and vvater syde go about to stope all other vvaters rouÌ„d about and doe set skar crowes ouer them that the poore birdes not knovving vvher to make succourse to find vvaters not of chose but of very necessity at last most light in their snayres vvhich euidently appeare in the Hereticks of this age euer vvith Heresie to haue malice adioyned vvith it as experience hath proued in Scotland that in the beginning Heresie was so delectable to the vvhole estait of the land after vvith vvhat subtility policy and craft it is established in so far that it is pointly registred in the books of Parlamét the professioÌ„ of their faith is acted vvord to vvord for a perpetual memorie the vvholl bodie of the kingdome is coacted to svveir to subscriue this new faith who refuses eyther Protestant or Catholik theÌ„ malice inuy hatred and blasphemy must force then what by excommunication horning or by prisonement confiscation of goods exill or death they belieue no man whom onse they conceaue iealousie of their malice is in reconciliable that they are in will desire after the mynd of Caligula who wished the heades of all the RomaÌ„s to stand on maÌ„s body that at one blooe he may beheade them al. And therfore to effectuat their malicious desyres and that the poyson of their hart may be made knowne they evvomat clamorous raillings and blasphemies against the Pope of Rome al Catholike people that thereby the ignoraÌ„t being onse snared in their heresie anone are drouÌ„k with the same poysoÌ„ of blasphmy fury hatred and malice against Catholicks and Priests that they are lyke made and frented people and that they cam home from their sermonds no lesse feirce and fyrie then sogeres froÌ„ the warlyke speaches of their Captain exhorting them to the fight or as it is said of the citizins of Abdera that onse hearing a furious Tragedie in a heate sommer day they were so stroken with such a fit of frenesie through the vehemeÌ„t heat of the soune that many days they did nothing but act the same Tragedie vvith furious gestures in there straites VVas not the lyk tragedie acted in S. Iohnstoun and through all Scotland in vvhat frenesie and madnes were the people that in one yeare they raysed throwdown and demolised all the abbayes Churchs Chappell 's and Hospitalls in the whole land with perseuerance in blaspheming condemning skoffing freting raiging and moking God his Church These holy puritaÌ„e Sancts are full of zeall to evomat such haynous abominable blasphemies for poor and sound doctrine dissembling credit and honesty who are known enemies they want in their sermons and make ample disgressions to geet with men of small iudgement the name of a great preachour to be called a cunning clerk that as S. Austen saith Any man of very small learning may doe the same to prate vpon palpable follies and to be inuectiue which custome is deduced froÌ„ the Manicheis who made long sermons with much grauity long graces c. against whom S. Aug. lib. 1. de morib eccl c. 10. writes adiudging suchlyke toyes vvicked vvhich doe no way concerne vs for they speake vpon old wyfes tailles and childish bables for in that in which they are most earnest in approuing and confuting matter of Religion against tht Catholickes the more they show themselues to want iudgment and whosoeuer is seduced and deceaued of them to follow Heresie condeÌ„neth not the Catholik Church but showeth himself ignorant to lack iudgement For the nature of Heresie is to blinde the vnderstanding and induce ignorance And therefore as S. Cyp. lib. 1 epist 3 saith that of theÌ„ who are prophane out of the Church no things is to be expected but a deprauat mynd a deceitfull tongue cankered malice and sacrilegious lyes whosoeuer shall giue credit to these professors shall suffer with them the sentence of damnation at Christ comming to iudg the world In lyke maÌ„ner S. AusteÌ„ serm 22. de verb. Apost declaring the cause of the peruersitie of heretiks with what malice and hatred satan hath spyred them that they so continue in their wicked course against conscience all morall reason is more the feare of the shame of the world then the feare of God or loue of their soule Lest there religion being detected and discouered it should be said to them why haue you deceaued vs so long why did you seduce vs wherfore told yee vs so many fals things regarding more the weaknes of men to reprehend their folly then the inuinciblenes of the truth which must preuaile VVhose description of doctrine and manner is not neadfull to be produced of vs Catholiks when sufficiently of Luther others they are described as ane Anatomie to the obiect of all beholders as reportes Theod. Fabrit in locis comm in art Luth. pag. 4. 5 saying The natures of these Viperes are such that they can cauill deceatfully with wordes making the Scriptures a noise of wax they show their impious ingenious spirit to turne and alter the sense by the meaning of the Apostles in which they are admirable doctors surpassing in skill wite of al the learned and profound men of this world For they are gouerned by a malignaÌ„t spirit w h doth possesse be wich their wits are inradged with satanicall viruleÌ„cy against Gods Church and her professors They caÌ„not eshew but must interpret the Scripturs wroÌ„g for in this they are for all the world lyke spidders that suck poyson out of fayre and fragaÌ„t flours the venome not being in the flours but in theÌ„selues And therfore as heresie must be It is not without our profit to wit for our instructioÌ„ seing that heresies are and suffered to be to that intent that they who are perfect in his Church might be known for by Heresies the Church is tryed as gold be the fyre as the sea that is moued with teÌ„pests casts out his froth filth the poor waters keep his boâ—ds course soe the Church in tyme of tribulatioÌ„ and stormes of heresie voydes away the fooll vncleane meÌ„bers out of her the souÌ„d and faithfull remaine vnder her Catholicke rowfe abydeth in the faith onse receaued and belieued For in tyme of Heresie Schisme the part of euery good Christian man must be to doe as good sogers to ruÌ„ne to their captain generall lookiÌ„g to him expecting to be directed how and wheÌ„ to stryke as the modest and geÌ„tle passager wheÌ„ the teÌ„pest stormes ariseth to disordre their passage sufferes with hartly mynd the master to ruell the sterne medling not with that that which he hath not skill of Euen so when priuie rebelles and wicked members of Christian religion sowe seditious schismes and preaches heresie troubliÌ„g therby the quiet setled coÌ„scieÌ„ces of true belieuers euery ChristiaÌ„ man especially the lai inferior sort ought to cleaue to their heades and ruelers in Christ Church medling not vvith any
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
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
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
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.
Christ according to his persone should not be God or at least there should not equality of good-head be belieued And moreouer in his Comment in cap. 14. Gen. v. 18. and in 6. Ioh. v. 57 he sayes Christ our Lord to be but a second King next to God and a second cause of lyfe Hath this Arch-Rabbi had any respect to S. Paul Phil. 2. who iustifieth his equality with his Father to rob him so easily Moreouer the very deity it self could not retayne Caluin frō this abominable blasphemy Lykewyse Caluin affirmes That the word of the creation was imperfect for somuch that in Heauen he is not dutifully and sincerely serued without sinne committed euen by the Angells them selues Calu. in c. 1. col vers 20. Which doctrine is contrary to the Scriptures that witnes that in that Heauenly Citty is no vnclean thing or sinne Apoc. 21 Seing that all power and gouernement belongs to the Father all wisdome knowledge and doctrine belongs to the sonne all begnity liberaltty plenitude and sanctification is appropriated and imputed to the holy Ghost all good thinges are ascrybed to the three persones not excluding any good from any of them as being all three equall God and consequently not vnequally fountaynes of all good things as well in particular as in generall Morouer concerning this article which sayes and in Iesus Christ his only Sonne our Lord Against the 2. Article How the Protestants deny Christ in the Creed 16.17.18.19 many of the Protestant Professors appeare to be against this article For some affirme that Christ is not the Messias others saye that the name of Christ is a filthy name Some other that he was a deceauer of the world and that he was not God Some other sayd that he had but a meane measure of Godhead Some lykewyse sayd that he was ignorant and his discourse absurde and himself no more God then Socrates and Trismegistus c. All these blaspemies are extant in the first and second article of the family of loue as wryteth Rogerus against the sect of the family of loue printed at Lōdon an 1579. Lykewyse Cartwright discentes nothing from his former false bretheren whyll he sayes in his 2. replic pag. 191. That he could not be persuaded that the Israelites was so madde as to belieue him to be the liuing God whom with their eyes they did behold to be a miserable and simple man And therefore all the world may see of themselues what distrust they haue of Ghrist to be God and our Lord. Morouer they impugne this Article who equal themselues in Gods fauour in right to Heauen vnto Iesus Christ the only begotten consubstantiall Sonne our Lord. Lykewyse they belieue not in Iesus Christ our Lord who distrust any part of his doctrine whether it be of the Sacramēts or whatsoeuer other point because they conceaue it not in their vnderstanding as Caluin affirmes in cap. 6. 7. Iob when the reason of any thing doth not appeare vnto vs such is our great Pryde that we esteeme it nothing Lykewyse they misbelieue this article who thereby haue made God the Father sometymes not to vnderstand which is his begetting For sayes Caluin it is foolishnes to think that God the Father doth continually begett his Sonne And so the sonne is abolished who is not otherwayes actually the Sonne of the Father but by determinating actualy the relation of the Father to himself Wherupon Luther disp de deo Thes 18. Tom. 2. VVittemb lat It is no marueil saies he if Arius if a Iew if Mahomet and all the wold denie Christ to be the Sonne of God And farlesse marueil if the Protestant be also thus persuaded to deny Christ cōsidering their principall Euangelistes teach the same Against the 3. Article Moreouer as concerning that Article Who was cōceaued of the holy Ghost borne of the Virgin Marie How the Protestants deny Christ to be conceaued of the holy Ghost and borne of the Virgin Mary in the creed It is impugned misbelieued by those who blasphemously affirme the holy Ghost to haue been Father to Christ in manner of other Fathers towards their children as reportes Maldonat in cap. 1. Mat. Lykewyse others misbelieue this Article who belieue Christ to haue byn only cōceaued but not borne of a Virgin Caluino-Turc pag. 530. 531. Greg. de Valent. de Virg. S. Mariae To which assertiō Caluin condiscendes saying That the blessed Virgin was in manner weakenned in trauail vpon Christ as other women in their trauail Lyckewyse they misbelieue this Article who equal or prefer themselues to be the B. V. M. and such are the Houling-Puritā-typling Sisters with Rachel Arnot the maistresse of the congregation with Smythes doughters besides these ring-leaders there is not a dyrtie hussy or drabbe in the I le of Britane but will auouch the same which the poore people would not so ignorantly doe if they were not teached of their high diuynes soe to say and belieue against the true grounds of Scripture that pronunceth her prerogatiue to be blessed aboue all women and to conceaue and beare a child and he to be the God of Heauen earth which no other women euer had or did Moreouer they misbelieue this Article who make Christs body as much in Abrahams tyme as when it was conceaued and borne by the Virgin Mary not only in efficacy but also in essence nature as Beza did lib. cont Hesbusium fol. 284. On this sam subiect is the colloq mompel gart saying Christs body was extant euen in the tyme of Abrahā Wherupon these absurdities followes that Christ was true man in essence and in existence before his conception birth so consequently the Angel sayd not true to the sheephearders that this day is borne to you a Sauiour and that the Blessed Virgin Marie was not his Mother c. Moreouer they make Christ to haue two bodies one deliuered in the supper another borne of the Virgin Mary because they forge another Christ thē was her Sōne as witnes aucto diallactici vide Bellarm. 5. Euang. pag. 98. Colon. 1595. Moreouer they misbelieue this Article who affirme that Christ was not eternally but began only at the tyme of his birth Symler in praef lib. de aeterno dei filio Against the 4. Article How the Protestants deny this article that he suffered and how they euacuate his passion Moreouer as concerning that Article That he suffered vnder Pontius Pilat was crucifyed dead and buryed many Protestants deny this Article by euacuating the Passion of Christ and that by saying that the blood is putrifyed in the earth and for that cause which is putrifyed and corrupt cānot redeeme vs but the Apostle defendes the contrary 1. Pet. 1. who sayes VVe were not redeemed by any corruptible pryce Morouer they euacuate the passion of Christ according to all other partes who with Molineus in Harm Euang. makes the merits of Christs of no effect saying they profit vs
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
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
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
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
then beasts are the which God hath not created to misery farelesse to eternall condemnation Whereupon it followeth that God shall first be a reuenger before man be a sinner the which S. Austen euery where reclames that it doth repugne the infinit goodnes of God and in so doing God should be more cruell then the wyld bere and lyons for there is no beast so souadge who do intend to procread their birth and whelps to a extreame misery other is none that do not nourish and promote what in them lyeth to perfection And to the contrary God shal be more vnnaturall then the brut beasts after the doctrine of Caluins theology I cannot see by what reason men can promise assure ther soules whether to presume of their saluation or to dispayer in this doctrine of predestination How shall it be in our liberty and will to perseuer in good things and hope to be saued if predestination without frewill good workes and perseuerance make a consummation what hath Christ sayd in vayne Matth. 19. If thou wilâ— enter into lyfe kept the commandements Againe he that perseuereth to the end shal be saued But this Protestant predestination annihillate the wordes of Christ for it freeth vs of the commandements and of the vertu of perseuerance and sayth all good works are vnprofitable Moreouer there followeth another absurdity that if God of his own wil without forseen sinne What absurdiues follow the ProtestaÌ„ts doctrine of predestinatioÌ„ doth reprobate men there shal be fewer reprobat then elected which is false as Matth. 7. 22. by the consequent of the Scripture is probable for God is more propense and ready to haue mercy then to condemne therefore if predestination coÌ„sist in his owne will it is to be supposed to be fare fewer reprobat to death then to haue been predestinat to lyfe wherein consisteth electioÌ„ and reprobation and of his distinctioÌ„ For it is an idle argument that you Gather of predestination to make the vindictiue iustice of God to shyne seing by reason it is rather obscured who will God first to be a reuenger before man or Angell be and to forsee and predestinat them sinners before they be creatures for by all reason it ought to be first produced what is to be punished before the punishmeÌ„t be decreed and secondly the decree of the punishmeÌ„t is to be measured according to the fact So that the difference in election and reprobation consisteth in this distinction to wit that immediat election in perfect yeares subsist in his prescience with preuision of following merites presupposing cooperating grace and mediat knowledge And in children by preuised application of the Sacraments against sinne originall Reprobation is by apositiue act of his diuyne will by which God hath decreed to condemne some to eternall punishements The cause is giuen meritorious of the part of the reprobate to wit perseuerance in mortall sinne or in originall For where there is a reason giuen wherefore the Kingdome of God is prepared for the elect before the beginning of the world is there good workes and merits for it is sayd Matth. 25. that Christ in the day of iudgemeÌ„t shall say Forseen merits and demerits are causes of election reprobation come ye blessed of my Father by predestination from eternity and by grace in the present possesse yow the Kingdome prepared for yow from the beginning of the world that is to say from eternity Adiecting the reason wherefore not only it is giuen to them to possesse but also was prepared froÌ„ the beginning because sayth he I was hungre thristie naked c. and you succoured me contrariwise to the reprobat Goe from me accursed into hell fyre which is prepared for the Diuell and his Angels for I was hungre thursty naked c. and you secoured me not so that the predestinat is elected to glory for their forseen merits and the reprobate are ordayned to Hell fyre for their forseen demerits Wherupon is the common maxime that the vulgares and idiots holde and is mantayned of all sectaries that a maÌ„ predestinat to eternall lyfe howbeit he doth euill cannot be a member of the Diueil The vulgars opinion of predestinatioÌ„ reprobatioÌ„ and contrariwyse the reprobat whatsoeuer good he doth or how well he liue cannot be a member of God By this doctrine righteous and good men are turned away from doing good workes and makes away for sinne and all vyces for hereby a man shall neyther merit nor demerite seing this Paradox teaches an infalibility that the predestinat caÌ„ do no euill and the reprobat can do good Which is false for it is not sayd to reprobat Cain disparing of the diuyne mercy of Gâ—d for which he was damned and to preuent him of reprobation he sayes Genes 4. v. 6. VVherefore art thow angry and why is thy countenance cast downe if thow doest well thow shalt be rewarded In which wordes it is euident that God promisseth to a reprobate man the reward of good things if he will worke them But the Protestants cheife designe is to extinguish all power and will to work any good thing The ProtestaÌ„ts will is to extinguish all power to merit or demerit through predestinatioÌ„ so that the predestinat cannot sinne nor the reprobate cannot merit withstanding the holy Scripture which sayes that Peter was predestinat to eternall glory and yet committed a most haynous sinne by swearing denying our Lord Matth. 26. whome before he confessed the sonne of God and King of Israell Matth. 16 Lykewyse is not S. Paul predestinat yet he himselfe confesses that he had been a blasphemer a persecuter and a wicked liuer which is the workes of reprobatioÌ„ except you would say that a blasphemer is worthy of an eternall reward then was he a blasphemer of necessity or then was he a member of the diuel for all wickednes must be of the Diuell for as S. Gregor Hom. in domin 1 Quadrag The head of all the wicked is the Diuell and the members of this head are all the wicked Thus he Who would thinke S. Paul to be predestinate and S. Peter whose deeds are opposed or how did their concurre with predestination ensuing seing as they say the predestinate cannot sinne How then haue they others sinned lyke fooles assuring your selues of predestination and eternall lyfe who cannot faill no more then Christ himself with Caluin you are not ware of presumption lib. 4. inst cap. 17. § 2. Whilst you trust in your own suppositions concerning predestination and reprobation for many haue perished who haue thought to haue ben predestinat and many hath been saued vvhose lyfe appeared to others reprobate OBIECTION THe Scripture sayth Rom. 9. v. 11. when as yet they were not borne nor had done eyther good or euill that according to election the purpose of God should remayn sure not of works but by him that calleth it is sayd that the elder shall serue the younger as it is writen
I haue loued Iacob and haue hated Esau in which the Apostle concludes that Iacob is not for his forseen workes beloued of God with the loue of predestination euen so neyther Esau for his forseen sinnes to be had in hatred and reprobation of God and therefore the one is loued and the other is hated for the only ostentation of his mercy and iustice without respect of their merites and demerites ANSVVER BY Iacob Esau are vnderstood two people to wit the Idumeans and Israelites and therfore by the name of Iacob he declares the Synagogue with her head and by the name of Esaw the people descended of Esaw with their head it followeth that this loue towards Iacob was in the good will of God to giue to the Synagogue those preuiledges by helpe of which many was saued and predestinate And the hatred of God in this place towards Esaw and his posterity is nought els then lesse loue whom God would not preuent with such singular preuiledges but permitted them with their head to fall in sinne and to be obdurate in sinne and therefore this word hatred is taken for the lesse loue as is frequent in Scripture Luc. 14. v. 26. If any man come to me and hate not his Father c. So that Iacob was elected to a farre more helpe of grace and greater preuiledges then Esau for of Iacob and his posterity Christ was borne and not of Esau also Iacob receaued a temporall inheritance in a figure of an eternall inheritance and benediction and Esau only left to common helpes of grace hereupon Iacob is beloued because of the singulare graces giuen to him which was denyed to Esau seing the election to be inequall because of the will of the caller and not the merites of the one or demerites of the other it is sayd I haue loued Iacob and hated Esau and to giue a token of his loue he sayes that the elder shall serue the younger which according to the letter we read in no Scripture that Esau euer serued Iacob neyther doth he absolutly speake in this place of predestination and reprobation yet notwithstanding so he speakes of those grounds in which proper reason teaches in what consistes election and reprobation OBIECTION IT is sayd by the Apostle ibid. v. 15. I will haue mercy on whom I will haue mercy and I will show mercy on whom I will show mercy Therefore it is not the Willer nor the Runer but of God that showeth mercy c. Therefore as mercy is of God euen so is reprobation in the will of God vnto the ostentation of his iustice ANSVVER THe Sequell is false for neyther to haue mercy is to predestinate or not to haue mercy is to reprobate but to haue mercy is to conferre and giue meanes by which men is delyuered and made fre from the miseryes which sinne induceth with it and this mercy is in the will of God which he giueth to one and not to another neyther can any complayn because God giues sufficient grace to all men if that man cooperate therewith In the same manner is vnderstood the discourse of the potter and the clay as concerning precious and contemptible vesselle for so the Apostle argues if it please the Potter to make a vessell to honour and in another to dishonour which in the coniecture of man is a great worke may not it please God to do that which is lesse For if an Potter of an Clay may make two vessels after his will to honour or ignominy may not God make of two sinners who is basser then clay through their owne fault two vessels eyther to honor or ignominy after the multitudes of his mercy or the equity of his iustice in giuing to the one conuenient help and grace by which God foreseeth him to be mollifyed by pennance and to be formed a vessell to honour by good workes And vnto the other he giues meanes sufficient albeit not in such aboundance or powerfull yet sufficient to saue their soules if they work sufficiently with these meanes But when these meanes are not followed and applyed which are sufficient that it is sayd that God leaues him in his owne will this way he is sayd to be indured and hardned of God But wheras the Apostle sayes what if God would to shew his wrath and to make his power known this sense is more difficile for he speaketh not simpliciter as delightfull in the punishement of man but for the reason of iustice and to make his power knowne who longe hath sustayned with patience the vessels of vrath that is to say expecting their pennance and ready to help thē with his graces who withstanding him haue obdured themselues that he may show the riches of his glory in the vessels of mercy and so by a consecutiue reasō in shewing the power of his wrath on the one in the righteousnes of his iustice is the ministring of mercy to the other to come to glory What herein can any man complaine seing he hath sufficient helpe of God if he will worke with that help No man can perish for it is Gods will that all men should be saued and none should perish 1. Tim. 1. who delytes not in the death of a sinner Ezech. 18. Where it is to be noted the saying of the Apostle and the end why the reprobat are permitted to sinne the suffering of them was not only that God should show his wrath in them and vindicatiue iustice but also that he might show the riches of his glory in the vesseles of mercy for the death of Christ should not haue been neyther the death of his martyres if God had not permitted sinnes c. OBIECTION SAinct Paul seemeth to speake of predestination so that there is no cause in vs of rebrobation because all is referred to the only good pleasure of God For which cause the Apostle cryeth out O the deaphes of the riches of the wisdome and of the knowledge of God how incomprehensible are his iudgements his wayes vnsearchable Thus he ANSVVER THe Apostle exclames not admiring the secret causes of predestination and reprobation but the immense wisdome of God his counsell and dispensation of his grace and fayth Who hath permitted both the Gentils and the Iewes to fall in infidelity that he may haue mercy on both as at length in this place is discussed but as touching the wordes of the Apostle saying when the children as yet were not borne nor had done good oreuill By which example it is euident that neyther nations nor particular persones be elected eternally or called tēporally or preferred to Gods fauour by their merits because when God made these two persones he loued Iacob and refused Esaw respecting them both euill and the one as guilty as the other for originall sinne which was alyke in them both And therefore iustly where he might haue reprobated both he saued of mercy one which one being as euill and as voyde of
was absolutely defyned from eternity and that truly before all for sight and preuision ANSVVER IN the crucifying of Christ first there is the action of Iewes in crucifying Christ which because it was euill could not be preordinat of God in particular but only permitted Secondly the passion which is good of Christs part and in the presupposed mediat knowledge of God by which he knew of the hypothese what should be future absolutly was willed and predefined of God as also of absolut will of Christ and loued for the redemption of mankynd OBIECTION PRedestination from eternity is made decreed without vs of vs neyther may we obtayn the end but by mediat efficacies which are included in predestination from eternity cōcerning vs without vs therefore of necessity and with preiudging humane freewill is the infallible euent ANSVVER THe Sequell is false for who hath forseen hath preordinat glory to the predestinat also truly before hath forseen and preordinat mediates by which such endes are acquyred and obtayned with frewill for this disposition in it self includes a congruall cause of predestination by which God so cōueniētly moueth the wil of mā euē as it is apt and disposed to follow the mouer who by his preuening grace knoweth how to dispose that the called contemne and refuse not the caller but to consent and accord which all consist in the freewill of man QVAESTIO XXVI Of the Keeping of the Commandements WHerefore sayth the Papists that the Commandemēts of God are possible to be keept seing the imbecillity of the flesh withstandes Luth. lib de libert Christian Calu. lib. 2. inst cap. 5. § 6.7 ANSVVER THe keeping and obseruance of the Commandemēts are possible with the helpe of Gods grace which grace is euer ready if we will accept of it The Commādements are possible with Gods help for God propones to vs an easy yock which is both easy and swet fare alienat to impossibility which the Protestants maxime holdes impossible that a man may as easily touch the Heauens with his finger as to kept the commandements belying the holy Ghost With Hereticks are impossible and withstanding the Scripture which beare euidence of the facility of the Commandements of God for first speaken in Deut. 30. v. 11. The Cōmandemēt which this day I command thee it is not aboue thee nor placed fare from thee not in Heauen that thow shouldest say who shall go vp to Heauen bring it to vs and cause vs heare it that we may do it neyther is it beyond the sea that thou shouldest say who shall goe ouer the sea and bring it to vs and make vs heare it that we may do it wherby excuses may be pretended but he sayth No excuse cannot be pretended in not keeping the Commandements my wordes are neere thee in thy mouth and in thy hart that thou mayst do it In which expresly he sayth that the commandements are in our possibility to kept thē with the necessary help of Gods grace For if they were impossible and importable they should be aboue vs that we might perceaue their impossibilities and iustly pretend excuse Neyther would God command impossibilities to vs knowing our weaknes but he sayes that his commandements are in thy hart and in thyn mouth to do them therefore what are within vs are possible for vs and seing the commandemēts are in our hart mouth in this they are annexed to our possibility For Christ sayth my yock is easy and my burden is light Matth. 11. v. 30. but what is easy and light must be portable and possible and euen so are his commandements This approueth S. Iohn 1. Epist cap. 3. saying his cōmandements are not heauy what is more heauy then an impossibility no man is commended in obseruing that ruell which is impossible but many are highly commended in the keeping of the commandements as Zacharias and Elizabeth who were both iust before God and walking in all his commandements and iustifications without fault Luc. 1. And Dauid is called a man according to the hart of God walking in all his wills Act. 13. v. 23. Herein they are attributed iust and righteous in keeping and walking in the commandemēts of God which if it had been impossible they should neuer had this commendation of the holy Ghost in his written word For in all the Scriptures we shall find nothing commanded that is not in our possibility Commandements are giuen to be keeped and not contrary Many hath loued God sincerly and their nyghbour so whatsoeuer precept is commanded to be done of man ought to be obeyed for to what end is a commandement giuen if it be not obserued for no man is bound to that which is impossible ergo c. Moreouer it is certayne that the Apostles and others many with syncer loue and affection hath loued God and their neyghbour for the Apostle boosts in that saying Rom. 8. What shall separat vs from the loue of Christ who doubtes but loue is the end and fulfilling of the commandements which the Apostle assured himself to haue Lykewyse making mention of the faithfull Romans cap. 15. v. 14. to be full of perfection of whom he sayth but I am certaine brethren and I my self am presuaded of you that yee are full of loue and to the Coll. 1. v. 4. h. sayes lykewyse hearing of your fayth in Christ Iesu Loue is the end of the Cōmādemēts and loue which you haue in all the Sainctes c. but this loue is not without the keeping of the Commandements because no man can come to the end which is perfection but be mediates and seing the end of the Law is loue Therefore to attayne to this end it followeth that they haue kept the Commandemendts to this sayth S. Iohn Epist 1. cap. 5. v. 3. This is the loue of God that we kept his Commādements and lykewyse Christ sayes Iohn 14. v. 23. If any man loue me let him kept my wordes and S. Paul Rom. 13. sayth He that loueth fulfilles the Law c. Moreouer the Ruell of reason is a sufficiēt witnes which is graued in the hartes of all men that none is obliged to an impossibility for as S. Aug. sayth no man sinnes in that in which he cannot eshew so that God should proceed very iniustly against man if he should oblige him reason is a rule in the keeping of the Commandements to an impossibility how vnreasonable should God be to cōmande vs to doe that no earthly Prince will bidde his subiectes doe for if God command vs what we are not possible to doe he is vnreasonable a tyrant and if he hath made vs impotent and commandeth vs to doe it the fault is his and not ours if we transgresse his Commandements and therfore fore with S. Hierom. let him be accursed who sayes God to cōmand any thing impossible to mā OBIECTION THe precept of loue as in Deut. cap. 6. v. 5. is sayd Thou
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
that all his actions are sinne then wherefore it is sayd to sinners Iohn 1. v. 12. That he hath giuen them power to be the sonnes of God who belieue in his name if by sinne they remaâ—â—e euer the children of the Diuell and of darkenesse as Caluin affirmes saying that the very elect are Guilts of sinne before the tribunal seat of God and subiect to he sentence of death whose blaâ—â— he my and arogant mynd is damned of all Christian men who can iudge any thing equally in this subiect and matter OBIECTION THe Prophet Isai 64. v. 6. sayth We all are made as vncleane and our whole righteousnes is as a menstruouse cloath that is to say our whole workes which seeme iust vnto vs. are vnclean with sinne Therefore all our works are defaylled with vncleanesse and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sinne ANSVVER THe Prophet speakes according to the meaning of S Hiero. in the persone of the Iewes and yet notwithstanding not of all men amongst whome were many good men whom the Scripture commendes for their righteous workes but of the wicked whose legall workes Sacrifices Sabbothes and New moones were adiudged before the Lord pollured and vncleane to wit when they were done of them in the estate of sinne not that these effectes was sinne of themselues but because they profited nothing by reason of the actors who remayned in the estate of sinne Moreouer neyther doth the Prophet speake so extending his wordes absolutly against all tymes and all men but only to that tyme in which he speake these wordes when iniquity abounded in Israel for which iniquity God was to permit that they should be leade into captiuity as may be euidently gathered of all wordes following v. 10. saying The city of thy holynesse is desert Sion is made vast and Ierusalem is disolat c. OBIECTION ECcl. 7 v. 21. sayth There is not a iust man in the Earth who doth good and sinneth not Ergo all our workes are sinne ANSVVER IN the Hebrue text it is read that the iust man shall not sinne at all tymes But the true sense is that no man is so firme and constaÌ„t to doe good that he can neuer sinne and it is not needfull neyther of necessity that he shall sinn in all his works and labours ergo there is iust men in Earth that doth good and sinneth not OBIECTION IT is sayd in Gen. 6. v. 5. That God did see that the whole cogitations of the hart of man was bent to euill at all tyme But of euill cogitations of a will inclyned to euill no good workes can proceed ergo where there is no good thought there is farrelesse good workes ANSVVER THe true sense of these wordes after the interpretation of the auncient Father is that many cogitations of the hart of man were inclyned to euill for such sayings are common in the Scriptures as for exemple all are sayd to be absent wheÌ„ almost all are present euen so in the same place v. 12. It is sayd that al flesh to haue corrupted his way and notwithstanding Noe and Enoch are praysed for righteous men Lykewyse S. Paul complaynes Phil 2. v. 2â— That all sought that which was for their owne profyt and not which appertayned to Iesu Christ And yet in the contrary S. Paul himself and the other Apostles sought not their owne profyt but Christ Iesus Ergo all men neyther the thought of all men are not inclyned to euill but also to good and consequently to good workes OBIECTION IT is sayd an the Psalmist 142. v. 2. That all lyuing souls shall not be iustifyed in thy sight And Matth 7 v. 8. sayth That an euill tree cannot bring forth good fruict but where there is no iustification and good fruictes there can be no good workes Ergo c. ANSVVER THe true meaning of the Psalmist is saying that if God would doe with sinners in righteousnes and eqâ—â—â— there is none who absolutly and altogeather can be pronunced iust without some veniall sinnes by reason of which he is not altogeather iust to this effect is vnderstood that place of S. Iohn i. Epist Ioh. cap. 1. v. 8. If we say we haue no sinne we deceaue our solues and the verity is not in vs â—etnot with staÌ„ding desists not or failles to be iust for it is sayd that the righteous masinnes seatientymes in the day Prou. 24. v. 16. which sinnes are not iudged mortall to Robbe him of righteousnes but veniall inclyning and not effecting and so the holy man concludes that no man can be iustifyed in the presence of God innocent and pure of all sinne which veniall sinne doe not impedit righteousnes because as oft we say the Lords prayers as is presupposed of all learned men veniall sinnes are forgiuen And as concerning that place of S. Matth. That an euil tree cannot bring forth good fruict S. Augustin expoondes it of the intention to wit that so long as an euill intention is retayned in the mynd a maÌ„ cannot bring forth good workes for vnto an euill intention euil followeth Whereupon it followes that freewill is in our owne power vnderpropted with diuine help to turne it to Good and so to bring forth good fruictes OBIECTION AMongst other preceptes God hath two first that we loue God with our whole hart Deut. 6 v. 5. Secondly he sayth That we shall not couet Exod. 20. v. 17. But who fulfills not these two precepts inteirly sinnes ergo what righteousnes can we worke but it it sinne seing we caÌ„not kept these two commandements ANSVVER IN the contrary S. Iohn Epist 1. cap. 2. v. 5. saith who kepes his worde in him is the loue of God parfect indeed as for the precept thow shall not Couet the consent of will is forbidden and not first motion and for that cause we consent not euer neyther sinne euer and consequently we may fulfill these two precepts in keeping his coÌ„mandements when we consent not in will to Couet and so we worke righteousnes without sinne in keepting his Commandements as at more lenght is discouered in the twenthy-fyue question QVAESTIO XXXI Of the merites of good Workes WHerefore doe the Papists so arrogantly teach that a man properly may merite the augment and increase of grace in this lyfe and the rewarde of eternall lyfe seing this derogates the Maiesty of God For that cause the name of merite is as a thing full of arrogance which our reformed Church hath abhorred and detested Calu. lib. 3. inst cap. 15 § 12 alij ANSVVER IT is no maruell that good workes the name of merit be in hatred and detested of you who allowed none but all to be sinne Which affirmitiue make men to fle from the vertu of all good workes as chastity humility c. And other Christian Godly workes as from deadly poyson and to enter in the broode way which leadeth to perdition Matth. 7. v. 13. But the true verity is that a man standing in habituall grace may truely
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