if we read our seruice prayer in latin the vulgar people vnderstand it not and so there is no more fruit of the hearing of it then if a man should speake to the wall ANSVVER THE Apostles saying contaynes a threefold prayer to wit the prayer of the mouth of the spirit and mynd to which these three concurre the tongue the will and vnderstanding therefore if any pray with his mouth in an vnknowne tongue he prayeth with mouth and wil if he do it for Gods cause but his mynd is without fruit to wit that he vnderstandes not because what he prayeth he vnderstandes not in the meane tyme his prayer is not without fruit for it is meritorious to him that prayeth and acceptable to God albeit it be destitute of that fruit which men conceaue by vnderstanding And therefore S. Paul striueth to declare the gift of Prophesie which is the gift of the exposition of holy Scriptures of the wordes of prayer to be more excellent then the gift of the tongue For seing dayly the nomber of the faithful increased both amōgst Ethnicks Iewes to the fayth of Christ it was not requisit to the faithfull to speake before them with many tongues but then it was their part to speak with interpretation of the Scriptures without which they vnderstood not the Scriptures But now when men are taught in the faith of Christ and with continuall preaching of the word what seruice or prayers are in the Church that men are ignorant of Therefore to what end should diuyne seruice be done in a vulgar tongue seing it is not vnknowne to the vulgar what is done in the Masse or songes of the Church whilst they cōforme their gestures to the wordes of the Priest now to stand now to bowe their kne now to left vp their handes and eyes now to knok on their briests c But to the argument which the heretick propoundeth against the Masse and Church mattens we answere that S. Paul speakes of a Prophet Preacher or Doctor to interprete the Scriptures as Hierome Austen witnes in this place Secondly that albeit the lay-men vnderstād not the wordes yet notwithstanding they vnderstād all the mysteries by preaching Therfore the hearing of masse and matines and euen songe is not vnprofitable c. howbeit they vnderstand not the wordes for these reasons Because in the diuyne seruice of the Church vsually is read the holy Scripture by which the holy Ghost speaketh to vs and powreth some grace in our hartes tongues to expresse our affection and loue towardes God Thirdely the Priest in the masse or collect is comon minister of the whole Church and therfore all hearers of Gods seruice should repose in the faith of the Catholick Church for she more pleaseth God is more acceptable to him as a most beloued spouse to her husband then the fayth of any priuat men Fourthly the end of masse and diuyne seruice is common to all whether he vnderstand or no for the end of the masse the Churches intentiō is knowne to all to wit that the sacrifice is offered for the liuing and the dead in remembrance of the death and passion of Christ to the honour of God and edification of his Church and to the honour of the Blessed Virgin Marie all his Saincts and therefore it sufficeth that we haue diuyne seruice in Latin seing it is one of the three chiefe tongues which Christ sanctifyed on the Crosse and that we appertayne to the latin Church c. QVAESTIO XX. Of the Aue Maria. HOw doth the simple Papists think that they pray when they rehearse the Angelicall salutation saying Aue Maria Aue Maria. Caluin in Harm Euang. c. ANSVVER THe Catholick Papists commit no foolishnes while they repeat the Angelical salutation as a true prayer The reason is because prayer consisteth in two partes the on is in giuing of thanks and the other in prayer therefore it is not affected folly or superstition The maior is euident because there are many Psalmes of Dauid that are only actions of thankes and yet are nombered amongst Ecclesiasticall prayers also they are nōbred by their owne iudgement in the Psalmists in this manner were Paul and Sylas at midnyght praysing and praying our Lord. Act. 16. v. 25. For the petitions desyres are included in the prayer it self Moreouer the minor is euident first because while we repeat that prayer we commemorat the benefit of our redemption by the incarnation of the sonne of God by way of thankes giuing therfore it is to be thought and adiudged for a prayer Secondly it is a prayer implicit by way of insinuation as was the prayer of the leprous-man to Christ saying Lord if thou wilt thou canst make me cleane Matth. 8 v 2. To whom Christ answered condiscending to his inward desyre and priuat prayer saying I will be thou clean Euen so in lyke manner whyl we repeat this salutation we pray-the Mother of God to haue a care of vs implicitly Thirdely the holy Church hath put to this a formall and expresse prayer in the end of the Salutation saying holy Mother of God pray for vs now and in the houre of our death Therefore it is a true prayer howsoeuer the ennemies of God and of his blessed Mother whisper and murmure against her OBIECTION YF the Angelicall Salutation be allowed of the Catholickes for a prayer Ergo when the Angell saluted the Virgin he prayed to her ANSVVER THe sequel is absurd for altough he saluted her it followes not that he prayed to her as whē the action of a thing is of a diuerse intentiō end it acquires a diuerse name and action according to philosophicall axiomes saying Actus accepit speciē ab obiecto that is to say the deede taketh his forme of the obiect As for example when any man shal giue an almes for the succour of his nyghbour this intention and end of his worke is obserued of the forme of the obiect in that he is his nyghbour poore and in the other when any man shall giue an almes to deceaue his nyghbour the first is meritorious but in the second he demerites Euen so the intention and end of the Angels salutation it was congratulatory in that she was chosen to be the Mother of Christ And therefore he is not cōuinced in this to haue prayed to her but by the same axiom to haue saluted her OBIECTION THe Papists vsurpe an others office which is wronge whyle they salut the Blessed Virgin Mary they vsurpe the office of the Angell therefore they sinne in making this salutation which is not proper for them to do but the Angell ANSVVER I Deny the vsurping of an others office this is inuented of Caluins owne head But Athan. in Euāgel de dei para sayth that all the Spirits of the celestiall Hierarchies doe incessantly sing in Heauen this glorious and vnspeakable hymne and for this cause it followeth that not only this
one new doctrin and of these som were called Marcionists Basilidanes other Saturnists others agane of late Lutheranes Thair names and profession is after the name of men and so faile to be called Catholik Caluinists Protestants Puritanes and therfor in this they faile to be called Christianes as sayes Athan. in apol secund Lact. firm lib. 4. c. 30. de vera sapientia Therfor heretikes and ther Reformed faith is not lerned of the Apostles fathers and predecessors of the Church but partly borrowed of som other heresie or partlie by phantasticall and new inuention and so no faith but inuention neither Apostolicall but Pharisaicall The reformed faith â—is lyk a painted man nether Catholik but particular which is no more faith in effect than a painted man is a man For this cause S. Hieron Epist. ad Pamach reproches taxes the heretiks saying Wheir for after fourhundrith years past labor ye to teach which befor we haue not knowne for vnto this present day The world wes Catholik Christian befor thair faith was knowne without your doctrin the world was Christian And Tertull. de praes haeretic repelles their vaine boast concerning any Catholik tytle saying who ar ye from whence and when cam ye where haue ye lurked so longe And S. August no lesse scornes them saying to the Donat. S. Aug. admiration from whence they ar come From whence haue ye apeared of what soile haue ye sprunge out ouer what sea haue ye comed or what heauen haue ye faln from And lykwise Opt. Melet. lib. 2. contr Parm. Sayes in dirision to the heretiks Opt. Mel. derides them asking the originall of thair church Show the original of your Church who would chalenge to you the holy Catholick-Church And as Valer. Max. lib. 6. in principio sayes for conclusion that as the name of God is a most certaine pledge of humane saluation As the name of God is a sauegard to saluation so is the Catholike name a sauegard to al beleueres and a sauegard for man so is this name Catholike a sauegard to al Christian belieuers and theirfor we haue great reason to adheere and ioyne our selfe to the Catholik-Church and not to your reformed which hath no affinitie nor any thing of a Catholik Church or name in it Morouer these and diuerse reasones persuade me Reasone persuades man to beleue the RomaÌ„-Church to be Catholik the only Roman Catholik faith to be accepted as true Apostolicall doctrin but yours and others suchlyk vnder pretext colour of reformation to be repudiat as very fleeting dregges of heresie Which shall not be difficill to proue For the Apostle sayes Ephes 4. that there is one comen and sauing faith in expressing these wordes there is one God one faith one Baptisme This Church is praised of the Apostles own mouch And first for that is the trew and Apostolicall faith which the Apostel praising God and writting the Romans cap. 1. doth say your faith is published through the whol world But our faith which is hated and dispraised by name of Papistry and proprie is that same Roman faith This Catholik church is hated of all heretikes and calumniated Seing no man as yet by any sure reason could shew the Roman Church from that tyme to discrepat or disagree in any substantiall point or that eyther Bishope counsell or any Catholick person do dissent from the Roman Church in essentialles or yet the pastors of our Church Amongst the pastors of the RomaÌ„ Church ther is no variaÌ„ce in essentialles at any tyme to varie from them in substantiall things yea in the smal-lest artickles what soeuer but all to accord and agree with the Catholik faith and to fauour no opinion of heresie Therefor our Papisticall and Roman faith hath obteined the title of the Catholick and Apostolicall name That richtly others sectes discouered this is only to be adiudged and belieued of all men for trew Catholick and Apostolicall and yours for heresie Trew faith most be receaued and belieued of hearing and not by reading of books or reuelations The second reason is the trew faith which who ordinarly declares or teaches to any other it must be first by the ear receaued of the Church of God by the preaching of Christ as the apostell affirmes Rom. 10. faith is by hearing and hearing is by the word of Christ as he would say trew faith is conceaued not immediatly by reuelation or reading of the Scriptures but by those things which are hard of the preacher and mediatly by external doctrin and the doctrin trewly that is harde or to be harde consistes in the word of God preached by the Church But the reformed faith teached by Luther and Caluin and their faith is not by hearing and externall doctrin which they euer receaued in the Church from any pastor doctor bishope or any other hauing authoritie of mission The ProtestaÌ„ts preiching is nether by the word of God nether of the church or euer had commission of any man to preach that reformed faith Therefor their reformed faith is no trew faith The minor is euident becaus they can not produce any doctor nor pastor if they can do it from whome they haue receaued their doctrin For the assertiones written by Luther him self declare the contrary Who in his book of Seruill libertie Luthers glorie him to dissent from all the fathers of the Church obiectes against Erasmus Rotterd in the cause of frewill publiquely to vant boast him to depart and dissent from the doctrin of all the former pastores of the Church and declared by the mouth of the Church and to oppose him self coÌ„traire to Dion Areop Iren. Clem. Cypr. Arnob. August c. Whos 's doctrin in the course of frewill deliuered of the elders to be trew Catholik doctrin and authorised of the mouth of the Church We sayes Luther beliue Luther adiudged all the fathers blind ignoraÌ„t in the Scriptures and preach that the fathers all these many ages past plainly haue ben blind and most vnexpert ignorant and vnlerned in the holly Scriptures And therefor for conclusion of this minor theyr preaching and doctrin is not of the Church nor of any pastor of the Church and consequentlie no faith nether word of God Trew faith should beginne at IerusaieÌ„ The thrid reason is the preaching of the trew faith ought to beginne at Ierusalem and after to go abrod through all the partes of the world as it is writen in S. Luc. 24. it behoued that penance and remission of sinnes should be preached in his name to all nations beginning at Ierusalem but the preaching of Luther and Caluins reformed faith hath not begonne at Ierusalem The reformed faith begane in Germany in Geneue in particulare cornes nether is it spred abrod through the world and therefor it is no trew faith The minor is euident for Luther begane in Wittemberg in Saxonie and Caluin in
7. Brent in prolog cont a sotum Cent. Madeb lib 4. cap. 7. ANSVVER I Say no counsell eyther particuler or generall or whatsoeuer Prelates or Byshopes are assembled haue any infallible authority to defyne themselues without the authoritie and approbation of the Byshop of Rome No counsel may of it self define matters of faith without the head Diuers counsels haue erred which we proue manifestly with reason seing suchlyke sometymes without his authority haue erred as the counsell of Ariminense in which counsell were six hundrith Byshops with Arius in which it was defined by thē that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homousion should not be vsed as an vnproper word which is to say that Christ Iesus in his Godhead is not to beheld consubstantiall to his Father Lykwise the Counsell of Millan which confirmed the Heresie of Arius Neyther this should seeme to any a maruell that two such great Counsells are dispysed and reiected because they are imperfect and lame without a head neyther doe such Counsels represent the vniuersall Church but only the body of the Church without a head Therefore it is not to such lyke coūsells The promises of God are to the head not to the body not to no particular member that the infallible promises of Gods diuyne assistance in defining matters of Faith are promised and effected but only to the head who by lawfull ordination hath receaued from Christ immediate power and authority to defyne matters of faith as head of the Church So that the body cannot defyne any thing without the head In the head is the sensitiue power to rule the body seing in the head are the sēsitiue powers of the body Therefore the body is vnder the gouernement of the head and not contrariwyse the body to rule the head Moreouer whatsoeuer counsell hath ioyned to it the authority and approbation of the Byshop of Rome is of infallible authority whether it be general prouincial The counsel of Ierusalem is a paterne to all other lawfull counsels or national because the decrees and definition of the counsell of Ierusalem are called the decrees of the holy-Ghost who cannot erre In which counsell it is sayd it is seen good to the holy Ghost and to vs. Act. 15. v. 28. For this cause all other counsels lawfully assembled may say the same words representing the vniuersall Church because that counsell was the forme and exemplar of all other counsels lawfully gathered with the authority of the head As also because no lesse necessary is the assistāce of the holy ghost in these letter dayes then he was in those dayes but now more necessary because of the greater breaking out of Heresies Greater reasōs are in these tymes to gather coūsels then were in the dayes of the Apostles which shall deny our Lord that hath bought vs bringing on themselues swift damnation not knowing what they professe and lyuing lyk brute-beastes only seaking their pleasures and liberty without contradiction of a superior power For which causes generall counselles are vsed to be ordayned that they may suppresse and extinguish such new nouelties and Hereticall opiniōs which from the beginning of the Church by generall counselles with the head as chief Pastor and vicar of Christ haue byn damned accursed So that aswell by Scripture as reason it concludeth that whatsoeuer counsell is gathered lawfully and hath the authority of the Pope Counsels approued by the Pope are infallible is infalible that in one word I shall make it euident that euer in the Church that auncient costume hath bene that whatsoeuer decreetes of a Synode were concluded were euer sent to the Byshop of Rome to be confirmed Counsels remit their decree and examination with the Hereticks books to the Pope to be censured by his iudgement and approued So that S. Aug. Epist 90. beareth witnes of the counsell of Chartage wrytting in these wordes to Innocent Byshop of Rome saying vnto our most blessed Father and honourable brother Holy Innocent Pope VVe Aurelius Mundinus Rusticanus Fidentius and the rest who were present in the Counsell at Carthage and after cōmemoration of those who were present and of those things which were decreed in the counsell against Pelagius they add these words following Lord and holy Brother we haue thought good to intimate to thy charity what we haue done that the authority of the Apostolick seat may be annexed to the statutes of our iudgementes and meaning for the defence of the saluation of many and the correction of the peruersitie of some others as also the Heretical booke of Pelagius and the answer of the Catholyck Fathers we haue sent vnto thy holynes to be adiudged The same lykewise This infallibility is ascrybed to the assistance of the holy Ghost S. Aug. doth witnes in his epist 92. 95. for we doe not ascrybe this infallibilitie to the Byshopes and Fathers gathered togeathe in the counsell for that they are many or learned men but to the promise of the assistance of the holy Ghost as Matth. 18. v. 20. 28. v. 66. Which assistance of the holy Spirit we belieue you not to haue in your synodes wherin lyke manner men are foūd This holy Ghost no Heretycks are assisted with where also is found men and noe Angels The Protestant counsels are left without determination and worse then they be good Luther sets at nought all counsels and condemnes the Canons of Nyce and not Angels neyther Prophets nor Euangelistes but very men with whome the spirit of dissention makes matters indeterminate and without conclusion amongst you And moreouer wherefore giues your Bretheren such obedience and are in subiection vnto your pseudo Byshops as to a spirituall and higher power and accept of their decrees seing they are lyke our Catholicke Byshops in name mortall men whose lyues are knowne to all men Therefore we haue attributed infallibility of the counsels to the assistance of Gods holy spirit and not to man which if Luther in his booke of counsels would haue behoulden with a pure eye would not haue broken out in that bitternes to accurse and blaspheme the counsels with which he sets at nought the Canones of that holy counsel of Nyce which in all former tymes hath been esteemed soe venerable in the Church of God tearming all the articles of this counsell to be but haye stubble and strawe Kemnitius will examine the counsell of Trent after his spirit To augment this did not Kemnitius a Lutherā a prophane temerous fellowe wryte the examen of the counsell of Trent in which was so many learned men and all are tryed and examined of him In which doing they not only violate and transgresse the diuyne law of God which law commaundes all men to seek the knowledge of the law of the mouth of the Priestes Hereticks trāsgresse the law of God and imperiall ordinances of man as Mal. 2. but also the humane law of Martian the Emperour which commaundes
whosoeuer is separated frō this bowels of the Church of necessity he must speake false I say of necessity he must speake false who eyther would not be conceaued or eyther of the mother is made abortiue being once conceaued Which Church Serm ad Catachum cap. 20. He calleth a true mother a godly mother a chast spouse garnished with the dignitye and riches of hir husband not in outward showe by lying deceipt but in veritie which cannot erre And if the prelates of the Church may err consequently the whole Church may err for the people are bound to follow their pastors Mat. 23. v. 3. from whence then is the protestants Church seing the Church is inuisible and hath erred c. OBIECTION IT is written say they the kingdome of God shall not come with obseruation Luc 17 neither shall they say behold here or behold there Luc. 17 v. 21 Therfore the Church which is thè kingdome of God is inuisible and may not be seen ANSVVER IN the same chapter answer is made saying behold the kingdome of God is within yow or amonge yow for in the obiection Christ repelles the vaine opinion of the Pharisies who thought the kingdome of God to haue his beginninge with obseruation of worldly pompe with triumph and publique coronation after the maner of worldly princes makeing his residence in a certaine place of the kingdome He answers them that the Messias shall not reigne that maner of way but in such maner as he hathe begunne to wit in the hartes of men and in his church which then consisted in his Apostles and disciples which in another place he verifieth saying Blissed are the poore in spirit for theirs is the kingdome of God Luc. 6. v. 20. as though he would say yow ar members of the kingdome of God with peace without worldly tumultes and triumphes from which the riche Pharisies are far of Lykewyse S. Pet. 1. epi. cap. 2. v. 5. sayes The Church is a spirituall house to wit not according to the inuisible substance as angells or soules c. Neither sayes he that the Churche consisteth of grosse materialls but of consecrated and sanctified men to God vnited in one body and mynd as was the multitud of belieuers in the dayes of the Apostles OBIECTION Yow haue not come to the mount that may not be touched and to the burninge fyre Hebr. 12. v. 18. 22. But yow haue come to the mount Sion the citie of the liuing God Therfore the Church is not visible for that the citie of the liueing God is not visible ANSVVER THe Apostle in this place denyeth not the visibilitye of the Church but discrybes the beautie of the triumphant Church in calling it heauenly Ierusalem vnto which it is sayd the faithfull haue to approche by faith and hope not that there are two Churches seing that it is all one but builded with diuerse estates to wit perfect and imperfyt vnto which perfection the militant doth labour in faith and hope whill she come to that beauties ende which is descrybed in heauen OBIECTION THose thinges which are belieued ar not seen but in the Creed VVe belieue the holy Catholik Church and therfor the Church being belieued is inuisible ANSVVER MAny things are belieued which notwithstanding are seen as Christ was seen with mans eyes and yet he is belieued the Messias and God and this he proues him self Iohan. 20. v. 29. saying Because thou hast seen me Thomas thou hast belieued ergo Christ was seen and belieued Lykewise in baptisme we see water and the application there of with the prolation of wordes and yet notwithstāding the vertue of the Sacramēt which we see not is effected which is that original synne is takē away iustifying grace is infused a character is impressed in the soule none of these are seen and yet faith belieues them for in all these things there is some things seen and other things belieued euen so in the Church we see with our eyes a company of men professing themselfes Christianes vnder the gouernment of a head but that that company is the very trew Church of Christ we belieue so that some things are seen and some things belieued Is therfore the article of our beliefe to be abolished and to say I see and suppose the Catholik Church and deny to say I belieue the Catholik Church this article conteineth many things more proper to faithe then reason because we see not the elect neither do we know them and yet we firmly belieue them to be in this company as lykewise we belieue this company and Church to be ruled of the holy ghost and yet we see him not and to be without error the piller and ground of veritie and in this Church only to be remission of synnes iustification the infusion of grace hope of eternall lyf the holy scripture and hir true interpretation dispensation of the Sacramentes and the true preaching of Gods word and out of this company and holy Church no mortall man can attain to the fauor of God or eternall saluation all these ar belieued and ar not seen nor known ergo the Church is visible OBIECTION ADam and Eua haue synned therefor the whole visible Church which consisteth in these two persones hath failled and erred Ergo ANSVVER ADam and Eua were not the Church but hir begining neither erred they in teachinge of false doctrine but as priuat persones doing euill or thinking euill OBIECTION IN the tyme of Isai and other Prophetes of the old Testament it appeared to haue failled for Isai sayes 1. cap. v. 3. That Israel hath not known me and in the 6. v. he sayes that from the soale of the foote to the crown of the head there is no whole place Lykewise Hier. 2. v. 29. Ye haue left me sayth the Lord. Et Psal 13. v. 3. All haue declyned and are made altogether vnprofitable there is not one who doth good there is not one VVherupon we gather both the Church to be inuisible and to haue erred ANSVVER ALbeit the whole Church of the Iewes in the tyme of Elias or at any other tyme hath failed which I graunt not notwithstāding it follow not that the Church of Christ hath failed because the Synagoge was not an vniuersall company of Gods peopl but a particular in which were many who liued holy and erred not as Melchisedech Iob Cornelius Centurio the queene of Candies Enuch and all these were found both righteous and faithfull Morouer the Prophet speaketh after the maner of Scripture by reason of the multitude of the wicked which speach passeth as an vniuersal signe how beit in truth all are not such for the mynd of the Prophet is no maner of way to affirme that all men haue falne from God absolutly but such as deny the diuyne prouidence of God saying there is no God and to be none who doth good notwithstanding a little after he declaires some to be good whom he calleth the people of God poor Iacob and Israell and
who notwithstaÌ„ding grosly sayd how can he giue his flesh to be eaten this is a hard saying so that neyther the Iewes nor his disciples who should exceede others did attaine to the vnderstanding of Christs words as noteth Chrys in c. 6. Iohn What theÌ„ is this word hard and a saying not easy of vnderstanding which was full of dread that their imbecillitie could not bear it c. For if the Scriptures were easy it was no great benefite that Christ did to his Apostles in opening their wits that they might vnderstand the Scriptures neyther was it any great matter that he hid to his two Disciples going to Emaus vnto whome beginning at Moyses and the Prophets he interpreted in all Scriptures which were written of him for this action of Christ argueth difficulties otherwayes why did he labor to much to make them vnderstand them The Enuch of the Queene of Candy reading the Scriptures confesseth that he vnderstood them not and yet a man of good experience To this effect Philâ—p is moued of the holy Ghost to ioyne him to his chariot who hard him read I say the prophet and asking him if he vnderstood what he read he answered how can I except I had a guy de Wherefore when Philip was with him in his chariot and the Scripture was read the Enuch asked him saying I pray thee of whome speaketh the Prophet of himself or some other man Then Philip opened his mouth and began at the same Scripture and preached vnto him Iesus For the work of the holy Ghost in placing Philip to him had been in vaine if there had not been difficultie in the Scripture and if this man could not vnderstand without a guyde for all his experience no more can other men do Moreouer when Christ spake of his passion and resurrection his Apostles vnderstood him not saying after a little whyle and ye shall not see me and agayne after a whyle and you shall see me for Igoe to the Father Ioan. 16. If the liuely voyce of Christ was obscure and darke to the Apostles so the same is now being written in dead letters for the liuely voyce of Christ is of greater force then the letter Lykewyse S. Paul numbring the Giftes of the holy Ghost 1. Cor. 12. to one sayes he is giuen the vtterance of wisdome and to another the gift of knowledge to another the gift of fayth to another the gift of healling to another the gift of miracles to another the gift of prophesie to another the gift of iudgement to discerne spirits to another the gifte of tongues to another the interpretation of tongues and all these things worketh one and he self same spirit distributing to euery man seuerally as he will Therefore seing euery one hath not the gift of vtterance of knowledge of Prophesying c. and consequeÌ„tly also no more vnderstanding of the Scriptures And as these gifts are not coÌ„mon to all men euen so the vnderstaÌ„ding of the Scriptures is not easy to al men S. Paul proueth this well by the order and disposition of a naturall body from which he deduces an argument to proue an order in the mysticall body the Church 1. Cor. 12. You are sayes he the body of Christ and members of his body and therefore God hath ordayned in the Church first Apostles next Prophets thirdly Teachers fourthly theÌ„ that doe miracles fifthly the gifts of healling c. For if the Scripture be easy of vnderstanding then these giftes are superfluous for where euery one vnderstandeth there needeth no Apostle Prophet Teacher c. And if euery man vnderstand then euery one hath all these giftes contrary to the Apostles meaning who sayes all be not Prophets and Teachers c. Moreouer S. Hier. in praef sup Ezech. sayes that the Iewes might not read the bookes of Genesis before they ere thirthy years of age but the Protestants as new-hatched chikeÌ„s pipes out of their mothers belly pratle of the Scriptures as experience teaches in Scotland it will not serue the Puritane ministers to haue long grace but also the chapter must be read with his Glosse after the spirit and Iok Genny and Mady c. must gather and repeate longe notes old and young must do the same otherwayes they haue not the spirit and are weake in the fayth and soe play the hobly-horse in the Scriptures QVAESTIO XVI Of the adulterating of the Byble WHerefore do the Papistes condemne our reformed Bybles Iohn Wigand lib de bonis malis Germ. Brent Kemn Cent. Magdeburg ANSVVER THe reason is iust on the Catholick part for each on of the sectaries condeÌ„ne on anothers Byble therfore iustly they may be condemned of the Catholicks Each Heretick condemnes one anothers Byble for euill translatioÌ„ For Luther coÌ„demnes the Zwinglians and contrariwyse the Zuinglians the Lutherans lykewyse Beza Castalion and lykewyse Castalion Beza c. Lykwyse did not King Henry the 8 condeÌ„ne his 1. traslatioÌ„ made a new traÌ„slatioÌ„ published it by authority of ParlameÌ„t as witnesseth Calu. Turc lib. 4. cap. 7. Wherefore not vniustly are they condemned of vs Catholickes from whom your grand-Father Lvther had receaued the true coppies who hath corrupted them in mutilating and adulterating the whole text from his originall It is the Protestants reformatioÌ„ to deny many bookes in the Scriptur For what reformation is it to take away from the Canon of Scriptures To bias Iudith the booke of wisdome Ecclesiastes and the Machabies which bookes were receaued for Canon Scripture of the famous and ancient Counsels as Carthage Florence and Trent Of which sacred books Innocent the 1 maketh meÌ„tion of theÌ„ for Canon Scripture in epist ad exuperant Lykewyse Gelatius in his couÌ„sell of seueÌ„ty Byshops Lykwise the Fathers who cyte these books for diuine scripture as at lenght are rehearsed a Sixt Senens lib 8. S. Bibliothecae If this be your reformation let the world be iudge to blot out S Iames epistle calling it a straw-epistle which contrarywise is receaued of the Caluinists Lykwyse to call in doubt the second epistle of S. Peter with the first epistle and the second of S. Iohn Iude the Apocalyps which places were euer in authority with the Greeks and Latines Lykewyse in adding to the Scripture they think no sinne for when S. Paul Rom. 3. v. 22. sayes that the righteousnes of God by the fayth of Iesus Christ is vnto all and vpon all that belieue the reformed traslatioÌ„ add this word only as it were that by only faith the Christian righteousnes falls to vs to exclude all good workes Lykewyse is it an honest translation of the Zuinglians in Turingne to change the wordes of Christ Matth. 26. Marc. 14. Luc. 22. 1. cor 11. where it is sayd This is my Body and this is my Blood to chaÌ„ge it say this signifyeth my body blood For which causes of trumpery the Heretickes cannot suffer the Roman Catholicke Bybles and therfore iustly may the Catholicks say
of S. Iames for Apochripha to conuince him of this error it cannot be done by the Scripture neyther of himself because he is iudge in his own cause neyther is he to be belieued by the reuelation of his priuat spirit for all do make for confirmation of his opinion therefâ—re to conuince him rightly they must haue recourse to the tradition of the Church as sayes S. Aug. Serm. 191. de temp We receaue the new and ould testament in the nomber of bookes the which by authority of the Catholik Church is delyuered to vs. Moreouer this other argument is to be obserued for the Church from the beginning of the world till Moyses two thowsand yeares was without Scripture only ruled by traditions and rites of the sacrifice In the new testameÌ„nt Christ hath written nothing neyther commaunded to wryte but well he sayth Marc. 16. vers 15. Preach you the Euangely to all creatures in which mission no precept is giuen of writing for saluation depends vpon the word of God and not vpon books neyther the written Scripture nor reuelation or prophesie c. For that cause Iraen lib. 3. cap. 4. wryteth that some nations in his tyme had the fayth of Christ and yet no Scripture Where is it found in the Scripture to reiect traditions But this is the cause why you withstand all traditioÌ„s for these being banished easily you may peruert and glosse the Scriptures and apply them to your own myndes which traditions of the holy Church staÌ„d out against you for the clearing of the verity and will not suffer the Scriptures to be corrupted with your fansies which corrupt interpretations permitted and suffered we shall see you follow traditions and consequently your owne inuentions to be for holy Scripture for the first part is probable for Caluin himself approueth the traditions of the Iewes commenting in the 104 Psal sec 18. Many things remayned amoÌ„gst them by successiue tradition which were godly and necessary for them of the which no mention is made in the Scriptures Out of which place it followeth that Caluin willingly would Iudaize and as concerning the following of their owne senses in reiecting the traditioÌ„s of the holy Ghost to erect their own traditions contrary to the written word I would most willingly be satiefyed by what reason eyther spirituall or morall why you Puritans vphold and set vp traditions as the pillar of repentance denigrate and made black and sinners to stand there to the spectacle of the whole Church with the showing of their heades at the crosse bound with yron chaynes in tyme of Market your sackcloth at the Church doore and carting of poor women thorow the city of whom haue you learned to punish fornicators by this ignominious punishement Others by the purse and to pardon some who are fatt and to execute rigor vpon the poor From whence haue you receaued that tradition in your prayers to hould your noses in others tailes and to ly groaning on the ground after the manner of the Iewes From vvhence is that tradition to fast on sondayes and feast on frydayes and to work on Christmas day and other Sainctes dayes and to obserue monday suter sonday for holy day These a thowsand more are the Puritanes traditions of their owne inuentioÌ„ vvithout any Scripture or vvritteÌ„ word and yet not vvithstanding they vvill abolishe and condemne all traditions and yet vvill set vp and authorize traditions of their owne authority contrary to the law of God and all Scripture and tradition of any age before passed OBIECTION THe Lord sayth Deut. 12. vers 32. What I coÌ„mand thee do thow that vnto the Lord only neyther shalt thou add any thing neyther diminish Therefore traditions are superfluous and in vaine ANSVVER IF this argument were auaileable neyther the Prophets nor the Apostles ought to haue writteÌ„ any thing after Moyses for vvhat the Prophets haue vvritten are not conteyned in Moyses neyther vvhat the Euangelists Apostles haue wryten are contayeed in the old testament but generally and implicite In lyke sorte traditions are contayned in the Scripture implicite vvheÌ„ Christ sayd Luc. 10 v. 16. Who heareth you heareth me Therfore the sense of these vvordes vvhich sayth that thou shall add nothing nor diminish is that thou shalt add nothing repugnaÌ„t vnto those things vvhich are commaunded in the Scripture In this same sense sayth S. Paul Gal. 1. v. 8. Whether we or an Angel froÌ„ Heauen euangelise to you otherwise then that which we haue euangelized let him be accursed For that praeposition praeter is asmuch to say as coÌ„trary for otherwaies should he be contrary to himself who added many things as his epistles witnes And lykewyse S. Iohn after he had written the Apocalyps and Euangely who threateneth the same curse should fall in the same sentenceÌ„ in adding to his Epistles in which are many precepts traditions which are not contayned in the Apocalyps and Euangely c. OBIECTION THE Scripture is a Rule to belieue therefore it ought to contayne all things which are to be belieued ANSVVER THe Scripture is a Rule to belieue but not adequat and a right Rule because the right Rule is the word of God whether written or delyuered by Tradition OBIECTION THese things are written that you may belieue that Iesus is the Sonne of God and that belieuing you may haue lyfe in his name But all things writen serue to belieue in Christ therefore all beliefe is written ANSVVER SAinct Paul sayes that Abel Enoch Noe Abraham Isac Iacob Heb. 11. had vndoubtedly true fayth yet they had no Scripture writen Againe the primitiue Church at least tenne yeares after Christ had no Scripture written who will say but that they had true faith Againe these are not conteyned in the written word to vvit the consubstantiality of the Trinity the procession of the holy Ghost the virginity of the most blessed Virgin Mary the baptising of children and the not rebaptising of them who are baptised of Heretickes the breaking of the Sabaoth keeping of Sonday the obseruing of Easter the receauing of the Sacraments fasting the eating of blood strangled meares prohibeted in the Law and EuaÌ„gely Act. 15 But I would know of the ProtestaÌ„tes what Scripture they haue for women to singe Psalmes and to glosse on the Scriptures in the Church at home and in the tauernes What Scripture haue you for your pillary crosse steeple repeÌ„tance seat carting and showing of poore women for the sinne of fornication for these things you haue no Scripture but must build vpon traditioÌ„s eyther true or false QVAESTIO XVIII Of the certitude of Hope WHerefore doe the Papists deny that our Hope is with certitude seing it is written that Hope maketh vs not ashamed but bringeth with it certitude and confidence Luth art 10 11. Caluin lib. 3. instit cap 2. § 16. ANSVVER WHat certitude assured hope can the Protestants haue in our Sauiour if they defend and abyde in the principall poincts of their
beateth the windes but runnes to obtaine and fightes to vinne the reward And lykewise that we late not goe the steadfast hold of our hope but holding it sure and cleauing fast to the Rock of our faith against which the gates of Hell cannot preuaile neyther infidelity to haue accesse Cyp. Epist 55. ad comm PP If therefore we see by the verdict of the Apostle that Heresies must be which in effect brust out in the dayes of the Apostles as bade weeades springs vp amongst the cornes in the good husbandrie of our Lord and as cockle owersowede of the enemy in the good feild of God For in the dayes of the Apostles there waÌ„ted not most wicked Heretickes as Simon Magus Her nogines Philectus Hymenaeus Alexander Nicolaus who are mentioned in the Scripture to haue wauered and been inconstant in the faith and after the knowledge of righteousnes to haue turned back from the verity and to haue maintayned erroneous opinions and teached false doctrine for lucre cause VVith those also brust out others as the Ebionists Cerinthus MarcioÌ„ against whom S. Paul S. Peter S. Iohn and S. Iude hath writen discouring theÌ„ their doctrin vvth there manners the which wicked persones were so druÌ„ned in the sees of Heresies and delighted themselues in their poysonable opinions of errors yealous and fyrie to mantaine the same with their blood So that to this preseÌ„t day there hath been no age free of Heresie neyther was the world so perfect in Faith and Religion in the dayes of the Apostles more then now neyther is the world so perfect yet as not to haue many simple people in it neyther is the simple people so happy as to keepe themselues securly humble and in the obedience of the doctrine of the Church neyther is the obedient fully secure not to be deceaued of subtill and crafty men neyther is the subtill crafty Heretick so carefull of his credit honesty to moderat his peruerse opinioÌ„ and malice to spare and forbeare to maintain opeÌ„ falshoods old dampned opinions to intangle and snare the ignorantes and simple people VVherfore the Apostle prognosticates Heresies to be that meÌ„ ben forewarnde and fortold that as Heresies must be with it subtility and malice that wheÌ„ men beholde the one to be circumspect not to be deceaued and trapped in the other against whom Christ our Saluiour exhortes vs totake head of false Prophets who are clothed in sheape skinnes and are inwardly reaweing wolues Matth. 7. And S. Iohn biddes not belieue euery spirit but try them and decerne them whether they be of God or no But who is this prudent and wyse that can not be deceaued and who hath that gift to decerne spirits seing Heresie it selfe is of the Scripture and deceit and malice is of the diuell that old serpent for made not Sathan this potion out of Scripture when he said Gen. 3. Eritis sicut dij his deceat and malice is discouered in calling him an Serpent as it is writen erat serpeÌ„s calidior cunctis animantibê° terrae gen 3. Therefore how shall men of good iudgement know theÌ„ farelesse how shall the ignorant and lai-persones try truth from falshood sounde doctrine from error heresie froÌ„ true Religion seing it is coÌ„mon in this age and taught euery man to read the Scriptures and by them to decerne spirites truth and falshood heresie and true Religion I wish froÌ„ my hart if it please God that as holy Scripture is the true tryall therof that it were as euident and plaine to all men to seike the tryall therin which the whole learned holy men froÌ„ the Apostles tymes hath iudged the contrary that the Scripture is a book of difficulties as S Aust saith lib. 2. de doct Christi cap. 6. Many things are darke and obscure in the Scriptures and it hath been so prouyded of God to the inteÌ„t that our pryd may be taymed with traueill and our knowledge not cloyed with facility which quickly contemneth what hath been easily learned In this same mynd is S Hier. in Ezech. cap. 45. saying All prophesie and interpretation of the Scriptute containes the truth in darknes and obscurity to the intent that the scollers learned within may vuderstaÌ„d but the rude people without may not know what is said least we should cast precious perles before hoges if the treasure of Gods secrets should be opened to euery maÌ„ To amplifie at more lenght the difficultie therof Epiph. in Anchoratu saies The Scripture telleth all truth but we haue need of a good vnderstanding and perseuerance to know God and his word Lykewyse Orig lib. 7. in leuit There is in the Gospel saith he the letter that killeth and this destroying letre is not only in the old buc also in the new TestameÌ„t to him that vnderstandes it not spiritually what is said VVhich difficultie Tert. in praesc affirmes saying I am not a feared to say that the Scriptures themselues haue been so disposed by the will of God that they might minister matter vnto Heretickes And therfore seing the Apostle prognosticates that Heresie must be which could not be without the Scripture which is an ample field for all sectes the greater should be our prudence and wisdome to beweere of their deceat and subtilities lest they bring to passe which S. Paul feared saying that as the Serpent deceaued Eua through his subtility euen so your senses may be corrupted and to fall away from the simplicity vvhich is in Christ Iesu For such false Apostles are decetfull workers transfigurating themselues in the Apostles of Christ Neyther is it marueil that they so appeare for their master Sathan can transfigure himselfe in an Angell of light therfore it is not a great matter if his ministers can transfigurat theÌ„selues in the apparance of ministers of righteousnes vvhose end shal be according to their vvorks Secondly to deceat and craft is neuer anexed malice enuy ialousie caluÌ„nies vvhich must proceed from Heresie as Christ himself defines saying ex fructibê° eoruÌ„ cognoscetis eos mat 7. vvhich fruicts are so manifest and euident that they cannot be obscured and denyed is their slanderous reportes inuections lyes skooffs and blasphemies against God and his Church vnknown to the vvorld no in vvhich doing they haue follovved and imitated the Manicheis as vvitnes S Aug. lib. de vtilit cred c. 1. vvho exceeded all other Hereticks before them that vvith open mouth selaÌ„dered the Church of Christ and charging her vvith sensles prodigious dostrines and errours outfaceing their blasphemies vvith bitter inuections and calumnies to affray the ignorant people froÌ„ the bosome of the Catholik Church and by setting them selues in the stoll as fearfull bogelles to affray children that they might not knovv the verity through ther deceat and malice neyther vvhether the Church is but their synagogue manasseing and treatning to ioyne all to there coÌ„uentickle lyke foullars vvho hauing layd the lyme vvands by the spring
begetts so many absurdities as a fewe we haue rehearsed for faith to no otherthing should leane to then to the word of God The word of God is from God and only faith from maÌ„ and by that nothing is to be belieued as the heretikes themselues confesse which word the Apostle declares whose word it is saying VVhen ye receaued the word of God which ye heard of vs ye receaued it not as the word of men but as it is indeede the word of God 1. Thess 2 Again faith is by hearing but hearing is by the word of God Roman 10. But there is no word in the Scriptures If only faith were found in the gospell the gospell it self should be nought saying to any man synnes to be remitted to him by only faith for the gospell is one and the same with all Nations and the gospell is generally proposed to all Nations But if the gospell should haue a particular annunciation of only faith thereby synnes to be remitted to the only belieuers it should be false and no Euangelie because it is not found in the gospell Onely faith is addâ—d contrary to the commaund of God in the Scriptures Moreouer God commaundes that thou shalt add nothing to his word least thou be rebuked and founde a lyar Prouerb 30. But they must confesse them to belieue this faith which God hath neyther spoken by his Prophets nor by his onely begotten sonne nor by his Apostles and to belieue the same as the word of God Only faith ouerthrowes all SacrameÌ„ts euery good wercke therefore they add to the word of God and for that cause are to be reproched and condemned lyars So that for conclusion I confesse this doctrine giues consolation and tranquillitie of mynde but full of perill for it doth subuert and ouerthrowe all the fortresses and strenghes of our saluation as the Sacraments good workes pennance prayer yea to repeat the Lords prayer is to doubt in the saith so that a man by this diuillish faith is come to that madnes that he feares not the diuine iudgment of God neyther his owne workes but passing ouer the time with securitie in the considence of this onely faith to be saued for Christs sake whome Christ acknowledgeth not As concerning iustifying faith it is not onely a certaine trust What is iustifying faith or firme hope of the mercyes of God in remitting synnes hauing for his obiect to obtaine a difficil good thing for that cause in the will subiected but it is a certaine facultie in the vnderstanding by which facultie we doe agree and consent to all those thinges which are proposed in the Church as true reuealed by God So that it is plainly a virtue distinct from trust confidence and hope of which these are begotten for who belieues God to be of infinite power and most excellent in goodnes easily by this Of the power goodnes of God we gather confidence conceaues and obtaines some benefit of trust confidence and hope for the Scripture doth manifest this distinction in separating faith hope and charitie so that they are not one thing as the Apostle saith 1. Cor. 13. v. 13. The Protestants mingle al togeather as one But now remaineth faith Hope and Charitie Therefore the reformed are deceaued whilst they confound faith with hope as one virtue not making distinction betwixt them Secondly the Scripture teacheth hope and confidence as effects of faith as of one great cause to arise of a certaine effect Hope confidence are as effects of faith not to be the self faith but somewhat flowing from him as the Apostle affirmes Ephes 3. v. 13. In whome we haue trust to draw nere in confidence by his faith Which to wit begetteth confidence which the Apostle also affirmes 1. Timoth 3. v. 13 VVho haue well ministred doe purchase to themselues a good place and much confidence in faith which is in Christ Iesu Where plainly the Apostle deduceth from faith confidence as an effect from his cause because God is powerful and faithful in his promisses therefore we arise in hope and confidence Faith hath not alwayes confidence ioyned with it Thirdly faith hath not alwayes confidence conioyned to it as it doth plainly appeare in the Leapre who said to our Sauiour Matth. 8. v. 2. Lord if thou wilt thou canst make me cleane Iustifying faith sheweth no matter and obiect Fourthly the Scripture speaking of faith necessary to saluation doth not shewe the matter and his obiect to be any thing which is to be belieued or to be apprehended by vnderstanding neyther properly doth it fall in hope or confidence of will for what els doth our Sauiour say Ioan. 14. v. 10. Doe ye not belieue that I am in the father and the father in me Likewise Matth. 9. v. 28. Doe you belieue that I can doe these things to you Which now sometimes is present now also in the future apprehended by onely vnderstanding and not hoped Faith sometimes apprehende the present tense sometimes the future for hope and confidence respect and looke to the future All the ancient fathers are of this opinion who place faith and his action to be in consent Faith falls in the consent operation of the vnderstanding and not in the confidence of will and operation of the vnderstanding and not in confidence of wil as sayes S. Aug. lib. de praedest sanct Ipsum credere respondet nihil altud est quam cum assentione cogitare That is Him to beleue he answers it is no other than with assente to think for this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth aswel signify consent as confidence as Matth. 9. v. 29. accordinge to your faith be it vnto you that is to say according to the thought of your myndes as the blindmen belieued Christ to be able to restore them their sightes but of the power to do is not confidence but an inherent qualitie persuadinge them to assent to this power in whom they belieued as ther prayer witnesseth The faith which Christ prayses is highly coÌ„mended of him self for vertue that is coÌ„ioyned with it But that faith which Christ so oft hath praised sayinge Thy faith hath made thee wholl as Luc. 7. v. 50. cap. 8. v. 48. Was not only faith or alone as the reformers this day goeth about to establishe hereupon laying downe the friuolous and weak foundation of their only faith who ar deceaued becaus they look not to the vertues that accompaned those persones as feruent loue towardes god with ernest prayeres confidence loue towardes ther neigkboures teares penitential workes humilitie shamfastnes confession of their sinnes perseueraÌ„ce gratitude in acknowledging of their receaued health many of these may be obserued and marked in the faith of Mary Magdalen and not only faith as they dreame of I know our sauiour to haue said to the archsynagogue asking health to his doughter feare not only belieue Marc. 5. v.
S. Peter Seing Ioane the eight was a woman and incapable of this Byshoprick long since elected lawfull Pope and receaued in the Chayr of Sainct Peter ANSVVER WHen we sayd him to be a lawfull successor of S. Peter to haue receaued full power in the whole Church of Christ who by lawfull way is receaued of the Church The Pope of Rome is euer chosē capable and sett in the Seat of S. Peter This sense no otherway we vnderstand but that the Church lawfully electes receaues him who is capable of the high Priesthood of the which is neyther a woman nor an infidell nor an Heretick capable of nor can be Whatsoeuer be the cause in which a Pope may be chosen incapable of this byshoprick I iudge charitably with many godly and learned men that it came neuer to passe as yet that any was chosen incapable God of his owne goodnes and prouidence turning away the perill of such euentes from his Church who neyther in this manner of canonicall election of his owne Vicar is dead sleepeth or is careles who hath said Math. 28. v. 20. Behold all dayes I am with you to the consummation of the world But this assertion is a manifest and a falsely whatsoeuer they can produce concerning Pope Ioane to be a woman for first there is none of the greek latin historiographers and wryters who make mention of one sillable or word of this mater neyther Cedrinus nor Zonoras much more auncient then Martyn Pollon the first author of this fable who are wranglers and contemners of the Byshop of Rome and most willingly are glad to haue such an occasion to scoff at the Latine Secondly the same Martyn Pollonus doth not affirme this history as certaine The Author doubtes of the historie but sayeth it was spoken by report and of vulgar rumor for Sigibertus Marianus Scotus who were a liue before Martinus Polonus in their old hand written bookes make no mention of a woman Ingland and Moguntia are diuerse regiōs Thirdly Martinus Polonus reportes this woman Pope to be borne in Moguntia in Ingland which is a manifest lie seing Moguntia is not in Ingland but in Germany situat on the Rhyne Fourthly the same Martinus Pollonus doth leane to an other falshoode that this woman-pope was brought vp in Athens The history of Martinus Polonus is full of contradictions and lyes and studied there her course of morall sciences seing by all vniforme consent of all wryters that neyther then nor long before any studies was at Athens much lesse inhabited of any So that it is a manifest lie that euer this woman Pope were Far lesse credible that any woman of honesty or estate bygge with child and neare her tyme of deliurance to goe throughout the streates in publick processiō with so great perill of infamie and scandal to her self from which easely she might haue excused her selfe Last of all I shall euer persuade my selfe that God would neuer haue permitted such a base scādall to ryse in his Church As concerning the rest of the trifles that is obiected by our aduersaries as the hole in the chayr for his dimissorialles the image of a woman the declyning of the street and way all are sufficiētly answered of Bellarm. tom 1. cont Gen. lib. 3. c. 24. Therefore I counsell all Protestants to moderate their hatred and malice against the Pope and see of Rome A friendly exhortation to vse mederatiō in detracting the see of Rome Let them call to remembrance the hereticall mynd and ende of Wiritri Archdeane of Oxford in England who in the yeare of God 1571. expounding that place of Scripture Ephes 4. v. 11. He therefore gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and teachers c. To serue the tyme Weretries fatall end in glossing the Scriptures against the Pope inferres the Pope you heare sayes he what offices are promised and giuen to his Church but amongst these vocatiōs you heare nothing of a Pope which when he had made his application immediatly he was stricken with a great sicknes and became dombe and was caryed out of the stoole to his bed not to his dinner as he presupposed to goe Thus Surius in chronicis de vita Veretri c. Who dyed miserably in raging and wrangling of consciēce to the fear of all that were about him Lykwise I cannot omit to rehearse as it was reported to me by faithfull men and beholderes of the truth of M. walter Makcanker one of the Puritane ministers in Edinburg in Scotland an 1614. expoūding the 13. chapter of the reuelation in his sermon speaking of the beast that had seauen heades Mackankers fatall and in applying Antichrist to the Pope and ten hornes vpon his hornes were ten crownes and vpon his head the name of blasphemy c. Applying these things to the Pope with such vehemence of gaping and gloaring calling him Antichrist as Puritans doe mentioned and discrybed vnder the name of the beast in the reuelation immediatly the hand of God was on him who although he dissembles long yet in the myddest of their iniquity punishes with equitie that his teeth fell into his throat and he fell downe in the stoole and from thence was caryed home to his house half dead the night following senseles ended his lyfe And in such lyke manner the sweet Sainctes so called of the Clouted Kirches-sisters of the new Ghospell make their finall ende for as they lyue in hatred and malice against the Pope so die they in the same malignity that we may rightly see that Luthers benediction hath efficacie and power for as the benedictions of Gods Sainctes was in efficacie towards men that belieued in God euen so Luthers maledictiō workes powerfully in the followers of his misbeliefe Which Vitus Theodoricus a Lutheran makes mentiō of Tom. 4. Operum Luth. Praef. in Ioell The which is worthy of memory saying when he came to the Synod to confirme the confession of Augustana by testimonies of Scriptures Fathers in the way he was wonderfull sicke and by stopping of his vryne nynes dayes almost dead sit vp in his bed and lifting vp his handes to blesse those that were about him vttered these wordes for his benediction saying The Lord replenish yow with his benedictiō and hatred to the Pope So that being almost dead he left them with hatred to the Pope as a right inheritance of his cursed mynd which malediction as from Cain discends linially to his successors so from Luther it passed in his successors as it took effect to worke in himself QVESTIO XI Of the infallible authority of Generall Counsells WHerfore doe the Papists esteeme so much of their Generall Counsells Seing their Byshops in them may erre as men And moreouer vniustly against all reason do exclude the power and voyce of Emperours and Kings in iudging matters of faith Luth. in varijs locis Calu. lib. 4. inst cap.
straitly that that which is once iudged in a Synode and rightly disposed let no man call it againe in question seeking thereby occasion of tumult or of falshood for it is wicked and sacrilegious after the iudgement of so many Priests to leaue any thing to his owne opinion to be discussed Emperours nor Kings nor no lay-men are admitted in generall counsels to defyne matters of faith Morouer neyther are Emperours nor any lay-men howsoeuer learned in holy Scriptures admitted in a generall counsell to defyne matters of faith or at any tyme haue been admitted as the Byshops be who assist the Pope not only as counsellers but also as iudges and for that cause they say so the holy Synode hath decreed For what is more contrary to reason then wher is treated of saluation damnation of good and euill and in defyning of the wholsome doctrin from errour Byshops are both counsellers iudges It is contrary to reason that in matters of saluation damnation lay-meÌ„ should be iudges to commit the iudgmeÌ„t of these things to lay-men which appertaine to the dutie of the Pastor according to Hier. saying cap. 3. I shall giue you Pastors according to my hart and they shall feede you with science and doctrine and S. Paul sayes Eph. 4. He hath giuen some to be Pastors and Doctores But the Emperours from the beginning of the Church vsed to followe and heare the iudgement of the Apostolicall seat and the generall counsells and not to argue or to giue verdâ—cte or pronuÌ„ce sentence with the Byshops of the Church whereupon S. August apud possid in vita eius cap. 18. sayes That the Byshops of the Apostolicall seat Innocent and Zozimus accursed the Pelagians cut theÌ„ of from being members of the Church and wrot letters to the Affrican Churches of the Orient and Occident signifying theÌ„ to be accursed and to be eschewed of all Catholickes Also the most godly Emperor Honorius hearing Pelagius and his fellowers accursed decreed them also by his owne law damned adiudged for Heretickes Emperors and Kings haue made concurrence to the counsels for obedience haue made lawes for obedience to be done for receauing their decrees Lykewise S. August epist 166. maketh mention of the decrees of Constantine the Great to haue the lyk strength against Hereticks So that these godly Emperours neuer medled themselues to be examiners of the counsell farreles iudges but what was decreed in the counsel we read them to haue made lawes for the execution of the counsell Popes verdict and sentence and euer haue shewed themselues as nourses in the Church of God rendering all reuerence and submitting themselues to the Churches authorities as witnesse Ruff. lih 10. Eccl. Hist cap. 2. Valentin Emper. ad Synod Chalc. Martianus Act. 3. Concil Chalced S. Ambros epist. 32. S. Aug. hom de Paschal in ps cont part donat epist 48. Philo. libro de Victimis Athanasius in Epistol ad Solit. vitam agente Epistol idem Suâ—idas in vita Leontij Theodor. lib. 4. cap. 17.18 lib. 4. cap. 5. But contrarywise it is proper to all Heretickes The germanes contemned the counsell of Trent to their great ignominie to contemne all generall counsels of the Church as did most filthyly the ProtestaÌ„ts of Germanie the last of Febu 1537. with ignominy to their nation for dispysing the counsell set and appointed by the Pope whom they will not acknowledge to haue power to iudge nor yet the Byshopes with him but the vniuersall Church But more plainly they may say it doth appertaine also to barbers taylors coblers bakers brewers wolspynners botchers cookes apotecharies and euery mechanicall and all trashkynde of people to whome God neuer gaue authority to iudge neyther were admitted to come in the place of iudgement to hear what was iudged in matters of faith but only to Prelates is committed the authority of feeding as S. Pet. saies 1. Pet. cap. 5. v. 2. Feed the stock of God which is amongst you No Emperour may call a generall counsell lawfully neyther doth his power extend in all partes to be obeyed and depending vpon you thus he Moreouer neyther Emperours of themselues may command a counsell the reason is euident because it is not sayd to the Emperor feed my sheepe but only to Peter and his successors neyther is the Emperor or King head of the Church neyther haue they commandement ouer all Byshopes seing many Byshops remaine out of their iurisdiction and commandement But a generall counsell should be commaunded of him who may coÌ„maund that they assemble otherwise the indictioÌ„ and command shal be of no value or effect and seing the Emperour or King is only a generall defender of the Church to whome for that cause that iurisdiction to commaund a counsell was neuer lawfull neyther at any tyme hath been instituted of the Emperors by authority of theÌ„selues And albeit some de facto haue indicted couÌ„sels notwithstaÌ„ding no otherwayes Whatsoeuer Emperours hath done was by consent of the Pope of Rome theÌ„ with the authority and consent of the Byshop of Rome neyther did the first Byshops in those tymes indicte any counsell without the helpe of the Emperors so that euer the authority of the Pope was ioyned with the Emperor as for example that great couÌ„sell of Nyce was not only gathered of Constantyne Emperor but also of Siluester Pope as it is sayd in the sixt Synod Act. 8. to whome agreeth Ruff. lib. 10. Hist. cap. 1. saying Constantine to haue gathered that great counsell by iudgment of the Pope and Priestes of the Church and not of his owne authority and commandement Moreouer this authority of the Emperor was very necessary for the Byshops to be gathered at one counsell First The authority of the Emperour is necessary for diuers respectes that the Prelates of the Church might by their authority be defended from paganes in the way Secondly that they might be transported with publique charges for then they were poore and might not beare so great chardges of themselues Thirdly because in that tyme the old lawes of the Emperors did rule and were in effect obserued which inhibited all great meetings and couentions without the authority of the Emperor for fear of sedition and coniurations leg conuent cod de epist. cop presb which lawes haue now ceased OBIECTION IT is sayd Iohn 5. search the Scriptures therefore the certaine way to compose controuersies of religion is by the searching of the Scriptures and not by decition and senteÌ„ce of counsell ANSVVER THe Scripture kept the place of a witnes and not of a iudge For Christ hath not sayd search the Scriptures because they bear iudgemeÌ„t of me but he sayth search the scriptures by the indicatiue word because they beare witnes of me for it is not the office of a witnes to giue sentence but only to giue testimonie but it is the iudges part to hear search and examine the witnes
the Apostle 1. Cor. 1. I beseech you BrethereÌ„ by the name of our Lord IESVS Christ that ye say all one thing and that there be no Schismes among you but be you perfect in one sense and in the same knowledge Againe 1. Cor. 14. God is not a god of dissention but of peace Againe Rome 15. Now the God of patience and consolation giue you to think the same thing one with another according to Iesus Christ that with one mynd and one mouth yow may honour God Againe Rom. 12. Be not high minded and be not wise in your selues Againe Phil. 2. If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioye that ye be lyke minded hauing the same loue being of one vnity and of one iudgement Therefore to descrybe this One with her vnity she is called the body of Christ and his Spouse the Kingdome of Heauen his only doue and perfect one his elect and sister new Ierusalem the arck of Noe. as witnesse these following Eph. 4. 5.1 Cor. 11. Rom. 12. Cant. 6 4. Apoc. 21. Gen. 8. Psalm 79. Cant 2. Esa 5. Ier. 2 12. Matth. 20. Marc. 12. Apoc. 14. Luc. 5. Matth. 13. Therefore as the Church is One so hath she vnity the reason is because first she is directed by the holy Ghost The causes of vnity in the Church â—s the holy Ghost the teacher of the truth a visible head to fâ—llow the truth and the definitioÌ„s of â—he Church for conseruing of the truth which is the God of loue and peace and alwayes teacheth the truth which is but One. Secondly the high Pastor and head of the Church who vnder Christ gouernes this Church in a visible manner is an other cause because whilest all obey one who cannot swarue froÌ„ the truth because he is the head of the church for whome Christ hath prayed Matth. 16 Luc 22. For faith and truth must agree in one because faith truth are but one Thirdly the definition of the Church as a square rule by which the truth and religâ—on is tryed and Scriptures are expounded which rules are the cause of vnitie loue peace in the Church of Christ Noe such lyke thing can be sayd of the protestantes where is this one Church amongst theÌ„ where is vnity which is a vertue proceeding of the holy Ghost who teacheth the truth for the conseruation of vnitie where is the head vnto whome all concurres where are the definitions for the keeping of vnity Are these effects among the sectaries Moreouer in the article of faith nombers of SacrameÌ„ts exposition of the Scripture the vse and effectes of the Sacramentes such jarres emulations and discords are amongst themselues that Nicol. gall superintendent in Rhensburgein thesibus hypoth sayth Our contention is not in small matters neyther of trifles How variable is the vnitie of the protestants and irreconciliable but in the highest articles of the Christian religion to wit of the law of the Ghospel of iustification and good workes of the Sacraments and vse of them of diuyne worshipe and ceremonies Which by no meanes can be appeased hidden or dissembled for they are plaine contradictions which can not be accorded thus he So that by their owne professors they are conuinced of discord and sectes Lykewyse Sturnius de rat contrad inaeundae pag. 24. Doth verisie this discentioÌ„ in so much that the Lutherans in their bookes published doe condemne the Churches of Ingland France Scotland Szuitzerland as Heretickes Lykewyse in his Epitome colloq Malbrug an 1564. pag. 82. discouering the Zuinglians who clame vnitie and fraternall peace with the Lutherans saying that the Zuinglians wryte that they account themselues bretheren with vs it is an impudent lye and vainely forged by them that we cannot sufficiently admire their impudency for we account them Hereticks not in the Church of God farrelesse to repute them our bretheren whom we finde transported with the spirit of falshood and to be contumelious to the sonne of God Againe Schluss in Theol. Cal. lib. 3. cap. 6. sayes that the Caluinistes would account vs Lutherans as their bretheren whom notwithstanding they condemne as Hereticks This discord Iezler Zuinglio Caluinist lib. de diuturnit bellâ— euch pag. 25. 80. Discoueres more at length saying there is no end of chiding writting accusing disputing condeÌ„ning and excommunicating one another betwixt the Lutherans and Caluinistes To the same effect sayes Schluss lib. 2. art 15. Theol. cal That it is most cleare no definition eyther of generall or particular counsel is expected for vnity in religioÌ„ because it is impossible to theÌ„ to agree in matters of religion except the great day of the Lord hasteÌ„ and close vp this variance Lykewyse Carlil in his book how Christ descended into Hell affirmes their vnity is to wrest the Scriptures from their right sense and to showe themselues to loue darknes more then the light Whereupon Cal. in praf non test gall 1567. I confesse sayth he that Sathan hath gained more by these new Gospellers then was in popery by keeping the word from the people Is not this the vnitie of these professors of discoâ—d Schisme and variable opinioÌ„s as Greg. maior in orat de conf dogm The Papistes saies he doe obiect the scandalls and discordes which are amongst vs I confesse they are greater then can be deplored with any teares I confesse the weake myndes of many to be so troubled thereby that they haue begun to doubt wher the truth is or whether there be any Church of God or no. Lykewyse Chytreus in thema deprau Aug. conf The Euangelicall Doctors are more barbarous and lyk cruell beastes contending among themselues then barbarous souldiours Lykewyse Nil Selueccerus sayth that the professors of the Ghospel are loathsome to the world their chayrs pulpites and seates begunne to displease all men in which no other doctrine is heard then venemous debates contentions and varieties of opinions For as says Vigand lib. de errorib maior It is neyther woll nor flax that they contend about but the very capitall pointes of Christian doctrine vntil the great day of the Lord they shall neuer better agree Therefore for conclusion no vnity in heresie but this vnity is in the Catholicke Church because the multitude of belieuers are of one hart In conclusion no vnity is in haeresie As the Catholicke Church is one so is vnity and loue in her One is the Church and in vnity for diuerse reasoÌ„s and one mynd Therefore our Roman Catholik Church is that one and keepes vnitie that same with the Churches which are from the primitiue tymes which may easely appeare by the profession of our faith and in the circumstaÌ„ces of all former antiquitie which also remaines one and in keeping vnity in the continuall succession of the selfe visible head not in nomber but by successiue succession and moreouer it is
nothing they were of no force but only the death of Christ redeemes promerits for vs and that his preaching is lesse a vaylable then other mens who by preaching do cancell the multitude of sinnes Lykewyse his fasting and prayers werelesse worth then the Niniuites who thereby eschewed the wrath of God likewyse lesse worth theÌ„ Moyses who purchased to the Israelits gods fauour more ouer his voluÌ„tary pouerty his innocent lyfe his circumcision his workes of mercy are of noe value and benefit Wheras in any other all and euery one of these had been a sufficient pryce for Heauen which caÌ„not be denyed to be of infinit pryce in Christ and consequently of sufficiencie all and euery one of them to redeeme a thowsand worlds vnlesse Christ be denyed to be of infinit dignity Wherfore all divynes belieue that Christs death was a demonstration of excesse of loue because he so loued his that of the end and consummation of all loue he left them aboundant proofes and that his merites were sufficient to redeeme a thowsand worldes if Christ would haue ben coÌ„tented with that which was sufficient omitting what was aboundant D. Thom. 3. part de Christs mers is 1.2 quaest 114. rota Wherupon it followeth that neyther his death was sufficient satisfaction of sinne and consequently neyther Christs lyfe nor death are allowed to be meritorious and sufficient to redeeme vs. Morouer a great absurditie followeth because they euacuate Christs death who make Christ vnuoluntary to haue suffered for vs for as euery sinn is voluntary so is euery merit But Calu. in cap. 26. Mat. v. 39 sayes that he refused to discharge the office of a mediator reputed Christ at the tyme of his passion to haue had no sufficiencie aboue other men and that in his prayer did not appeare a temperate moderation et Caluin lib 2. inst cap. 13. § 10 11.12 sayth that he was tormeÌ„ted with doutfulnes of his conscience and that he was astonished with the horror of Gods malediction and tormented with the fear of the bottoÌ„les pit of horrible destruction and he burst out into a voice crye of desperation and being ouerwhelmed in desperatioÌ„ he ceased to pray long to God Which doctrine also coÌ„firmeth Beza in cap. 27. Matth. Marlor in Psal 22. Morouer they euacuate the passion of Christ who affirme him to haue been our deliuerer only and not our redeemer Heâ—lius apud Cleâ—itium in Victoria part 2. And lykewyse also they who reiect the name of merit and with Caluin affirme lib. 2. inst c. 17. § 1 If any would sayth he oppose Christ to the iudgement of God there would no place remayne to any merit because there is not in man that dignity to deserue any thing of God And so for conclusion of Caluins assertion the merit of Christs death is naught Christ is only affirmed to be but man not God For in expresse tearmes all Hereticks saye Christs blood Death and passioÌ„ to haue nothing auayled to the redeÌ„ption of mankynd and that Christ with all his workes deserued not heauen or at the least to say that his death and passion are profitable only for the predestinat and that no other haue any benefit thereby Calu. cont Heshus pag. 39. Beza in colloq Mompel 1. pag. 522. Bucc sup Ioh. pag. 34. Musc in loc Theol. fol. 363.367 Zanch. in miscellam pag. 3. 200. 206. Aret. apud Schlus lib. 1. art 6.25.26 lib. 2. fol. 42. Theol. Calu. Wherby it followeth that Christ is not redeemer of all or mediator for all offences and offenders neyther intending their saluation Against the 6. Article How the protestants deny Christ to haue descended into Hell Moreouer as concerning that Article He descended into Hell the third day he rose againe froÌ„ the dead It is mightely impugned of the Protestantes for Carlil in his book that Christ descended into Hell sayes it is a pernicious Heresie to say that Christ descended into Hell and Beza in Apol. 2. ad Zantes pag. 385. These wordes sayes he entred into the creed by inaduertisement Or otherwayes by glossing these wordes that his descending was only the suffering of the panges of death on the crosse wher not only his humanity but also his diuinity indured paynes yea and death Luth. conc pag. 276. sayes that he would not acknowledge Christ to be his Sauiour if only his humanity had suffered Yea Caluin backes Luther in Cataeches cap. de fide This is Christ descention to hell that he suffered that death which God in his angre inflicteth on the wicked And againe lib. 2. inst cap. 16. § 10 cap. 26.27 Matth. That he suffered all the paynes in his soule which by God in reuendgmeÌ„t are exacted of the damned thus he In which doctrine is contayned besyde the death of Christs body the death of his soule Calu. blasphemies against the holy Ghost and of his diuinity that after he had endured such deaths to haue suffered all punishments of the damned Morouer they impugne this article by making his descentioÌ„ nothing els Christ descention to Hel how it is vnderstood of the Hereticks but Christs buriall in the sepulchre as Zuing Oecol Buc. Calu. inst Trem Marel Beza doe affirme And because the common name for Hell in Hebrue doth signifie somtyme a graue or ditch And yetnotwithstanding Caluin confesseth that the sayd name more vsually properly doth signifie Hell the place and state of the damned also many of the ProtestaÌ„t professors oppose Beza shewing by manifold passages of Scripture that the Hebrue word Scheol the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Infernus doe signifie an Infernall proper place of the damned And yet neuerthelesse some are not ashamed to deny Christs descention to heel thereby to maintayn their former blasphemies They intend to deny limbo and purgatory by denying Christs desceÌ„tion of his suffering the paynes of the damned on the Crosse and to euacuate the delyuerance of the Fathers out of the Limbo and purgatorie And therfore to remoue these blockes out of way Beza in cap. 2. Act. He traÌ„slates by his owne confession and contrary to the opinion of his fellow compagnions contrary to the Greeke Latin interpretors and Fathers Wherupon D. Humfrey lib. 2. derat interpret pag 219 220. saies that the forsayd Hebru word should not be traÌ„slated graue but hell if the authority of the holy Ghost be obserued For this hath been Bezas inteÌ„tion to traÌ„slate graue for hell and Christ soule for body to deny hell Hell is taken metaphorically of the Protestantes and all infernall torments and that mention is made of hell metaphorically Albeit forgetting himself proueth by Scripture and Fathers the coÌ„trary saying in cap. 16. Luc. That Christ descended into the earth into the receptacle of those who were there long retained Moreouer Bullinger in 1. Pet. cap. 4. impugnes this article that Christ descended no otherwayes into hell then as he dayly
descended to vs to wit only by spirit and vertue in such sorte as none surmise his body or soule to haue discended To which agreeth Brentius that there is no other but a figuratiue imaginatiue and spirituall hell without other tormentes then metaphoricall This practise of Heresie S. Ang. lib. 3 de doct Christ cap. 10. fortould saying when the myndes of any are preoccupated by errour all that Scripture hath to the contrary they affirme it to be spoken but figuratiuely As for example they begunne at the Sacramentes to make them but figures and followed next to affirm all promisses by Christ Al Christs suffering actions shal be but figuratiues nothing in effect made for good workes to be but hyperbolicall diuerse mysteries of his lyfe to be ineffectuall all his passioÌ„ suffered to be but figuratiue and histrionicall and Heauen and hell to be but only tropical fantasticall so hath sayd of theÌ„ Iosias Simler in vita Bulling fol. 3. Alan cop dial 5. cap. 18. Morouer this article is impugned for the other part of Ghrist resurrection saying with Calu. in sua harm in cap. 24. Luc. v. 38. Beza 1. Cor. cap. 15. v. 23. That Christ wanted some perfection of a glorious resurrectioÌ„ and as yet neuer to haue rysen but yet to remaine dead wherupon great exceptioÌ„ hath been made against the feast of Easter in remembrance of Christes resurrection amongst the new professores who desyred to abolish it or obserue it according to the Iewes ceremonies Luth. de conc Bal. lib. 3. cap. 25. de scrip Morouer this article is impugned by Zuing. tom 2. resp ad Luth. librum de Sacr. fol. 465. VVho denyes Christ to haue rysen by his owne power but ridiculously mocking Luther sayes that the grosse pretor Luther apparelled in his red hose in lyke maÌ„ner as Christ went out of his Sepulchre might also haue issued For Christ after his death issued out of the Sepulchre of his own force and power without remouing the stone place or monument as all the Fathers and Doctours affirme As concerning that Article Against the 7 Article He ascended into Heauen sitteth at the right hand of God the Father Almighty This article is contradicted of the LutheraÌ„s affirming HeaueÌ„ to be belowe in the bowels of the earth and hell in the highest partes of the world Vid admonit Caluinist ad libr. concord Danen cont Osiand Next by Caluin saying lib. 2. inst cap. 14 § 8. That Christ sitting at the right hand of God will continue no longer then till the day of iudgment Lykewyse Beza impugnes this article in cap. 3. Act. v. 21. saying his being at the right hand of God his Father doth hinder his true being in the Sacrament And lykewyse Caluin lib. 2. inst cap. 14. § 3. Denyes that he surpasseth the qualities of a naturall body and consequently could neuer ascend to Heauen lykewyse some other affirme his being at the right hand to argue an inferiority or inequalitie with God the Father or that God the Father had a spirituall kind of body hauing hands c. Vid. inter mangerie pag. 157. Niuerium in Bello 5. Euang. pag. 72. Lykewyse Caluin denyeth and sayes that it is not to be imagined ther is any place in Heauen wherunto Christ is ascended or the humanity of Christ accepted Lykewyse many Protestants hould opinioÌ„ that Christ ascention is nothing but a disappearing without any motion vpward where he was before ita Ios. Simler in vita Bulling fol. 35.55 Luth. tom 7. VVittemb fol. 408.409 And concerning that Article Against the 8. article From thence shall he come to iudge the quick and the dead This article is impugned by those who graunt a Generall iudgement at the day of doome but denye him to iudge with any particular iudgment at the houre of death Lykewyse some hold that only infidelity is to be subiect to iudgement Luther sup Lykwyse this article is impugned of those who say that God will iudge iniustly as Luth. tom 2 fol. 461. de seruo Arb. saying That like as God in this lyfe hath poured mercy grace vpon the vnworthy euen so in his iudgment he shall poure angre and seueritie vpon the vndeseruing Which iniustice demonstrates That God is the author of euill not only by prouocation but by impulsion and inforcement For being the forcer to euill how can he punish them iustly who obey him Lykewyse they deny and impugne this article who affirme that Christ who should come to iudge is dead according both to his humanity Diuinity and this Musculus doubted not to mantayn publickly to professe spread abroad that Christ remayned dead and is not rysen neyther asceÌ„ded or yet shall come from heauen to iudge any quick or dead Siluest CZecanonicus de câ—rup Morib viriusque part art 3. And as concerning that Article Against the 9. article I beliue in the holy Ghost the holy Catholicke Church Many Protestants belieue not in the holy Ghost because they affirme it blasphemous and idolatrous to confesse Christ to be God or to haue had any point of deity before his birth of the Blessed V. M. and thereby denyeth the holy Ghost proceeding from the Sonne no lesse then from the Father Bez. cont Heshus fol. 284. colloq mompel fol. 77. Lykewyse who impugneth the holy Trinity doth to that end that more easily he may reiect the holy Ghost Zanch lib. 3. Elohim Simler in praf de aterno det filio Vnto which barbarisme Calu. epist ad Polon pag. 946. accords What is it we belieue one God as much as to say the Trinity belieue you in God as much as to say in Trinity I hat they should know thee one God as much to say the Trinity This is not only vnsauery but also prophane and I do dispyse it This blasphemous derision other Protestants dissembled not but rebuke in highest manner Vid. Schlus in Theol. Calu. lib 2. fol. 2 8 14. 20 26. VVherupon his disciples followed his example to mocke the holy Ghost as Prateol in Haer lib. 10 cap 10. saying nothing in holy Scripture of the old or new testaments to be had of his Diuinity Hereupon a Protestant exclames Stanch in â—pistol contra Calu. num 45. Beware Christian Reader saies he and especially yow Ministers of the word of God beware of the bookes of Caluin especially in the article of the Trinity Lykewyse another Iohn Schutz in lib. 50. caus causa 48. sayes Arianisme Mahumatisme Caluinisme are three bretheren and three sisters thre breeches of one cloth he that will not fal in Arianisme let him beware of Caluinisme who as a Iewe Iudaizes 53 Moreouer they impugne this article who make their phantasticall imaginations the very inspirations of the holy Ghost and all their wicked inclinations his motions So Zuinglian affirmed him to haue this spirit saying Tom. 2. in Act. Tiguri fo 609. I know for certaine my doctrine to be no other then
deformed the Protestantes profession is concerning the articles of our creed let him read Quirinus Cnoglerus de Symbolo Caluin Luther and he shall fynde a thowsand pointes of misbeliefe and filthy absurd errors and negations in the twelfue articles of our fayth that rightly they conclude their proposition to be true to haue indeed in their reformation reiected all papisticall doctrine God and all true fayth and therefore iustly may be called deformeres and no reformers QVAESTIO XIIII Of the stability of the visible Church WHerefore affirme the Papists the Church of God euer to be visible seing sometymes tho hath perished and hath remayned altogeather inuisible Luth lib. de Abrogand miss Caluin lib. 4. instit cap. 1. § 7. Melanch in loc com loc 12. alij ANSVVER GOod friends I belieue you suppose that Christ hath two churches seing it is oÌ„ly one which according to the prophesies is visible and spreed abroad through the whole world and that her citizins shyne in the midest of a crooked peruerse nation lyke stares in the firmament The Church is visible and doth remayne glorious in euery nation shewing themselues members in professing the doctrine and Sacraments of this visible Church Therfore one it is and not many publict and not hid the kingdome of Christ is visible the tabernacle of God is placed in the sonne Nether shall this seeme marueâ—ll to any if all that appertaine to the Church would take heed to the last end vnto which all doth tende and to the same principales mediates if all I say would coÌ„curre with one mynde to wit in fayth hope and charity for it cannot be that there be two Churches otherwayse there should be two last endes distinct and two kynds of principall mediates to obtayne these endes Therefore it is to be belieued of fayth that the Church of Christ hath euer bene visible as may appeare of her notes and by many places of the holy Scripture of the which two shall suffice for breuities sake first in the ps 18. It is sayd that he had placed his tabernacle in the foune that is to say he had placed the Church in the pure light that it may be visible to all the world For as S. Aug Tract 2. in Epist. Ioh. sayes he hath placed his Church in the sonne not in the night but in the day Agayne he sayeth what more am I to say theÌ„ that he is blind that sieth not so great a mountaine and that he shuttes and closseth his eyes against the candell sette on the candelstick Matth. 5. Againe S. Aug vpon the 18. of Matth. v. 15 our Sauiour admonishes if they brother sinne against thee goe and reproue him betwixt thee him if he hear thâ—â— thow hast wonne thy brother but if he hear thâ—e not yet take owne witnes with thee or two that in the mouth of two or thee â—itnesses euery word may stand but if he hear thee nâ—t â—hen tell the Châ—rch if he hear not the Church let him be to thee as an heathen and publican I hope if reason be with man the reformed will here consider diligently the wordes of Christ be-because these wordes specially tell the Churcâ— is to recure to the Church as iudge the which must be visible for no iudge can be inuisible if he execute the office of a iudge for how shall I finde her that is inuisible how shall I declare to the Church if it be not visible who hath euer institute recourse to an inuisible iudge Lykewyse I ask how long hath your reformed Church bene inuisible what minysters of the diuyne word haue you had with you what Sacraments and how are they minystred in all ages past who of yow hath opposed against Vprysing heresies For somuch as the spouse of Christ hath ben oppugned in euery age Answere for her inuisibility if you can As for the Catholickes and to their purpose many places of the Scriptures serue as the parable of the banquet The Thresking floor and the fishers net the sheepfold c. All which doth proue the Church to be visible In the name of the other Senatours of the world compereth S. Aug. in his Epist 161. ad Hon. Danat making meÌ„tion of the visibility of the Church and belieues it of fayth and as it were with his finger pointing the Church of God euer to be visible For so much as S Paul in all his Epistles putteth the names of these Cities Kingdomes and Nations as Macedonia Achaia IerusaleÌ„ Romanes Hebrues Corinth Colloss Philip Gallat Ephes Lykewyse S. Iohn in his Apocal. wryttes to the seauen Churches in Asia c. Which Churches vndoubtedly were visible as the other Churches rehearsed thorefore the Churche is not inuisible and mathematicall vnknown to the world but only to God Are Christian men so blind as yet not to see thâ—s Church before your doctrine which of necessity must make a visible Church for if the Church he inuisible how are you become visible for Pastores are the representation of a visible Church and not of an inuisible who is so blind to â—ollow your imaginary opinioÌ„s against the mount of God the glorious sonn the burning laÌ„p to make the churche obscured and darkned through your idle opinions obserue this for a true note we are all obliged vnder payne of eternal damnation to coÌ„ioyne our selues to the true Church of God to perseuere in her that is to say to obey her head to coÌ„municate with the rest of the meÌ„bers Lyke as S. Hier. sayes Epist ad Dam. Vnto thy holynes that is to say I ioyne and concord with the chayr of S. Peter I know the Church is builded vpon a rock whosoeuer is without this hous shal not eat of the Lamb and he is prophane And if any man be not within the Ark of Noe. he shall perish induring the deluge Now truely it is impossible to any to eat of this lamb out of the right house or to be out of the ark of Noe who desyres to be saued or to communicat with the true Church if it be inuisible Therefore as the Israelites in the old testameÌ„t had the visible signe of circumsition as a sacrameÌ„t of a visible Church euen so in the new testameÌ„t the holy Ghost descended vpon the Apostles in visible signes as a Sacrament of a visible Church for if in the law of nature there was euer certaine externall Symboles visible for humane society obseruance of deuty euen so in the law of grace Christ hath instituted the Sacraments for vnity and charity of the members of his Church For as S. Aug. lib. 19 cont Faust. cap. 11. sayes in no religion true or false men can be vnited without visible signes and Sacraments Moreouer the visible Church from the tyme it began it neuer fayled neyther may fayl because before the incarnation of Christ the true fayth of God was euer and lykewyse the worship of God was in some men who made vp a Church
number and place Moreouer that Christ breathing on his Apostles sayd receaue yee the holy Ghost Now if he gaue them the holy Ghost before his Ascention what needeth he to send them the holy Ghost after his ascention seing they had receaued the holy Ghost already Hidib quaest 9 Lykewyse S. Paul sayes Rom. 3. We thinke a man to be iustifyed by fayth without the workes of the law And contrariwyse S. Iames cap. 2. sayes what auayleth it though a man say he hath fayth if he haue no workes can his fayth saue him for without workes faith is dead Moreouer it is sayd Rom. 5. That fayth was reckned to Abraham for righteousnes And contrariwyse S. Iac. 2. sayes that Abraham our Father was iustifyed by workes Lykewyse S. Paul Rom. 10. declaring the reiection of the Iewes and vocation of the Gentiles alledgeth the Prophet Isai saying I am found of them that sought me not and manifested to them that asked not for me but vnto Israell all the day long I haue streached forth my handes vnto a people that belieueth me not but speaketh against me And after this he sayes hath God cast away his people God forbid if the Casting away of thē be the reconciliation of the world Haue they so offended and stumbled that they should fall he answeres saying God forbid And yet after this he argumentes the contrary saying because of vnbeliefe they are broken and cast away I pray yow is this place by reading the plaine text easily vnderstood How opposite is the Apostle to the readers iudgement Lykwyse about predestination Rom. 9. where he sayes that it lyeth not in the will of man neyther in the running of man but in the mercy of God Againe the Apostle is contrary to himselfe Rom. 7. saying will is present with me Moreouer in the first Epistle Timoth. cap. 2. it is sayd that God will haue all men to be saued and to come to the knowledge of his truth If God so willeth who can gainstand his will why then doe so many perish amongst Christians and others remayne in infidility Lykewyse the Apostle Rom. 9. wished to be accursed for his bretheren the Iewes yet he saies that nothing could separate him from the loue of Christ Roman 8. what may be gathered of these wordes but that he loued the Iewes better then Christ Algasia ad Hier. q 9. Lykewyse S Paule cor 15. sayes when al things are subdued vnder him then shall the sonne also himself be subiect vnto him that put all things vnder him that God may be all in all this place fits well Caluin with the Arians to make Christ inferior to his Father Lykwyse the Apostle sayes Coll. 1. that he doth fullfill that lacked of Christs sufferings in his body This place seemes to make the passiō of Christ insufficient if we vnderstand it according to the letter Lykewyse to the Hebrues 6. saying it is impossible that those who once are illuminated haue Gusted the Heauenly gift and are made participant of the holy spirit and haue tasted of the good word of God of the ioyes of the world to come if they fall away The Scripture is of difficill vnderstāding should be renewed againe by pennance VVhich in cap. 10. For sinning willingly after the receipt of the knowledge of verity there is not left now for sinne any sacrifyce but a terrible expectation of indgement and burning fyre If these places were not fauourably interpreted by the literall sense no man can be saued that if a man sinne after he is Christened and hath receaued the gifts of God that after he cannot be reconciled with pennance and by this all hope of mercy for remissiō of sinnes is takē away which argument was the cause of Nouatus heresie Moreouer S. Hier. ad Algas quest 7. sayes what was the Apostles meaning What wonderful heresies hath rysen of the Scripture that scharcely wil any man die for the righteous man peraduenture for a good man durst a man die The words seemes to be plaine and easie of vnderstanding and yet notwithstanding for lack of knowledge two great Heresies arose of this sentence For Marcion by this defended that there were two Gods one iust creator of Heauen and earth and author of the Law and Prophets The other a good God the God of the Ghospell and Apostles whose sonne is Christ For the iust God few or none haue dyed for the good God innumerable martyres haue dyed thus Marcion Lykewyse Arius was in the contrary opinion that Christ was the iust God by this argument ps 71. Giue the King thy Iudgments o God and thy righteousnes to the Kings Sonne And the other good God he calleth the Father God of Heauen by reason by the Euangelist Luc. 18. why cal yow me good seing there is none good but God the Father All these being well considered is the Scripture easy of vnderstanding Think with your selues and iudge equally and if so be why haue your chief Rabbines written so many prolix cōmentaries on the Scripture and chiefly on the wordes of Christs institution which are so plaine and clear in themselues and yet there hath rysen aboue two hundrith diuerse opinions to interpret them For the words of a testament ought to be plaine without obscurity ambiguity doubt or equiuocation as the nature and condition of a testament requyres Therefore iudicious Reader obserue diligētly what facility is in the whole Scripture when in one word there is aboue two hundrith explications they go about to giue yow the light of Gods word whyll they inferre darknes and shut vp the verity from yow they will haue you vnderstand the hid misteryes of God by reading and yet they will be interpreters of the meaning of it and not delyuer it according to the spirit of God and his Church but according to the reuelatiō of ther priuy spirit as Cal. l. ◠inst c. 7 § 2. who sayes the obscurity and hard places of the Scripture in their sense and vnderstanding is no more difficill to iudge them then to iudge the colours of things blake and whyte swet and bitter which of the spirit and sense are iudged So that the reading of the Scripture in a vulgar tongue giues occasion to subuert the faith of Christ and giues place to euery Heresie and to make it a store-house of ech dogmaticall opinion as Luth. postilla dom post pent There is no heresie hovvsoeuer euill or grosse it be which will not defend it self by the Scriptures Lykwyse Tert. lib. de praesc the Scripture sayes he is the booke of Heretickes not of it self but occasionally OBIECTION THE Scripture is the food of the soule therefore the faithfull are not to be depriued of it by interdiction not to read the Scriptures ANSVVER IT is true the Scriptures are the food of the soule but this food is to be eaten by the mouth of the Pastors and teachers of the Church as Mal. 2. v. 7. the lyps of
the Priestes keepe wisdome and they shall aske the law at his mouth and not of the reading of the Scriptures which rashnes S. Hier. epist. 103. reprehendes that euery one will chalenge Scripture this the chatting old wyfe this the doting aged this the babling sophister this euery one presumes to teach before he learne And lykewyse Tert. de Prasc sayes all are swelled vp all do professe knowledge yea euen very hereticall women how male pert and bould they are to teach and dispute in Scriptures therefore to auoyd these absurdities it is not lawfull to reade the Scriptures OBIECTION CHrist gaue thanks to his Father that he had hid these things from the wyse and prudent and had reuealed them to babes Matth. 11. which doth manifest the greater ostentation of Gods diuine righteousnes mercy and light of the Ghospell therefore the Scripture is no lesse commended to the vnlearned of spirituall vnderstanding then to the iudgement of the prudent and wyse but the Papists doe interdict the people this knowledge in reading the word of God in remitting them to the Doctores of their vniuersities ANSVVER I Admit the antecedent and deny the subsequēt for by litle ones is not vnderstood the vnlearned people but the humble and meke that is not puffed vp with vaine science such were the Apostles and Disciples fishers who altogeather were not vnlearned in that whole three years they were conuersant with Christ the Master of veritie who by his diuine doctrine illuminated their mynds and vnderstanding to haue knowledge of the Scriptures But such little ones were not old-doting-foles prating-old-wyfes Barbers Smythes c. who hauing alwayes false passadges search not the vnderstanding of them but prate bable and read them in their shopps esteeming more of their owne iudgement then all the Doctors and vniuersities in the world OBIECTION THE Scripture is the booke of the faithfull Therefore it is to be read and is plaine to euery mans mynd and vnderstanding ANSVVER I Graunt it is but not to be expounded of all because S. Ambrose calleth it the Priests booke neyther was it without a cause that the bookes of the old Testament were most surely kept in the Temple by the Priestes as relates S. Aug. lib. 16. de cruit cap. 13. And therefore the Priestes bookes are not bookes for the vulgar people OBIECTION THEY shal be all taught of God Ioa. 6. v. 45. Therefore there is no need of any other Doctor for the people then the Scripture ANSVVER I Deny the consequent for it is not there signifyed that all people shall vnderstand all Scriptures without any externall Doctours of God by his inspiration as they dreame but he sayes all shal be taught of God in the last tymes which doctrine is fulfilled by Christ and after him of the holy Ghost in powring in his Pastores of the Church true faith So that this doctrine of Christ and true faith is publickly denounced by the Catholicke Church whereby euery one may be taught in the knowledge of God and not by naked reading of the Scripture For the assumption maketh against themselues To what end are ministers and preichers admitted amongst the Protestantes if all men by reading the Byble may be sufficiently taught in the knowledge of God of God by inward inspiration and of his owne reading aswell as by their preaching OBIECTION THe Scripture is the Key of knowledge but this Key ought to be knowne to all Ergo. and the Scripture ANSVVER ORigine lib. 4. de princ cap. 2. sayes that the inter pretatiō of the church is the key of knowledge drawne from the self same Scriptures but the Scripture it selfe is not the Key of knowledge because the Scripture cannot warrant it self withour the authority of the Church and this authority and spirituall interpretation of the Church is the spirituall Key of knowledge and not the reading of Scripture OBIECTION THe reading of the Scripture bringeth consolation of the spirit to the people therefore it is good and necessary to be read of the vulgar for consolations cause ANSVVER IT is true but not to the purpose for there are many other things which giue consolation to the spirit as the expositions of the Scripture Sermons Meditation receiuing of the Sacraments and not the naked reading of the Bible Otherwise if it be of necessity how shall the poore miscrable and idiots who can not read haue any consolation for the word of God consisteth not only in externall sound but in the true sense and vnderstanding OBIECTION CHrist commanded the Iewes to search the Scriptures Iohn 5. vers 39. And the same lykewyse is commanded to Christians to try the doctrine of fayth according to the rule of scripture and that they may iudge of his interpretation ANSVVER THe word search both in Latin and Greeke may be in the indicatiue and imperatiue moode if it be in the indicatiue as D. Stapeltō saies the sense is you diligently inquyre the Scriptures and yet will not belieue that there you doe fynde of me and these were the bookes of the old Testament for there were none other then writiē If it be in the imperatiue Christ hath not here spoken to the vulgar sorte but to the Scrybes Psiests Leuites and Pharisies with whom was the Key of knowledge who had their dayly conuersation in the Scriptures the which for probability Herod affirmeth whill he assembled the Scrybs Matt. 2. to inquyre of them where Christ should be borne OBIECTION THe Beronenses doe search the Scriptures after the preaching of S. Paul and are commēded that they bestowed thēselues dayly in searching the Scriptures cōcerning those things which were affirmed by Paul and Silas Therefore it is necessary to read the Scriptures ANSVVER THe Beronenses search the Scriptures after the preaching of the Apostles not as doubting of the word but diligently attending least with new doctrines cōtrary to the scriptur they might also be deceaued for as yet the Beronenses had not made professiō of Christ name neyther were they boūd to credit the Apostles except their doctrine had ben proued with myracles or els by testimony of Scripture But farr other wayes the reformed vse to do who will mix their priuate interpretation with the Scripture repugnant to the Scripture Church in raysing new opinions and renewing old damned Heresies OBIECTION LVther de ser Arbit Teaches and constantly affirmes that the Scriptures in thēselues are easy of vnderstanding and need no interpretor yea all men are taught of God and his spirit need not to be taught of any other Therefore as they are facill in vnderstanding so should they be cōmon to all men without interdiction ANSVVER WHere difficulties are it is not plaine neyther facill to all men but the Scripture is full of difficulties for it is the storehouse of Gods Secrets Ergo. Moreouer the disciples hearing Christ disputing about the mysterie of his body And because they were his disciples should haue better digested Christs words thē the people
to theÌ„ iustly with S. Aug. l. 4. de Symb. c. 10. All coÌ„gregations heresies is a concubine and an â—â—hoore who cannot blushe and be ashamed as experience teaches Did not Luther translate the new testament in the German tongue but so wicked pernicious corrupt and erroneous that it ministred sedition mutination and rebellion of the people against the higher powers By this simple women tooke on them the reading of the Scripture and their notes with such feruour of the spirit with contempt of all learned men to preach and exhort publickely contrary to the inhibition of S. Paul who ought to keep silence hold their peace where men are In the same manner did not the sighing-puritane-sisters of Edin brough and other cities in Scotland after this Ghospelling conuersation at four a clock when they were rypest of vnderstanding take vpon theÌ„ to read the Scriptures I hope it falls to them by ignorance and blindnes of mynd so long as they read that bible bable as was prophesyed of Peters-wyfe who will neuer mend but euer grow worse and wòrse For are not their Rabbies in that same conformity with the old Hereticks about the Scripture who were condemned of the ancient Fathers for depraueing the Scriptures denying of sundry books as the Aebionits who denyed S. Paul epistles as witnes S. Iren. l. 1 cap 26. S. Epiph. haeres 3 Lykewyse was not the Manicheans damned for denying the Ghospell of S Mâ—tthew as witnes S. Aug. lib. 33. contra Faust cap. 3 7. Lykewyse the Alogians were condemned for the denying of S Iohns Euangelist and his Apocalyps S. Aug Haer. 30 Lykewyse the Marcionists and Arians for denying the Epistle to the Hebrewes to be S. Pauls as witnes Tertul. de praesc Iten lib. 1. cap. 29. Epiph. Haer. 41. S. Hier. in praef in epist ad Tit. Or the same opinion is the moderne Rabbins with the old Hereticks concerning the Scripture to repudiat reiect the bookes of Moyses here upon is Luthers doctrine Serm. de Moyse saying let not Moyses be thrust on vs we in the new testameÌ„t will neyther regard nor hear him Againe idem Luther calles the old testament no word of God belonging to Christians for Moyses appertayneth nothing to vs. Againe in his booke de decem praec lib. 2. cont Rusticos Thow seditious preacher affirmes sayth he that the old TestameÌ„t is to be obserued preacher I say not to me but to the Iewes preach thy Moyses not a title or Iot of Moyses belongeth to vs yea not the law concernes vs but the Ghospell yea not the ten coÌ„mandements belongs to vs. Lykewyse Luther Serm. de Phar. Publ in proaem noui testam Not vnfitly did I admonish the reader in my prologue of the new testament that they should abolish this opinion to be four Ghospells for I haue sayd that the Ghospell of Sainct Iohn was most acceptable and true Lykewyse he sayes in Assert in prologo the bible buble-bable togeather with the Scripture is nothing but fables Lykewyse Ochinus denyeth the whole new testament Iacob Carion in Chron. an 1556. pag. 151 printed at Basil And lykwyse Ochin lib. 2. dial pag 154. 155. 156. saies that we ought to belieue no more theÌ„ the S â—â— of the old testameÌ„t to him subscrybeth Cal taxing the Euangelists and Apostles lib 4. inst cap. 8 § 4. saying if they be Apostles let theÌ„ not bable what they lift Lykewyse Calu. in Iohn cap. 19. v. 23.24 sayth that the Euangelists wrest allegations and depart from the right meaning of them in cap. 2. Matth. v. 18. in 3. Matth. v. 13 in 5. cap. Matth. v. 17. Caluin accuseth them to speake a bruptly many senteÌ„ces in their wrytings to tearme things improperly and to vse many improper wordes Whereupon Caluin sayd that he could neuer be persuaded that the sixt chapter of S. Iohns Euangelist was euer his To this effect is not these books called Apochrypha in summa the translation of the Byble in the vulgar tongue is the cause of a thowsand errors for sayth not Broughton in his aduertisement to the counsell of the corruptions of the Byble an 1604. That the whole originall text of the new TestameÌ„t was peruerted in aboue 8. hundrith and 8. places and that it was nothing inferior to the Turkish Alcaron Lykewyse in Hampton conference pag. 45 c. The Inglish Bybles are euill translated altogeather And them of Geneua the worst of all they containe partiall vntruthes and are full of seditious notes to much intending to mutiny and rebellion allowing dissobedience to Kings and full of taxing of Kings OBIECTION LOng since of some Fathers some bookes of the Scripture were put in doubt as Iudith Tobie Wisdome and the Epistle to the Hebrews the second of S. Peter Iude Apocalyps c. Therefore with vs also it is lawfull to doubt of them ANSVVER THe sequel is nothing for albeit Thomas did once doubt of the resurrectioÌ„ of Christ it followeth not that he should euer doubt and albeit ther was no book of Scripture which was not walled with the Apostolicall authority and tradition yet-notwithstanding in the beginning of the Church were suspected and doubted whyle by litle and lytle by inspiration of the holy spirit things were made more clear so that these books which before haue ben doubted of haue now of the vniuersall Church abtayned diuyne authority and so consequentely they are no more to be doubted OBIECTION THe Counsell of Laodice omits and leaneth out those books of the old Testament because they were not in the Canon of the Hebrews ergo what the counsell hath not acknowledged neyther we acknowledge for cannon Scripture ANSVVER IDeny the consequence for the Fathers in that Counsell haue not reiected these books as not holy neyther canonicall but they haue not numerated them amongst those books which are read in the Church because of the coÌ„uerted Iews who almost liued Iudaizing of whom Phrygia was full from the tyme of the Apostles and therfore the holy Byshops in that counsell would not atteÌ„pt to read those bookes in the Church which they had not in the Canon of the Hebrwes Secondly if no booke be Canonical but these which are in the Canon of the Hebrewes the new Tastament shal be ieiected for it is not in their Canon OBIECAION GRegorius lib. 19. Mor. cap. 17. as coÌ„cerning these bookes of the Machabees we do not speake vnciuilly if by beside the canonical books which are made for the edification of the Church we shall produce any testimonyes Ergo these books are not canonicall ANSVVER HE denyeth not these books to be holy which are rehearsed in the Canon of the Church seing it could not be hid and vnknown to the holy man of God that 200. yeares before blessed Innocent Pope and the counsell of Carthage had spoken of the Machabees as canonicall Scripture But he speaketh of the Canon of the Hebrwes in which these bookes were not nombred neyther
were they in lyke authority with the Iewes whih after the vniuersall Church did authorize by the holy Ghost for authentical Scripture vpoÌ„ which authority S. Austen feared not to confirme the prayer for the dead as holy Canonicall Scripture with the Church OBIECTION LOng since of many it was doubted of the Epystle to the Hebrewes the second of S Peter the last of Daniel c. Therefore for this doubt they are not to be adiudged Hereticks who now eyther reiect them or put them in doubt ANSVVER THe consequent is denyed because the lyke raeson should follow in the lyke doubt whether they are to be baptized agayne whome Heretickes haue baptized which S. Cyprian with some others haue thought meet to be don And whether the Moysaicall law is to be obserued of Christians yea also who belieued of the Gen tils whereupon the counsell of Ierusalem was moued about these Heresies Lykwyse whether the grace of the Euagely did appertayn to the GeÌ„tils or to the Iewes only as is disputed in the Act. Apost cap. 11 For albeit the Church retayne all tymes the same one fayth yet notwithstanding by progresse of tyme and occasions as the church increaseth in her nomber so things pertinent to fayth may be amplifyed and made more ample then it was in the beginning For the Church at no tyme euer receaued for an opinion of Faith that which before she had once reiected Now those books once censured and approued by the Church it is not lawfull more to doubt of them and are in as great authority and veneration as the others bookes of Scriptures be for example For as a piece of gold in the beginning is suspected to be false and conterfeyt yet if afterwards it be tryed by the touch-stone of the Goldsmyth and found sufficient and approued of the Magistrat is receaued of the whole people goeth currant as other quoyne and is no lesse worth then any other peace of gould which was neuer suspect euen so these books of Scripture c. QVAESTIO XVII Of Traditions WHerefore are the Papists so simple as to belieue some thinges which are not expresly contayned in the Scriptures VVich they call traditions Calu. lib 4. inst cap. 8. § 8. Brent in prolog Kemnit in exam Conc. Trident. ANSVVER IT may be demanded in lyke manner wherfore Caluin lib 4. inst cap. 3. § 19. Alloweth and commendes traditions for in the ordination of the ministers of the Church he commandes as a precept the imposition of handes yet notwithstanding seing there is no commandement extant in the Scripture he himself protestes it to be necessary as his owne wordes recorde Albeit sayth he there is no commandement extant for the imposition of handes yet we doe see it to be in perpètuall vse from the Apostles and therfore that same diligent obseruation of theirs ought to be to vs as a commandement So that Caluin who before denyed traditions doth allowe of them as necessary in the ordination of the ministery whome for entrance we see led with the spirit of coÌ„tradictioÌ„ For I say that not only these things which plainly are conteyned in the Scripture are to be obserued but also many traditions and obseruations which haue flowed and comed from Christ his Apostles which are to be retayned necessary as it were in a manner the written word it selfe Because it is found in the Scriptures Christ and his Apostles to haue delyuered many things which are not written For in the 16 of S. Iohn Christ sayes I haue many things to say to you but you caÌ„not beare them now In which wordes he signifyeth that many things are necessary and needfull to be known to the Apostles which things out of doubt he made knowne when he appeared to them the fourty dayes speaking of the Kingdome of God his Church and of the gouernement of the Kingdome of grace and what the Apostles haue heard out of doubt they haue delyuered to the Church for her cause these were coÌ„municated of our Lord to them which although they be not expressed in the Scriptures yet by tradition are delyuered Of which S. Paul speaking to the Thess epist 2. cap. 2 v. 14. stand and hold fast sayth he the traditions which you haue receaued whether by word or by our Epistle that is to say the doctryne delyuered to you whether by the preaching viua voce or by an epistle written to you Which place these venerable fathers expoundes of traditions as S. Basil lib. de S. S. Chry. Oecom Theoph. and S. Aug. epist 174. to that now sayth he which I haue rehearsed it fal so that Homousion is not found in the writteÌ„ word and yet as an article of fayth the word is defended Lykewyse the Father is called vnbegotten which is not read in the Scriptures The Symbole of the Apostles is by tradition not by the writteÌ„ word Lykewyse the obseruance of Sondy for the Saboath the baptizing of infantes â—he receauing of the SacrameÌ„t fasting And S Luke acknowledgeth that he hath receaued by tradition what he hath written in his Euangely For if you reiect traditioÌ„s why not also the whole wrytten Scripture by what reason is there only four Euangelists and no more And wherefore are they receaued that neuer sawe Christ and these Euangelists reiected who did see heare and were conuersant with him as Nicodem S. Thomas Thaddeus S. Peter Bartholomewe and others who haue wrytren Euangelyes and yet their written Euangelyes are reiected and these other foure are receaued who neuer did see Christ And with vs you belieue theÌ„ which are not expressed by any written word but only belieued to be true Euangelists by tradition What can be more sayd for verification of the truth then the wordes of the Apostle 2. Thes cap. 2. v. 14. Which wordes all tend for the commendation of our belief Of which S Basil l. de S. S. cap. 29. I account it Apostolicall to continue and belieue firmely the vnwriten word To whom all the Fathers are conformable For when the old Heretickes as Gnostes Marcion Cerdone Arius Eunomius Aerius Nestorius c. opposed themselues against traditions disdayning and denying them were with the whole consent of the auncient Fathers condemned as Heretickes as witnes Iraen lib. 3. Tert. de praescript S. Basil lib. de S. S. cap. 27. Epiph. Haer. 53. S. Aug. lib. 5. cont Maxim Now brother Asill what can be denyed against traditions what argument haue you for your defence for you accept no Scripture as canonicall ergo yow must proue Scripture by tradition and the other Scripture which you reiect is named apochrypha and in so doing you must allow tradition and so on euery side tradition conuinceth you and yet ye wil be oppugners and denyers of tradition I demand this if you were to conuince any man of Heresie for denying the Canon of Scripture what argument would you vse to conuince him As for example Luther in the Preface of the new testament decreed to reiect the epistle
salutation was enioyned to the Angell Gabriel but to all the Angells in Heauen although one was messenger sent from God to vtter this salutation For if any to prayse God should sing this hymne Gloria in excelsis Deo c. He doth not vsurpe the office of another but so he doth that he may imitat the Angels in praysing God and so therfore such-lyke is this OBIECTION THe Virgin Mother of God is absent how cāst thou then cal vpon her without some blot of magicall inchantment and superstition ANSVVER WE do not salute nor inuocate the Blessed Virgin Mary absent but we salut and inuocat her whose spirit with vs is present For if the soules of the blessed and the Angels knowe our doings otherwyse they could not execute their ministery and office concerning vs It followeth that the Saincts knowe our actions eyther by word or particular reuelation of God who are present with vs in spirit of whome S. Austē sayes that being secure of their owne saluation are solieitous and carefull of ours Heb. 1. How much beyond the Saincts Angels is the B. Virg. Mary somuch is she more able to know our thoughtes heare our prayers and to be present in spirit with vs in all our actions which tend to the glory of God and our faluation Whose presence is without all magicall inchantment and superstition QVAESTIO XXI Of the Beades VVHerfore do the simple Papists repeat so oft in their Rosaries one thing idely euer saying Haill Maryfull of grace Aue Maria c. Caluin lib. 3. instit cap. 20. § 29. ANSVVER VVHerefore did Dauid King and Prophet in one Psal 135. repeat tuenty-fyue tymes one thing saying prayse the Lord for his mercy indureth for euer And psal 117. prayse the Lord because he is good and his mercy is for euer which he repeates in an other psalme fyue tymes in this often repetition was the Prophet foolish and deryded God nay but he did well in so praying and in replycating is commended praysed of all men Euen so we Catholickes in so doing and praying cannot be accused of superstition or idelnes although in the prayer of the Rosarie we repeat oft the Angelicall saluation Moreouer our Sauiour Iesus Christ Matth. 26. before his passion three tymes in the garden repeated one prayer saying Father if it be possible let this cuppe passe from me and this the Euangelist witnesseth that he prayed thrice repeating the very same words Therefore after the example of Christ and his other Saincts who oft duplicated the same words in their prayers and Supplicatiōs we follow them in reiterating the same wordes of the Angelicall salutation in thankfull remembrance of the incarnation of the sonne of God in prayse of his blessed Mother then to follow you who once will not repeat the Lords prayer in a whole day who indeed approue your selues destitute of all feruour of deuotion lyke vnto the cold Salamander in the flamming burning fyre For by the oft repetition of one prayer it moueth the reasonable creature forceth the spirit and inflames the mynd in the desyre of celestiall things by this frequent and importunate māner of praying gates are set open to knockers and seekers do finde and in the end the benignity and mercy of God is imparted and giuen Therefore let them be ashamed with their pseudo-prophet Caluin with his rediculous scoffes of impiety saying that the repetion of prayers which the Catholicks vse are but babling forsomuch as much talke is forbidden of Christ and all prating garrulity is a mocking of God who endeed by such prating without any forme of reason doth mock God his Church In that he mockes God it is euident for the rosarie was not but by his ordinance who with many miracles hath declared the vse of these prayers to be good and acceptable to him as may be read in the lyfe of S. Dominick But also throw enuy and hatred he mockes the Churche who by the inspiration of the holy Ghost hath allowed and approued such prayer lawful godly And therefore all the reformed with Caluin as enuyers of the honour of God and his blessed Saincts are condemned for their maliciousnes and mockery OBIECTION IN prayer speake not much sayth Christ Matth. 6. and therefore to what end is that babling repeating Aue Maria Aue Maria c ANSVVER IT may be sayd thow argumentest be lyke with the Diuell in cyting the scriptures for thow holdest thy peace of that which followeth as the Diuell did to Christ saying it is written as thow producest the same also writē but if thow shouldest cyte right it is sayd not to pray with many wordes and babling after the manner of the Ethnicks In which wordes he taxeth their superstitious obseruāce who thought not their prayers to behard of the Gods except they were don with superstition clamorous voyces So that the more they spake whether the affection was to prayer or no they belieued the sooner to be hard For the Greek word signifieth no lesse then a powring out of futil and ydle wordes But our Sauiour did not reprehend the continuance of prayer but the manner of the Ethnicks and their intention but in continuance of prayer God considers the intētion and feruour of the supplicant who knoweth what we haue need of so that it is not necessary that we should teach him with many words but with affection and perseuerance in prayer for it is writen Pray euer Rom. 12. and Christ hath sayd Matth. 6. when yee shall pray say Pater noster c. Therefore the continuance of prayer is no babling nor much speaking but godly honest and profitable to the supplicant QVAESTIO XXII Of the praying in Churches WHERFORE doe the Papists teach and auonch that it is decreed to pray in their hallowed Churches hūge with tapistry painting such lykornamēts rather thē in any other place seing God is euery where cal inst lib. 4. c ANSVVER THe Christian Churches are not only institut for the preaching of the word and ministration of the Sacraments but chiefly for the oblatiō of the vnbloody sacrifice and prayers so that in them in regard of their institution God is much more worshipped then in any other other place Which I proue because none of the ancient Fathers speaking of the Christian Churches vseth any other word then Templū a Temple so that a temple is for an alter an Altar is for a sacrifice therefore they were first instituted for a sacrifice For what els is a Temple then a place for an Alter what signifies an Alter but the place for a sacrifice Hereupon S. Paul maketh mention of an Alter 1. Cor. 10. saying You cannot be partakers of the table of our Lord and of the table of Diuels where the Apostle opposes the Eucharisticall table against the table of Diuelles the which table was an Altar really It followeth by the lyke reason that the Christian table must be an Altar for it is sayd befor
shalt loue the Lord thy God withall thy hart c. cannot be fulfilled neyther obserued in this lyfe because it is of necessity that who liueth doth loue some other thing by God Therefore all the commandements are not possible to be kept ANSVVER THe Commandements absolutly may be kept in this lyfe of a man instructed and furnished with Gods grace for that precept of the loue of God intendes not that we should loue no other thing or that all the powers of our soule should be so sommerly and intensiuely impendit to his loue but rather he commandes to loue him apprehensiuely that we preferr no creature to God his loue and to loue nothing repugnant to his precepts in so doing in very truth he loueth God with all his hart who in louing God keipt the rest of his Commandements according to Christ saying Ioh. 14. if any man loue me he will kept my wordes OBIECTION IT is sayd in Exod. 20 v. 17. Thou shall not Couet but this commandement cannot be fulfilled in this lyfe seing the flesh is infected with such concupiscence and coueteousnes therefore the Commandements are not possible ANSVVER TO the minor I say a man with the help of Gods grace may fulfill that Cōmandemēdt because by that precept The first motions are not sinne the first motions of concupiscence or motious preuening reason is not inhibited but the interior consent of will For Dauid and S. Paul in conditions are lyke vnto other men subiect to concupiscences and motions of the flesh notwithstanding are sayd to haue keeped the Commandements of God for it is sayd of King Dauid that he walked after God with his wholl hart 3. Reg. 11. v. 34. And lykewyse it is sayd to S. Paul that Gods power is mad perfect through weaknesse 2. cor 12. v. 9. next with this power he atteanes to strenght saying What is able to separat vs from the loue of Christ c. Rom. 8. And by the grace of God I am that I am and his grace was not vaine in me therfore they haue keeped this Commandements But if the motions of coueteousnes and concupiscence had been forbidden by this precept they should haue been sinners but in the contrary they are no sinners except delectatiō cōsent had ben cōioyned therwith but wheras the Apostle sayth Rom. 7. v. 17. That he doth not the good that he would doe because of the sinne that duelleth in him Wherevpon Hereticks hath builded to call the first motions sinne which indeed are not the true names of sinne but rather an inclination or a defect in nature left for a punishement of originall sinne after baptisme in which signification no man is called a sinner absolutly for as S. Aug. com ad Gal. aliud est peccatum habere aliud peccare one thing is to haue finne and another it is to sinne for the one is an euill obiectiue which when delectation and consent is committed and willed doth fall a sinne and therefore S. Paul speaketh no wayes of a sinne to duell in man as a sinne which is by transgression of the Law and consequently with concupiscence and couteousnes as first motiones the Commandements may be keeped QVAESTIO XXVII Of Reall Iustice VVHerefore doth the Papists deny a man to be iustifyed be imputatiue iustice and apprehended righteousnes in the faith of Christ imputed to vs freely of God seeing this is much more to the confort of the consciences of man then inherent righteousnes Luth. serm de natiu Beatae Virginis Mariae Caluin lib. 3. institut cap. 11. § 11.12.13 ANSVVER I say in the iustification of the wicked from the estate of sinne to the estate of grace and adoption to be the sonnes of God by Iesus Christ is done by some gift really inherent in the soule True iustification is an inherent vertue in the soule The Scripture make a positiue signification by which a man for mally is iust by habituall grace and charity as it is proued by the Scripture foresomuch as men are sayd to be washen purged renewed and made whyt which wordes all signify a positiue splendore and comlynesse neyther can ther wordes be vnderstood without a reall quality following as Isai 1. v. 18. sayth If your sinnes were as crymsome they shal be made whyt as snow and if they were read as scarlet they shal be made whyt as wolne Lykewyse Ezech. 56. v. 25. sayth I shall pouer clean water on yow and yee shal be made cleane of all your filthynes and I shall giue you a new hart and a new spirit and I shall place it in the midst of you But this weshing and clenging of the hart cannot be otherwayes vnderstanded but that therby a reale mutation in the will and hart of man to be righteous Lykewyse it is sayd That we are translated frō death tolyf Sanctifyed in the verity and that we are called the sonnes of God 1. Epist Iohn 3. v. 1. are we so by extrinsecall fauour no but by internall vnction by which for mally we are the sonnes of God for the verification of this the Apostle Paul Rom. 5. sayth That the loue of God is poured in our hartes by the holy Ghost which is giuen vs. In which wordes is vnderstood the habitual loue of God towards vs in vs and by which againe we loue God is infused in vs so that by pouring or infusing is signifyed that the whole soule of man is penetrated furnished with Heauenly graces Things naturall supernaturall work their owne effectes The reason of this forsayd of S. Thom. 1.2 summae Quaest 110. art is deduced for if God to naturall operations works hath giuen granted naturall powers by which those functions may be connaturally accommodated to man euen so to supernatural functions God hath giuen such powers and falculties by which these may be as connaturally accommodated to the soule of man Neyther are we according to the Euangely iustifyed by the essentiall righteousnes of God imputed to vs after the opiniō of Osiāder For those places of Scripture teaches righteousnes and grace by which we are made iust to be some thing flowing coming from the grace and righte ousnes of Christ as witnes S. Iohn 1. v. 16. saying Of his fulnesse we all haue receaued grace for grace And likewyse Rom. 1. v. 5. sayth by whome we receaue grace And Eph. 4. v. 7. To eueryon of vs is giuen grace according to the measure of the gift of Christ. And so that essentiall imputatiue iustice shall make way to fall into Pelagianisme Imputatiue iustice accordes with the Pelagians who denyed Christ grace necessary to iustification and righteousnes and hereupon the Protestants concludes that we are iustifyed and sanctifyed by the self same iustice wherewith Christ himself is iust which is inherent in him and imputed to vs and apprehended by vs with the reacheing hand of fayth and soe made our owne for in this manner of doing
v. 28. Where Christ asked of the two blind men saying belieue yee that I can doe this to yow In which wordes he demaundes the consent of their vnderstanding which assent or consent and S. Aug. lib. de praed Sanct. sayth he would haue them belieue vertue to be existant in the power of Christ by which he would haue them belieue there health and restauring of their sight not that foolish special iustifying fayth which you dreame of your own inuention Neyther this confent as S. Aug. sayth fuffices not to the conseruation of righteousnes neyther to saluation but besides these are requisit good workes and the obseruance of the Commandemēts of God Good workes is very requisit to fayth by which the iust man groweth in righteousnes and charity according to that saying of S. Iames cap. 2. v. 21. That Abraham our Father was iustifyed of workes that is to say by works he is made more righteous What els mean other places of Scripture in demāding good fruict and greater abondance of righteousnes aboue the Pharisaicall righteousnes to this effect the yongman asken what worke was to be done needfull for him to enter into the Kingdome of Heauē our Sauiour answeres not saying belieue and thou shal be iust as the Protestants presupposition is but he sayth to him If thow wilt enter into the lyfe kept the commandements Matth. 19. v. 17. which commandements was the Decalogue as Christ expones vnto him Workes are the fruict of faith To what end is this speciall fayth when the true fayth suffices not to doe absolutely right well but charity ioyned with fayth doth make men iust and the sonnes of God because the Apostle sayth 1. cor 13. v. 1. Without charity all to be insufficient to saluation what a man can doe so consequently fayth of it self suffices not without workes which proceed of charity Luther moekes good workes Therefore let Luther be ashamed in making this wicked skoffagainst good workes in his sermon saying I say to thee because the way is strait and narrow it behoweth thee to bethin small if thou wilt come be that way but it followeth who are charged with works as we see ye pilgrims of S. Iames to be loden with there clam-shelles can no way enter into Heauen To conclude the counsell of Luther is different frō the counsell of Christ who commendes the frutes of righteousnes proceeding from fayth and the other discomendes all good workes to establish his naked only fayth OBIECTION IVstification oft in the Scripture is attributed to only fayth as Luc. 7. v. 50. Thy fayth hath made the whole and lykewise Rome 5. v 50. VVe are iustifyed of faith Therefore in vaine are workes ANSVVER AS the Scripture hath attributed iustification to fayth euen so lykewyse to hope to feare to pennance and to Almesse As Rom. 8. v. 24. By hope we are saued and Tob. 4. v. 11. Almesse delyuere from sinne and death also Eccl. 1. v. 27. The feare of the Lord expelleth sinne ergo it followeth these to iustify as well as only fayth and if there be rightly vnderstood ioyned with fayth Workes ioyned with faith iustify a man make iustification for they are the fruicts of fayth and so it is not only fayth that maketh a man iust for that word is not found in the Scripture only but because faith is the foundament and root from whence other vertues groweth Therefore righteousnes and saluation is attributed to him although mention is not made so ample of the vertues as of the foundation for what pulchritude and beauty is in a tree all dependes of the roote euen so what vertue and righteousnes groweth with man all is commended to proceed of fayth as of the roote and foundation of others OBIECTION THe Scripture speaking of the Euangely and explicating what it is as it were by a Emthesis sayth the Euangely which is to say Gods word saueth vs as 1. cor 15. v 2. The Euangely sayth he by which yee are saued and lykewyse Iacob 1. v. 18. VVillingly hath he begotten vs by the word of verity Therefore by fayth and not by workes we are iustifyed and for this cause we Protestants giue our selues to preaching of the word to the reading of the Bybel that by the word of fayth we may be feede and saued ANSVVER MIserable Protestāts how art thou deceaued in hearing preachings and in profitable reading of the Byble when thou vnderstandes it not For if thou would vnderstand thy owne proposition thou shall well know that the word of God saueth not formally but by way of Gods proponed grace and our obedience and not be only fayth as S. Iames cap. 2. v. 24. sayth in expresse wordes See sayth he how a man is iustifyed of workes and not of fayth only OBIECTION BVt how sayth S. Paul Rom. 3. vers 20. Gall. 2. vers 16. That no man by the vvorkes of the Law can be iustifyed ANSVVER WEll agreeth S Paul and S. Iames by diuers reasons for S. Paul sayth that the workes of the Law without relation to Christ auailleth not to righteousnes which S. Paul so hyghly disputes and againe the workes of the Law with relation to Christ conioyned with faith to auaille much so that S. Iames and S. Paul denyeth not good works done by fayth but teaches expresly the vtility of them as Gal. 5. v. 6. saying in Christ Iesu neyther is circumcision any thing neyther the preputie◠but faith which by charity is wrought and seing it is euident that the requyres demaundes good works which commeth of faith and charity that only fayth may be secluded OBIECTION YF Abraham is iustifyed of workes he hath wherein to reioyce but not with God Rom. 4. v. 2. Therefore we cannot reioyce and boost of our workes ANSVVER I Say that neyther Abraham nor any other man could glory and reioyce of their workes in the mynde and sense of S. Paul that is to say in the merites of their workes done without fayth as the Iewes did reioyce of to wit of righteousnes done without grace by the knowledge of the Law which obseruation was very imperfect in them for that they keeped the Law but in a part to wit concerning certaine externall things OBIECTION CHrist hanging on the Crosse hath sayd it is finished Iohn 19. v. 20. Therefore there remaine no workes for all are done by Christ and no more is required no fasting pennance and satisfaction c. ANSVVER THe true sense of these wordes are that Christ hath finished the work of our redemption on the Crosse For if otherwyse the Protestant vnderstand this they ought not to baptyse nor be baptised frequent the Lords Supper Preach sing-psalmes pray nor fast c. OBIECTION ONly Fayth suffices as sayth Thomas de Aquino ergo ANSVVER SO it is in the mynd of the Doctor to the vnderstanding and conception of the mystery of the Eucharist and not to the conseruation of righteousnes and to the
properly of worth and right merite eternall lyfe without any preiudice of gods diuine Maiesty Which doctrine of fayth is valled with stroÌ„g reasons of holy Scriptures which no man will deny that is not preuented with a malicious mynd and carnall passion who hath the smalest taest in the diuine Scriptures shall easily defyne this argument so that Eccl 16 v. 15. sayth all mercy maketh a place to euery one according to the merite of his worke How euident is merite expressed to be a consequent of mercy what in this word is to be hated and abhorred of the Protestantes if they loue the Scripture for if they deteste the one they must detested the other and so the Scripture is as abominable to them as the word merite and goode workes are next to Ecclesiasticus S. Paul auouches the same saying Heb. 13. v. 16. doe good and to distribute forget not for with sacrifice God is promerited And lykewyse of these places in which it is sayd that God giueth to euery maÌ„ a rewarde wadges according to the measure condition and dignity of the worke which is nothing other then according to the good merite of the worke or the euill as it is sayd Psal 6. v. 13. That God giues to euery one according to his workes And lykewyse S. Matth. 16. v. 27. sayth That when the sonne of man shall come in the glory of his Father with his Angels then shall he giue to euery one according to his workes And lykewyse S. Paul 1. cor 3. v. 8. sayth That euery one shall receaue his proper wadges according to his labour What is else merit but wadges and a reward and a condigne recompensation of euery mans laboures workes But now if there be no mention of merit which word the Protestantes abhorreth how are wadges and rewards distributed and giuen and lykewyse punishements For doth not God punish man for euill according to the euill and remunerates man with eternall lyfe for good workes accordâ—ng as they are good workes and therefore seing euill workes of worth ex condigno merites this punishement which is eternall shall not good workes and welldoing merite eternall lyfe as a reward and a remuneration of good things for if we obserue peculiarly the name of wadges and rewarde alleadged of the Apostle it giueth vs to vnderstand that wadges hath no place but where is merite for they are correlatiues one with the other for there is due no wadges where there is no merite neyther followeth merite but where there is workes OBIECTION CAluin lib. 3. inst cap. 15. § 2. sayth that the Kingdome of God improperly is called wadges seing it is the inheritaÌ„ce of the children ergo ANSVVER VVHerefore is it rather improperly sayd waidges then inheritance seing the same be waidges and inheritance and the same with diuerse titles may be debt to vs as appeareth euidently in Christ to whome the accideÌ„tall glory of his body was true waidges as sayth the Apostle Phil. 2. v. 8.9 He hath humbled himself and is made obedient to the death euen to the death of the Crosse for which God hath exalted him and hath giuen him a name which is aboue all name c. For that he promerited the same through his humility and passion for if he had not promerited this accidentall glory to his body as waidges the Apostle had not sayd this word propter quod which waidges was also in heritance due to him by reason of his hypostaticall vnion euen so lyfe eternall is inheritance to the iust and innocent for somuch as they are adopted sonnes of God by habituall grace which only title is dewe to baptised infantes And lykewyse lyfe eternall is waidges to the children of adoption forsomuch as they merit it with good workes done in the state of Grace And therfore it is not called improperly waidges more then inheritance seing both the inheritance and waidge depende on the merite of good vvorkes OBIECTION THe Lutherans argue that lyfe eternall is called waidges not that it is giuen or due for good workes but because it is anexed to the promises of God and therefore it is due to vs by promise and not of no merite ANSVVER I Say a man instructed confirmed with habituall grace of God may exhibet and doe a work condigne and worthy of eternall lyfe because he is moued with the spirit of God whose supernaturall motion intendes to lyfe eternall and therefore for that cause these good workes are so high and excellent as is the selfe life eternall And therfore with diuyne promise ioyned lyfe eternall shal be debtfull to that worke and for that cause that vvork shall merite truely and properly lyfe eternall as a merite and so our merites draw their owne condition which are done and wrought by the grace of God OBIECTION THe Apostle sayth Rom. 6. v. 23. That the grace of God is lyfe eternall but that which is of grace is not debtfull to vs by way of wadges of righteousnes And for this cause it is sayd Psal 102 v. 4 That God hath crowned vs vvith mercy and compassion ergo of grace and not of vvorkes is lyfe eternall ANSVVER WHo is so ignoraÌ„t that knoweth not that lyfe eternall is called grace because the coÌ„dâ—gne merites of lyfe eternall are of the grace of God as sayth S. Aug. Epist 105. For if S. Paul calleth death the stipeÌ„d of sinne eueÌ„ so the stipeÌ„d of righteousnes may be called lyfe eternal or the stipend of death stipend of lyfe is merite demerit as correlatiues are for in this the Apostle hath changed a kynd of speach that he might exclud ambition and pryd out of the hart of man and especially such as would that lyfe eternall should be due and properly giuen for their owne righteousnes without the grace of God as witnes S. Aug. in Epist 105. And therefore the Apostle calleth lyfe eternall the grace of God because it is giuen for the revvard of workes done in the state of grace and seing our vvorkes without grace as vnto the lyfe eternall it is attributed to grace as vnto the principall cause that our vvorks merits lyfe eternall And consequently is the exposition of the Psalme that he hath crovvned vs in mercy and compassion not that lyfe eternall is our true waidges of due righteousnes to our vvorkes but because the same vvorkes are done in the mercy of God albeit others expoundes this place so that God vvith his mercy and benefits compasses the iust man about as vvith a crovvne OBIECTION WHen we haue done all which is commanded say we are vnprofitable seruaÌ„ds what we ought to haue done â—e haue done it Therfore to vnprofitable seruands wadges is not due of righteousnes ANSVVER OVr owne workes of themselues in a part to vs are vnprofitable and of no value without God because they draw all their dignity and worth of his grace notwithstaÌ„ding good works layde and ioyned vvith diuine grace are very profitable according to that
they make euery man as good and as holy as Christ himself in which absurditie follow this conclusion if we haue no inherent iustice but are iust by Christs iustice imputed to vs it followeth that so sunne as we apprehend Christ iustice by fayth as our owne we are in a full perfection at the first for in all graces Christ was perfect that as the first Adam was perfect so is the second in a moment now if we be lykewyse iust by his grace imputed to vs then are we as perfect as he is and so are all iust alyke By imputatiue iustice no difference betwixt Christ and vs. and consequently shall all receaue the lyke glory with him neyther shall there be any difference betwixt Christ and vs in the Heauens which argument was affirmed by the Beguards Iouinian old damned Hereticks which the moderne Sectaries now a dayes defendes for hence it followeth that we are all as iust as Christ for seing we are made iust by his iustice then his and ours are all one herupon hath commed the bouldnesse of some villanous mynded folck to compare themselues with Christ and the Virgin Mary that euery on is al 's holy as our Blessed Lady yee or Christ himself What Luciferan pryd is in this dectrine to make themselues fellow-compagnions with Christ yee with God himselfe OBIECTION ALbeit sinne be within vs notwithstanding it maketh not the belieuer vnrighteous because the righteousnes of Christ is imputed and therefore sinne is not imputed ANSVVER YF sinne remayne and is not imputed as Calum sayth lib. 4 inst cap. 15. § 10. To what end is the article of our creed faying I belieue the remission of sinnes what fruit reape we of the blood passiō of Christ seing by imputatiue iustice Christ passion is made in such inefficacy that it cānot bloot out any sinne against whome the Scripture reclames the contrary saying Iohn 1. v. 29. Behold him who takes away the sinnes of the world And lykewyse Rom. 6. v. 18. Being delyuered from sinne yow are made the seruands of righteousnes And 1. Iohn 1. v. 7. sayth That the Blood of Iesus Christ his sonne doth purge vs of all sinne Secondly it implicates a contradiction sinne to be and not imputed for a fault for vpon this maxim followeth that God will not haue or iudge sinne for a fault and so not to haue a fault neyther to hate it as a fault which is opposed to the Scripture who sayth That the vngodly and his vngodlynes are both alykhated of God Sap. 14. v. 9 Lykwyse it implicates that God doth not censure iudge a man of sinne in that he is neyther culpaple nor sinner for to be culpable affaulter is the formall effect of sinne therefore this imputatiue iustice implicates contradition against God and Christ his sone OBIECTION CHrist is sayd to be made vnto vs righteousnes Sanctification and Redemption 1. cor 1. v. 30. Therefore it is imputed to vs these graces of Christ ANSVVER CHrist is our righteousnes not formally but efficiently because to wit he is the meritorious cause In the same manner of way is vnderstood that place of the Apostle to the Rom. cap. 8. v. 32. saying VVho hath giuen his sonne how not also with him hath he giuen all things to vs So that of their sentences may be obserued that the Righteousnes Wisdome and Sanctificatiō of Christs are so ours not by imputatiue iustice but in the contrary Christ is made to vs these vertues and els whatsoeuer is necessary to saluation that by the merit and benefit of Christ death and passion these may be giuen and possessed by vs and to remaine inherent in vs therefore the righteousnes of God is the self internall righteousnes poured freely in vs for the merites of Christ OBIECTION THe Apostle sayth that the fayth of Abraham is imputed for righteousnes and therefore our righteousnes is nothing other then imputatiue righteousnes apprehended by fayth ANSVVER THe Apostle speaketh of Abrahams fayth by which he belieued God who promised him seed in his old age but not of that fayth by which he apprehended the righteousnes of Christ which fayth was hidde in Abraham and in belieuing God it is sayd that this fayth was reputed for righteousnes for by that he was made more iust so that Abraham with extrinsecall and intrinsecall righteousnes is iust for his extrinsecall fayth is reputed to righteousnes as wadges is reputed according to the debt as the Apostle sayth ibid. 2. saying but the wadges is not imputed according to the debt except it be true debt and true wadges euen so is fayth not reputed to righteousnes except it be true righteousnes truely iustifying a mā and not according to the extrinsecal existimation for this cause Dauid in psal 31. v. 2. sayth Blessed is the man to whome our Lord hath not imputed sinne that is to say whome God no more iudgeth a sinner and so hath forgiuen him that he acknowledge no more sinne in him and hath so taken it away that there remaine nothing of that turpitude in him but a resplendent purity in his place OBIECTION OVr righteousnes is so litle that men cannot suffer the iudgement of God therefore it is necessare that the righteousnes of Christ be imputed to vs by which the imperfection of our righteousnes may be taken away which seemeth to be done in the Sacraments where Christ merites are applyed to vs that in some māner of way they are ours for by these merites we are made iust albeit the reall gifts be absent ANSVVER THe righteousnes which should and ought suffer the iugement of God is the righteousnes of workes and not habituall righteousnes of which is the question for albeit our righteousnes by words be imperfect of thēselfes yet notwithstanding are not so imperfect but that we may doe many good workes throw the merits of Christ not imputed to vs but freely giuen QVAESTIO XXVIII Of good Workes WHerefore to the conseruation and sauety of righteousues by fayth leane the Papists to good workes seeing of their owne Thomas de Aquino it is written that only faith suffices Luth. Ser. Sic Deus dilexit mnndū lib de captiu Babylon cap. de Baptis Caluin lib. 3. inst cap. 11. § 19. cap. 17. § 10.11 18. ANSVVER NOw rightly haue we discouered and detected your speciall fayth by which you affirm assure you selues sinnes to be remitted for Christ sake and that his promisses assuredly are applicated vnto you and so by you apprehended vnto iustification Iustification be only fayth is an inuētion of the diuell which altogeather is a true inuention of the Diuell and excogitat for the nourishing the liberty of the flesh Which is probable because the Scripture neyther demandes neyther teaches vs of such a fayth by which we may belieue vs to be iustifyed by only fayth but well the Scripture teaches vs to haue fayth to belieue the diuinity of Christ as Matt. 9