keepe not his iust proportion so that a worke bee good it must be effected with all due circumstances that it be ill one only will defile as wee comonly say one ill hearbe will spoile a whole potfull of pottage Answere AS Hannibal said of Phormio that hee had heard many doting fooles but he Cicer. lib. 2. de oratore neuer heard any that so much doted as did Phormio so may I say that I haue heard and read many foolish disputers but any that did so foolishly dispute and reason as this man doth I neuer heard nor read For what man in his witts will reason thus that because the corruptions of men do creepe into these
in Math cap. 3. can fullfill the law of GOD yea can doe superarrogant workes I should say workes of Supererogation aboue them that the law requireth Ergo the Papists bee proud Hypocrites and Phraisees The Pamphlet The most poynts wherein the Protestants dissent from the Catholikes tend to loosenes of life and carnall liberty 4. Article THis article may bee proued by a generall induction in all such matters as now the Protestants call in question First say that a man hath not free will to doe good but all goodnesse proceedeth so from grace that it lyeth not in his power neither to haue it nor resist it but of necessitie it must haue effect To what other end tendeth this senceles doctrine and fatall fancie but to make men negligent in disposing and preparing their soules to receiue Gods grace and rouse it vp and put it in execution after they haue it making man not much vnlike a sicke asse who neither can dispose nor prepare himselfe to seeke for his medicine but of necessitie must expect till his maister thrusteth it into his throate neither after hee hath drunke it can cause it cure his disease but carelesly letteth it worke as it will Secondly they defend that men be iustified by faith alone the which Solifidian position ouerthroweth flatly true repeâ—tance sorrow for sins mortification of passions al other virtues which tend to perfect reconciliation of the soule with God causing men onely to procure a certaine false fantastical apprehension of Christs death passioÌ„ the which faith although they erroniously auerre cannot be seuered from charity vertues good works yet both experience teacheth that it may for also few or none haue faith because few or none of them haue these works and the Scriptures plainely proue that all faith yea and the most noble faith which hath force to remoue Mountaines may be without charitie Thirdly they assure vs that faith once had can neuer be lost the which vain security openeth the gap to al libertine sensuâ—lity for if a man bee certain that he hath true faith if it bee impossible he should lose it if he be secured that by it alone he shal be saued why may he not wallow in al licentious pleasures in this life neuer doubt of glory in the other could euer Epicurus haue fouÌ„d a better ground to plant his Epicurisme could euer Heliogabalus haue better patronised his seÌ„suality could Bacchus or Venus euer haue forged better reasons to enlarge their dominion Fourthly they say a man cannot keep all the commaundements for what other cause I pray you but thereby to make men negligent in keeping of them to pretend an excuse of impossibilite whensoeuer they transgresse them Fiftly why deny they the Sacrament of penance but to make men careles how they liue and neuer regard the auoiding of sinnes as though they were neuer to render an account of theÌ„ to hinder that shame blushing which men conceiue in discouering their sins the which are most excellent meanes to deter them from sinning another time to shuffle vp restitution satisfaction of iniuries committed against our neighbours to draw men from remorse of conscience by burying their sins in eternal obliuion the sores whereof confession rubbeth causeth remembrance Sixtly why exclude they the true real body of Christ from the blessed Sacrament of the altar but for that they perceiue how by the presence thereof they were deterred from sinne and wickednes for they knew well that sinfull liâ—es consorted not with those sacred misteries and therefore they rather resolued to banish Christ from the Sacrament then sinnes from their soules Finally for what other cause haue they coined a new negatiue religion wholy standing vpon negation of sacraments ceremonies rites lawes customes other principal points of the catholike Church but for fasting to bring in feastâ—g for praying playing for deuotion â—issolutioÌ„ for religious fâ—are of God vain securitie for zeale and mortification a nuâ—ber of vaine verbal sermons and to conclude for a positiue working a flat deniall almost of all points of faith and religion Answere COncerning this article I will first answere these cauils which this cauiller obiecteth to the slaundering of our doctrine as tending to loosenesse of life and carnall libertie Secondly I will shew to what loosenesse and wickednesse of life the doctrine of the Church of Rome tendeth and what fruits or rather weeds of wickednes it hath brought forth euen in Popes their clergie and namely in Rome that holy Citie where that holy Father resideth and wherevpon he especially breatheth and blesseth He beginneth with free will wherein he neither setteth downe truly our doctrine nor the state of the controuersie which is a vsuall custome with his companions to peruert and alter the state of the question as Doctor Whitakers sheweth yâ— Bellarmine vseth to do I wil Epist dedica in contr 1. therefore lay downe our doctrine truly as we teach concerning this matter wee beleeue that although in worldly matters concerning this life man haue wit reason and vnderstanding to know and will for the choise of good and euill iust and vniust yet in spirituall matters pertayning to eternall life and the worship of God wee beleeue that mans reason is so darkened wil be so corrupted that he can neither truly know loue nor couet much lesse do performe those things which bee agreeable to Gods will and acceptable vnto his Maiestie vntill God in his elect and chosen people doe by his holy spirit regenerate them by lightning their blinde reason and forming their wicked wils This we proue by these places of Scripture here following The Lord saw that the wickednes Genes 6. 5. of man was so great vpon the earth al the imaginations of the thoughts of his hart were euil continually And that the Ibid. cap. 8. 21. Math. 16. 17. imagination of mans heart is euill from his youth Flesh and bloud hath not reueiled it vnto thee but my Father which is in John 1. 5. Verse 1â— Iohn 3. 3. heauen That light shined iâ— the darkenes and the darkenes comprehended it not Which are borne not of bloud nor of the will of the flesh but of God Except a man be borne againe he cannot see the kingdom of God That which is born of the flesh 13 is flesh that which is borne of the spirit is spirit A man can 27 receiue nothing except it be giuen him from heauen No man Chap. 6. 44. 65 can come to me except the Father which hath sent me draw him Therefore I said vnto you that no man can coâ—e vnto me except it be giuen vnto him of my Father without mee ye can do nothing The wisdome of the flesh iâ— death The wisedome Cap. 15. 5. Rom. 8. 6. 1. Cer. â— 14 of the flesh is enmitie against God The natural man perceiueth not the things of the spirit of God for they are foolishnes to him
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
not beene for ought that I know before the raigne of our gratious Queene Elizabeth And this may sufficiently serue for to answere the three first questions which tend all to one end in the which not onely antiquitie but also verity is to be respected for as antiquitie ioyned with verity is effectuall so separated from the same it is of no force as Saint Cyprian saith Consuetudo sine veritate Ad Pom Coâ— Epist Stepha vetustas erroris est i. Custome without truth is but old error Now followeth in the said paper Wherefore is not the communion according to the institution of Christ recorded in the three Euangelists viz. Mathew Marke and Luke where it is written that Christ first washed the feete of all them that receiued and commanded them to doe the like then preached vnto them afterward tooke bread in his hand lifted vp his eies to heauen blessed it brake it c. and all this he did after supper but our minister now doth obserue none of these Answere IN this question is both follie and falshoode follie in asking wherefore the Communion is not administred according to the institution of Christ which doth agree therewith in all the substantiall points thereof wheras their masse vtterly differeth from the same And falsehood in saying that it is written in the three Euangelists Matthew Marke and Luke that Christ washed the feete of all those that receiued whereas indeede this is written in none of them but onely in Saint Iohn neither was that either done by our Sauiour Christ or recorded by Saint Iohn to binde vs alwaies to wash the feete of those that doe receiue the Sacrament but onely to teach vs to auoid ambition and pride which hath too much raigned in the papacie and to humble and submit our selues one to another in the feare of God 1. Cor. 11. Iustin Apol. 2. Wee read both in the scriptures and in the ancient Fathers of the ministration of Christs holy supper yet there is no mention of washing of feete before the same Neither was the same required or vsed in the time of Poperie And therefore this is foolishly required of vs now as a part of the institution of Christ which may appeare to bee no part thereof in that by the prouidence of God those three Euangelists heâ—e named who doe rehearse and describe the institution of our Sauiour Christs supper doe omit it and that Euangelist which doth not touch the institution doth record it Therefore the scope and purpose of our Sauiour Christ is as I haue said by this washing of his disciples feete to teach vs humility and not to binde vs of necessitie to wash the feete of them that shall receiue Moreouer this gentlewoman or Author saith that Christ preached tooke bread in his hand lifted vp his eies to heauen blessed it brake it c. and all this hee did after supper but our minister now obserueth none of all these things As touching preaching all good godly and learned ministers doe vse to preach the word of God before the ministration of the Sacrament both thereby to declare the death of Christ vntill he come that by it only wee be deliuered from eternall death and be made the children of Gods mercie and heires of his glorie and also to stirre vp the people reuerently and worthely to receiue that holy mysterie being as I saide before a pledge vnto vs of Christs body and bloud giuen for vs and of our saluation purchased thereby This preaching of Gods word wee thinke very requisite to bee ioyned with the Sacrament which is a seale thereof and therefore we bee as neare in following Christs steps in this point as it hath beene vtterly neglected by the Papists who haue beene so farre from preaching at the ministration of the Sacrament that they haue not made any declaration of Christs death and the fruit thereof in a knowne tongue to the peoples instruction and edification If the preaching of the word be in some particular Churches omitted it is for want of the sufficiency of allowance in some parishes not able to maintaine a learned and a preaching Minister and yet in those Churches there are by order appointed such lessons instructions an â— exhortations to bee read at the ministrie of that blessed Sacrament which setting out plainly the excellent power and effect of Christ his death may mooue the people present to a mâ—re reuerend regard of that holy seruice We take the bread into our hands both when wee receiue it our selues and deliuer it to others whereas in Poperie the people were not so holy as the Priest to touch it with their hands but had it thrust into their mouthes As touching lifting vp of eyes I read not in the three Euangelists heere named any mention made of our Sauiour Christs lifting vp of his eies at the time of the celebrating of his Supper with his Disciples and therefore you haue falsly foysted in this of your owne But yet if our Sauiour Christ did at his Supper lift vp his eyes to heauen wee are not thereby bound of necessity to follow the same True it is that euery action of our Sauiour Christ is for our instruction but false it were to say that euery action of our Sauiours is for our imâ—tation that is of necessity of vs to bee followed I write not these as though I thought it vnlawfull to lift vp our eies to heauen but this I acknowledge that as when wee doe behold and consider our owne manifold heynous and horrible sins whereby wee haue transgressed Gods lawes offended his Maiesty and deserued his wrath and eternall damnation wee may with the Publican bee ashamed to lift Luke 18. 13. vp our eies to heauen So on the other side when by a true faith in Gods promises wee behold his great loue and mercie towards vs in not sparing but giuing his owne deare Sonne for vs we haue good cause to lift vp our eyes hands and hearts vnto God which is in heauen giuing him most humble and heartie thankes for his said vnspeakeable mercies towards vs in Iesus Christ But whereas you say that Christ blessed it meaning the bread I say in plaine words that you bely the text for it is not there sayd that hee blessed the bread but that hee blessed that is to say gaue thankes to his heauenly father for his great mercy towards mankinde and for the great worke of our redemption and saluation which hee was then to accomplish That our Sauiour Christ by blessing did meane not a Magicall incantation of the consecrating and transubstantiating the bread and wine into his naturall body and blood as you falsly surmise but a thankesgiuing to his father it is most manifest by the texts for whereas in Saint Matthew and Saint Marke it is recorded Matth. 26. 26. 27. Mark 14. 22. 23. that when our Sauiour Christ tooke the bread he blessed immediatly followeth that when hee tooke the cup hee gaue thankes whereby
liued very liberall to the poore and fleeing the company of women in so much as after his death he was honored for his great holinesse The same and more doth the continuer of Beda his story write of him in these words Porro liâ—et Berengarius primum c. Although Berengarius did discredit the first heate of his youth by De gestis Anglerum continuat lib. 3. cap. 27. defending some heresies yet in his riper age hee so repented that without retraction he was of some men countted for a Saint beeing approued by innumerable good workes and especially by humility and almes deedes He was a Lord of great possessions by dispersing them and not a seruant of them by hiding and adoring them Hee was so sparing of womans beauty that hee would suffer none to come in his sight least hee should tast the same with his eye which he did not couet in his heart He despised not the poore nor flattered the rich Hee liued agreeable to nature hauing food apparrell as the Apostle saith being content with the same where-vpon Hildebartus the Bishop of Mayne an excellent Poet doth commend him c. Whose verses as the said author thought meete to insert into his history so I haue thought good to alleadge them here both because they be most worthy to read and doe plainely shew what an excellent and holy man he was QVem mâ—do miratur semper mirabitur orbis Ille Berrengarius non obiturus obit Quem sacra fidei fastigia summa tenentem Iam quinta dies abstulit ausa nefas Illa dies damnosa dies et perfida mundo Qua dolor et rerum summa ruina fuit Qua status ecclesia qua spes et gloria clers Qua cultor iuris iure ruente ruit Quicquid Philosophi quicquid cecinere Poetae Ingenio cescit eloquioque suo Sanctior et maior sapientia maius adorta Impleuit sacrum pectus et ora deo Pectus eam voluit vox protulit actio promisit Singula factori sic studuere suo Vir sacer et sapiens cui nomen erescit in horas Quo minor est quisquis maximus est hominum Cui fensus peperit paros seruauit honores Cui pauper potior diuite iusque lucro Cui nec desidiam nec luxum res dedit ampla Nec tumidum fecit multus et a tus honor Qui nec ad argentum nec ad aurum lumina flexit Sed doluit quoties cui daret hoc aberat Qui non cessauit in opum fulcire ruinas Donec inops dando pauper et ipse fuit Cuius cura sequi naturam legibus vti Et mentem vitijs or a negare dolis Virtutes opibus rarum praeponere falso Nil vacuum sensu dicere nec facere Laedere nec quemquam cunct is prodesse fauorem Et populare lucrum pellere mente manu Cui vestis textura rudis cui non fuit vnquam Ante sitim potus nec cibus ante famen Quem pudor Hospitium statuit sibi quamque libido Incestos superat tam superauit eam Quem natura parens cum mundo contulit inquit Degenerant alij nascitur iste mihi Quoque vagabatur et pene reliquerat orbem Inclusit sacro pectore iustitiam Vir sacer a puero qui quantum praeminet orbi Fama tam famae praminet ipse suae Fama minor meritis cum totum peruolet orbem Cum semper crescat non erit aequa tamen Vir pius atque grauis vir fic in vtroque modestus Vt liuor neutro rodere posset eum Liuor eum deflet quem carpserat ante nec tam carpsit et odit eum qua modo laudat amat Quam prius ex vita tam nunc ex morte gemiscit et quaeritur celeres huius abisse dies Vir vere sapiens et parte beatus ab omni Qui caelos anima corpore ditat humum Post obitum viuam secum socum requiescam Nec fiat melior sors mea sorte sua Verses of Hildebert Bishop of Mons vpon Berengarius tran slated English THe wonder of the Timesthat was of late And shall continue euerlasting date That Berengarius who gaue place to none For holy Faiths profession now is gone A wofull day vnto the world wherein Creat losse and sorrow threatens to beginne Whereby the Church the Cleargy and the Law The hopes of their successe to ruine draw All parts of wisdomes-wisdomes-loue and Poets vaine Within his wit and tongue he did retaine But greater and more holy wisdome brought Those gifts to more deuine-inspired thought Which working in his heart his mouth did preach And by example of his life did teach So all things did concur vnto his praise To giue him name that should suruiue his daies A wise and holie man who did regard Poore more then ritch and right aboue reward Whose plenty neither sloath nor riot bred Nor honour to proud humour him mis-led Who in delight of Lucre did not liue But all his grife was he did want to giue Who from the needy neuer shut his doore Vntill by giuing he himselfe was poore Who sought to follow Nature yeeld to law His minde from vice his words from guile to draw To truth and vertue he gaue chiefe defence He neuer sayd nor did things voide of sence He hurt no man but sought to pleasure all No popular respects could him enthral Plaine were his cloathes nor meate did hee desire Nor drinck till thirst and hungar did require Him honest shame did chuse her cheifest ghest While lust which conquers others he supprest And nature at his birth in ioy said she Let others goe this man is borne to me And Iustice whom the world did cleane forsake He to the Harbour of his heart did take Bred holy from a child who now doth more Excell himselfe in fame then all before All fame too little for his great desarts To equall by report his worthy parts A Godly sober man so wise and graue That enuies-selfe could not his praise depraue Nay Enuy which at him in life did raile Now after death doth loue him and bewaile A man most happy and most perfect-wise Whose soule now raignes in th' euerlasting skies O let my soule partake his blessed rest No better place of safety I request OF these verses both Antoninus in the place aboue cited Tritem de scriptor Eccle. in Heâ— lebertâ— fol. 68. and Tritemius the Abbat do make mention of the number of them 52. as these are by the which I haue alleaged the christian reader not moued with malice as it seemeth S. R. is but led by Godly reason may iudge whether I had not good cause to call Berengarius an excellent man The like I may say of Doctor Reynoldes of blessed memory whom I called an excellent Ornament pag. 144. which S. R. in like manner in his malice misliketh But the Godly I doubt not will acknowledge that his great learning and vpright and innocent
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