The Protestants theologie containing the true solutions, and groundes of religion, this daye mainteyned, and intreated, betwixt the Protestants, and Catholicks. Writen, by the R. F. F. VVilliame Patersoune religious priest, Conuentuall of Antwerpe, preacher of Gods word, and Vicar generall of the holy order of S. Augustin, through the kingdome of Scotland. The 1. Part.

THE PROTESTANTS THEOLOGIE .

QVAESTIO . I.

WHerefor ( good Christians ) adheere ye , and ioyne , rather to the Papists Church , and faith , than to our reformed Church , seing our Church , and faith , is the trew Catholik faith , and is from the Apostles them selues delyuered Cal. praef. ad Franc. Gal. Reg.

ANSVER .

The Catholik Roman faith was long befor the reformed . WHEREFOR praefere ye not , the Roman-Catholik-Church , and hir faith , befor the Lutheran , Caluinian , or any vther sect , what soeuer , vnder pretence of reformation , with a whorish applaud ? for as God was befor the deuil appeared , euin so his trew Church , and faith , out of all dout is more ancient than the false , and was befor it euer appeared , for when the husbandman hade soowed his good seed in the feild ( than efter ) came the enuyous man , and owersowed cockle : as is said Matth. 15. but our Catholik Roman Church , faith & religion , by the rest is long befor the reformation , The Church and hir crew faith is from the tyme of the apostles . ordeered , and printed in the tables of verytie , forasmuch seing that these many ages it hath bene from the tyme of the Apostles , and long befor hath preuented the reformed , nether can any of their wryters , or centurians , shew , and declare , as yet any forcible , and sufficient argument , what tyme , place , or by what author any corruption , entered in the Catholick Roman Church . Morouer ther was none ( except heretickes ) who beleued thes thinges , contrary to the doctrin of the Roman Catholik Church : or haue proposed , to be beleued , which they dogmatically indeed belieue , and peruersly propound to be belieued , if they can as yet shew , and declare , An honest chalenge . let them approue them selues men , for thair souls good , and the honor of their reformed religion , and for the satisfaction of many , halting betwixt their new opinions , and our old Roman Catholick doctrine .

Morouer we may easily declare & demonstrate , these your dogmaticall opinions , and paradoxes ; in which yow do discrepat , The new reformed religion is long sensed condemned . & disagre from vs , long since to be condemned , and to be tryed real heresies , out of diuerse sectaries alredy condemned by the Church . also what tyme , place , increas , procedings & author , of whom they weer oppugned , & gainsaid : It is bulded on the old heresies alredy condemned . which when they weere brought to light , and made knowne to all men , did all sauour of heresie , noueltie , and change of religion : with no long apparant continuans of long keiping possession , or perseuerant tyme , as shal be in euery place , & argument of this book obserued , the man , and his opinion , the oppugner , and contradictor , the censor , & iudgment ; the age , & tyme .

And therfor as for our part we shall first let Tert de praescr . haret . c. 32. as a defender of the Catholik Roman faith , steppe into the feild , with whom we demande , Tert. demandes of the heretikes their entres . and inquyre of your newe nouation and vpstatt reformation ( becaus yow claime the Catholick Church , and hir name vnto you ) in this maner asking of you , by these interrogations [ saying as he said , to the heretikes in his tyme ] What do yow in my place , and bee none of myne ? lykwyse by what right Marcion , Luther , Caluin , cut ye doun my woodes , by what license Valentin , Luther , Caluin , made into my fountaines : by what authoritie Appelles , Luther , Caluin , break yow my boundes : myne is the possession ; why do ye rest heere , to sowe , and pasture at your pleasure ? myne is the possession : Tertul defendes the Catholik name to aperte in to him as to a lawful successor of the Apostles . long synce I possest it : and first I did possesse it : I shewe the first original of the owners : to whome the thing was proper , thus he . Morouer our holy father S. August . lib. de vtilit . cred c. 7. as an other martial champion entereth in the feild against the heretikes of his tyme , who vsurped the Catholick name , [ and sayes ] ther is one Church , All heresie confesse one Church . as al confesse , and if you look on the wholl compasse of the world , it exceedeth all other in nomber , as they affirme that know : also shee is more sincere in doctrine of the treuth ; and ther is one Catholick Church , Diuers heresies heth geuen diuers names to hir ; bot culd neuer deface hir of the Catholick name . to which diuerse heresies haue geuen different names , when as euery on of them haue their proper name , which they dare not deny : by which it may easily appeare , to whom the name Catholick ( of which al are desyrous ) ought to be attributed . This word Catholick made him to boast , and outface the enimyes [ saying ] contr. epist. fund . c. 4. I may not omit this wisdome , This name catholick mad●s him to boost against heresies . which you deny to be the Catholick Church , ther ar diuerse other things , which do most iustly retaine , and hold me in hir boundes , as vnitie , ther hould me the consent of people , Consent of people authoritie , and the name Catholik held S Augastin in the Church . and nations , the authoritie which had hir beginning by mirackles , nourished by hope , augmented by charitie , confirmed by antiquitie : there do hold me the succession of Bishopes , vnto this present day from the very seat of Peter : to whom our Lord commended the feeding of his sheepe after his resurrection , to the Episcopal dignitie of the present Bishop : and last the name catholik doth hold me in the vnitie of the Church , Not without caus the churh hath retained the name Catholick . which name this Church hath alwayes , not without cause , among so many different sectes of heresies , in such sort obtained , that although all heretiks desire to be called Catholikes : yet if a stranger should demaund , where is the assembly of the Catholick Church ? No heresie can show their church for catholick . ther is no heretik , that dareth assigne him his temple , or his preiching-hous , for Catholick . Lykewise in his Symbol ( sayes he ) we do beleue the holy Church , that is Catholik , for the heretiks , & schismatikes , do cal their congregations Churches : but the heretikes beleuing those things of God , which ar false , Heretikes by error do violat the faith . Schismatikes by making diuisions violated vnitie . They apertein not to the Catholik church . do violate the faith : & the schismatikes , by vnlawful diuisions , do separat them selfes from brotherly charitie , although they beleue in all things the same with vs . And for this cause , nether do the heretikes , or schismatikes , apertain to the catholik Church . And againe S. Aug. lib. de vnit . eccles. c. 4. sayes , all those that beleue that our lord IESVS CHRIST is come in the flesh , in which he was borne , and hath suffered , & that he is the Sonne of God , with God , and one with the Father , & the only immutable word of the father , by whom all things weer made , but do in such sort dissent from his body , which is his Church , that their communion is not withall them , with whom the Catholick Church doth participate , but ar in som diuided part , it is a manifest token , that they ar not in the catholik Church . & lykwise Prosper ( sayes ) that he who doeth communicat , He who accordes with the vniuersall Church is a Catholik . Vnder S. Cyprian ▪ the people where called Catholikes . with this vniuersal church , is a Christian , and , a Catholick ; & he that doth not communicat , is an heretik , & an Antichrist . And Pacianus ( sayes ) the people vnder S. Cyprians charge haue neuer been called otherwayes , then Catholikes Now amongst thiese testimonyes , what place haue our reformed , to be named with a catholik tytle , whom ( as S. Aug. sayes ) dissention , and diuision makes heretikes . And againe in his Epist. 152. ad donatist . Whosoeuer is deuyded from the Catholik Church [ sayes he ] how laudable soeuer he seeme to liue , for this only cryme , No heretik nor schismatik how soeuer he liue well , can not be saued out of the church . that he is only separated from the vnitie of the Church , he shal be also secluded from lyf , and the wrath of God shal remaine on him . This same argument hath Fulgentius lib. de fid. ad Pet. diac . cap. 29 ( saying ) hold for most certain , and dout not in any maner , that no heretik , or schismatik , baptized in the name of the Father , Sonne , & Holy Ghost , if he be not in vnitie , with the catholik-Church , although he giue great almes , and shede his very blood for the name of CHRIST : yet can he in no wyse be saued . Thus the fathers in the primitiue tyme , wholly affirme , how so euer they agree with the Catholikes in all the artickles of the belief , and in holy Scriptur , yet not being in the vnitie of the catholik church , can not be saued . What shal we say of the moderne heresies , that deny the artikles of ther belief , The ignorance of heresie to pretend which is no thaires . and peruert the Scripture in adding , & diminishing , in glossing , and commenting , in changing , and chopping : and yet will pretend the Catholik Church , and hir name . But in vaine , as S. Augustin sayes to the Donatistes , yow accord with vs in baptisme , and in the belief , and in all other Sacraments of our Lord : but in the Spirit of vnitie , and in the place of peace , and last in the catholick Church , No heresie could euer atteine to the name Catholick , how soeuer they weere desirous to haue it . you are not with vs , and therfor heretikes , separated , and cut of from the church , and nothing pertinent to this name Catholik . For we see euidentlie this name kept , S. Augustein in the right faith , for no heretik could obtein the name of the Catholik Church , although euery heresie did much desyr to obtein it . The reason is , because that all heresies , be but partes and peculiar sects , of some country , or the doctrin of a small tyme . The word Catholik betokenes ane vniuersall profession . Where as the word Catholick , doth betoken a certaine vniuersall profession , induring from the beginning , to the ending , and spread abrod thorow all partes , but those who began their doctrine , after the apostles tyme , wer euer named of their masteres , The heresies haue thair names of the inuentors of that sect . as the Arians , of Arrius : the Lutherans , of Luther : and the Caluinists of Caluin : but they in the contrary were called Catholikes , who kept the vniuersall faith , which the Apostles had first taught : and which was continued alwayes in the whole Church . And for that S. Augustin tract. 22. in Ioh. We haue receaued the holy Ghost , He hath receiued the holy Ghost , that keeps vnitie , and gif we reioyce of the faith with the name . if we loue the church , and if we be knit , and conioyned together , by charitie , if we do all exalt , and reioyce to be a catholik , as well in faith , as in name . Here vpon Pacianus Epist. 1. ad Symphron . sayes , be not angry good brother , and do not afflict thy self , a Christian is my name ; The word Christian is the forname , and the word Catholick is the surname . and a Catholik is my surname ; by the former , I am called , and by the second , I am made manifest . Therfor this name is no wayes attributed to those , who are enimies to this name , and hath it in scorne , and mockerie , that iustlie they discouer ther corrupt affection , The corrupt affections of heretikes to this name Catholik . and hereticall malice toward the word , in so much , that some of them calleth it a voyd , and vaine word , some againe a gracelesse terme , & fruitles name , so the old ▪ heretikes as S. August . cont Gaud. lib. 2. cap. 25. ( sayes ) called it a humain fiction , Thair intention is to put out of memorie the name Catholik . by their euill nature , and qualitie , they geue diligence to abolish and extinguish both the veritie of our faith , & the name consonant thervnto , therefore their name declare them sufficiently what they are , prognosticating of them as they are , & as Iustinus in triphone sayes , Heretikes were prognosticat to com befor they cáme . there shall aryse many false Christs , and false Prophet , and they shall seduce many of the faithfull , and are distinguisht amongst vs taking their names of certane men , as euery on was author of 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 ●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 Romā-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 Roman Church ther is no variance 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 Protestants 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 contraire to Dion . Areop. Iren. Clem. Cypr. Arnob. August &c. Whose 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 & ignorant 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 Ierusaiem . 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 Geneua , in Sauoye : their preachings . They neuer saluted Ierusalem , nether is their reformed faith farr spred abrode : nether hath it ben in Asia , Africk , Grece , Egypt : nether in many Kingdomes of Europe : and farlesse through the world : nether to the middest of it . And although the Church ( as they say ) is old , and aged , yet their Synagogue is more apparant to be at an end : Diuisions and sectes are futer tokens of an● end . for their own diuisiones , and daily mutations , are prognostications of an end , for the Euangellist sayes , Luc. c. 1. euery Kingdome diuided in it self shal be desolat , & this desolation , appeares rightly in the propagation of sectes : for some are Sacramentaries , In what nomber of sectes the reformed fallin whil , they forsake the Catholick Church . some Confessionistes , some fierce , some slacker , some contra-deuills , some hellishe deuills , some two Sacramentaries , other thre Sacramentaries , some superintendents , some Luther-Caluinists , some anti-Caluinists , some new-Pelagians , some new Manicheans , some Puritans , some Gomaristes , contra-Puritanes , Arminians , &c. What a rable and a degenerat crew of sectes , & ech one hath the new reformed Church , and the new no faith , In vaine they wold be called Catholickes wher Sathan hath his dominion it tendes to desolation . and are not ashamed to claime the Catholik name to them , and the Church of Christ , Where Antichrist hath his desolation , & abominable confusion of sectes . And therefor their religion , reformation , and faith , is nether religion , faith , nor Gospel .

The Protestants sayes without warrandes . Ther exception here can not be omitted vndiscouered , in that they affirme , and say , them to hold the same doctrin , which begann at Ierusalem , ther vpon to assume to them the Apostolicall , and Catholik faith

This exception is in vaine , for when soeuer any heretik did appare , he sayd , and affirmed the same , Christ answer e our Catholik beg nn●g . but euill proued , here vpon Christ ●eencounters their folish-cauilling-lies , who hath not placed the doctrine , but the beginning of the Euangelicall preaching , to take place at Ierusalem , for he sayes , Trew doctrin is no● knowne but preaching , and to preachers . beginning at Ierusalem , to wit , the self preachers , for the doctrin is not knowne , except by preaching , as the Apostel sayes , how shall they belieue in him , in whome they haue not heard : and how shall they heare , without preaching ? therefor the preacher , and the doctrine must beginne first at Ierusalem . The preacher & the doctrin most beginne at Ierusalem . Which the new reformed preachers haue not done , therefor their doctrin , and reformed faith is nether Apostolical , nor Catholick .

All Churches hath one beginning of the Apostolicall preaching beginning at Ierusalem . For all particular Churches , haue one originall , and commun beginning to wit , the Apostolicall preaching , beginning at Ierusalem , and after by the same Apostles spred abrod in diuerse nations . It ●est now after so many ages , that albeit the Churches of the other Apostles hath perished , not with standing only Peters the Prince of the Apostles , to wit the Church of Rome , Rome Church standes by singular priuiledge of God , & that in it is livly authoritie . by the singular benefit of God , to remain : Wher many yeares he teached , and in it , ended his lyf . which as , S. Aug Epist 162. ad Glorium , sayes , hath euer bene resident with the authoritie of the apostolicall chayre . And theirfor for verification of our mission , doctrin , and faith , we make manifest , and declare one originall , to be of the Apostles , for Peter him self first of all other hath preached in Ierusalem and also from this seate , when as yet the seates of the other apostles weer extant : The church of Rome is cheif of all other seates when the Apostles wer a-liue . All the fathers defended ther originall by this church . Trew faith should be vndouted in all thinges . not with standing as cheif of all others , and hereto many holy fathers , and the trew Senatours of the world . haue inferred and induced punctually , the orignall of their churches , against the heretikes of their tyme . As Tertull. de praesc . haeret. 2. con . lib 3. c. 3. Epiph. haret. 27. aug. 4.

The fourth reason is , that the trew Catholick faith ought to be vndoubted in all things , the which the Church proposes to be belieued , so that it is most certain to vs , the thing which we are commanded to belief , to be such lyke , for other wayes it should not be trew faith , because faith is the substance of things hoped ( this is the trew proper , and sure fundament ) and an argument of nothing seene . Heb. 9. and this is the trew definition , of our Catholik faith : and the vndoubtenes there of , to depend on the Church . But the Reformed faith of Luther , and Caluin , is not vndoubted , and first I proue , The Protestants faith is full of doutes . because in matters of greatest importance , and moment of faith , they disagree one from the other extremly . For Luther , ( omitting many to touche a fewe discrepants ) in his booke de capt . bap . printed anno 1520. about the beginning , doth acknowledge only one Sacrament , if we do speke , sayes he , according to the custome of the Scripture : Luther and Caluin varie in the number of the Sacraments . notwithstanding after he takes occation for the tyme , to place three , bapt. the Lords supper , and pennance .

Far other wayes , disputes Caluin , in his Parnassus , lib. 4. instit . cap. 18. §. 19 , whil he reckneth two Sacraments , saying besides these , none other is institute of God , and yet the Church of the faithfull , ought not to acknowledge any other . Notwithstanding a little after in the same booke , Order a Sacrament acknowledged of Caluin . cap. 19. §. 31. he sings an other thing , placeing order , amongst the Sacraments : ther rests imposition of handes , sayes he , which in trew , and lawfull ordination , I graunt to be a Sacrament .

Bread & wyne to be turned in to the body & blood of Christus is Luthers opinion . Againe Luther in his book de abroganda miss . pri . plainly teacheth , that Christ when he sayd : this is my body : and this is my blood : changed the bread into his body : & the wyne into his blood : & likewyse in his Serm. de Euchar. it is not there bread , sayes he , and wyne , but only the species of bread , and wyne . Caluin called bread & wyne Sacramentall symboles . Contrariwise , Caluin denyed his body , and blood corporally , and essentially , to be in the Eucharist , but only spiritually , and sacramentally , as lib. 4 instit . c. 17. §. 5. for that we confesse him to be no other way , in the Sacrament , than by the eating of faith , neither can he no other wayes be presupposed , who in his first § . sayes , bread and wyne , sayes he are signes , which do represent the inuisible foode , that we receiue of the flesh , and blood of Christ , by faith .

Morouer how variable , and inconstant is Luther , in the other artickles of the faith . Luth. is so variable in the artikles of our faith that in one artkle he is noted of 36 errores . That in one artikle of the communion of the one kynd , or vnder both : he is conuinced of 36. filthy errors , as Cochlaeus Reherseth at length .

In this giddinesse laboures Caluin , whill in his booke adu . gentil . & in diuerse his epistles to the Polonians , affirmes some tyme Christ the Sone of God to be equal to his father ( furth with in his 2. of instit . cap. 14. §. 3. ) the same aequalitie he retractes , Caluin is also variable in his opinion concerning the equalitie of Christ with his father . and subiectes it to the Father , alswell the diuine nature , as the humane , for treating how Christ in the day of judgment is to delyuer vp the kingdome , to God , his father : than ( sayes he ) the name it self , and the croun of glory : and what soeuer he receaued of his father , he shall again subiect to the father , that God may be all in all .

In conclusion of this , their reformed faith , is not vndouted , nether which they propound , to be beleued is of the giddinesse of Heretikes , whose variablenes , and inconstancy is lyke to the windes of the heauen , and therefor no faith , nether religion is the profession of the reformed .

The last reasone is , trew faith doth declare , and shew the trew God : trew saluation : Trew faith shewes the trew God , saluation , and a good life . The Protestants faith is cleane contrary . & the trew way to liue well : as also to escheu all kynd of filthynes : and vncleannesse : and such is the Catholik Roman faith , and not Luthers , or Caluins , which conteine many things contrary to right reasone ; against diuine and humane lawes , and naturall good maneres .

As first that infantes belieue in Baptisme . Luth , Luther sayes that infantes belieue in Baptisme . Caluin that yt was decreed of God the sinne of Adam . Caluiu sayes that God hath ordened some to life , & some to death : and this is called his predestination . Caluin makes God author of sinne . contr. Cochl . Anno 23.

Secondly , that it was decreted of God , that Adam should sinne . Calu. lib. instit. 3. c. 23. §. 7.

Thirdly , that God hath decreed some to eternal life , and other some to eternall condemnation , and this is his preordination , for all is not created to a lyke condition , therefor as each one , is made to his own proper end , wither to life , or to death , ( we say ) that he is predestinat of God . Caluin . lib. 3. institut . cap. 21. §. 5.

Morouer , he makes God the author of sinne , and to work iniquitie . For ( sayes he ) he moueed Absalon to commit incest , in that ( sayes he ) that Absalon with an incestuous commixtion , defiled his fathers bed , and did commit a detestable crime : not with standing God pronuncis , this work , to be his dede , and not Absalones . Calu. lib. 1. inst. cap. 18. §. 1. & ibid. c. 17 § . 8. Morouer , in the same book , and chapter ( he sayes ) that God not only vsed the workes of the wicked , but also gouerned their counsell , and effects and to be author of all their scelerous deedes .

Againe , he goeth about to glosse , and defende the maiestie of God from sinne , and accusation , whill in the same booke both he purgeth God , and makes him author of sinne , and now ( sayes he ) from whence are the euills of Iob , and the disobedience of Helies children ; which immediatly befor , he hath alledged , and proued to be of God , and in the end plainly declaires , and affirmes , God to be the author of sinne . how soeuer these Censorists-Papists wold of lykelyhood haue these to happen , by his ydle permission . Calu. lib. 1. cap. 14. §. 16 & cap. 18. §. 4.

Caluin sayes man hath no freewill but doth of necessitie . A man is justified by only faith and all good workes are sinne . Likewise hath he not extinguished , and robbed man of freewill , but to be ruled by necessitie . Calu. lib. 1. cap. 15. §. 1.

Morouer Caluin teaches a man , to be justified by only faith , and good workes not only to be vnprofitable , but to be abominable : and how soeuer they be done of the righteous man , they are euer sinne , and abominable in the sight of God . Calu. lib. 3. instit . cap. 11. §. 19. in this maner , and paradoxes , playeth the reformed , applying against the law of right reasone , and all good manners , The end that heresies intendes . and for the teaching of the trew faith , vnto the knowledge of God , and saluation , and to liue Godly , and well . but their new no faith , and hereticall reformation , makes an open way to all kynd of wickednesse , and to damnation . and by this way the reformed , blindes , and obscures the knowledge of God , which is made known by trew faith , in teaching strange doctrin , not to saluation , but to condemnation , and auouching such damnable paradoxes , and opinions to the libertie of the fleshe , to the following of all sensualite , and wikednes , and for conclusion this is the prophane bragg of the protestantes to call them selfs which they ar not , no more then an ape is a man , so no more ar the reformed , catholikes , albeit they desyre to be so called . Whose reformation is inuented by the priuate inuention of particular men , Heresie is by tolleration of som particular man now allowed now disproued . and manteined by priuat affection of som priuat prince , som tymes for fourtie yeares or fyftie as new faithes ar accustomed to be receaued , now allowed , now disprowed , now imbraced , now disliked , so that this priuat faith is farr from the catholik faith which from the begining hath ben receaued , and without interruption hath continued . this faith may no wayes be devysed of man or inuented by man , or vpon affection allowed , and approwed , but it must be learned of the church , for faith is by hearing , Bot treue faith is by hearing of the church . and not be reading , or reuelation , as we see in the vocation of S. Paul to be a chosen vessell of God , he was sent to Ananias in Damascus to learne of him , what he should do , also Cornelius a godlie man , and fearing god , although he might haue ben taught of the angell , that appeared to him , yet was he not , but by that same angell was commanded to send to Ioppa , for Simon Peter to com to him , and he shall shew thee , Sayes he , what thow ougthest to do . So that this treu Catholik faith which the Roman church holdes is of Gods ordinance , and learned of our predecessors and not as the reformed fatth is , It is ane euil thing not to beleue the church . deuysed and fained of new inuentions . for as S. Leo , sayes , to Eutichian , What is , more wicked , than to haue vngodly opinions , and no● to beleue the church , and the holy fathers of the church , whose wisdome , and learning is in admiration to the world , and therfore in the fight of all the world , the reformed is condemned , in vsurping , their faith , and name , for Catholick whose entries , and progress , is nether of God , nor for God , nor sauor no point , of the catholick faith , nether of the catholick name . for they ar allienat from this church and consequentlie from god him self for as S. August sayes he shall not haue god for his father , that will not haue the church for his mother .

OBIECTION .

OVr faith is pure . reformed , and is Catholik , forasmuch as it is free , of the errors , and superstitions of the papistis , and therefor this , our reformation is to be preferred , and is more Catholik , then the papistes faith is .

ANSVER .

TOo late hast thou sprung vp , vaine boaster , that with these vaine wordes , and suchlyk illusiones thow labores to seduce , and blind so many learned men in the church of God , or perchance thou thinkest them to be children lying in craddles that in singing of such triflinge songs thow canst mak them slumber , or rather stumble .

The protestants reformation , admittes no power ▪ spirituall or temporall . What puritie ●s in yowr faith , how reformed , and how long catholike , that more iustlie it may be called deformed , and the in bringer of all deformation , and distruction of all ecclesiasticall powere the which reformation admits no policie , and no ecclesiasticall forme , but damnes the rites of all former ages , Derides the cannones of the Church , They deride the canons of the Church and Scoffes at the fathers . mockes , and scoffes the holy fathers , howsoeuer they weer neere the tyme of the Apostles . for euidence doth not Cal. lib. 3. instit . cap. 4. §. 38. condemne all the ancient fathers , whose bookes ar extant , in speaking of satisfaction : and that in his fourth booke of instit . cap. 12. §. 20. sayes he .

Caluin condemnes the ancient fatheres and presseth them to haue sown superstition in the Church . In all he will not excuse the ancient fathers but that they haue sowed the seede of superstition , and haue giuen occasion to Tyrannie , which therafter a rose in the church , and than furth with beganne the superstitious obseruance of Lent , thus he . and thus is the beginning of the reformation , and the puritie of the gospell , to bolster heresie , for treuth , and veritie . It may be called a renouation of old damned heresies , harken good frends , and I shall declare the assumtion , and the effect of this reformation , first the trew church of God , visible in all the countries of the world , ( in this reformed churches opinion ) to haue perished , and to remaine , and a byde in som certaine places of the world , obscure , and hidde , of this mynd was the Donatists : as witnes , Opt. meleu . lib. 2. cont parm . and S. Ang. lib. de Vnit. Eccl. cap. 12. this same doctrin of reformed faith , The Church to haue perished , was the old heretikes opinion with the reformers . hath Caluin teached , that the church of Christ , hath perished , and remaines inuisible , aganst the plain tenor of the Scriptur . Cal. lib. 4. cap. 2. §. 2.

Secondlie the Arrianes taught , the sonne , not to be aequall to the father in deitie as witnes , Epiph. heresie 69.

The sone is not equall with the father . And the same groundes , hath Caluin for his reformation . lib. 2. inst. c. 14. §. 3.

God is the author of sinne . Thirdlie , Florinus held opinion , God to be the author of sinnes , as Euseb. lib. 5. c. 20.

And the same opinion is stoutly defended of Caluin . lib. 1. iust cap 18 §. 4 5. & lib. 1. cap. 15. § 16.

Man is instified by onlie faith . Fourtly , man to be iustifyed , and saued by only faith ▪ and not by workes , was the opinion of Simon Magus , and Eunomius , as S. Aug. haer . 54. & Iren. lib. 1 cap. 20.

The same doctrin teaches Luth. in Serm. de piscat Petri , We should come only with Ysaac ( sayes he ) that is with faith : and the seruantes and asses , that is workes , it behoweth to leave them below , and a syde . And in an other Sermon in that subiect ( Sic Deus dilexit mundum . ) if thow com ( sayes he ) with Sackes full of good workes , it behoveth thee to lay them down otherwayes thow canst not enter into heauen . And Caluin ther mak his bragg in his thrid book of inst. cap 11. § . 14. Now plainly the reader doth behold ( sayes he ) with what oequitie the Sophisticall papistes do cauill , and iudge our religion , when we say Aman is iustified by only faith .

Man hath no freewill . Fyftlie Manicheus condemned , and denyed frewill . as S. Aug. haeres. 49.

The same hath Luther renewed as in his book of Servill will cont . Eras . and suchlyk , Cal. lib. 2. cap. 2. §. 4.

This name of frewill hath euer beene extant with the Latines , but with the Grekes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a word much more arrogant . Mariadge and Virginitie is alyk in merit .

Sixtlie Iouinian , made Mariage alyke in dignitie and merit , to Virginitie , and plainly to haue taught fasting and abstinence to be of no merit as S. Hier. obserues . lib. 1. & 2. cont. Iouian .

These same subiectes teaches Luther , and Caluin , Luther in his epithalamio , and Cal. lib. 4. c. 12. §. 19. & cap. 13. § . 3.

what if I should repeat the erroneous opinions of the Albigenses , Waldens . Wiclif . Hussites , Abailardes , Baer●● garians , Almarik , and suchlyk abominable sectes condemned long since of the Church , and of all generall counsells accursed . and yet not withstanding these are the patrones , The old heretikes ar the patrones of the newe heretikes . and Rabbies of the reformed , who weer renewers of Heresie , inuentors of noualties , whose begininge , and progresse is knowen , to be wrapped in errore and superstition , while they think to be free , ar snared in blindnese of vnderstanding , and in hardnes of hart , They ar blind through the hardnes of ther hart . and indured goeth headlonge to perdition , as reprobated of God through the hardnes of their own hart , and therfore if any man censure , and iudge with equitie , the reformed they haue no faith , no religion , no name but the name of particular men , as Caluinists , and Lutherans , and of suchlyk monsters , already condemned And therfore for conclusion let the catholik Roman faith liue , and reigne , to whose campe I admon she all aduersaries not to approch , for treuely it is plesant , and delectable to be a protestant , but more Secure to die a Catholik ▪ therfore let euery good Christian eschewe , and flee from the Lutherans , and Galuinistes , who ar particular sectes , seing each , Gentell reader flee the heretikes for they promise much and porforme but little . one of them promisseth with Faustus Manicheus to giue a new illumination , and a new reformation , euery on of them endeuoreth to draw the into his sect , but take heed , and be warned , and cry with S. Hieron . epist. ad Damas . ( Meletius , Vitalis , and Paulinus , also Luther ; Caluin ; and Rotman : and all other sectaries , doe say , that they haue the trew and Christian faith ) so said the heretikes of old , so sayes the moderne , perchance aman might beleue , if one said it , but two , and three do say , and they all do lie . what hunting mak they to mak a proselite ; and a child of hell : o tymes , o maneres , o monsters what absurdities followeth this new reformation , as is rehersed , that Christian men are brought in that perplexitie of mynd , to stad hummering , and in consultation with them selues , what syde to be on , what religion to imbrace , what faith to beleue , A conclusion descrybinge them to whom they ar lyk . for they them selues , that ar the rabbies of this reformation are departed from the testament of the Catholik church , ( to wit from vnitie , peace , and holy obedience ) and ar Ioyned to the gentilles ( to do the very workes of the gentilles ) and ar sold to do euill , 1. Machab. 1. v. 16. Matth. 26. & mantein the euill , and to condemne the righteous , and to bring perdition to the soules of men , throw their filthy , and damnable persuations . Matth. 7. O frindly enimies kissing with a venemous mouth : hauing sugered lippes to ly . O wolfes hypocrisie , vnder a lambes countenance to deceave . Genes 3. O cruell wound , vnder pretext of a charitable medicine . Iudicum 14. O serpents narration , full of envy , and malice , to our first parentes ; O desembled sighes , 2. Reg. c. 20. and gronings , the hypocritall Teares of Dalila . 2. Mach. c. 13. O Ioabs trechorous salutation , to Amaza . O Triphons wicked banquet , to Ionathas . O Gabonit policy to deceave Israell , what ells ar all the heretikes , do they not pretend simplicitie , innocency , perfection , religion , and cloth them selues with the catholik name , when all is falsehood , and wickednes , that they pretend ▪ and thus the prophet sayes , they protect them selues , putting their hope in an vntreuth and falshoode . Isa 68. being men void of grace , and destitute of the fear of the Lord , and ar become the children of this world to be wyse in their generation , and to be destitute of all knowledge concerning God , and so in the end to perish miserablie .

QVAESTIO . II. Of the damnable , and speciall faith of the Heretikes .

WHerfore doe the Papistes reiect our speciall faith , which giues secure consolation to the faithfull . Luth. art 10.11.12 . Cal. lib. 3. inst. cap 2. §. 16.17 .

ANSWER .

THAT speciall faith by whiche ariseth sure confidence , by reasone of Christes imputatiue iustice , merit , and satisfaction , in beleueing with your selues sinnes to be remitted , and to be iust ▪ and of God predestinat to eternall lyffe , as also vndoubtedly to obteine the inheritance of the k●ngdome of God . This securitie , Only faith is deadly , and fight against God . and the Scriptures . and confidence is false , and full of deadlie poyson . and seales your obcecat , and blinde conscience to go forwarde temērously , in presumption against God , and his wisdome , reuealed in holy Scriptures , which reclames , this assertion to be , false , vaine , With standes nothinge . and foolishe , and by consequence , accursed ; As these euident testimonies witnesse , And first Ecclesiast. sayes , that a man knowes not , Mans rygh●eousnes , and predestination is vncertaine in this lyf , whether he is worthy of Love , or hatred but , all thinges ar kept vncertaine to the end ▪ Eccl. cap. 9. v. 1. The which wordes , ar spoken of righteous-men , who ar not guyltie of any sinne in them selues , for the preacher hathe saide a little before that there ar ryghteous , iust , and wyse men , whose state of rychteousnes in this lyfe , and predestination is vncertain . Secondlie the same preacher pronunceth plainlie to reconcyled persones with God , Reconciled persones at not without fear of the remitted sinne . saying , of the forgiuen sinne , be not without feare . Eccles 5. v 5. therfore , what certaintie , and securitie , can be presupposed , when we are commanded to feare , the forgiuen sinne . Thridly , S. Paull 1. Cor. cap. 4. v. 4. Speakinge of the iudgment of conscience , sayes , as touckinge me , I passe little to be iudged of yow , or mans iudgment ; nor I iudge not my self .

Iustification is a hiden secret , so that of hide things , no man is sure and farrles secur and certaine . For I know no thing by my self , yet am I not therby iustified . which all do sounde incertantie in iustification , and no confident securitie : as though he would say , the iustification of man , is so hidde , and secret , that albeit no man be guiltie , and faultie , of sinne in him self : yet notwithstanding , a man may not therefore promise to him self vndoubted iustification . as all the fathers do expounde this place : as , Ambr. Chryso . Theoph. Theod. Anselm &c.

Vnto which accordes . S. Chry. oper. imperf. in Mat. hom. 38. No man ( sayes he ) is vnder-propped , and vpholden with so great firmnesse , and strength , that he can be secure of his iustification , A presumptious temeritie in the protestantes . thus he . thair for all heretikos , puritanes , and whatsoeuer sectaries may be ashamed of their temerous presumption in persuadinge , and assuringe to them selues predestination , and iustification , which neither the Apostles , neither fathers , nor holy Church hath euer presumed , to ascribe to them selues .

The temeritie of this only faith detected , doth demonstrate the presumption , Speciall faith is no wayes reuealed of God as a thing certaine to be belieued . and foolishnes of them in this formall argument .

No man can belieue any thing surely , in the certaintie of faith , except the self same be reuealed of God . Therfore in particular , me to be iust , with habituall righteousnes , at no tyme is reuealed . ( excluding the singular priuiledge of Gods diuyne reuelation , which is geuin to veriefewe ) therfor it can not be that I can belieue the certaintie of suchlyk faith , to be reuealed of God , which sightes against him self as an axion to an impossibilitie .

In treue faith no man can belieue false thinges . Moreouer , no man can or may belieue falslie in heauenly faith : but this is falslie belieued of many , them selues to be iust . For the verification of the same , doth not the Lutheranes , belieue them selues to be iust , but the Caluinistes iniust ? But the protestantes faith beliues falstie many things . and treuly contrary wise the Caluinistes beleue them selues to be iust , and the Lutheranes iniust . For euery sect belieueth their ovne to be iust , but others vniust . Therfor it is of necessitie this speciall faith to be iniust , and false , for wherfore is it trewer which the Lutheranes doth beleue , than that which the Caluinistes beleue , for euery one of them obiectes to the other the inspiration of the spirit , and each one chalendge an other of error ? Therfor only , and speciall-faith , is no faith , and no thing els but deceipt , Only faith is inuented for the libertie of the flesh . Eunomius opinion about only faith , his policie , good lyf , that many were deceaued by him . and Sathans subtiltie to cosen , and deceaue the simple , and only inuented to defend the libertie of the flesh . Of this opinion was Eunomius ( as sayes S. August . lib. de haeres . ad quod vult Deum ) to affirme this presumption , of securitie of Saluation , by only faith , which this day the moderne sectaries defende . yea ( S. Aug. sayes ) that the enimie was so subtill , and of good maners of lif , that many belieued him . Moreouer , he affirmed , that no euill could harme any man , nether perseuerance in sinne , if he were participant of that faith , which of him was teached and defended ; therfor it followes by this only faith , Only faith brings no effect with it . no remission of sinnes , no iustification , no securitie ; for what profites the doctrine of this faith , when the effect profits not , the effect is remission of sinnes , and when this faith conferres not remission of sinnes , to what end is it ? for an heretick hath not thereby remission of sinnes . I proue the argument thus . Fals religion is an highe offence to God . God is highlie offended with false religion , and with them that belieue , and follow the same , nether haue they forgiunesse with God : but it is well known , that the Lutherans , and Caluinistes in matters most important in Christian religion do disagre and varie wonderfully amonge them selues ; The Lutherans & Caluenists varie greatly amonge them selues about iustification and remission of sinnes . & consequentlie , the one part is opposit to the other , striuing and contending about religion , therfor they in so belieuing this only faith , which is false in it self , offende God , and ar in the wrath of God , so that in this offence , and wrath , they can haue no forgeuenesse of their sinnes , and yet all heretikes teach constantlie this point to all men , that they belieue securely and persuade them selues of the remission of their sinnes and by this presumption , and arrogant confidence they belieue false religion to the offendinge of God , and to their own iust iudgment .

Only faith is satanicall and deuilishe for ech heretik followeth his own inspiration and is contrary one to and other . Morouer , the doctrine of this only faith is Sathanicall and deuilish ; for Luther belieueth his sinnes , to be fogiuen him , and it is so according to his faith : the Caluiniste lykwise beleues his sinnes , to be remitted to him , and it is so accordinge to his faith : but Luther denyes them to by remitted to Calnin ▪ behold how they accord in belieueing one thinge , and subuerte their owne Gospell , and both these heretikes haue receaued that doctrin , which aperteineth not to the Euangell of Christ , therfor of their own mouth they ar conuniced : For , seing the Caluinistes sayes , Belieue God to be appeased , and reconciled with thee and he is appeased , and thy sinnes ar forgiuen : and this same the Lutheranes belieue , According to their own censure one of them erres and in Veritie both erres . Only faith takes away the fear of God . and yet according to their own censure , and iudgment , the one erres , and both peruert the worde of God in teaching false religion , & do haynouslie offend God , and abyde in his wrath ; and consequently obtaine no remission of sinnes . Moroner , this only faith takes away fear from men , and settes the seueritie of Gods iudgment at nought , becaus it induceth men to persuade them selues assuredly of Gods mercy , and commandes securitie , and peace of conscience ; The heretik by this only faith reaches men to be secure for God is not to be feared as a iudge but as a father . for they ar bold to say , God is to be feared , not as a rigorous iudge , and not as a reuenger of sinnes , but as a benigne father ; for Caluin sayes , if we think God a seuere iudge , than is faith torne , and rent , with the memory of diuine iudgment , and therefor iustifying faith should be lame , if we think God to be such a iudge , whome we beleue to be a benigne father , and this their doctrin of only faith , is to free , and exempt God of his iustice , contrary to the holy Scriptur , which declareth the mercy , and iudgmentes of God , as Psalm .. 110. and in the first commandiment he declaires him selfe a reuenger of sinne . Exod. 20. saying , The Scriptur declaires God to be a iust iudge , and Zealous . I am the Lord thy God Zealous , visitinge iniquitie . for if he be not to be feared , as a reuenger of sinne , to what effect ar these places in Scripture . Eccles. 5. the most highest is a patient rewarder : and suchlyk if the forgiuen sinne be without feare . Againe Matth. 10. feare him who may destroy both soule and body , in hellfyre and Malach. 1. The sonne doth honor his father , and the seruant his maister : if therfor I be a father , wheer is my honor ? and if I be a Lord , and maister , where is my feare . and Sal. Pronerb . 28. ( sayes ) blessed is the man , that is euer fearfull ▪ by other places as Hier. cap. 5.1 Cor. 9. Psal. 2. Psal. 37. & Psal 50. Psal. 118 Psal. 82. Eccles. 7. Eccles 1. Which passadges condemne this only faith , which would bring the fear of God , and his iudgmentes in obliuion . They teach the iudgmentes of God at but to fraye vs , and not to fear vs . And to be of no validitie , and force , as a thinge to fraye vs , and not bo fear vs . And in this maner all heretikes , in the begininge teache , to approach , and mount , to the supreame fruite of faith , to wit , securitie , forgiuenes of sinnes , peace of conscience , and the settinge of all fear of God a syde , from one extremitie to an other , without ony middest , and whill they place sinners in the starres in presumption , and ambition , with Lucifer , Heretikes are false iustifyers & trew neck-breakers . in iustifyinge them by only faith , they percipitat them in condemnation : and so proue false iustifyers , and treue-neckebreekeres . for as S. August . in Psal 5. sayes , Fear is a great saueguarde to them , that goe forwarde to saluation , yet not in securitie in this lyf , for if the Apostell who knew nothing in him selfe reprehensible , or sinfull , was not secure : much lesse any heretik following his own reprobat sense .

Only faith vsurpeth the office of Christ to iudge of the hidde thoughts of men ? Morouer this only faith , doth vsurpe the office of Christ our iudge , in pronouncinge iudgmente , of the thoughts of men , which only God dothe search . for whosoeuer in mynd doth serue the fleshe , and sinne , can not please God . Rom. 8. Who ar in the fleshe , and walk accordinge to the fleshe , they can not please God : but no man is certaine , whether sinne reigne in him or no , No man is certaine of his own perfection nether can iustify him self albeit he be innocent to him selfe . or to walk after the fleshe : their for no man is certaine , that he pleaseth God , if any be certaine that he walketh after the fleshe , he is more certaine of this vertue , than the Apostle Paull 1. Corinth . 4. Who was not bould to iudge him selfe , whose conscience accused him in no thing guyltie , or reprehensible of sinne for he did read of the Prophet ( Delicta quis intelligit ) that is , who knowes his sinnes . Psal. 18. Therefor he prayes to be cleansed of his hidde sinnes , againe Sal. Prouerb . 21. Ther is away that seemes to a man iust , and the end thereof , leadeth to deathe . and cap. 15. all wayes of a man seemes right to him self but God knowes the hart . therefor the Apostell did temperat his sayings , The Apostles modestie in his own iudgment of iustification . The hart of man is a depth vnsearchable to man . with feare , least perchance by ignorance , he had sinned . for the hart of man is a depth , and what is more profound then this depth ? Psal. 41. for men may speak , and may be seene mouinge , and workinge , and harde speake ; but of whome is his hart penetrated ? of whome is his thoughtes beholden ? what he meanes , within him self ? What within , he may think , what he would , what he would not , who shall comprehend this depth ? hearing the Apostell , saying , I know nothing in my self , yet do I not iudge my self : would any beleue such a profunditie to be in man , that this depth to him self is not known in wkome it is ? this profunditie of infirmitie , appeared not to S. Peter , S. Peter knew not his own weaknes in his rashe promises : how shall a man know of his full perfection which is iustification . when he knew not what was to be done in him self , when rashlie he promissed to dye for our Lord , Matth. 26. Therefor is any man secure in this lyf , which is called a warrfaire and temptation ? and as , Hierem. 17. sayes , the hart of man is froward , and inscrutable , who shall know it ? so that no man , knoweth , what is in man , except the spirit of man , which is in him , and yet treuly the spirit him selfe not fully : for when the Apostle sayes , I esteme litle to be iudged , of yow , or of man : but addinge therto : nether do I iudge my self : wherfore ? becaus I cannot giue a treu sentence of my self : for although I am nothing guyltie , yet in this , I am not iustifyed . God knowes in man that he knowes not in him selfe . for God heares , and sees in the hart of the thinker , that he nether heares , nor sees in him self , that thinketh . For this cause , Hier. 17. sayes , thow knowest , I haue not desyred the day of man : and if this my day smyled on me , nether iudge I my self , because nether do I know my self sufficient , therefor is our Lord Iesus worthily constitut iudge of the liuing , & the dead , who knowes the thoughtes of all mens hartes , and vnderstandeth their workes , so that all good Catholikes , doe attende the iudge , whome we acknowledge our only iustifyer .

No man should be temerous iudge of him selfe . And therfor I do not vsurpe , and tak vpon me , being a Seruant , the authoritie of the sonne : nether do I nomber me , with these solifidianes ( without knowledge of their oun weaknes , and the hidde secretes of their hartes , to iustifye themselues ) to iustify my self , against whome the Prophet complianes : Men heaue taken from me my iudgment . God complaines on man , that vsurpes the office which is gods . Iob nor S. Paul would not iustifye them selues . and therfor it is euident when the Apostle did say , nether do I iudge my selfe rightlie he doth imitate Iob cap. 9. Who treuely in this same maner speaks of him self , howbeit if I should haue any thing iust , I shal not answere but I shall pray my iudge : and when he shall hear me call , I beleue not that he heares my voyce , also if I be simple this same my soul is ignorant of , and I was affraide of all my workes , knowing that thow sparest not the sinner , are not these sufficient scrupulous testimonies , in so holy men as Iob , and S. Paul ? doth not all men clearlie see , that this their vaine solifidian faith , The protestantes do plain contrary to all good rules . and presumptuous persuasion , and lykewise their sinfull securitie and impious iustification , to be contrary to the holy Scriptures & doctrine of holy fatheres from the primitiue church , to iustify them selues , while they ar conuersant in the fleshe , and this verdict of iustification all heretikes vsurpe to them , which is properly the office of Christ Iesus Iudge of the liuing , and of the dead , and not mans office .

Only faith anulls the lords prayer . Morouer this doctrine of only faith , taketh away and a bolisheth the Lordes prayer ; in which we pray that our sinnes be forgiuen vs : for seing it is certaine , that no man rightly askes in prayer , that he hath assuredlie in him self , but by this only faith , a man persuades him self . certaine , Caluin mockes then that do say the Lords prayer . of the forgiunes of sinnes : therfor it followeth according to Caluins saying , that the faithfull man , scornes God , while he prayes , forgiue vs our trespasses : for what shall he pray for remission , that hath already obtained remission of sinnes , and is by only faith iustifyed ?

Only faith anulles baptisme . Moreouer , the doctrine of this only faith , is contrary to the Scripture , concerninge baptisme , for no man can be admitted in full yeares to baptisme , except those who haue the Christian faith according to that sayinge of Philippe to the Eunuch . Act. 5. if thow beleeue from thy whole hart , it is lawfull to baptise : but according to the doctrin of this only faith , & by assured persuasion , If a man only beleue hee needes not baptisme , a man in perfect yeares , by belieuing this faith , he is certaine in him self , that he is the sonne of God , & that now in apprehension of this faith , God is merciful to him , and hath forgiuen him his sinnes , and therfor consequently , it is not need to baptise , or to giue baptisme , that sinnes may be forgiuen , or to be borne againe of the water , and the spirit . So that this doctrin is contrary to the symboll of our profession , which sayes , I confesse on baptisme in the remission of sinnes : and in lycksort to that Sermon of S. Peter to the Iewes in the day of Pentecost , Act. 2. let euery one be baptised in the remission of sinnes ▪ as also to our Lords commaund , Ioan. 3. saying , except a man be borne of the water , and the spirit , he can not enter into the kingdome of heauen . but this doctrin of only faith is false , Who would persuade men , of iustification , and remission of sinnes , without , mediation .

Only faith is against the doctrin of the Apostle in the receauing of the Lords supper . Moreouer , this doctrine of only faith , is against the doctrine of the Apostle , concerning the right vse of the Eucharist , for he sayes who soeuer shall eat of this bread , and drinck of this cuppe of the Lord vnworthilie , shal be guyltie of the body , and blood of our Lord , but let a man proue him self , and so let him eat , and drink of this cuppe , for he that drincketh , ad eateth vnworthily , eates and drinkes to his own iudgment , not iudging the Lordes body .

But this doctrine of only faith , commandes thee to be certaine , and to persuade thy self , and firmly deere with thy selfe , that thow shal be nether guyltie , nether shall incurre iudgment , and shall escape all perrill , If we only belieue , it suffices , although we neuer examine our conscience . if that thow only belieue , but the Apostle teached the faithfull Corrinthians to proue them selues , least they should tak the holy Eucharist vnworthily to their gvyltines , and therby be condemned . but Luther , Caluin , and all the rest , teach by only faith , securitie , and assurednes of the mercies of God , and so thou takest it not vnworthily , or art any wayes guiltie , but shalt obtaine grace thereby , so that thou belieue . The Apostle teacheth Examining of conscience , Luther affirmeth that in receauing the Sacrament with guiltie conscience a man receaues grace , if he but only belieue . to goe before : but Luther and the rest , teach only faith to suffise ; and belieuing doth assure him self of grace , and that he doth obtaine the same in the Communion : and so by disswading men from the examen and probation of themselues , before they receaue the holy Sacrament , and teaching them only faith , to looke only on the mercyes of God , and not on his iudgment , doth make men guiltie of iudgment , and so throwes them into perdition .

Moreouer this doctrine of only faith doth subuert , & ouerthrow the preaching of true repentance , Only faith disanulleth repentance , & conuersion to God . and of our conuersion to God ; for the Scripture saith , Psal. 84. Conuert vs our God of saluation , and turne away thy wrath from vs . And Isai . 1. Let the wicked leaue his way , & the iniust man his cogitations . and returne vnto the Lord , and he wil be merciful vnto him . Againe , Wash you , and be ye cleane , take away your euil cogitations from before myne eyes , cease to doe euil , and learne to doe well , come and reason with me . saith the Lord . If your synnes were as scarlett , as snowe they shal be made white , Again , Do pennance , and be baptised enery one of you , Pennance and conuersion are before remission of synnes . in the remission of synnes . Act 2 Seeing the Scripture is euident witnes , which declares and shewes true pennance and conuersion to God , to goe before remission of synnes : Contrarywise by this doctrine of only faith remission of synnes is obtained , But the Protestants make remission of synnes to anticipate all meanes . without any other meanes going before , only by faith , and then followeth forthwith true repentance , and conuersion to God : this Luther affirmes in Bulla Leon art. 11.12 . Who belieueth himself to be absolued ( saith he ) is absolued , whatsoeuer be spoken of contrition and pennance .

Only faith disannulleth the iurisdiction of the Church , concerning the loosing and binding of synne . Moreouer the doctrine of only faith , is contrary to the power of binding and looseing , in remitting and retayning of synnes , which power our Lord gaue to Peter , and the other Apostles ; for our Lord did auouch synnes to he remitted to those to whome they remitted synne , and those to be loosed in heauen , whome they loosed vpon the earth , Matth. 26. Ioan. 20. But this onely faith teacheth , that synnes are remitted by only faith , yea though no looser nor remitter be present , or condescend thereto , yea that hauing this faith ( euen when they shall come to the Pastors of the Church to be absolued ) their synnes be remitted to them , and they haue obtained and purchased now already , by only faith , remission of their synnes : that it is now ridiculous to stand to the promisses and wordes of our Lord , which he hath said to his disciples , Whose synnes ye remitt , they are remitted to them . seeing their synnes are remitted to themselues , before they come to the Apostles , or their Successors . Yea also no more power is left to the Apostles ( at the least in this parte ) then to any Christian man , yea also children , for after the foolish opinions of these Rabbies , that belieuing the preaching of only faith , anone receaues forgiuenes of synns . Therefore of this maxime is that wonderfull saying of Luther ; Luthers absurd iudgment , that women , children and ech lay man may remitt synnes aswell as the Priestes of the Church . That in the Sacrament of pennance , and in the remission of the fault , no more doth the Pope or Bisshop , then the lowest Priest , and when there is not a Priest , each Christian may doe the same , yea women and children may doe the same if they be present , aswell as Pope , Bisshop or Priest , in Bulla Leon. sent. 13.

Moreouer the doctrine of this only faith is contrary to it self , for no man agreeth and consenteth to any thing , This doctrine is contrary to it self . No man condescendes and Yeildes to any vnknowne thing : but onely faith is belieued as an vnknowne thing , which is contrary to al reason . The gospell was not belieued without trial and miracles . except he iudge it true first before he condescend to it , for out of a natural loue of veritie , and the hatred of falsehood , moralitie teacheth , that before we condescend to any thing , we doe trye it , whether that which is reported to vs be true , and when we haue found the same to be in it self true , then next we giue consent . The same argument appeareth in the Gospell , that many receaued and belieued the same by reason of the sygnes , and miracles which they sawe done ; and likewise in searching of the old scriptures , found the same thinges prophecyed , to be fulfilled in the time of the gospell , and to be true miracles , but this doctrine of only faith , and assured confidence , that a man belieues , his synnes to be remitted to him , is by the same only faith which he belieues ; so it followes of necessitie , that he hath remission of synnes , before he belieued by the same faith , and therefore the remission , A filthie absurditie the effect to be before the cause . is behinde the remission , which is beliued to be of this only faith , so that the effect is first , before the cause , which is very absurde . For truly the Christian faith goeth before iustification , as the Apostle sayes ; The hart belieues to richteousnes . Roman . 10. Likewise a man is iustifyed by faith , Gal. 2. An other absurditie , that only faith goeth before the word of God . But it is most absurde , that faith goeth before the word of God : and the self same word of God ( faith ) to giue credit to the word it self : seeing the word of God is not faith ; but faith dependes vpon the word of God : it is therefore necessary that the testimony of God precede , before his testimony may be belieued . But the Christian Catholique Church knowes , that before any belieue in Christ , that he is a child of wrath , and the wrath of God to abide on him . Ephes. 2. Ioan. 3. And also knowes that the vngodly man should leaue his wayes , and the wicked man his cogitations , Isai. 55. and turne vnto God by true pennance , and faith in Christ , in hope and prayer , and by frequent receauing of the Sacraments , that so at last . God may haue mercy on him This Catholique faith is farr from the other only saith , which only doth belieue synnes to be remitted , excluding all mediation , apprehending the effect before the cause . Onely faith doth peruert the word of God . Again this doctrine of only faith peruerteth the word , for this assured persuasion to belieue , doth procede from the vnderstanding of a strange gospell and not of the word of God So that by the same doctrine of only faith , the word of God is peruerted , wherefore it is to be reiected which 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 man . and by that nothing is to be belieued ( as the heretikes themselues confesse ) which word the Apostle declares , whose word it is , saying : When 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 add●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 Sacraments , & 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 Who 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 commended of him self for vertue that is conioyned 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 , perseuerance , 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. 36. Not withstanding not so , Only faith neuer patronizeth & defendes internall iustification . for the only faith of the father , the health of the doughter is giuen , although Christ stirred vp the father to belieue ( yet this fact doth not patronize nor defendes not the building of only faith to internall iustification ) but Christ speakes to him , as a Phisitian vseth to speak to the patient ( saying ) only be of good courage , and thow shall be wholl , whill neuer theles he prescribes him , to obserue a dyet , and other wholsome medicines euen so is the health of the soule , ascrybed to faith , by the rest of other vertues , because right faith is the fundament , and roote of all other vertues , neither is any work done absolutlie without faith acceptable to God .

OBIECTION I.

WE know that we ar translated from death to lyf , becaus we loue the bretheren . 1. Iohan. cap. 3. v. 14. Therefor by speciall faith , we ar certaine of ryghteousnes , and forgiuenes of synnes , for this is the translation from the death of synne , to the lyf of grace , &c.

ANSWER .

THow art deceaued , for lyf is not here supposed for iustification , but for lyfe eternall , as though he said , We know vs to be instituted heires of eternall lyf , and of that caelestiall kingdome , if we loue the bretheren . for this word ( because ) is taking for ( if ) conditionally .

OBIECTION II.

THe incertitude of remission of synnes , and of the present righteousnes , doth torment and tortor the consciences of the faithfull , takes away quyetnes , and induceth diuerse anxieties , add doubtes , so that our archrabbie Luther in the 4. chapt . of Gen. ( sayes ) the Papistes now Laitlie haue vsed to teach , that we ought to wauer , and doubt of the remission of synnes , grace and saluation . For this cause our confederat frind Chemnitius in his treatise of the certitude of iustifying faith , calleth the papist Church , a Shoppe of doubtes . therefor this speciall faith is to be retained of the reformed Church , with the certitude of actuall rychteousnes , and by consequence of the remission of our synnes , which makes our conscience free of a thowsand launcinge , and pearcing scruples of the Papistes .

ANSWER .

GOd forbid , that we should wrappe snares of desperation or eyther , butcher & tortour , the consciences of the faithfull . for that we consent not to your only faith for neither the onely heauenly faith , takes away all tortour of conscience , neither doth it free men of these scruples , neuertheles some morall certitude , is gotten by faith , or by diuers signes , of the state of iustifying grace , and of the remission of synnes for iust men may aspyre , and rise to this certitude , that ofte they fear not , howbeit they might fear , if they consider , and looke to their own infirmitie . First in the confiding , and trusting them to be in grace , so that in them selues be founde no contrary opposition . and yet they may doubt , and fear , least perchance they be deceaued , which way of iudginge of their owne richteousnes , should be comon to all righteous men . The second is muche more perfecter , neither comone to all , but to these only who are treuly turned to God , with great zealle , and feruour , or haue long serued him , with greate deuotion , who may reache and attaine to that perfection , that morally they ar certaine in some manner , that they are in grace , so that neither are they anxious , ar moued with any doubt , neither do they feare : as morally a man is certaine to be a Christian , and to be verely baptized . howbeit some maner of way he may doubte , if he consider his owne fragilitie , which is prone to doubt : but dothe aspyre to the seconde perfection , to wit , that after long contrition , and doing of pennance , is absolued , and lykwise is baptized , in the intention of the church , and liues a holy lyfe , and by dayly examining , findes nothing in him self , guiltie of synne , as also in contemning the world , and studyinge to please god , doth finde this certainety in them selues with these morall signes ( before iustifying faith ) to delight them selues , in the exercises of vertue , and to be penitent , for their synnes committed , to absteine from synne , and to ouercome the perturbations of the mynd , as wrath , lust , vaine-gloire passiones , to Loth , & dispyse the world , and to feele an internal motion to good things , tranquillitie in mynd , and peace in conscience , a feruour to loue God , and an affection to loue of the neygetbour , to remitte trespasse , and iniurie , which how much the more they abounde in man he is the perfecter , and is more certaine , and feare is lesse , and confidence doth growe , and increase , the more , in so farr that S. Basil . in Reg. Breuior . sayes : Whosoeuer takes heede , and considers his owne fragilitie , and pityeth other menns , and is wholly affected towardes God , let him belieue him to haue forginenes of synnes , and to be in a goode confidence ( yit not withstanding with feare ) for Salom. Prouerbior . 28. v. 14. tearmes , the man blessed , who is euer fearfull , for securitie is the mother of negligence . as writes . S. Gregorius libro 6. epist. 286. Therefor God would not , that our hope should only leane , and depende on the promisses of God , but to be strengthned , and fortifyed with the merites of good workes , as of contrition for our synnes , and amendment of lyfe , by the which , the certitude of morall righteousnes sufficiently aboundes , and expelles the scruples of all anxietie , and care , and geaues to the iustman clearnesse of conscience , and peace of mynde . So that the reformed church ( in which this onely faith is forged , and maintained ) is a merchant shoppe , of temeritie , presumption , and perdition .

OBIECTION .

OVr Sauiour sayes to the sick of the palsie Matth. 9. v. 2. Sonne belieue they synnes ar forgiuen thee : therefore God to the remission of synnes , requires only faith , and the euangelicall confidence , and no other thing of vs , therefor only faith is sufficient , and is commended of Christ .

ANSWER .

I Deny thy absurde sequelle , by the obteineinge of remission of synnes , he is commanded of Christ , to stirre vp confidence , in him self : and because of the precedent remission , by saith , the paralyt here in this place is commanded to belieue , and to conceaue confidence of his future health : for it is not said to him , thy synne shal be remitted to thee , as to come in the future , where vpon they might , build their only faith , but Christ saith to him his synnes are forgiuene already , and therefor here , he exhortes him , to tak confidence of his future health , for thy synnes , which was the cause of thy infirmitie , now already are forgiuen , & remitted . So that this only faith is neither sufficient , neither is commended of Christ , for iustifying faith , but rather accursed , and reiected , as inuented of man .

QVAESTIO III. Of the article of the Creede , I belieue the remission of synnes .

HOw belieue the Roman - Papists the article of the Creed , I belieue the remission of synnes , if we accept not of only faith ? Caluin . lib. 3. inst. cap. 13. Brent . in prolog. cont. a Soto .

ANSWER .

ANd I pray thee good reader obserue how the reformed belieue this article of the creed ( to wit ) the remission of synnes : Cal. doctrine can not agree & accord with this article . Good workes are synne . seing that they say , that all our workes ar mixed , and defyled , with synne , and what soeuer good workes shal be done of the most holyest man , by the vncleannes , and the impuritie of the fleshe are polluted , corrupt , and putrifyed . Man is not fre neither of originall , nor actuall synne by any Sacrament . Only faith by imputatiue iustice maketh man fre . Lyckwise ( he teaches ) that we are not free of originall synne , neither are we absolued , or remitted , from any other synnes howsoeuer confessed , and satisfyed : but only couered by the imputatiue , righteousnes , of Christ ; neither are these synnes imputed to the fault , nor to the punishment , as Rabbi-Caluin teaches . lib. 3 inst. cap. 14. §. 9.10 11. & lib. 4. inst. cap. 15. § . the which doctrine doth subuert and ouerthrow the very article of our creede ( to wit ) the remission of synnes , Cal. reiectes the iudgment of S. Aug concerning synne in the regenerat . He teaches that in the sainctes synne reignes . All the regenerat ar in aid cleaue by imputatiue iustice . which stoutlie he defendes by reiecting , and casting of the opinion , and iudgment of S. Austen de concupiscentia in renatis . We teach ( sayes he ) in the holy Sainctes euer to be synne vntill they be freed and vnclothed of this mortall body . lib. 3. inst. cap. 3. §. 10. and proceeding more deeplie to iustify his doctrine of only faith , moues this doubte : and solues it , him self : But how is it ( sayes he ) that God doth purge his Church of all synne , and that he promiseth to hir , the graces of fredome , and puritie , by baptisme and doth fulfill it in his elect ? It is referred , and fulfilled in communicating his imputauiue iustice , and this God performes , and exhibites in regenerating his own , that in them , the kingdome of synne may be distroyed & abolished , by subministratinge to them vertue of the holy Spirit , by which they are superior , and victors in the fight . lib. 3. instit . cap. 3. § . 11. Synne to reigne , and not imputed for a faust . is false doctrin . And a litle after those reliques of synne which be in his sainctes , we confesse them , not to be imputed , as if they were not . of the which doctrine it followes synne absolutlie not to be remitted : for it implicates a contradiction , synne to reigne , and not to be imputed for a fault . for Caluin affirmes , Cal. sayes synne reignes not : but dwelles . Synne failes to reigne in the sainctes , but not to dwell , as an other contradiction .

Contrariwise catholikes exhort all men firmely to belieue , & assured lie confide that there is remission of synnes in the holy Church , and this remission is to vs : and to yow : and to Iudas the triator : and to euery mortall synner : and to those that now are , and to those that shal be hereafter : and to those that are in purgatorie : for Christ hath promerited , to all abundantlie , who hanging in the crosse is made a propitiation for our synnes , and not for ours only , The Catholikes firmly belieue remission of synnes . but for the synnes of the whole world . But that we Catholikes belieue all men to haue receaued , and obteined remission of their synnes ( de facto & sola fide credendo ) not onely we Catholikes deny , and gainstand : but also the Scriptur . for treuly Christ hath tasted the death for all , But that all men haue remission of synnes de sacto is against the Scriptur and Christs death . We belieue the remission of synnes by the power of the Church . but all , do not apply to them , the fruite of his most pretious death : for in deed he is made the cause of saluation to all , but yet the Scriptur sayes , Heb. 5. v. 9. He was made the author of eternall saluation vnto all them , that obey him .

Therefore wee belieue most firmly the remission of synnes , but not to be remitted in particular by onely faith : but that power is giuen to the Church to remitt synne , and to reteine synne .

Howbeit we admitt the heauenly promisses of the remission of synnes , iustification , and eternall lyfe , Remission of synnes is not made to any in particulat . The promises of God are to all a lyke & are made with condition . and such lyke , which generally is denounced to perpeteyne to euery man ( to wit ) so farr as lyeth in God , who without acception of persones promisseth , and giueth , to all men abundantly , but with that condition , that he do worthy pennance for his synnes , and to keepe the commandementes of God , as Ezech. cap. 18. v. 21. If the vngodly man shall do pennance for his synnes , which he hath wrought , and shall keep my preceptes , and do iudgment and righteousnes , he shall liue the lyfe , and shall not die : and lykwise , Matth. cap. 10. v. 22. Yow shal be hated of all men for my name saks , but who shall perseuer vnto the end shal be saued .

No man is certaine of perseuerance in vertue . But because a man is vncertaine of his owne righteousnes , and perseuerance in virtue , and lykwise vncertaine of his saluation : therefore it is said in the holy Scripture , Apocalyps . 3. v. 11. Hold fast what thow hast , that no man tak thy crown : for there , hath falne ? Saul : Salomon : Iscariotes : Many haue falne & those they stoode , as of the Caluin , som are made Turkes . Paulus Alciatus : Sartor : Blandrata : Socimus : Lysmannus : Luther . Calu. and many more of the protestantes companious abiuringe their faith are falne to Turcisme , Mahematisme , and Atheisme , as witnesseth Beza in the history of Valentine Gentill , and Caluino-Turcismus lib 1. cap. 2. Wherevpon we may gather that the great maxime of the Caluinistes Theologie is falne , and is conuniced of falsehood affirming that only faith once gotten , neuer doth faile , or decayes , as stoutly Cudsemius in his Hyperaspisce declares , but when we see their owne turned from their owne faith , to infidelitie ; what iudgment is against them , and what condemnation fall they into ? no lesse treuly than in the same iudgment , and damnation of the heresiarches who by the doctrin of this only faith minister subiectes to Paganisme , and Atheisme .

OBIECTION I.

THerefor , what : Dost thow commande , and bids vs dispaire ?

ANSWER .

GOd forbid : for as we deny that any can firmly belieue & certainlye persuade him self of the remission of his synnes : euen so , no lese we affirme constantlie that euery Christian man is bound to belieue , and with faith , to do what is in him to expect the effect of faith , What Christians ar bound to hope . with firme and sure hope in this lyf of true remission of synnes by the Sacrament of baptisme , and pennance , and in the world to come to eternall lyf . which hope , except we haue it firme , and constant , in vaine we ar called Christians .

OBIECTION II.

THow speakes a paradox , and a contrary thing , for firmly to belieue , and assuredly to persuade , thow denyes : and yet thow commaundes , and biddes euery one to be of firme and assured hope , that they receaue in the present , remission of synnes , and in the futur eternall lyfe .

ANSWER .

I Deny the assumption , for nothing is to be belieued of vs rightly , and Catholickly , which may be any way false : for faith is the substance of things hoped , and an argument of no appearance , because the reason of faith is placed in the veritie , reuealed of God : which for that cause may neither deceaue , or be deceaued . Yea also we hope these things rightly which otherwayes may happen , for the cheifest reason of hope consists in the possibilitie of the acquiring and seeking of these things , which we haue hoped according to the commandement , and promise of God , and for this cause we are exhorted after the exemple of Abr●ham , that in hope against hope we should labuor , and belieue , to mak our caling and election sure 1 Pet. 2. The difference betwixt hope and faith . For many vnder pretence of this only faith , being loaden with the weight of ther synnes , and charged in conscience , vnthankfull to their Creator , and yet apeare externally to work the workes of the righteous , and walk securely , perswadinge them selfes to be in grace , and fauour of God , and at last to obteine eternall lyf : when without hope , they are condemned . Because hope lookes to the promisses and commandement of God , which only faith annulles . And therefore we are more commanded and exhorted to hope , then beleue , because hope hath euer actuall rychteousnes adioyned with him : and only faith is lyk an Irishmans in his trowses which is without any conformity , to the habit of any other nation , & so for conclusion only faith is no faith and is playne , opposit , anu contrary to the article of our creed , I beleeue the remission of sinnes .

QVESTIO IIII. Of the informall fayth of Synners .

WHerfore doe the Papistes affirme & teach fayth to remaine in Synners seperated from loue , contrary to the tenour of the Scriptures & Fathers . Caluin . lib. 3. inst. cap. 2. §. 8.9.10 . & in Antid. Con. Trid.

ANSWER .

IT is the vniuersal doctrine of holy Church , that trew fayth ( which the Apostles defynes to be the substance of thinges which are hoped for , Faith may be without loue aswell as with it . and the euidence of things , which are not seene ) may successiuely stand with loue and charity , or without it : soe that fayth may be in the same specie , and nomber ( notwithstanding with diuersity of tyme ) formall , or informall . Faith is formall and informall . Calu. Scornes all diuyne and humane sciences . Howsoeuer to the contrary Caluin laboures , but to no effect , albeyt he goeth about to scorne this distinction of faith , made in the Theologicall Schooles : but if this scorner of diuyne , and humane sciences , would approach to the fountayne of holy wryt , and gust with wholsome taste , truely he should fynde the same habit of fayth , and nomber to haue the place of merit and of demerit , that the scorner may be at rest . For first Christ Matth c. 7. vers. 22. acknowledgeth fayth in Synners , for in the day of iudgment , or in the hour of death , as in a particular iudgment many shall say to him , Faith may be in great sinners to the working of myracles . Lord we haue prophesied in thy name , and in thy name we haue cast out diuels , and haue wrought many miracles , to whome he shall answer ( saying , I neuer knew yow . For this ( nunquam ) giues to vnderstand , that euen then when they wrought miracles in fayth , and by faith in my name , euen then I knew you not , because you lyued a wycked and deformed lyfe with your faith , Sinne is opposite to the merit of faith . and was so defyled in sinne , lyke to the condition of a most expert Phisitian , who is not ignorant of art , and science which he professes and vnderstandes , and yet notwithstanding by fragility of nature , by intemperancy , and bad liuing , a similytude . doth violate the science and medecyne , albeit he doth not loose and quitte the science of medecine : euen so a Christian man a Prophet , Religious , Faythfull , or els whatsoeuer morall man instructed in the faith , sinning in the precepts of fayth , Fayth profits nothing without workes . doth not loose , or is destitute of his faith , nether faithfulnes , or ceases to be a Christian , and yet notwithstanding is excluded from the Kingdome of God for onely want and defect of charity , & good workes .

The naughty banquetter had faith with out his garment . Secondly he who entered to the banquet of the King not hauing his weddinge garment Matth. 25.15 . was cast into vtter darckenes not because of his faith or of his baptisme ( by which he entered and abode in the Church ) but because of only the want of his wedding garment that is to say the want of charity . So expoundes this place all the Fathers of the Church as S. Greg. in euang hom. 78.

Thirdly to conclud all doubtes the Apostle sayd if I should haue all faith so that I could remoue mountaynes , and want charity , I am nothing , what it is to haue all faith without charity . Calu. Glosse discouered . to wit , not to be in grace , neyther auailles the glosse of Rabbi-Caluin in this place ( saying ) that the Apostle speakes not of the Catholyck faith , but of the faith of miracles , or the vertue of confidence to worck miracles , but this euation is naught , for when the Apostle sayes , if he had all faith , absolutly he concludeth all , both intensiue , and extensiue , perfect and imperfect , for in the end of the same chapter 1. cor. 1 ; he concludeth , that there doe remayne fayth , hope , and charity , these three , but the cheifest is charity , only so out of doubt , he speakes of that faith , which before in the same chapter he made mention of , Faith is compared with charity , and charity to faith . as he did speake of that same charity before , therfore it followes , that he hath compared the Catholicke faith , with Charity .

Fourthly S. Iacob c. 2. v. 14. sayd , Bretheren , what helpeth it , if a man say , he hath fayth , but hath no workes , can his faith saue him ? Is any Christian so absurd of iudgment , Faith may be without workes although it profit not . that thinkes faith to iustify a man without workes ? to the defence of the verity the whole Fathers affirme , and haue taught , faith cannot iustify any man without workes , as : Iren. lib. 4. cap. 25. expounding the same saying of the Apostle , sayth , neyther knowledge , nor wisdome towards God , neyther the comprehension of diuyne mysteries , neyther fayth , neyther prophesie helpe , without charity ; but are voide and of no merite before God . And lykewyse S. Aug. lib. 15. de Trinit. cap. 18. sayth without charity faith may be , but not to profit . What need we yet witnesses ? seying reason teaches , that by true faith , the faithfull are distinguished , and discerned from Infidels , Heretycks albeit defacto they are separated out of the Church yet in name and shew they are within , & yet damned . and yet notwithstanding if synners fall from their faith and be separated from the Church as Ethnikes , and Infidels d●facto , neuerthelesse in name , and externall showe , they are within , as holy Scripture makes mention , as Matth. 13 in the feyld of corne , was togeather tares , and wheat ; in the net , good fysh and bad ; in an hous , foolish and wyse virgines Euen so such persones , hauing faith without workes not obscurly , but plainly doe pertayn to the Church , howbeit they are damned , therefore it happeth to faith without charity eyther to be formall or informall but the effect and Vertue depends in his will , in whome charity is , and for this cause , The effect of faith depends in his will in whome is charity . the Heretickes forceing falsy the contrary are deceaued , for whilst they presuppose and iudge with themselues , that trew faith , cheifly is placed in only persuation , by which a man may persuade & certainly assure himself , because of the imputatiue righteousnes of Christ de facto , that his sinnes be remitted to him , and that graces and charity concomitanter are infused into his soule with his assured persuasion of only faith , The hereticks folish persuasion concerning faith . & that this persuasion in their iudgment is a most trew thing , neyther think they euer at any tyme that this can be separated from grace & charity , which is false and absurde , as we haue before proued , for they lay great weight vpon a weake foundation , and build castelles vpon a sandy-mount , for it is not only fayth , that iustifyes a man , nether is it euer annexed & conioyned with charity & grace , but is separated .

OBIECTIO

FAith consists in the knowledge of Christ , but Christ cannot be knowne , but by sanctification of his spirit : Therfore faith can no way be separated from charity . For the Apostle sayth , Rom 10 v. 10. With the hart man belieueth vnto righteousnes , and with the mouth man confesseth to saluation .

ANSWER .

THE Apostle vnderstandes not in these words sanctification of the spirit including charity , but he sayth , the hart belieueth to ryghteousnes , in which wordes he plainly signifyeth , that faith is way and mean to gett and obtaine righteousnes : but this faith doth not euer include necessarily the actuall stat of righteousnes and charity , and therefore the knowledg of Christ may be in man without charity , and so it is separated . Other expounde this place , of the good affection of will , requisit in man to belieue , and not annexed absolutly to the action of loue , and charity .

OBIECTIO .

FAict without workes is dead as the Apostle sayes , Iac. 2. Therfore as a dead man is not a trewe man , so neyther is fayth in sinneres a true faith without workes and charity , ergo faith and charity cannot be separated .

ANSWER .

THE Apostle to the contrary assimilated and compared faith not to a dead man , but he assimilated and compared such to a dead body as v. 26. for as the body ( sayth he ) without the spir●t is dead , concerning the vitall operations , whereby it failes not to be a trew body ) euen so without workes faith is dead ( concerning the vtility , meryt , and saluation , albeyt it failes not to be trew faith , for the Apostel affirmeth the Diuels to belieue , albeyt not to saluation , how much more a sinner may belieue , and haue true faith , and yet not to his saluation ? Because it is without workes , which are the operations of the vytall spirit , and so faith is separated from charity , and compared to a dead man , without the spirit , when he wanted the operation of the vitall spirit , and yet cannot be called otherwyse then a body . Ergo and so is fayth .

OBIECTION .

THE Fathers in whose doctrine thow Papist so oft dost boast , teach , faith without workes , not to be true faith : as S. Cyp de simplic . pral . Beda in cap. 2. Iac. &c. Ergo ●rew faith is neuer without workes .

ANSWER .

THE Fathers deny such to be true faith , that is not liuely ; and perfyt , and to be such as it ought to be ; as laughter is not full ioy , yet it is accounted for ioy , and gladnes . So S Hier. cap. 5. ad Gal. When charity is farr of , and suchlyke fayth is remote and absent , we say it is not perfect charity and true faith , not that it is farr of , and absent , as concerning his essence , but concerning his perfection operation and lyfe . And hereupon the Fathers teache the verity ; and the Heretikes lye , and teache false doctrine .

QVAESTIO V. Of the necessity of myracles .

WHerefore require the Papists myracles of vs for confirmation of our reformed faith , seyng long since it was maruelously confirmed of the Apostels , Martyres , Confessores ? So that there is no neede of newe myracles . Caluin . praef. instit . ad Franc. gal . reg.

ANSWER .

Luther attempt● to rayse the dead . He also attemptes to cast out diuels If their doctrine be trew from the Apostles how flee they to extraordinary things ? Caluin makes for a myracle of a liuing man a dead . He would haue wrought a myracle for confirming his doctrine of predestination . I Aske wherefore Luther , that great Prophete Elias , and a cheif Apostle , yea the Angel of God so called of his successores , for confirmation of his Euangel , made his recourse to myracles , whilst he assayed , and attempted to rayse from death one William Nesone drowned in the ryuer of Albus as Staph. in respons. vlt. beareth witnes .

Also he attempted to work a myracle in the casting out of a Deuill out of the possessed but in vayne .

Wherfore , I say , went Luther to vse an extraordinary meane , if his doctrine be the doctrine of the auncient tymes , & that myracles are not now necessary ?

Lykewyse to the same effect , wherfore attempted Caluin to work a myracle to rayse a dead man , ( who by caluines policy dissembled himself dead ) for the confirmation of his doctrine of predestination and the preordination of God , concerning the fall of man , as Bols. in vita Calu. lib. 13. Againe I ask if Caluin was scrupulous to sowe the doctrine of the Catholyk faith , yet wherfore induces he a new faith , and if he hath purged the error of the Paptsts Church , wherfore runnes he to working of a false myracle wonderfull to the world . Lykwyse a certayn ringleader of the Anabaptists attempted to worke a myracle in the kingdome of Polonia , who inuyted all his fellow compagnions to be present at his baptisme , promysing to them that they should see the holy Ghost come downe from the heauen to confirme his baptisme , An Anabaptist in Polonia attempted to cause the holy Ghost appeare to proue his doctrine from heauen . to be from heauen , the day is prefixed , the place is appointed , the rumor spred abroade , all are desyrous to see this myracle , and first of all this Arch-heretick entreth into the water : but in place of the holy-Ghost , and of the spirit of truth , anone the Diuell appared with a horrible and fearfull countenance , offering himself to them all , The Anabaptist is beaten of the diuell . and taking the Heretick by the hair of his head , lifteth and caryeth him in the ayre , letting him againe fall with his owne waight in the waters , breaking his bones , strangled and almost left dead , & this was the euent of his myracle , as witnesseth Thomas Bozio de signis eccl. dei lib. 5. cap. 2.

Therfore iustly of the reformed minysteres and all Protestants : we Catholycks demaunde and aske by what power they haue entered into the church of God , Myracles for confirmation of their doctrine iustly demaunded : for no true faith is without myracles . and with what supernaturall signes for the confirmation of their reformation , for a new faith moust haue newe myracles , and therefore seing they haue induced a new faith in all things repugnant to the faith professed and belieued this thowsand fyue hundreth yeares past , and doe contemne the ordinary mission , lawfull succession & ordination of the Church , and haue intruded thēselue extraordinarly ( by their mouing spirit ) therfore rightly , demaunde we supernaturall myracles for the confirmation of their supernaturall vocation . And seing from the tyme of the begynning of the old Church , Myracles are necessary to proue trew faith and lawfull vocation . vnto the vprysing of the new , no man denyes , and all affirmes that myracles were euer needfull . For the Heretickes themselues affirmes myracles to be so necessary , as a proofe of their lawful vocation . That they who otherwayes would entre into the Church of God , to be preachers & reformers , planters of Religion and Faith , are to be adiudged , bold temerous , heretickes , presumptuous , imitatores , of Chore & Dathon : worthy for their intollerable , Zuing. condemnes those that preach a new faith without myracles . and diuelish arrogance to descend into Hell , for taking more on them then Iohn the Baptist , Peeter and Paul , yea and Christ himself . This hath zuingl . vttered against the Euangelicall extraordinary vocation , as is euident to be read in his owne booke . Tom. 2. Eccl. fol. 52.53.54 .

Lykewyse Brentius declareth the effect , to what end myracles are done , Brent . declairs that myracle are to confirme trew faith . In cap 3. Luc. hom. 6. & hom. 76. de Resurrectione Christi : myracles ( sayth he ) haue this vse especialy , that they are a testimony , and a confirmation of a doctrine , and religion reuealed from heauen .

Vnto Brent . agreeth , and subscrybeth Luther Tom. 4. in cap. 35. Isa. Musculus in loc. comm. 41. de nomine dei , pag. 394.

The Hereticks seek myracles of the other Sectes , and professores of the new Gospell . In so much that the Heretycks themselues impugne and contradict other Sectaries , and requyre of them myracles , who professe a new doctrine . For they affirme & proue , that no doctrine which is from heauen , can want myracles , for the confirmation of the same doctrine . Therfore this their doctrine is not from heauen , Heretycks are lyke the sons of Scena the Iewe in working of myracles . who are men lyke vnto the sonnes of Scaena the Iew , as is written of them , Act. 19. v. 14.15.16 . who were more presumptuous , then wyse , who thought to haue cōi●red Diuells , and for their laboures were beaten of the Diuels , so the Protestant willingly would worke myracles , but the proofe takes none effect not so much as onlay me-horses . No maruail that they worke no myracles , Casu . blasphemy against myracles after the pharisies manner . who account so little of myracles , for they so esteem of them as Caluin sayth , as of feined fantasticall , and Diuelish things , and not to be of God , Cal praef. instit . So sayd the Pharesyes of Christ myracles , Matth. 12. and the paganes of thoses myracles which were done amongst the Christians , yea the Heretyckes shew themselues worse , and attributed the working of myracles to the Diuell . The Heretiks of old were of this same mynd against myracles . Of this mynd were the Arrians , Eunomians , Vigilantius , so that these myracles done by the Catholickes were ascrybed to be wrought by the power of the Diuell and not of God , as witnesse the holy Fathers , as Aug. lib. de ciuitat . dei cap. 18. Ambros , Serm. de Geru . & prof . Hier. cont. Vigil . Victor lib. 2. de vandalica persecut . But the Catholyks haue better assurance , to wit , the word of God , and promise of Ghrist , for the defence of myracles against all counterpoyses , & manyfolde sleightes of Sathan , Moyses with lawfull vocation workes myracles in Aegypt . or what such hyrelings can obiect . For first is not Moyses sent to Pharao , by diuyne vision , and hath communicated to him myracles , and the power to worke myracles , that the Iewes may belieue that the God of their Fathers hath appeared to Moyses , Iohn Baptist natiuity , and lyf is full of myracles . as Scripture witnesseth ? Exod. 4.5 . Lykewyse , is not Iohn the baptist sent to denounce the mysterie of the Incarnation , hid to the world , who was adorned , and beautifyed with many heygh myracles , and a man replenyshed with the holy Ghost ? Moreouer is not Iesus the sonne of God sent who hath not glorifyed himself as heygh Priest , but aboad vntill the tyme that his Father sayd : Thou art an high Priest for euer , after the order of Melchisedech . ps. 109. And was approued of God by the oppenyin of the heauens , Christ proues his owne mission with myracles . and the descending of the spirit of God in the forme of a doue vpon him , with a voyce saying : This is my beloued sone in whom I am well pleased . Mat. 3. That after bearing witnes to the truth ( for which he was sent ) sayes to the Iewes : The workes themselues which I do , bear witnes of me , that the Father hath sent me , Ioh. 5. And agayne he sayes in the 10. cap. If you will not belieue me , yet beliue the workes , that ye may know and belieue that the Father is in me , and I in him . And lykewyse the Apostles , The Apostles and Disciples are sent to preach , and do confirme it with myracles . and Disciples are sent into the whole world , to preach the Euangely : but not except from Christ the chief presedent of his Church , who gaue them power to preach baptisme , and consecrat bread into his blessed body , with power to absolue and bynde synners , and to worke myracles , receauing giftes freely , and commaunded to giue freely as witnesseth Mat. 10. saying : He gaue them power ouer vnclean spirits to cast them out : and to cure all deseases . Moreouer in the 7. v. he sayth to them . As ye go preach , saying , the kingdome of heauen is at hand , heall the sicke , clense the leprouse : rayse vp the dead , cast out diuels frely you haue receaued frely giue . And in lyke forte diuerse Prophets were sent extraordinarily , The Prophets mission was approued with myraclest but not allowed except their mission were approued of God with signes and myracles , for so it agreeth well with the disposition of Gods prouidence as S. August . disputes , lib. 22. de ciuit . dei cap. 8. For except mission , and the doctrine be approued with myracles from heauen , and receaued with common consent of men , Trew doctrine must be approued from heauen with myracle and by the authority of the Church . and approued by authority for trew doctrine , according to the iudgment of men , and of them who haue authority to iudge in matters of Fayth . Otherwayes their mission and doctrine cannot be receaued , nor belieued , who without this ordinary authoritie by themselues approue doctrine to be sufficient or insufficient , and must be moued themselues by some other preacher , and his authority to belieue , and therfore if there want myracles I know not how they shall approue their doctrine , discusse ambiguities , resolue doubtes , neuer I say by their owne reasoning and vnderstanding of their priuie spirit but their doctrine shall euer be held suspect . No doctrine can be known trew without myracles zuing . affi mes the same . And for the verity of this assertion Zuing. Tom. 2. eccl. sayes , how many haue vsurped the function to Preach , and teach , or to worke myracles , were called of God , confirmed by eléctiō of the pastores of the Church , Thus he . I hope Zuingl . hath sayd as much as I would say , that ordinary vocation is necessaey , & that therby God workes often tymes myracles , for the maitayning of the same , and therefore both lawfull mission and myracles are of God , The heretycks make themselues Pastors without ordination . to their shame and ignominie , who sitting in the Chayre of pestilence , contemne and blaspheme all lawful succession and ecclesiasticall ordination , calling themselues , and presuming to gouerne , without lawfull ordination , and taking the name of Byshop on them , and no man gyuing it to them , as sayth S. Cyp. de Simpl. prael . They succeed to none but beginne at themselues , Hereticks are prophane persones . Calu. flyeth to extraordinary vocation . and are prophane , and enemies to our Lords peace , and his diuyne vnity .

But Caluin teaches in his book de vera eccl. reform . That God rayseth vp pastores extraordinarily by the inspiration of his owne spirit , who should restore his decaying and ruinous Church : as long since he did in the Synagogue of the Prophets . And so in our tyme by the ordinary vocation of man , he hath raysed Prophets and Pastors for the building of his Church as Luther Zuingl . &c. Whose commendations of their owne Bretheren of the Gospel is wonderfull , and first : The commendation of the extraordinary Pastores Towit luth . and zuingl . Bez. to Sanctezij calles Luther , the wonderfull instrument of God most heauenly inspyred , and an admirable seruant of God , in whom , who acknowledgeth not the spirit of God , knowes nothing .

Iewell calls him , the most excellent man of God , sent of him to lyghten the world . Apoc. part. 4. cap. 4. § . 2. Mathesius calles him , the Supreme Father of the Church , con. 8. de lut . pag. 88.

Amdorff . sayes , that there was none lyke in the world in spirit and faith , wisdome and profunde knowledge of the Scriptures . Amdorff . praef. tom . 1. Luther .

Albertus calls him , a trew Paul and Elyas , and a man sufficient to appease and diuerte the wrath of God from men , to whom Augustin myght think no shame to be his Scholler : lib. cont. Carollost . lib. 7. Some other call him the Angell of God , Austen might haue bene Luther Scholler . flying throw the myddest of heauen , hauing the eternall Ghospel in his hand . Illiricus , in apoc. cap. 14.

Schussinburge sayth , that Elyas and Iohn Baptist were but figures of Luther , Elias & Iohn baptist were figures of Luther . Luther vituperation and disprayse of his owne professors . Theol. cal . lib. 2. fol. 124. in the end this extraordinary Prophet is descrybed of his owne , for Schulss . lib. 2. art. 12. de Theol. cal . calles him proude , furious , intolerable , full of errour , impudent , a forger , and a deprauer of Gods word , deceyptfull , a seducer , a false Prophet , lunatyck , presumptuous , a crucifyer , and a murtherer of Christ . Lykewyse Zuing. calles him a drunken dreamer , and a head full of lyes . Moreouer Caluin would be numbred amongst these Prophets , Caluin would be accounted a Prophet , and extraordinaryly called . as is obserued in diuerse of his sermons , saying , I am a Prophet , I haue the spirit of God , & am sent of God , I cannot erre , & if I erre , it is God that deceaues me , and puts me in errour for the synnes of the people .

His myracles and lyf , & his Propheticall extraordinary vocation is rehersed of Schlussinburge one of their owne profession . His myracles and vocation is commended of the professors of the Gospel . lib. 2. art. 12. fol. 72. de Theol. Calu. who sayes that God would not be mocked by men , hath shewed his iudgment in the world against Caluin , visyting him in the scourge of his fury , punishing him before the day of his death , for he strok this sacramental heretyck in such sorte , that he dyed desperate , swearing , and inuocating the diuells , to whom he randered his spirit : which isued out of his priuy members , and out of his vlcerous soores , and lay so stincking , that the people was notable to endure the stinck , and thus miserably ended his lyf . Besides this , he was infamous , by sodomy , Calu. dieth . desperat , cursing God , and inuocating the diuels , his bad lyfe . The Catholyckes haue registred the myracles of the Sainctes for a memory all , as S. Luc did the actes of the Apostles . cruell , bloody , tyrannous , deceytfull treacherous , a babler , a contemner , a sophist , an epicure , and a tosser of the Scriptures , as Quid in his metamorphosis ; thus he . So that this way they haue made their extraordinary vocation , conformable to their extraordinary myracles , but for the Catholyck part all the holy Fathers haue accounted of myracles , and haue written the admirable lyues of the Sanctes , and haue them in regyster from Christ tyme , imitating S. Luc admirable and miraculous relation of the actes of the Apostles , and Dauid praysing God in his Sainctes as also to follow their deuotion , and holynes of because the Prophet sayes , Ps. 14. He that glorisyeth them that fearour Lord , shall dwell in his tabernacle , and rest in his holy hill . For their myracles done on earth haue made them glorious in heauen , for Caluin confesseth ( In heb. 2.4 . & 2. cor. v. 12. ) That myracles are seales of doctrine , Calu. is contrary to himselfe for now he sayes that myracles are seales of trew doctrine . The Heretyks want myracles . Myracles The ouerthrow of Idolatrie . Myracls were the cause of the conuersion of Scotland . and do establish faith and Scripture . Wherupon all the Sectaries haue great cause to distrust their faith , as a nouelty vnsealed , and vnestablished by the vertue of God , for they are knowne altogeather to want myracle as also good lyfe . Far otherwayes was the conuersion of Scotland from Idolatry to the Catholycke fayth , which was not only by the preaching of the word , but also was in the working of myracles , as trew faith reuealed , and approued from heauen , with admirable holynes of lyfe , and modest conuersation , both in clergie , and lay persons , that many ages after death , and solution of mortality , we see , and read , the lyuing Lord honoured and worshipped in them , whose bodyes whilst they liued , were the temples of the holy Ghost , through sanctification of his spirit , All the holy Sainctes were Papists , and were ordinarily called but God wrought in them extraordinary gifts . and holynes of lyfe . And that these blessed Sainctes , & first laborers in Christ vinyarde in our country , intruded not themselues , but were sent ordinarily , and with this ordinary mission , God wrought in them extraordinary gyftes , and as the grace of God cooperated , with them vnto all holynesse of lyfe , and to liue vnspotted of the world , trewe friendes to God , in keeping his commandementes , and good exemples to otheres , but also were indewed with the giftes of prophesie , and singular learning for the defence of the verity , with vertue from God to worke myracles , what in the curing of deseases , in casting out of diuels , in raysing of the dead , that not only these thinges was acted in their lyfe , but also after their departure at their sepultures , and by their relyckes , the power of God , and the vertues of his Sainctes was made manifest . How renoumed was Scotland , and what blessing of God abounded in that country , when these holy Sanctes lyued in hir , Many hundrith yeares Scotland was renoumed for their Sainctes and vertue florished in the land . what grace of God , religion , faith , honesty , and other morall vertues abounded ? If S. Columbane , S. Deicola , S. Fintane , S. Brandin , S. Margret : S. Canitius : S. Mahut : S. Bean. The starres of that nation , and many other ( whom I omit for breuities causes ) ( whose lyf , and myracles are knowne in all the partes of Schotland , God bearing witnes to their myracles in whom God was honored , and his name magnified ) were now in this mortality to be hold the infidelity that reignes for religion , For vertue that raygned in the Papistes tymes , what vyces rigne with the new Ghospell . The Schotish Sanctes conuerted diuers other nations and the Ghospellers byd at home at ease to peruert Catholyckes . & the publican maneres for honesty , I doubt not but God would approue them true Sainctès , for the conuersion of that nation , both in doctrine , and myracles , to the confusion of heresy , by whose intercession now reygning with God , we liue vnder hope for the second conuersion , who not only at home in Scotland liued holy Sainctes , but also through feruour of the spirit , & zeale of the glory of God and of the conuersion of Soules , went out , & departed their natiue countrey , accounting all regions their natyue soile for the glory of God , & conuersion of Soules , as not only a fewe we may rehearse for the present , whose number at more large is annexed to the end of this booke to the gaeat prayse and honour of Scotland , being a region so farre remote , from the Apostles Seates , that not only she is illuminated of them by the glorious profession of the Catholyck religion , but also hath sent beames of hir glory , to shyne abroad for the conuersion of other regions , for the ouerthrow of superstion , with such holynes in behauiour and perfection of lyfe , with deuotion and pietie , with admirable sanctitie , & angelicall conuersation , that as yet , when we remember them they are to vs amazement of nature , and in admiration aboue nature , glorified by God , worshiped of men ▪ and to day in them the power of God is declared , their names , and immortall lyfe is recorded of all holy writters , they professed the Catholicke fa●●● with vs , and lyued therin , and in the same fai●● wrought myracles , whose remembrance is for ablessinge to all their posterity , what country , and kingdome hath not known , and had experience of the fruites of the holynes , religion , fayth , and myracles of the Scottish Sainctes ? Is not their actes and monoments registred in all Catholyck writers , as Molaenus : Haereseus : Surrius : Barronius : and other ecclesiasticall historiographers ? Is not their names and nation made plaine , and manifested to be only Scotts ? as Furseus : Viron : Kilian : Fiarce : Vinocus : Liuinus : Columbanus : Vltanus : Foilanus : Hemelinus : Forranus Wironus : Calestinus : Rumoldus : Guthagan : Etton : Plechelmus : Fredegando : Abell : Egbertus : Ierom : Ogerus : Vasnusphus : Gislenus : Mornonus : Vulganus : Winocus : Odda . These and many blessed Sainctes in diuerse countries are testimonies of the Catholyck religion , true faith , true lawfull mission which florished in Scotland from whence they came , & imparted the giftes of God freely for the conuersion of other countries , that all tongues might praise the Lord .

Therefore for conclusion let the iudicious Reader obserue , and diligentely examine his owne conscience whether they were trew Saincts of God , An exhortation to the reader to iudg with equitie whether the preists and holy men were trewer Sainctes by whome God wrought so many miracles or the ministers whose lyues ye are eye witnesses of . whose vocation & profession is confirmed & approued with holynes of lyse , and myracles from God : or whether Luther : Calu : Knox &c. whose lyues and workes , with their myracles are extant in Scotland . Who would remember their entrance to be with sedition , and commotion of all estates , with ruyne of all ecclesiasticall policy , it is a sufficient argument to know what spirit they were of : as for their profession and religion it is new , and neuer knowne to Scotland before : their lyues are euident to all inhabitantes in the country : their workes no wayes to the glorie of God , vtility of any man , or honour of the nation . If Sorcery , Wichcraft , and Magick , Heresie , Paganisme , and infidelity , if false-hoode , flattery , and hypocrisie , if blood oppression , and vsurie , if Whordome , Sodomy , and Buggery may confirme there Ghospel , it aboundes , and are most frequent with the profession of this newe Ghospell . And such are the myracles of the professors of the new Ghospell .

OBIECTION .

TRue myracles confirmes the Euangely , and doth not ouerthrow it : but the Papists myracles doth confirme the Idolatry of the masse , and honour of the Sainctes &c. Therefore impertinent to the confirmation of the faith .

ANSWER .

I Graunt good frend , the myracles of the Papists Church euertes and ouerthrowes the Euangely of Luther , Caluin , and the reste : but not the Euangelly of Christ ; and therefore very pertinent to the confirmation of the Faith , and true Religion .

QVAESTIO VI. Of the verity of myracles in the Catholyck Church .

WHerefore doe ye Papists esteeme and make so much account of your myracles , seing they are plaine illusions and inchantmentes of the diuells ? Calu. in praef. instit . cent. 1. lib. 2. cap. 4.

ANSWER .

I Say the diuell can work no myracle transcending & surpassing any maner of way the vsuall , The Diuel can work no true myracle aboue nature . and accoustumed power of nature , but very well he can make such things appeare maruelous in applying actiues with passiues . Of the which , such we may perceaue him to haue power to do , as we may learne in the 13. of the Apoc. and such lyk S. Aug. reportes him to haue done , as in his 13. Tract . in Iohn . Tertul. in Apoiog . cap. 22. Corn. tacit. lib. 4. Hist. Therefore the diuel cannot doe trewe myracles , because trew myracles ar done only by the power of God , of whome it is written , myracles are only of God . Psal. 135. v. 4. who only doth wondrous workes , as only chiefe gouernour , and ruler of nature . Therefore for this cause fitly in an other place of the Psal. 92. v. 5. they are called saying , The testimonies of God much to be belieued , and therfore if any true myracle be done in whatsoeuer place , they come , and are from the only vertue of God : such as are the suddaine curing of the lame : the raysing of the dead ; giuing sight to the blind ; &c. which are done by only heauenly vertue : euen so in the Roman-Catholyk-Church , God works by his diuyne power , The myracles done in the Catholycke Church are registred for a perpetuall memory . as all the ecclesiasticall hystories makes mention , what is done within this 16. hundrith yeare , the which Cal. derides , calling the Catholyks by this by name mirabiliers & compares them with the magicians , and charmers in old tymes , who was made famous and renouned with their wonders , and Sorcery , to the vpholding , and nourishing of their Idolatry , which lyes , truely sounde of blasphemy against the holy Ghost , Cal● . mockes the Catholick myracles and blasphemes . that the workes of God should be attributed to be done by the power of the Diuel , as the Pharisyes ascribed of Christe myracles . Luc. 11.

Moreouer the romā-Catholyckes produce nothing strange , and contrary , to Gods diuyne honour , holy scripture , The myracles of the Catholycks agree wi●h Gods diuine honor ; by Scripture and reasons . God doth myracles because of the merit of his saincts . and reason ; when they say , such a sainct to haue done myracles . Which I proue , because , albeit all these be done by God , yet the merit of the Sainct is the cause , at whose intercession and exaltation , God wills that there shal be myracles . Therefore , seing for the meryte of his sainct , God doth these myracles , and consequently fitly , and iustly they are said to be done of that Sainct Neyther is this maner of speach strange in the Scripture , seing , The master of verity himself doth say , Without offence it is rightly sayd such a sainct hath wrought myracle . Ioh 14. v. 12. who belieues in me , the workes which I do , he shall do , ( and besidds these ) he shall do greater . Wher it is to be obserued , that our Sauiour sayes , that his Sainctes shall do those myracles which he doth , and making this addition ( Et maiora horum faciet ) all the Heretykes are not abyle to glosse this text , for it is giuen vs euidently to vnderstand by these words that God doth and worketh maruailes in his sainctes . Christ pro ●●●feth that his faythfull beleueres shall do greater myracles then he hath done , by authority and word , and not by only prayer . Lykewyse in S. Matth. 10. v. 8. Their mission sayeth , cure the sicke : rayse the dead : clense the lepres : cast out Diuels : and in vlt. Marc. It is againe repeated , in my name ( sayth he ) They shall cast out diuels : and speake with newe tongues : and take away serpents &c. It is not sayd in this place , that by their prayers they shall do these thinges , but as the Catholyckroman-church teacheth that by authority , they shall doe these thinges . Therefore let these mockers and scorners of the myracles of God done by his Sainctes , go hence , and be ashamed and returne confessing as S. Aug. ( sayth ) lib. 22. de ciuit . dei cap. 8. The martyrs doe miracles , or els God by their prayers , cooperating with them , that fayth may haue his merite , not that we belieue them to be our Gods : but to haue with vs , one God .

why myracles are done in one place and not in an other . Moreouer of curiositie it may be demaunded , wherefore in some places , certaines myracles are done , which are not done in other places ? I say if thow wouldst not erre , be not curious to inquyre , and search . For the whole reason of the doing , & not doing is referred , and depends on the omnipotent power , and hid counsell of God . This question hath bene demaunded by the Heretyckes of eld tymes saying : The old Heretyckes moued this question . Wherefore doth he myracles here , and not there ? Is not this Sainct , as renouned in holynes , and as hygh inglory in heauen ? Is not his intercession as acceptable to God as the other Saincts are ? To whome S. Ang. answeres , Epist. 139. ad cler. & pop. hipp . Truely God is euery where ( sayth he ) and is contayned or-included in no place , who hath made all , and it behooueth him to be worshipped of true worshippers in spirit , and truth , who heareth in secret , Also in secret iustif●eth and crounes .

Neuertheles as concerning these things which are visibly knowne to men , who can search his counsell , wherefore in this places myracles are done , and in other places are not done ? This doctrine of S. Aug. is easily proued by the testament . Iohn . 5. When at the mouing at the fish-poole-Probatica in Ierusalem , It is answered why God wrought myracles at the probatica and no other place at a certayne tyme , and no other water was moued . And this was done by the descending of an Angel at a certayne tyme , so that neyther before nor after the ordinary tyme , that water was of any vertue , for the curing of diseases , & infirmities eyther to the blinde , lame , or withered &c. But obseruing the instante tyme of the mouing of the water , the sicke and infirme persones obtayned the benefit of health . Euen so to our purpose : As S. Aug. Epist. 137. ad cler. & pop. hipp . sayes , taking his warrant out of the Apostles words , 1. cor. 12. v. 30. All ( sayth he ) haue not the gift of healing , neyther all the gift of decerning of spirits ; So neyther all Sasncts in all places , haue alyke power , and vertue is work myracles , but as he will , who deuydes to euery one his proper gift . And therfore let vs who are incapable of the secrets of God , through our humane weakenes , confesse with the Apostle , and say , Rom. 11. v. 33. O the deepnes of the riches both of the wisdome , and knowledge of God , how vnsearchable are his iudgments , Miracles are not wrought by the power of Satan neyther by iugling or sorcerye , but the workes of the Diuel were dissolued by the myracles of his saincts . and his wayes past finding out . Morouer the myracles done in the Roman-catholyck-church cannot be wrought by the power of the Diuel , eyther by iugling , or witchcraft , or any kynde of Sorcery , because that euen these workes which was done by the magitians , and sorceres were vndone and disolued by the myracles of his Sainctes , at the sepultures or at the reliques of his Saincts , and lykewyse the Diuells are compelled to confesse many things at the places , and reliques of his Saincts , which they would not do if their power , & vertue , were not from God . Of such lycke myracles S. Aug. lib. 22. de ciuitate dei cap. 8. & epist. 137. ad cler. & pop. hipp . & lib. 8. de ciuit . dei cap. 26. & libro de curae pro mortuis gerenda . cap. 17. Rehearseth at length , so that it is out of a malignant spirit , and a synne against the holy Ghost , to attribute the myracles wrought by the Saincts of God , vnto the power of the Diuell .

OBIECTIO .

IN Belzebub , & in the power of the Diuels the Papists cast out Diuels , & worke myracles . Ergo their myracles are of the Diuell and not of God .

ANSWER .

THE proposition is false , for if ( at the touching of the relyckes of Sainctes , or in visiting their Sepulturs , Chapells , or to goe pilgrimagie to their relycks , and places , or make prayers , and inuocations to them , or applications of the Sacraments in honour , and deuotion towards them ) the myracles wrought and done in the Catholycke Church , are to be attributed and ascrybed to the power and vertue of the Diuell . Of this proposition should followe two great absurdities .

First that the Diuell with all power and force , should honour Christ and his Sainctes , which ( is most contrary ) by the absurditie , for then , the Diuell should distroy himself , and his kingdome , in promoting the worshipe , and honour of God , and his Sainctes ; vnto whome he will giue none , nor acknowledge any due , eyther to God , or his Sainctes .

Secondly that the name of Christ , & his Saincts , should serue for the working , the workes of the Diuell , and the diuyne power and vertue of God , should serue to the obsequie of the Diuell . Which assertion by the absurditie , is horrible blasphemy against the holy Ghost .

OBIECTIO .

WHen those , and such lyck myracles fall out , they are not to be attributed , and ascrybed to come of the Sainctes , or of their merytes , or by their intercessions , or praeyers , but because it fortuned so .

ANSWER .

IT is an open blasphemy , eyther to speake , or thinke to straine the bodyes , and soules of men to the course of the planets , and to the hid influences of the heauens , so that Leo affirmes Epistol. ad Astoricensem . Who followeth these , there is no more place left for him in the Church of God , because ( sayth he ) who once haue giuen themselues vnto the constellations , and persuade themselues after their owne opinion , departe , and cut themselues from the bodye of Christ . Vnto this the counsell of Braccar . cap. 1. If any belieue , that the souls , and bodyes of men , are astricted , and gouerned , of the fatall signes , with the Priscilianists , let him be accursed .

Moreouer myracles , and prodigious thinges , oft fal out , and are wrought , when the relyckes of the Sainctes are of the people reuerenced , and applyed , and when these Sainctes are inuocated by their ernest deuotion , and to beare witnes of their reuerence , and honour to Gods Saincts , they receaue the holy Sacraments , euen then especially myracles are done rather then any other tyme , therefore , seing at the deuotion of the people , & the application of the relykes of the Sainctes , myracles are done , they cannot be attributed to come of fortune , or influences of the planets , but of God , the author of all goodnes , and the gouernour of this world , for if the fishe-poole Probatica in Ierusalem , had vertue giuen to it , to cure diseases at a certayne season of the year by the descending of an Angell , mouing the water , which vertue , and working of myracles in the Probatica of Ierusalem , cannot be attributed to the influences of the planets , neyther to fortune , but to God , and mediatly to the ministery of the Angell : euen so myracles done by the relyques of his Sainctes , or at their Sepultures , or Alters , cannot be attributed to fortune , or any fatall star●e , but to God , and by the mediat mini●tery & intercession of his Sainctes , by whose ministery God is honoured .

QVAESTIO VII . The Pope is taken of the reformed for Antichrist .

WHerefore doe the simple , and ignorant Papists obey the Pope in ma●ters of relig●on , seing he is but a man , an●●●uely Antichrist ? Luther . ass. art. 27. Smalchald . de pot . pa●ae . Caluin . in 2 Thes. cap. 2. Illir . de primat papae .

ANSWER .

VPon this proposition , I demaunde , and aske , wherefore doe your mynisteres , of your Churches , in spirituall things , in whatsoeuer Kingdome , The Protestants minysters are subiect in matters of faith to lay-men . or Comonwealth they are in , obey men , and that lay-men of no ecclesiasticall function , neyther of ecclesiasticall authority ? Is not this euident and known to all Europe , how the Caluinistes of Ingland , gaue their homage & sure obedience in matters of faith , vnto Queene Elizabeth , and instituted hir head of their reformed Synagogue : lykwyse by hir ordinances , and statutes ( we know and vnderstand ) that these mynisters were compelled , The minysters made Queen Elysabeth head of the Church , & swore obedience in maters of fayth , contrary to their owne conscience . The scripture forbyds wemen in church matters . The hereticks wrytes against the lawfull temporall gouernment of wemen . and bound to diuerse ecclesiasticall ceremonies , repugnant to their iudgments , and yet of necessity must rest contented , and also must subiect themselues obedient to her statutes ? What absurditie : what basenes : what indignity : and what madnes of mynd , to giue to a woman the primacy of the Church , whom the Apostle 1. Timoth. cap. 2. v. n. 12. commaundes to learne with silence with all subiection , who is neyther permitted to teach , neyther to rule ouer a man ? How much more preposterous to rule the charge of the Church ? For if Buchanan and Knox , writ books against the regiment of a woman , in which bookes they excluded his maiesties mother , ( of happy memory ) from the temporall gouernment , and as a thing most vnworthy , that a woman should haue any temporall gouernment ouer man . How much more indecent to rule ouer Preists in the Church of God ? In the begynning of this heresie both in Ingland , and Scotland , so long as the two most Catholyck Maryes Princesses liued , the Heretickes opposed , wrot against their gouernement in temporall things , which was by the law of God , Hereticks doe allowe the gouernement of wemen for their purpose . and nature lawfull for them . Notwithstanding when Queen Elizabeth obteined the crowne , then it was lawfull for her to rule , not only in temporall thinges , but also in ecclesiasticall causes , as head of the Church . Therfore it is farr lesse strange , It is not against the law of God , or reason to obey a man . neyther contrary to the tenor of reason , neyther to holy Scripture , to be subiect to a man , then to a woman , howbeit in lay-men , this preheminence was neuer giuen of our Lord , neyther was it euer permitted to them to haue the primacy of his Church . For if as the Protestants sayes , Christ neuer commited the iuri●diction of his Church to lay men . why are the Papists so simple , and ignorant to obey a man , in matters of religion ? May it not be answered with the lyke humanity , what is his Maiesty , King of great Britany , a man or no ? I hope they will not call him a Prophet , neyther Euangelist , The King of Britanie is not a prophet , nor an apostle , nor an angel , but a man . neyther Patriarch , nor Angell : yea a man , and head of the Church , vnto whom all his good dutifull subiects , are compelled to swear him supream iudg , in all ecclesiasticall causes , as well as in temporall causes . Would to God that his Maiesties eyes were illuminated , and that God would giue his maiestie a wyse hart , that deeply he might consider , how his maiesties good nature , wisdome , learning , and heauenly gyftes , The office of a King is with great vexation . His maiesties good nature is euill abused , by priuat men for their own particular . with the counsell of perticular men , is abused , laying on his Maiesties shoulders such a heauy burden , which his Maiestie is not able to vndergoe . For if the temporall gouernement , and office of a King be excellent , & notwithstanding , that office is so intricated with inumerable cares , and disquietnes of body , and mynd , by the account making to the lyuing God , with whom there is no acception of persones , who giues to euery man according to his workes , if in a Kingdome be great enormityes & wrongs , which are to be corrected & amended by the authority of the Prince , yet notwithstanding this dignity is intricated ( for peace and quietnes in his country ) with vexation of his body , disquietnes of mynd , heauines of soule , anxiety of spirit , with solicitude and care night and day , and with fear with mand debate without , which euidently declare the greatnes of the charge : what ( I pray thee gentle Reader ) is the charge of the Church of God , and the gouernment of the soules of men , in comparison of the common estate ? Is it lesse in effect ? do not murther , fyre , robbery , witchcraft , sodomy , buggery , theift &c. and these and such lyke vexe , and molest the wyselt Prince that euer was or shal be , to redresse , and mend in haste ? Lykwyse what enormities are in the Church of God ? No charge more chargable then the charge of soules . what leudnesse , and wickednesse in the lyues of men ? what heresie in religion , what erroneous opinions , what profession of Mahematisme , what inclination to Paganisme , what Atheisme in conuersation ? Is this charge easily performed ? As for the proofe of the temporall gouernment , I hope his Maiesty hath sufficient experience , whill his Maiesty reygned King in Scotland , what day lie complaintes of wrongs , what iniquity was done in the land , to no small griefe , and vexation of his Maiesties mynd , and body ? And as for the proofe since his Maiesty hath bene King of great Brittany , and head of the Church , & the Oath sworne to his Maiesty , to be supreame iudge in all ecclesiasticall causes , what Heresies in religion is falne out in Ingland , and Scotland , what sectes , what opinions betwixt the Protestants and Puritans , with what disquietnes of mynd hath his Maiestie laboured to accord , and agree religion amongst them ? what muny ficēcy , What paynes without be efi● hath us maiesty vsed to comp●se the er●ticks among themselues . A head ought to be obeyed . and giftes , had h s Maiesty bestowed on the mynisteres , to accord them to his Maiesties will . And pitiarrs , and emulat on s remaines yet . If his Maiestie be head , why is he not obeyed ? if obedience how is ●here controuersie , and sectes ? should not the members be obedient to the head , and all the members dispose their actions to the wit , and gouernment of the head , that the head and the members may do one thing conformably ? for wher the head hath his pure vigent power , the membres should follow his will , and conforme their actions to his iudgment . Therefore all the Sectaries , as the Caluinistes , Brunistes , Puritaues , Protestantes , should conforme themselues to the vnity of the head , & his iudgment . And yet notwithstanding , all these sectes allowe and condiscende , his Maiesty to be head of the Church , All the sects in Britane allowe the king for head , and yet they will lyue in their owne opinion , wherby they would make the King a monster . and yet they themselues , wil be disordered mebers and beleeue their owne erroneous opinions . ( in erecting Altare , against Altare , in making Schisme , and Heresy . ) But more lyckly , that they would make , and absurdly belieue his Maiesty to be some monster : for whilst they acknowledge his Maiestie head of the Church , what is this confession els , but that they make his Maiestie head of ech heresie , and of all dogmaticall doctrine which is maintained , permitted , or professed in the land , and in his maiesties dominions ? It importes no small charge vnto his Maiesties soule , and body , to presume and clame to him , Presumption a great synne , & is not left vnpunished . the primacy of the Church , and her authority , which appertayn not to lay-men of whatsoeuer quality they be of : for the history of Achaz , and others punished for their presumption , is doctrine sufficient to all men , of whatsoeuer condition , not to presume in the office of the Church , for Priest , and Kings , are of sundrie powers , and distinct preheminence , for Kings haue power of the body : & Priests are ouer the soule ; Kings haue the sword , and Priests the Keyes : Diuerse are the conditions of Kings , and Priests . Kings are called nurses : but Priests are called parentes : Kings are to hear : and Priests are to teach : Kings at the voyce of the Church , are to be obedient , and not to commaund ; but Priestes are Pastors of the Church , and the cheif members of it , to whom Kings should be obedient , as vnto Christ . As they are in dignity discrepant , so are they in offices , and lyckewyse are discrepant in charge , the one ouer the body , and the other ouer the soule , the one caryeth the temporall sword , and the other the spirituall ; What glory can his Maiesty reape , by this spirituall gouernment in claming it ? To be head of the Church the King can get no honour but rather dishonour . And what ignominy hereafter may blot his Maiesties fame , and eternallize his name for an other presuptuous Achaz ; which Ipray God auert from his Maiesty , and that God of his diuyne goodnes , would grant him an vnderstading hart , to execute the office of a King dutifully , and leaue vnto Priestes , what belongeth to Priests : so shall his Maiesty , eternallize his fame , & name , with the rest of his Maiesties Catholyck progenitores . As concerning that the Protestants say the Pope is Antichrist , That the Pope is Antichrist it agreeth nether with the law of God , nor morall reason . their assertion standes neyther with the law of God , nor with naturall reason . For Antichrist doth properly signify an aduersary and an enemy to Christ . As S. Aug. sayes with all kynd of malyce and hatred , and as Luc̄ifer was the Captayne and first of all cursed rebelles , and for that was named Sathan , that is to say , an aduersary , euen so is Antichrist named , by thss proper name , as an euemy to Christ , and as a chief captayne of all rebellious and accursed Christians . For as God of his goodnes was not content to send his Prophets , & Priests , to teach , and guyde men to lyfe eternall , but at least sent his owne sonne , in mans-flesh , thereby to work more effectually our saluation . Lykewyse on the otherside Sathan shall procure what lyeth in him , that men shall not belieue in Christ , Sathans policies that men shall not belieue in Christ and at length shall possesse a certaine accursed man , by whom he may worke his wycked thoughtes , and deedes , against Christ . And this wycked man is so much more dangerous , how much the more priuy , Antichrist is a most dangerous man , and shal be indued with the power of the Diuel . and closer he lyeth , being couered with mankynd , & with the name of a Christian . And for that ende , the Diuell shall giue his strength and power , most specially to that cursed man , and he is called by the Diuells name , as S. Paul 2. Thess. cap. 2. The aduersary , sayth he , and S. Iohn 1. Ioh. cap. 2. Showes whose aduersary he is , by naming Antichrist , that is to say , that Antichrist who is sett most dispytfully against Christ , Antichrist is an open enemie to Christ . who is most certainly fortold to come , and therfore of all Christians , most carfully is to be eshewed and feared .

There are three kynds of Antichrists but one speciall aboue the rest . Now whereas there are three kyndes of Antichrists , and the first is the Diuell , who is only a spirit : next false teachers : thirdly a certayn man : who shal be possessed of the Diuell , who shall oppunge Christ manifestly . And albeit euery Heretyck and fals teacher be a certaine Antichrist , and an enemy to Christ , as S. Iohn sayes , 1 Ioh. 2. there are many Antichristes : Ech Heretick is a certayne Antichrist . ( yet as there is one , aboue all other , so he sayes as it were pointing him , you haue heard , that Antichrist commeth . ) You haue heard , saith he , not only , that Antichrist cometh , but that the same most notable Antichrist cometh . Why Antichrist is permitted to come . The effects wherfore this singular Antichrist shal be suffered to come , are , First for tryall and reuealing of the inuincible truth which God hath giuen to his elect .

Secondly ▪ to shew how inexcusable the Iewes are , who pretending to belieue the old Prophets , and to looke for the Messias : The Iewes are made inexcusable . yet hauing repelled Christ Iesu , who most euidently was descry bed of the law , and Prophets : shall in the e●●de imbrace Antichrist for their Messias , whom the Prophets haue willed them to be ware of , that as S. Paul 2 Thess. 2. sayth because they receaued not the loue of truth , that they might be saued , therfore God hath sent on them the working of errour , that they may belieue lyes : to the end that all men may be iudged who haue not belieued the truth , but haue consented to iniquitie .

But the question moued , and the affirmatiue defended is ▪ that ▪ the Pope of Rome is this chief , All Horeticks hold opinion that the Pope is Antichrist , but falsely proued . and principall Antichrist , who was prophesyed to appeare towards the ende of the world . In this extasy of mynd , and lunatick frenesie , are all Heretyckes that auouch the same in their sermons , and printe in bookes , and sett abrooad to the world , to draw all men vnto their opinion , their comon doctrine about this effect , is brought out of the reuelation , so that the mysticall book and prophesie of God , The clout-the churches assembly vnderstandeth , best the re●elation , & can apply it to the Pope for Antichrist precs●ly at four aclock . ( in which as S. Hier. sayes , how many wordes so many Sacram●utes ) ( ●●herome so comon , and facill to vnderstand , that the howling-sighing-●ypping-pur●●ane sisters of ech city in Scotland , can apply euery ●ord of this booke to the Pope of Rome for Antichrist , as dru●●k brut-beast , without reason and vnderstanding , not knowing what they speake , with their preacher passing the boundes of all modesty , and shamsastnes ; to speake against anthority . ) For if God so generally commaunded and sayd to the hard harted Iewes speaking of their gouernours & rulers , with the whole multitude saying , God commaunds to speack reuerently , and touch not men of authority . The Apostles are beloued of Christ for their constancy , but chiefly Peter whom loued Christ aboue the rest , is also of Christ beloued . S. Peter by Gods prouidence glorifyeth Christ by his death . Zac. cap. 2. He that toucheth you , toucheth the aple of myne eye : and moreouer speaking more particularly concerning his Prophets , and Priests , sayes in the Psal. 104. Touch not myne anoynted . Lyckewyse Luc. 22. He that heareth yow , heareth me , and he that dispyseth yow , dispyseth me . If therefore his Apostles were nearer him , then any other men , and aboad with him in his temptations , and for that cause , were beloued of him . Yea if amongst the rest Simon Peter loued him best , as it is sayd . Ioh. 21. out of doubt also , of him he was beloued aboue the rest , who of himselfe in singular loue , is ordayned Pastor of his flock . Moreouer if Christ prouyded by singular prouidence , that Sainct Peter should glorifie him by suffering death at Rome . vnto this day S. Peters Chayr , and the succession of Priestes , with great reuerence , hath byn acknowledged at Rome . Moreouer if the whole Fathers , S. Peters chayr is holden in great renerence to this day . from the primityue age , haue euer so esteemed of the succession of S. Peter , that without the vnity of that Chayr , they account no saluation , and in it they haue reckened the true Catholycke fayth , as witnesse these following , No saluation without vnity of this chayr . Iren. lib. 3. cap 3. Cypr. lib. 1 epist. 3. Hippoli● . de Antichrist . Tripart . hist. lib. 4. cap. 15 Atha . in psal 106. & psalm . 138 Arnob. in psalm . 106. & 138. opt . meleu . lib. 2. de Schism . S. Hier. ad dam. Ambros in 1. tim . cap. 3 Augin psal. cont . don & epist. 162. Now if God hath prospered that succession against the enuy , The succession of Peter chayr stands firme against all enuy of Heretycks . and hatred of all Heretycks , to the comfort of all Catholyckes in all ages to come , and past , if out of this Catholyck succession , the fayth of Christ hath byn dilated , and spred abroad in diuers countries , working thereby the gratious , and miraculous works of Christ , for confirmation of the same . And now in the end of the world new vpstarts lyke brute-beasts are not ashamed to charge the welbeloued see of God , Heretycks lyk brut-beastes knowe not what they chalenge . and the successors of his blessed Apostel , not only with errour and Heresy , nor with the begetting , hatching , nourishing , and fostering of Antichrist : but to be really in effect very Antichrist himself . What raging madnes is in these mens heades : what intend they els , then to burden Christ himself , Heretycks are mad headed to call the Pope Antichrist . with the bringing forth , and commending Antichrist vnto the world ? What blasphemie vomite these men , who cannot only be contented , to chardge the Roman see , with abuses , errours , and Heresy , neyther vouchsafe to esteeme the Pope a frend , or a member of Antichrist , but really the very Antichrist , and chief captayne of all Gods enemies , to sit in S. Peter Chayre .

This is the profound doctrine of these diuynes , and this is belieued for verity of their ignorantes , was it not Christ , sayes S. Amb. offic. lib. 5. who sett Rome in so great honour , Is it not Antichrist that hath set Rome in so great honour to be the see of Christ and his chief disciple Peter . as it hath alwayes euer had that honorable fame , to be called the seat of the Apostle of Christ ? Neyther was it Antichrist , but Iesus Christ who made his Apostles togeather to die there , and to haue a perpetuall succession of Byshops , in that city , without any infidelity , or proffessed heresie coming betwixt the lawfull successors , to this present day ? Neyther was it Antichrist , but Christ who gaue the crowne of martyr-dome to thirty two Popes of Rome . Moreouer did Christ prepare the way for Antichrist by the chief of his Apostles The Heretyks accuse Christ to be the setter vp of Antichrist . Could God make no man foreruner of that cursed-man , but the sone of God , and the redeamer of the world ? O blasphemous tongues , o wycked thoughts , vnto this day how many generall counselles haue ben : how many faithfull Princes and Kings : what nations & people vnto this tyme haueth honored Rome , and the Pastor sitting in it , as honor done to Christ in his Vicare : The Heretiks sayes all nations haue committed spirituall whordome , in honoring S. Peters see in Rome . and now really is called and belieued to be Antichrist ? Haue all good Christians Kings and People committed fornication with Antichrist ? Had Christ no man els vpon whome he might haue permitted Antichrist to be builded , then vpon his chief Apostle ; vpon whome he hath builded his Church ? Hath he promised that the gates of Hell shall not preuail against this foundation , & contrary wise Hell gates hath so preuailed that Antichrist himselse doth sit in the seat , The Heretiks would say that Hell gaites haue preuealed against his Church . and foundation of the Apostle ? Did Christ so much labour to preferre S. Peter , that in the end , Antichrist might haue a more honorable seat prepared for him by the labores of the Apostle , for his abominable inter pryses ? are they worthy to be called Christians , who fear not to say , and teach , such blasphemous doctrine , and detestable speaches . What ignorance , In vaine is christs promis to S. Peter . and vnlearned iudgment are these men of ? what hath bewitched , and inchanted their spirits : How giddy and lunatick are their heade , that they should nominat the successor of the blessed Apostle Peter Antichrist , who is a peculiar certayn man according to the iudgment of all writters ? as witnesse , Hereticks haue a bewicthed and an inchanted spirit . Isai . n. dan. 8.9 . n. Mat. 24. Ioh. 5. & 2. epist cap. 2.2 . Thes. 2. Apoc. 13. Who is farr opposit to the Pope of Rome , for the Popes are not any certayn man , but their succession is the continuance of a certaine office , The Popes are not oncertayn man but a continuall succession . in which many men haue succeeded on after an-other : therefore the Popes are not , neyther can be called Antichrist . For as the name of Christ was giuen in old tymes , to many Prophets , Priests , The name of Christ was comon to many in the old law , and yet one Christ ▪ came , so is the name of Antichrist comon to many and yet one must come . and Kings ( who were anoynted as a figure of the truth , which was to be fullfylled ) did not hinder and lett , but that there should come a certaine singular persone , who should be the Sauiour of man-kynd in that name . In lyke manner euen so the name of Antichrist , being giuen to many wicked aduersaries of Christ , and namely to all Heretickes , doth not hinder , but rather helpeth to proue , that some one singular man shal come at length , who shall surpasse all other men in setting himself against Christ , and this Christ verifyeth saying to the Iewes , Ioh. 5. I haue come in the name of my Father , and ye receaue me not . if auother come in his owne name , him ye will receaue . The which words the Doctors of the Church confesse to be spoken prophetically of Antichrist , and makes the comparison betwixt them , saying , as Christ was a certayn man , so shall Antichrist be a certaine man , the difference is , that Christ is from God ; The difference betwen Christ and Antichrist . and Antichrist from the Diuell , Christ doth saue , and the other distroyeth ; Christ doth vnite his people with concorde , and peace , & the other doth deuyde , and scatter . Yet in this they agree , that each of them is a singular man , and as Christ is the man of righteousnes , so is Sathan the man of synne 1. Thess. 2. Who shal be made knowne to all men that he shal be wholly addicted to synne . And therfore seing that Antichrist shal be a singular man , Antichrist is not a Diuel or spirit , but a reall man in whom the Diuel shall corporally inhabit . and not many men , neyther the Popes kingdome : whom S. Hier. in cap. 7. dan. & n. Let vs think him to be , sayth he , not the Diuell or a spirit , but a man of the propagation of man-kynd , in whom the Diuell shall corporally dwell . Lykewyse S. Ambros in epist. 2. Thess. cap. 2. sayes , that as the sone of God tooke fleesh , so Sathan shall appeare in man . And S. Aug. de ciuitate dei lib. 20. cap. 19. Confessing many Antichrists , with S. Iohn called one of them , the very head and the last Antichrist : for the wordes of the Apostle 2. Thess. 2. ( Prince ) and ( last ) agree to one only persone , and not to a whole succession of men , in one state of lyfe . To this S. Chry. in 2. Thess. 2. That Antichrist shal be a certayn man , hauing in him the power of the Diuell . In lyke manner Theod. in 2. Thess. cap. 2 That as the Sonne of God tooke flesh to procure our sa●uation : So shall the Diuell choose him a man , by whome he may worke mischeif and all iniquity , to these subs●rybs S. Greg. in 106. lib 14 cap. 11. That in the last dayes , the Diuell shall enter in that vessel of perdition which thalbe called Antichrist . All these famous witnesses declare sufficiently , that it is not the order , and estate of the Byshops of Rome that are Antichrist , Antichrist is not the order of Byshops , or an estate , but a man possessed of the Diuell . but a certayn man shal be properly Antichrist , who shal sett himself against Christ , more singularly , then euer any Heretyck as yet hath done hitherto . For he shal withstand Christ so much , that none is able to withstand him more , for he shal not withstand a peice of the faith , but the whole faith , and shall deny Christ , to be God , and man , or to be mediator . And as Hier. quaest. 11. ad Algas . sayes : He shall exalt himselfe aboue all , that is called God , that he may tread vnder foote , the Gods of all nations , and all true , He shall abolish all true Religion . He shall persuade and compell man to Idolatr● and to worship himself and his image in all Churches . and approued Religion . And where as the Apostles , sayes , 2. Thes. 2. That God shall send them not only the worker of error : but the very fountaine of errour . For as S. Ambros . in Luc c. 21. sayes , that he shall dispute out of the Scriptures that he his Christ , and he shall teach , that he himself is God ; also he shall leade not only men , to Idolatrye , bus also shall persuade and compell all men to follow and obey him , he shall also commaund himself to be worhhipped . and adored , and his image to be placed in the temple of God , not only in Ierusalem , but in all other Churches also . For Antichrist knowing , sayes the Apostle , Antichrist shall vsurpe the name of Christ because he knowneth Christ shall come and beat him downe He shall call himself God . The Pope can not be Antichrist , because he belieues the articles of his creed : which Antichrist shall abolish . 2. Thess. 2. That our Lord shall come , to beat him down , in the meane tyme , will vsurpe his name , vnto himself to that ende , that his kingdome may seeme true , he will leade with him , such as may perish togeather with him , that he may sit in the house of our Lord , in the seat of Christ , & affirme himself very God . And therfore seing Antichrist is noted properly to be a singular man , and as yet not come : whose power , & lyf , is against Christ , that consequently the Popes of Rome cannot be this Antichrist ; who long since are come , for the difference which is betwixt them , may decerne , which of them is with , or against God , for this sayd Antichrist shall oppose against Christ , and abolish the faith of Christ . And contrary w●●e the Pope forbide●h no man to belieue in Christ neyther denyeth any part of holy Scripture . Antichrist will do openly against the faith of Christ , and shal call himself God : but the Pope did ne●er against the faith of Christ , neyther priuatly nor publickly , nor neuer did call himself God . The difference betwixt the Pope and Antichrist , and by what notes they may be knowne . Antichrist will not only be called God of o her men , but will extoll himself aboue God : that is he will extoll himself aboue the blessed Trinity : But this extolling no Pope euer did think , of much-lesseprof●sse it , but professe and confesse themselues to be seruants of them , who serue God : and therefore the Pope is not Antichrist . Antichrist thallbe receaued of the Iewes for the Messias . Antichrist shal be receaued specially of the Iewes . S. Hier. ad Algas . Chrys Hom 4 in Iohn . But the Iewes haue not receaued the Pope at any time , and if they receaued not Christ , far lesse the Pope , but shall receaue Antichrist , as Christ fortold Ioh. 5. Which place all the Fathers expound of Antichrist , as Ambros . in 2. Thess. 2. Cyril . lib. 3. in Iohn cap. 6. Theod. in 2. Thes. 2.

Antichrist shall come circumcised , Antichrist shal come circumcised of the circumcision . and of the circumcision , that the Iewes may haue some confidence in belieuing him as S. Hier. sayes sup. He shall do all those things , not by his owne power , but by the permission of God , for the Iewes sake . And Theod. vt sup. sayes , that the Iewes do looke for him , and when he cometh they will belieue in him : But to this day the Pope is not of the circumcision , neyther circumcised , neyther is he expected of the Iewes , neyther of them is belieued : ergo neyther is he Antichrist .

Moreouer Daniell cap. 7. After the description of the four Empyres , it is said , Daniels prophesie of Antichrist . that the fourth beast ( which is the Roman Empyre ) had ten hornes : and I considered the hornes , and behold an other littel horne , sprange out of the middest of them , and three of the first hornes were pulled vp , before his face , and behold the eys , as it were of a man were in his horne . and a mouth speaking great things . In which place S. Hier. in Dan cap. 7. Let vs say , sayes he , Before Antichrist come , ten kings shall deuide the Roman Empyre , and the eleuenth king shall humble three principal of the ten , as a token of the comming of Antichrist . Before the comming of Antichrist , the Euangelly must be preached t●rough the world . That all the Ecclesiasticall wryters haue lest by tradition , that in the consummation of the world , when the Empyre of the Romans must be distroyed , there shal be ten Kings , who will deuyde the Roman Empyre amongst themselues : and there shall arise the eleuenth being a very little King , who shall ouercome three of these ten Kings , that is to say , the Kings of Egypt , Africk , and Ethiopia , this witnes : Hippol Hom. de Antichrist , and Theod. 2. Thess. 2. But the Pope hath not conquered to him the Kingdomes of Egypt : Africk : & Ethiopergo he is not Antichrist .

Moreouer before the comming of Antichrist , the Euangely is to be preached through the whole world , as Christ hath sayd , Matt 24. v. 14. This euangely of the Kingdome , halbe preached in the whole world , for a testimony to all nations ; then shall come the consummation : But this liberty of the Euangely is not fulfilled as yet , as a certaine signe , of the comming of Antichrist , when he shall appeare , & seing Antichrist is not as yet come , as of this signe may be gathered . Ergo the Pope is not Antichrist .

Before Antichrist come , Henoch and Elias must come , & when they come they will withstand him in their preachings . Moreouer the preaching of Henoch and Elias is not yet fulfilled , who by their preachings , shall oppose themselues against Antichrist , for confirming of the faithfull , in the Catholik , and Apostolicall Faith . as witnes S. Ioh. Apoc. 11. I shall giue my two witnesses , and they shall prophesie , a thousand two hundrith and sixtie dayes clothed in sa●hcloth : as witnesseth this place , in their commentaries . Primas . Bed Richard . Aret. in Apoc. Damasc lib. 4. cap. 18. Greg. lib. 4. cap. 11. D. Aug. in Gen. ad lit . lib. 9 cap. 6. But Elias and Enoc● shall not come , but in the tyme of Antichrist : and as yet Antichrist is not comed . Ergo the Pope is not Antichrist . Hippol. serm. de Antich . & Aug. de ciuit . lib. 20. cap. 19. Chry. in 2. Thes cap 2.

Moreouer Antichrist shal be borne of the trybe of Dan : as witnes Iren. lib 5. aduers . Haeres . Hippol serm. de Antichrist . Theod. in 2 Thes 2 Greg. Mo●al . lib 14 in 106. cap. 11. Antichrist shal be borne of the trybe of Dan. But the Popes are not borne neyther deriued from such a trybe , ergo not Antichrist .

Morouer Antichrist commeth a litle before the end of the world , as the forsayd Authors make mention : but if the Pope were Antichrist , the world should haue byn finished long since , ergo the Pope is not Antichrist .

The tyme of Antichrist shal be three yeares and an half , & he shal reigne in Ierusalem , and sit in the temple of God . Moreouer Antichrist shall only preuaile in his Kingdome , but three yeares and an half , and in this time the Saincts shal be delyuered into his had , who shall deale with them after his pleasure , as Dan. cap. 7. & 12. & apoc 17. but when he hath reygned the forsayd tyme , and hath spoyled all things in this world , and shall sit in the temple of Ierusalem , whose vprysing shal be by the working of Sathan , with all deceipt of iniquity , extolling himselfe aboue God . And taking away the daily sacrifice : Dan. 11. and the signe of the Crosse in all places , as sayes , Hippol. lib. de consummat . saeculi . Antichrist shall abolish the daily Sacrifice : the signe of the Crosse , and follow all sensualitie . And lykewyse shal be the cause of the departure , from Christs faith , lawfull Pastor , and Roman Emperour , whose glorie shal be in all synne , and therfore iustly is called the man of synne , and following all sensuallity and lust : as Dan. 11. But this the Pope doth not : ergo he is not Antichrist , neyther is his lyfe blem●shed with such bad qualities . Therfore what vnderstanding haue these men in the worde of God , that belieue it not concerning Antichrist : neyther the graue authorities of the Fathers : but rashly , and presumptuously doe iudg the heigh Priest of God , and vicare of Christ to be that abominable enemy of God : and Antichrist , to be his sonne , our Lord , and Sauiour .

QVAESTIO VIII . Of the Primacy of S. Peter .

WHerefore doe the Papists worship the Pope , as Supreame head of the Church , and Byshop of all other Byshops , Successor ( called ) to S. Peter , and infallible Iudge , in all causes of faith , which titles and preheminence , doe all sauour of Antichrist ? Luth. art. 25. apud Roffens . Cal. lib. 4. cap. 7. Centur. 1. part . lib. 2. cap. 10. Nilus de primatu .

ANSWER .

GOd did forsee that the people of Israel sometime might fall , and declyne from religion , eyther to the right hand , or to the left , therefore he prouided in the Synagogue a Pastor , to whom in matters of doubt they might haue recourse , God prouyded in the Law a supream Head for deciding of controuersies , & doubts . that by his authority , all controuersies arysing , might be decyded , and defined . Moreouer the Sc●ipture addeth , Deut. 17. v. 12. If any man will do presa●●●uo●sly , and not obey the commaundement of the Priest , who in that tyme ministreth to the Lord thy God : by decree of t●e iudge , that man shall die the death . God is no lesse carefull for his Church , then he was for the Synagogue . What the high Priest in the law was , the same is S Peter in the Ghospell . It is of greater reason to haue an head now , then it was in the law . A head is for holping of vnity in faith & religion . All men belieue that the Pope is head of Christs Church . Wherefore seing , with no lesse fauour the sonne of God , doth assist , and succour his owne Church , with ●he Priest hood , and authority , now in this age , then he did long since the Synagogue . For which he hath instituted and placed S. Peter Pastor , and hath ordayned that his successors shall rule in hir . Therefore now it commes to passe that greater necessity is at the present tyme , to haue a Pastor for the gouernement of his Church , then in S. Peter tyme . For at this tyme , there are many more Christians in the world , indued with farr lese holynes , and vertue them they were long since . Moreouer they are inuironed and compassed daylie with vpstart heresies , and nouelties , and for this cause greater necessity of a head by whom Gods flock may be preserued , & keept in one faith , and religion ; and that all controuersies , and dissention may be taken away . For confirmation of the veritie , all good Christians belieue , that the Byshop of Rome , sitting in S. Peter chayre is by lawfull ordination , and the appointment of Christ , the chief Pastor of the whole militant Church , whose voyce euery sheepe ought to harken to , as to the voyce of Christ , & his Apostle . For no man that hath his senses free , and is not led with the spirit of errour . Will make any question of the Supremacy of S. Peter , No man makes question against him , that hath not the spirit of errour . and his successores . Seing so many euident testimonies co●firme the same thinge , as first Christ sayes to him : Iohn . 1. Thow art Simon the sonne of Iona , thow shalt be called Cephas : the which by interpretation , is Peter , that is , a stone , or a rock . Here it is to be obserued , that Christ makes a promise , that Simon shal be called Peter , for as a stone is the foundation of the house , For Simon Peter had the first place by Christs appointment . so shall Peter be the foundation of his m●litant Church . Secondly in choosing his tw●lue Apostles , M●rc 13. Luc. 6. Simon is nominated first and is furnamed Peter .

Thirdly when the Godhead of Christ was reuealed to him , and when he had confessed the same : Chr●st answeres expounding his name , saying : and I say vn●o thee thow art Peter , and vpon this rock I will build my Church &c. For his name declairs him to be a rock , and a ground stone of Christs Church . In which wordes the promise of Christ is fulfilled , and the reason of the prom●se is declared , concerning the new name . So that Peter himself is called here a rock , and that Christ promisseth to build his Church on him , for in promising to Simon that he should be called Peter , when as yet he had confessed him , was to that end , that he might confesse the more strongly , and firmly as a rock .

Christ pronunces Peter blessed , and a rock to build his church on . Next he named him Peter before he had confessed him : so that he was thus farr forward , in being the rock before his profession .

And thirdly , when as yet he had not confessed , Christ pronunces him not only a rock , or a man in stedfastnes , of the propertie of a rocke in his faith , but also such a rock wherupon he would build his Church , for euery Apostle was a rock in generall , but S. Peter was this rocke in speciall , whereof Christ now speakes .

Fourthly , that the confession of Peter might remaine vnmoueable after Christ ascention . ( For allwayes the Church needs a visible head , & rock ) Christ prayed for Peters faith , The Church hath need of a visible head , therefore Christ prayed for Peter that he might strenghen his bretheren . What the giuing of the name and promise of Christ erected . and he was bid to strenghen his bretheren ; After his conuersion of Christs denyall , last of all to showe what kynd of strength Peter should giue to his Bretheren Christ willed him feede his lambes ; as for conclusion of these a foresayd , the promise of the name of Peter was the first cause of Peters being this rock .

The giuing of the name , was the performance of the promise .

The confession of Christs God-head , was the fruite of the gift , and of the promise .

The promise to haue the Church build on that rock , was the reward of the confession .

The prayer of Christ for Peters faith , was the warrand of perpetuity of his strong confession .

The prayer of Christ is a warrant of p●rpetuity Peters primacy . The power to feede Christ sheepe was to make Peter such a rock , as should stay vp his Church by teaching and ruling the faithfull , whose voyce we are bound to hear , as Chry. in Iohn . hom . 18. Cyril . in Ioh. l. 2. c. 12. Hill. de Trin. l. 6. Tertul. de praesc . aduers . Haeret. Hippol. de consum . mundi . Origen . hom. 5. in exod. Cyp l. 1. Epist. 3. & l. 4. Epist. 9. Hil. c. 16. in Matth. S. Amb. 68. S. Bas . in conc . de paenit . S. Hier , in 16. Matth. Epiph. in anchoratu . Theod. in cant . cant . Damasc . in Iosaphat & Barlaam . Theoph. in 22. Luc Euthym. in 26. Mat. Aug. retract . l. 1. c. 21. cont. Epist. Don. Prosp. de vocat . gent. lib. 2 c. 28. S. Greg. epist. l. 6. epist. 37. In fine we haue many reasons why S. Peter aboue all others was this rock , to wit , the excellency of his faith , The excellency of Peters confession , and faith , is the cause that he is the rock . In Peter is vnity and an euerlasting Preisthood , the auoyding of Schisme , & an ecclesiasticall iorisdict●ō These are Peters prerogatiues which declare him head of the Church , and are collected and conferred of the Scripture set in order as followes . Peters prerogatiue of primacy . The keyes of heauens are promised to him . Christ compares Peter with himself in paying tribut . Christ made choise o● Peters but to preach in . and the excellency of his glory : the vnity of the church built on him are a lone : & the signifying of Christ to be the only euerlasting sheepheard . And last for the eschwing of Schisme , and for receauing of ecclsiasticall power for the whole Church . So that the Apostle Peter , passeth farr the other Apostles in ecclesiasticall dignity , in so much that these his prerogatiues may be easly gathered out of the Scripture it selfe , as first he is only named first of all the twelue Matt. 10.

For asmuch as he had the promise to be called Cephas , that is to say , a rock , and this promiss was made before the twelue were choosen , and was really named Peter at the tyme of his choise . Ioh. 1.

For asmuch , that although both S. Iohn Baptist had confessed Christs Godhead before : and Na●hanieli had sayd , Thow art the sone of God , thow art the King of Israel . Mar● . 3. Ioh. 1. Yet only Peters confession being made after , was most heighly esteemed and rewarded .

For asmuch as he is called Peter , and Christ doth say to him Matt. 16. Thow art Peter , & vpon this rock I will build my Church .

For asmuch as the keyes of the Kingdome of heauen are namely promised to Peter alone . Matt. 16.

And for asmuch , That the tribut of didragma was dewe for the first begotten of euery famille . num. 3. loseph . de antiq. lib. 18. cap. 12. Yet Christ payed both for himself , & for Peter also as being the vnderhead , and first begotten of his family the Church . Chry. in Matt. Hom. 59.

For asmuch , as also Christ although an other boate was a hand , yet he taught the people out of Peters boate Luc. 5. to shewe that in Peters chayre his doctrine should alwaies be firmely professed . Christ prayeth for Peters faith . Peter entered first into the sepulture of Christ . Peter of the Angel is nominated specially . Peter walkes on the sea as aprerogatiue to rule the world . Peter more then others loued Christ , and is commaunded to feed his sheepe . Christ fortelleth Peter that he shall suffer death on the crosse for christs sake . Peter answered for the rest of the Apostles . Peter giues sentence on iudas to depose him . Peter after receipt of the holy Ghost taught the faith to the multitude . Amb. in 5. cap. Luc.

For so much as the Apostles , were sure to be sifted of Sathan . Yet the faith of Peter allone is prayed for , that he being once conuerted , might strenghthen his bretheren . Luc. 22. Leo serm 2. de nat. Pet. & Paul .

For so much as when the tidings of Christs resurrection was sent to his disciples , Peter was first that entred into the sepul●hre : Luc. 24.

For asmuch , as he was not coprehended with the rest , but was seuerally named by himselfe , whil the Angel sayd , Teil his disciples and Peter : Marc. 16.

For asmuch as the other Apostes sayled in the sea in a boat : yet Peter alone walked in the sea without a boate , as a token that the whole world was ( as a sea ) and was to be subiect to his turisdiction . Iohn . 22. Bern. de considerat . lib. 2.

For asmuch , as some other Apostles standing by , Peter alone is shewed to haue loued Christ more then they . Ioh. 21. And he alone is commaunded to seed Christs sheepe , and to rule his lambes . Aug. ibid.

For asmuch , as it is sayd to Peter alone , Thow shalt strech-forth thy handes , and fo● ow thow me : which way in following , was by suffering death on the Crosse , prophesied by Christ . Ioh. 21

For asmuch , as Peter answered alwayes for the Apostles as being the mouth of them all Iohn . 6. Matth. 16.

For asmuch , as after Christs ascention : Peter allone gaue sentence , vpon Iudas , and pronunced him deposed , Act. 1. And an other to be choosen in his place : Act. 1. Chry , in act . Apost , hom , 3.

For asmuch , as when the Holy Ghost came downe : Peter aboue all the test first of a● taught the faith , and the multitude being conuerted , saye to Peter and to none other , what shall we do . &c , Act , 2 ,

Peter exhortes the conuerted to pennance and baptisme . Peter wrought the 1. miracle . Peter first publickly confessed Christ before the counsell , Peter knew the secrets of Ananias and Saphiras harts . Peters shadow wrought myracles . Peter excommunicated & enioyned pennance to Simon Magus . For asmuch , as Peter made answere for all , that they should repent , and be baptized . Act. 2.

For somuch , as Peter did the first miracle after the comming of the holy Ghost , and first healed the seete of the lame : because he being the head shewed mistically , that he established the feete of others . Act. 3. Amb. serm. 68.

For so much , as Peter confessed Christ first , not only before priuat men , but also at the seat of iudgment : Act. 4.

For asmuch , as Peter perceaued the secrets of the hartes of men , some to do in simplicitie , and some in deceipt . He therefore extended his power on Anania and Saphira : stryking them dead with one word . Act. 5. & Greg. lib. 1. Epist. 24.

For asmuch , as all the Apostles did miracles , yet Peter was so famous aboue the rest , that his shaddowe wrought myracles . Act. 5.

For asmuch , as Peter excommunicated and enioyned pennance to Simon Magus the first Heretick Act 8.

For asmuch , as he was the first after Christs Ascention , who rayted a dead persone to lyfe , called Tabitha Act. 9.

Peter by vision is made to know of the conuersion of the gentils . For asmuch , as he had first by vision that the gentiles also were called to belieue in Christ . act . 10.

For asmuch , as God choose that the gentills , should first of all hear the word of the Ghospel by S. Peters mouth , and should belieue . Act. 15.

For asmuch , as when Peter was in prison , prayer was made in the Church for him without intermission . Act. 14. For Peter , prayer is made by the church . Peter decides the question moued about the Law .

For asmuch , as when a sedition was among the disciples , in so much that Paul and Barnabas came to the Apostles at Ierusalem , to seeke a solution from them , and chiefly from Peter , and tould the controuersie in the counsell . Act. 15. & Theod in Epist. ad Leenem .

For asmuch , as Peter did not only first speake but also gaue a determinate sentence , that the gentils should not be burdened with the law . act . 15.

For asmuch , as S Paul came to Ierusalem to see Peter , Gal 1. And that as S. Amb-sayes , in com . cap. ad Gal. 1. Because he was first and chiefest of the Apostles , to whome our Lord had commited the cure of his Church .

For asmuch , as Peter was eyther alone , or first , or chiefest in the greatest affaires of the Church . Chry. in act apost. Hom. 21.

For asmuch , as he was send to possesse with his chayr Rome , Peter by Gods prouidence is sent to Rome to possesse that see with his chayre . the Mother Church of the Roman Empyre . Athan. ad Solit. Vit. Agent Aug de sanct. serm 27. Leo serm. 1. in nat. Pet & Paul . Who calleth Rome the Head-city of the world : & to conquer all superstition Heresie , and infidelity .

For asmuch , as his chayr , and succession hath bynacknowledged of all the auncient Fathers , & hath florished there to this present day , without interruption of that faith , which S. Peter professed and taught , as expertence doth bear witnes . Conc. Calced. act . 3. & Bern. epist 190.

For as Christ excelleth the Angels , Heb 1 because God neuer said to any of them as he said to Christ : euen so Christ neuer sayd to any of the Apostles , as he said to S. Peter . Thow shaltbe called Peter : or vpon this rock I will build my Church : or to thee I will giue the keyes : or pay for me and thee : or I haue prayed for thee that thy faith fail not : feed my sheepe and rule my lambes . Matt 16. Luc. 22. Iohn . 21.

To declare one Pastor and one chayre , wherein vnity might be kept of all men , The building of Christ Church varieth not but is neuer syk it self . least the other Apostles might echone chaleng a chaire to himself . Opt. milet . lib. 2. de Schism donat So that in Peter himself is this rock , and faith of his Church . And because the building of Christs Church varithe not after his Ghospell planted , but is alwayes lyk it self , therefore all Catholyckes belieue , that when S. Peter died , who was the head constitute by Christ . another succeeded in his place by ordination of S. Peter , All christians belieue the Pope to be the head of the church and confessor of the true faith and consequently the rock of the church . vpon whom Christs militante Church might be as stedfastly builded as it had ben once built on S. Peter . And seing the Byshop of Rome succeedes S. Peter , all Christians doe constantly affirme , that the Byshop of Rome is the rock , and head of his Church , who confesses euermore Christes true faith ; Vpon which confession of the sea of Rome , as vpon a sure rock , Christs Church is built . Whervpon Bern. lib. de consid . ad Eugen. pp. lib. 2. Other Pastores haue flockes assigned to them , euery Pastor one flock : to thee all are committed , one flock to one sheepheard : And not only of the sheep , but also of the Pastores : thow allone art the Pastor , doest thou aske how I proue it ? by the word of our Lord . For to whom ( I say not only ) of the Byshops but also of the Apostles so absolutly & without distinction , are all the sheep committed : as it is said . It thow louest me Peter , feed my sheep ? which sheep ? whether the people of this , or of that city , or country , or certaine kingdome ? he sayes my sheepe . Out of which worde , it is euident , that Christ did not appoint out some to a particular Pastor : but assigned all : nothing is accepted : wher nothing is distinguished . Thus he .

Therfore seing the pastorall office , and authority of S. Peter was ordinary , it behoueth that it must go for euer vnto his successors : and for asmuch as the Byshop of Rome is that ordinary Pastor , who succeedeth in S. Petees chayre and is aboue the rest , according to Gods word : All ordinary offices goe by succession . for when the Church was built on S. Peter and he was made cheif Pastor of the same , at what tyme he was in Palestina , and not in Rome , euen then he was accompted the high Byshop of the circumcision of the faithfull Iewes : yet notwithstanding for asmuch as the same Peter , at the length setled himself at Rome by Gods appointement , and left a successor there , as the holy Fathers affirme , as Iren. lib. 3. cap. 3. Tertul. de praese . And seing he was the rocke promised by Christ , vpon whome he should build his Church , and also the pastor , who as he hath loued Christ more then any other ; So he had the authority to feed Christ flock more then any other B●shop , and seing that power of S. Peter was ordinary , it must continue in the Church of God permanent : and also it must continue in on chiefe sheepheard only , which is the byshop of Rome , who ordinarily succedees in the said authority of S. Peter : therfore the said supremacy of the byshop of Rome is auouched , and taught by Gods owne word . Et Cyp. ad iubatan . & de simplicit . prol. sayes : Christ gaue that authority , that there should be no schisme , Authority is in the Church that there should be no schisme and breach in vnity . and that he might make vnity manifest , that the originall of the same vnity may haue his beginning of one . And therefore Iren lib. ● . aduers Haeret. cap. 3. Speaking of the successions of Byshops , in those Churches which the Apostls had first intituled , called the church of Rome , the greatest Church , and most auncient and knowne to all men . All Churches concures with the Church of Rome as mother Church Hereticks haue appealed from the affrican counsels to the sea of Rome . being planted & setled by two most glorious Apostles Peter and Paul , and ech Church that is about this , must come agree and concurr with her , for her mighty principality and gouernement . Hereupon . S. Cyp. lib. epist. 3. confesseth the authority of S. Peter to be at Rome , for wheras certain factious persons Heretycks sayled from Cathage to Rome , intending to complaine of him , and the other Byshops of Africk , sayd to Pope Cornelius , they dare cary letters from Schismaticall and prophane men , to the chayr of Peter , and principall Church , whence the priestly vnity began ; neyther do they consider them to be Romans , whose faith is praysed by the Apostles owne mouth , to whom infidelity can haue no accesse . This he . For this Seat Emperours , and Kings , honoured and reuerenced . Ruff. lib. 10. Eccl. Hist. cap. 2 Lykewyse Byshops , To the sea of Rome infidelity can haue no accesse . and Prelates , haue made their appellations , to Rome . as Cyp. cont. epist. Steph. ppae Hist. tripart. lib 4. cap 15. Arnob. in ps. 106. Opt. mel . cont . parm . Donat. lib. 2. Hier. Epist. ad Dam. Papa . By her authority , Generall Counsells haue been indicted , and appointed .

By the authority of the roman see Hereticks & Schismaticks are accused . No Heretick Byshop euer found in the sea of Rome . Schismaticks , and Hereticks by the same authority or accursed and condemned .

In this succession and authority noe Heretick Byshop euer was found , as witnes , S. Aug. epist. 165. And therefore as S. Aug. sayes to the Donatists in ps. cont par. donat. Come yee bretheren if yee wil be grafted in the vyne : it grieues vs when we see youly thus cut of . Nomber ye the Byshops euen from the very seat of S Peter , and consider who succeded , whom in that order : that himself is the rock which the proud gates of hell do not ouercome . What greater testimony can be said for the primacy of the Byshop of Rome , and successor of S. Peter , whom all good Christians ought to honour and reuerence , as the high priest of God , and gouernour of his Church .

OBIECVIO .

THe Protestants affirme that Peter himself , is not called this rock , but eyther Christ alone , or the faith which Peter confessed is called this rock . So that the wordes of the text are thus meant . Vpon this faith , and confession of thyne , which thow hast testified of me , vpon this rock which I am : or on this stronge faith , which is confessed of me . I will build my Church . And wheresoeuer this faith is , there is the rock , vpon which Christ buildeth his Church .

ANSWER .

ALbeit the faith & confession of Christs-goodhead , be indeed a most stronge rock , wherevpon the Church is builded , yet that is not all , which Christ meanes at this present . For these wordes thow art Peter , haue a respect vnto three diuerse tymes . First to the tyme past , because they are spoken to him , who was promised , to be called Peter . And secondly , to the present tyme , because they are spoken to him , who now confessed Christs-goodhead . And thirdly , to the tyme to come , because they are spoken to him , to whom Christ sayes , he wil giue the keyes of Heauen , and vpon whom , he will hereafter build his Church , which thing he performed , when he sayd to him , Peter louest thow me ? &c. Io. 21.

For the proposition is qualified with the persone , to whome it is spoken , and with the diuersity of three tymes .

To conclude , the Protestants deny Peter himself , who make the confession te be this rock , and deuyde the confession from the promise going immediately before , which wrought the effect ; which ensued after , for somuch it is affirmed true , but in respect of that which is denyed , it is a maine falshood : for Christs wordes doe teach that this rocke , wherupon Christs Church is built is S. Peter , in respect of the promise past , present confession , and the authority of feeding of Christs sheepe . Io. 21.

OBIECTIO .

PETER alone was not made the sheepheard of Christ flock , aboue all others : but that in him Christ spake to all the Apostles . ergo .

ANSWER .

PEter alone is spoken to , and commanded to feede Christs sheepe in the presence of al the other Apostles , & to none of them , Christ speaketh any thing therof , at this tyme . Ergo Peter alone is preferred .

OBIECTION .

AL Hereticks cry out , that all the Apostles were equall , and the rest were the same thing , which Peter was , which thing ( say they ) S. Cyp de vnit . Ecclaes . doth witnes , and lykenwyse the very practise of the Apostles , in so much , that Paul withstood , and reproued , Peter , who was not one of the twelue . Ergo.

ANSWER .

SAINCT Peter was not only an Apostle , ( in which office duringe their lyues , all the Apostles were his equalles ) but also both chiefe Apostle , and also ordinary sheepheard , and high Byshop , wherin they all were inferiors to him , as the members , and body to the head Ergo.

OBIECTION .

THe old Catholik Fathers haue written and pronunced , that no mortall man , as Peter was , but Christ himself the sone God , can be this head . Ergo.

ANSWER .

IT is manifest false , for all the ancient Fatheres agree , and affirme , that Peter receaued the building of the Church on him : as Bas aduers . eunom . lib. 2. Hilar. lib. 6. de Trinit. S. Cyp. ad Iubatan . S. Aug. de past . S. Hier. lib. 1. de Iouin . & l●b 2. aduers . Iouinian . Leo in assumpt. serm. 3. Aug. Epist. 165. & in Tract . Io. 124.

OBIECTION .

SAINCT Aug. de verbis Domint , sayes , Christ was ●he rock vpon which foundation , Peter himself ●as also built . Ergo.

ANSWER .

WHo doth not know ▪ that one rock might be built on another , the lesse on the greater ? is not the house of God , built of many stones ? Christ is the chief Rock , and the corner-stone , vpon him lyeth S. Peter , a Rock , in comparison of Christ , very small ; in comparison of vs , very great . Vpon S Peter the rest of the Church , which liued vnder him , was built ; who is also a Rock , since euery man in his degree is a liuely stone , concurring to the building vp of the whole Church , which are ioyned togeather , and fastned by faith and charity , make also a Rock of themselues ; beside that , they are built vpon the foundation of the Prophets , and Apostles : 1 Pet 2 1. Cor. 10 Ephes 2. Neyther doth one of these verities contradict or disproue the other . Ergo &c.

OBIECTION .

WHEN the Apostles who were in Ierusalem , had ●eard that Samarta had receaued the word of God : They sent to them Peter , and Iohn , Act 8. But no man is sent , but by a higher power . Therfore Peter was not head of the Apostles .

ANSWER .

THe holy Ghost , is sayd to be sent of the Father , and of the Sone , & is not yet the holy-Ghost of equal honour and dignity with them ? Is it therfore because he is sent , that he is inferiour ? But we vnderstand that he is inferior , that is sent by commandement : Otherwyse equals and superiors are sayd to be sent from them , at whose request & counsel they go , chiefly , if those from whom they come , be of great authority , with those to whom they are sent . And such was the college of the Apostles in Sama●ia . For indeed it was much to moue them , that the Prince of the Apostles , with the beloued disciple of Christ , by iudgement , and decree of all the Apostles , came to their conuersion .

OBIECTION .

IT is sayd , that Peter did suffer an heauie reprehension of the Apostle Paul Gal. 2. to wit , that to his face he withstood him : but this was not decent in a subiect , or inferior . Therfore the Apostle did not acknowledge Peter Superior , but a lyk in all things , and equall in degrees of dignitie .

ANSWER .

SAINCT Paul might do it iustly , because they were bretheren in the office of Apostleship , & also for that he had the same holy Ghost with Peter . Yet it is to be obserued , that no doctrine of S. Peters , was then reproued as false , but only his behauiour in an outward act , as Tertul. lib. de praes. Haeret. witnesseth . For all the fault was in his conuersation , and not in doctrine , for he conuersing with the Gentils , without respect of the keeping of the law , ( for he belieued the law to binde no man , ) yet at the comming of certaine Iewes , he abstained from the Gentils , thinking thereby he should do more good to the Iewes , to abstaine from some meates , so that Paul reprehended his dissembling , in that the Gentels also were compelled to plaie the Iewes , as S. Aug. Epist. 19. ad Hier. notes vpon this place . Yet no lesse S. Paul in this fault , is also culpable , in tollerating the obseruance of the law , in that he circumcised Timothie , against the doctrine of the Ghospell . Act. 20. Now in that fashion of reproufe , S. Paul belieued that the tyme was proper , that no man should winke at the ceremonie of the law , and to dissemble longer , for it was vnprofitable , for they belieued the tyme was come , to professe Christ plainly &c.

OBIECTION .

CHrist is the Head of the Church , as the Apostle sayes , Eph. 4. He hath constituted him head ouer all the Church : but if Peter be head , and consequently after him . the Pope of Rome , there shal be two heades of one body , which is absurde . Ergo.

ANSWER .

HOw impertinently doth Luther inferre this argument against vs , to proue the body of the Church , to be a monster , with two heades ? For we doe not say that Peter is a lyk equall head with Christ , but vnder Christ , that is to say , head-vicar substitute in the place of Christ , and so a second head after Christ , that is , an head of all others from Christ : or of his misticall body , which of all men groweth in Christ , and so he is not the head of the full body , seing he is not the head of Christ , but Christ is simpliciter & absolute head of the whole Church , yea of Peter , who is a member of this whole body , notwithstanding more worthy then others . As a Vice-roy is truly head of that Kingdome , of which he beares charge , neuer-theles the King is superior , and first head of all his Kingdomes : euen so Christ , and Peter who is called a rock , Matt. 16. and a foundation , 1 Cor. 3. vers. 11. but not first , for Christ is only the first stone , layed in the foundation of the Church : but Peter is the second foundation and rock , vpon whom the rest of the Church , is founded by Christ .

OBIECTION .

IF the Pope succeed to Peter . Ergo he is an Apostle , which is false .

ANSWER .

THe sequell is friuolous , for more things are requyred to the Apostleshipe , then to succeed to the Apostle , to wit , that immediatly he be called of God ; moreouer that he be taught of God his doctrine , and sent with authority , to effectua● the same : and lykewise to be indued with the gift of the holy Ghost , to write canonicall Scriptures . Which things the Pope hath not , although in the meane tyme he doth obtaine the Apostolicall power , in the whole Church , in which he hath succeeded to S. Peter , from whence it is called the Apostles seat , because of the iurisdiction and authority , which the Apostls had , and was giuen immediatly by Christ .

OBIECTIO .

THE Counsell may depose the Pope : therefore the Pope is not supreame head of the Church , when the Counsell may depose him .

ANSWER .

THe assumption is false absolutly : for a counsell with iudiciall authority , cannot depose the Pope , because the first seat , is iudged of no man the reason is , because the Pope hath receaued authority in the whole Church immediately from Christ , so that the Church can no way take away that authority . Put the case , that he should be a manifest Heretick , he should not be deposed of men , but of God , who will not retayne such a vicar , who de facto declars himself an heretick , & cuts himself of , so manifestly from his body , eyther by euidence of deed , or by declaration of a generall counsell .

QVAESTIO IX . Of the Roman Sea of S. Peter .

WHerefore doth the Roman-Papists boast so much of the succession of the Roman Byshops : seing S. Peter was neuer at Rome . Welenus . Illyr. Magdeburg . Sebast . Franc &c.

ANSWER .

IT is probable , that Peter was not only in Rome , and to haue made his residence in it , but to haue been crucifyed there . Howsoeuer the impudency of Heretickes , doth prate against the tradition of all antiquity . It is probable that Peter was in Rome by his owne epistles . First it is proued out of his owne first epistle cap. 5. v. 13. saying ; The Church collected in Babilon salutes yow : that is to say , Rome , which he calles Babilon , because it was full of riches , persecution , superstion , and idolatrie , with all manner of sinnes reygning in it : as witnesseth Eus. lib. 2. cap. 15. Lykwise Papias the disciple of S Iohn sayes , that Peter in his first epistle which he wrote from Rome , hath remembred Mark whom he calleth his sonne : Rome is called Babylong in which figuratiuely he hath nominated Rome Babilon , when he sayes , that Babylon salutes yow : Lykwise , Hie● . de Vir. Illust. in Marc. sayes , that Peter in his first Epistle vnder the name of Babylon , figuratiuely signifieth Rome . Moreouer to haue houlden and kept the Episcopall Chayre at Rome , At Rome he ouercame Simon Magus . and there to haue ouercome , and been victor ouer Symon Magus . This S. Aug. declares lib. 2. cont. lit . petil . cap. 51. reprehending the Hereticks in this manner saying , What hath the Chayr of the Roman-Church done to thee , S. Aug. defendeth the seat of Rome . in which Peter hath sitten and in which at this day Anastasius doth si●t ? Moreouer speaking of Simon Magus , lib. de Haer. ad quoduult . Har. 1. sayes , that he Heretick gaue the images both of himself , Simon Magus superstuious dealing in Rome . and of the whorishe citie , to his disciples , to be worshiped , the which at Rome , he had set vp , by publick authority ; as the images of the heathen Gods , in the which city , the blessed Apostle Peter ouerthrow him , by the true vertue of God omnipotent , thus he . For all the Hystories , His ouerthrow at rome by the power of God . and Holy writers with generall traditions in all ages haue testified , that S. Peter came to Rome , as sayes Egisip lib. 3. cap. 2. Ire● . lib 3. cap. 3. But and Euseb. the professors of ●●●ditious , sayes , in Ch●on . & Eccl. Hist. lib. 2. cap 15 That in the second yeare of Claudius the Emperour , Peter the Apostle when he had first founded the Church at Antioch , he went to Rome , Peter preached at Rome XXV . yeares . wher preaching the Euangely twenty-fyue-yeares , he remained Byshop of that same towne . And S. Hier. de scrip . Eccl in Pet. sayes , that Peter after the Byshoprick of the Church of Antioch , and the preaching of the dispersed of them , who had belieued of the circumcision , in Pontus Gallatia , Cappadocia , Asia , and Bithinia : In the second yeare of the Emperour Claudius , he went to Rome , He came to Rome in the second yeare of Claudius . to expunge Simon Magus , & there twenty-fyue-yeares , kept the cathedral Priesthood vnto the last yeare of Nero. Now that Peter came to Rome ( was by prouidence of God ) that he might saue his flock from the raging fury of Simon Magus , the captayn of all Hereticks , as Euseb. sayth , lib 2. cap. 13.14.15 . who was worshipped for a God at Rome , whom by his prayers , The cause why Peter came to rome , was to saue Christs flock from heresy . he caused the Diuell who carried him in the ayre , ( who would imitat Christes ascention ) to let him fall ( who brake all his bones by that fall ) whereupon his death shortly insued after . But Nero ( who tooke delyke in his Sorcery ) being sore offended with S. Peter , for this cause , sought by all meanes his apprehension and distr●ction , as witnes Egesipp . lib. 3. cap. 2. At what tyme the Christians being very lothe to be depriued of so good a Pastor , with much intreating and many teares , prayed him to remoue a litle out of the way , at whose request ( although vnwilling ) he began to take his journey out of the city , but when he came to the port , he sawe Christ coming towards him , whom he worshiped , & sayd , Lord whether goest thow ? who answered ; I go to Rome to be crucifyed againe : Peter vnderstanding thereby , Christ appeareth in the way to S. Peter and telles him that he was going to rome to be crucified againe . as S. Ambros . epist. 32. lib. 5. That Christ would suffer in him at Rome : who suffers in euery one of his Sainctes , not by payne of body , but by compassion of pity , vpon this vision Peter returned , and being taken , was put to death on the crosse , with his head downward . So that as Egesipp . lib. 3. cap. 2. sayes , Christ himself appointed Rome to be the place wher he should rest . Lykewise Orig. Tom. 3 com . in gen . Peter at last whyl he remained at Rome , is made a lyk to the suffering of our Lord , with his head downward ( for so he desyred to suffer . ) Also Eus. lib. 2. cap. 5. alledgeth Dionysius the corinthian , who liued in the hundrith yeare after the death of the Apostle , Dionisius the corinthians report , of S. Peter . and reportes him to haue sayd , when I was in this towne of Rome , sayes he , both Peter and Paul togeather , teaching at one tyme were crowned with Martyrdome . Lykewise , for the verification of the same purpose Tertul. writeth : Haeret. H●pp apud pruden in peristeph . Cyp. de vnit . Eccl. Arnob. aduers . gent. Bar. ann. tom. 1. anno Christi 44. num. 25. By which testimonies we learne that Christ had a special regard , that Peter and his fellow Apostle Paul might die at Rome , for diuerse causes alleadged of the Fathers .

Peter and Paul suffering was for their greater glory . The causes of the two Apostles suffering a● Rome . And first , as S. Aug de sanctis sermon . 27. was for the glory of the Apostles , that Rome might not lack eyther of them a● dear bretheren .

Secondly for the distruction of superstition , Aug. ibid. That where the head of superstition was , there might be the head of holynes ; & where the Prince of the gentiles dwelt , there the Princes of the Church might be .

Thirdly for the honour of the west Church , for as S. Aug. ibib . sayes , Wher as our Lord hath made the cast partes glorious with his owne passion . he ●ouchsased in his stead ( that it might be no lesse ) to giue light to the west partes by the blood of his Apostles . And albeit out Lords passion suffiseth vs for our saluation , yet their martyr-dome also , hath done vs good , for an example .

Fourthly for the spreading abroad of the holy euangely , as sayes , Leo serm de nat. Pet. & Paul . That the light of the truth ( Which was reuealed for the saluation of all nations ) might spread it self more effectually from the very head throughout the whole body .

Now therefore seing God hath vsed the city of Rome as a most speciall meane , to enlarge and spread his faith through all the world : it came to pase also , that the same city ( as Leo sayes , ibid. Is made the head of the world , through the holy-see of S. Peter , that it may rule more lardgely by Gods religion , then by earthely dominion .

OBIECTION .

PAul writting to the Romans , salutes not Peter , neyther the writters , of the tyme whem he come to Rome , agree amongst themselses , but disagree , and vary . Ergo Peter was neuer at Rome .

ANSWER .

Certayne reasons why Peter was not alwayes at Rome . THe reason of the not finding Peter at Rome , or that by salutation he is not mentioned in S. Pauls epistle , is his frequent peregrination in diuerse prouinces , for the preaching of the faith , by which reason it was a cause sufficient to writers , to vary of the tyme of his comming to Rome , yet notwithstanding it followeth not to conclude that he was not in Rome ; except some would conclude by the lyk argument , that Christ hath not suffered , because that all writers doe not agree amongst themselues of the tyme . For S. Ignatius , S. Iohns disciple writting to the Trallianes doth affirme Christ to haue preached in the thirthy three-yeare of his age : If we belieue the variety of wryrers we may doubt of Christs sufferings . Some other contendes Christ to be liuing , and to haue preached in the 40. and 46. yeares of his age . And therefore because this variety is amongst the wryters , doth it follow , that Christ hath not suffered , or that he was neuer in Ierusalem , neyther to haue been crucifyed in Golgotha ? And consequently if they doubt of S. Peters being in Rome : euen so also may they iustly doubt , Christ not to haue been in Ierusalem , neyther suffered in Golgotha . Therefore for conclusion it is not to be doubted , but that S. Luke . would haue made mention of their saluting one another ; and the tyme of his comming to Rome , and of the apparition of Christ to S. Peter ( as he writ the appearing of Christ to S. Paul ) if he had gone forward in his history of the actes of the Apostles : but seing he continued not his narration , vntill the death of S. Peter , and S. Paul : we must needes credit these faithfull ancient wryters , who were neerer the tyme of the Apostles , then your negatiue denyall , without any warrant , but euer denying as men without reason , with clamorous voyces , lyk frogges in the pudle , in the nyght tyme , euer crying , & babling , & nothing prouing .

QVESTIO X. Of Ioane the eight Pope , a woman .

WHerefore doe the Papists euer affirme ▪ and say , the Pope to receaue the Primacy of the whole Church , from Christ immediatly , who of the Church by lawfull way is receaued in the chayr of S. Peter , Seing Ioane the eight was a woman , and incapable of this Byshoprick , long since elected lawfull Pope , and receaued in the Chayr of Sainct Peter .

ANSWER .

WHen we sayd him to be a lawfull successor of S. Peter , & to haue receaued full power in the whole Church of Christ , who by lawfull way is receaued of the Church , The Pope of Rome is euer chosen capable . and sett in the Seat of S. Peter . This sense no otherway we vnderstand , but that the Church lawfully electes . & receaues him , who is capable of the high Priesthood : of the which is neyther a woman , nor an infidell , nor an Heretick capable of , nor can be .

Whatsoeuer be the cause , in which a Pope may be chosen incapable of this byshoprick : I iudge charitably with many godly and learned men , that it came neuer to passe as yet , that any was chosen incapable , ( God of his owne goodnes and prouidence , turning away the perill of such euentes from his Church ) who neyther in this manner of canonicall election of his owne Vicar is dead , sleepeth , or is careles , who hath said , Math. 28. v. 20. Behold all dayes I am with you to the consummation of the world . But this assertion is a manifest , and a falsely , whatsoeuer they can produce concerning Pope Ioane , to be a woman , for first there is none of the greek & latin historiographers , and wryters , who make mention of one sillable , or word of this mater , neyther Cedrinus , nor Zonoras , much more auncient then Martyn Pollon , the first author of this fable , who are wranglers , and contemners of the Byshop of Rome , and most willingly are glad , to haue such an occasion to scoff at the Latine .

Secondly , the same Martyn Pollonus doth not affirme this history as certaine , The Author doubtes of the historie . but sayeth it was spoken by report , and of vulgar rumor , for Sigibertus , & Marianus Scotus ( who were a liue before Martinus Polonus ) in their old hand written bookes , make no mention of a woman .

Ingland and Moguntia are diuerse regions . Thirdly Martinus Polonus reportes this woman Pope , to be borne in Moguntia in Ingland , which is a manifest lie , seing Moguntia is not in Ingland , but in Germany situat on the Rhyne .

Fourthly the same Martinus Pollonus doth leane to an other falshoode , that this woman-pope , was brought vp in Athens , The history of Martinus Polonus is full of contradictions and lyes . and studied there her course of morall sciences , seing by all vniforme consent of all wryters , that neyther then , nor long before any studies was at Athens , much lesse inhabited of any . So that it is a manifest lie , that euer this woman Pope were . Far lesse credible , that any woman of honesty , or estate , bygge with child , and neare her tyme of deliurance , to goe throughout the streates , in publick procession , with so great perill of infamie , and scandal to her self , from which easely she might haue excused her selfe .

Last of all , I shall euer persuade my selfe , that God would neuer haue permitted , such a base scandall to ryse in his Church .

As concerning the rest of the trifles that is obiected by our aduersaries , as the hole in the chayr , for his dimissorialles : the image of a woman : the declyning of the street , and way , all are sufficiently answered of Bellarm. tom. 1. cont. Gen. lib. 3. c. 24.

Therefore I counsell all Protestants to moderate their hatred , and malice against the Pope and see of Rome . A friendly exhortation to vse mederation in detracting the see of Rome . Let them call to remembrance the hereticall mynd and ende of Wiritri Archdeane of Oxford in England who in the yeare of God 1571. expounding that place of Scripture Ephes. 4. v. 11. He therefore gaue some to be Apostles , and some Prophets , and some Euangelists , and some Pastors , and teachers &c. To serue the tyme , Weretries fatall end in glossing the Scriptures against the Pope . inferres the Pope , you heare , sayes he , what offices are promised and giuen to his Church , but amongst these vocations you heare nothing of a Pope , which when he had made his application , immediatly he was stricken with a great sicknes , and became dombe , and was caryed out of the stoole , to his bed , & not to his dinner , as he presupposed to goe . Thus Surius in chronicis de vita Veretri &c. Who dyed miserably , in raging , and wrangling of conscience , to the fear of all that were about him . Lykwise I cannot omit to rehearse as it was reported to me by faithfull men , and beholderes of the truth , of M. walter Makcanker one of the Puritane ministers in Edinburg in Scotland an. 1614. expounding the 13. chapter of the reuelation , in his sermon speaking of the beast , that had seauen heades , Mackankers fatall and in applying Antichrist to the Pope . and ten hornes , & vpon his hornes were ten crownes , and vpon his head the name of blasphemy &c. Applying these things to the Pope , with such vehemence of gaping , and gloaring , calling him Antichrist ( as Puritans doe ) mentioned and discrybed vnder the name of the beast in the reuelation : immediatly the hand of God was on him , ( who although he dissembles long , yet in the myddest of their iniquity punishes with equitie ) that his teeth fell into his throat , and he fell downe in the stoole , and from thence was caryed home to his house half dead , & the night following senseles ended his lyfe .

And in such lyke manner , the sweet Sainctes ( so called of the Clouted Kirches-sisters ) of the new Ghospell make their finall ende , for as they lyue in hatred and malice against the Pope , so die they in the same malignity , that we may rightly see , that Luthers benediction hath efficacie , and power , for as the benedictions of Gods Sainctes was in efficacie towards men , that belieued in God , euen so Luthers malediction workes powerfully in the followers of his misbeliefe . Which Vitus Theodoricus a Lutheran makes mention of Tom. 4. Operum . Luth. Praef. in Ioell . The which is worthy of memory , saying when he came to the Synod to confirme the confession of Augustana by testimonies of Scriptures , & Fathers , in the way he was wonderfull sicke , and by stopping of his vryne nynes dayes , almost dead , sit vp in his bed , and lifting vp his handes to blesse those that were about him , vttered these wordes for his benediction , saying The Lord replenish yow with his benediction , and hatred to the Pope . So that being almost dead , he left them with hatred to the Pope , as a right inheritance of his cursed mynd ; which malediction , as from Cain discends linially to his successors , so from Luther it passed in his successors , as it took effect to worke in himself .

QVESTIO XI . Of the infallible authority of Generall Counsells .

WHerfore doe the Papists esteeme so much of their Generall Counsells , Seing their Byshops in them , may erre as men . And moreouer vniustly , against all reason do exclude the power , and voyce of Emperours , and Kings , in iudging matters of faith ? Luth. in varijs locis . Calu. lib. 4. inst. cap. 7. Brent in prolog. cont. a sotum . Cent. Madeb . lib 4. cap. 7.

ANSWER .

I Say no counsell eyther particuler , or generall , or whatsoeuer Prelates , or Byshopes are assembled , haue any infallible authority , to defyne themselues , without the authoritie and approbation of the Byshop of Rome , No counsel may of it self define matters of faith , without the head . Diuers counsels haue erred . which we proue manifestly with reason , seing suchlyke , sometymes without his authority , haue erred : as the counsell of Ariminense , in which counsell were six hundrith Byshops with Arius , in which it was defined by them , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , homousion , should not be vsed , as an vnproper word , which is to say , that Christ Iesus , in his Godhead , is not to beheld consubstantiall to his Father .

Lykwise the Counsell of Millan , which confirmed the Heresie of Arius .

Neyther this should seeme to any a maruell , that two such great Counsells , are dispysed , and reiected , because they are imperfect , and lame without a head , neyther doe such Counsels represent the vniuersall Church , but only the body of the Church , without a head . Therefore it is not to such lyke counsells , The promises of God , are to the head , & not to the body , not to no particular member . that the infallible promises of Gods diuyne assistance , in defining matters of Faith , are promised and effected ; but only to the head , who by lawfull ordination hath receaued from Christ immediate power , and authority to defyne matters of faith , as head of the Church . So that the body cannot defyne any thing without the head , In the head is the sensitiue power to rule the body . seing in the head are the sensitiue powers of the body . Therefore the body is vnder the gouernement of the head , and not contrariwyse , the body to rule the head . Moreouer , whatsoeuer counsell hath ioyned to it , the authority and approbation of the Byshop of Rome , is of infallible authority , whether it be general , prouincial , The counsel of Ierusalem is a paterne to all other lawfull counsels . or national : because the decrees , and definition of the counsell of Ierusalem , are called the decrees of the holy-Ghost , who cannot erre . In which counsell it is sayd , it is seen good to the holy Ghost , and to vs . Act. 15. v. 28. For this cause all other counsels lawfully assembled may say the same words , representing the vniuersall Church , because that counsell was the forme and exemplar of all other counsels , lawfully gathered with the authority of the head . As also because no lesse necessary , is the assistance of the holy ghost in these letter dayes , then he was in those dayes : but now more necessary , because of the greater breaking out of Heresies , Greater reasons are in these tymes to gather counsels , then were in the dayes of the Apostles . which shall deny our Lord , that hath bought vs , bringing on themselues swift damnation , not knowing what they professe , and lyuing lyk brute-beastes , only seaking their pleasures , and liberty , without contradiction of a superior power . For which causes generall counselles are vsed to be ordayned , that they may suppresse and extinguish such new nouelties , and Hereticall opinions , which from the beginning of the Church , by generall counselles ( with the head , as chief Pastor and vicar of Christ ) haue byn damned & accursed . So that aswell by Scripture , as reason , it concludeth , that whatsoeuer counsell is gathered lawfully , and hath the authority of the Pope , Counsels approued by the Pope , are infallible . is infalible : that in one word I shall make it euident , that euer in the Church that auncient costume hath bene , that whatsoeuer decreetes of a Synode were concluded , were euer sent to the Byshop of Rome , to be confirmed , Counsels remit their decree , and examination , with the Hereticks books , to the Pope , to be censured by his iudgement . and approued . So that S. Aug. Epist. 90. beareth witnes of the counsell of Chartage , wrytting in these wordes to Innocent Byshop of Rome : saying vnto our most blessed Father and honourable brother , Holy Innocent Pope : We Aurelius , Mundinus , Rusticanus , Fidentius , and the rest : who were present in the Counsell at Carthage , and after commemoration of those who were present , and of those things , which were decreed in the counsell against Pelagius : ( they add these words following . ) Lord , and holy Brother : we haue thought good to intimate to thy charity , what we haue done , that the authority of the Apostolick seat may be annexed to the statutes of our iudgementes , and meaning , for the defence of the saluation of many , and the correction of the peruersitie of some others : as also the Heretical booke of Pelagius , and the answer of the Catholyck Fathers , we haue sent vnto thy holynes to be adiudged . The same lykewise , This infallibility is ascrybed to the assistance of the holy Ghost . S. Aug. doth witnes in his epist. 92. & 95. for we doe not ascrybe this infallibilitie to the Byshopes , and Fathers gathered togeathe in the counsell , for that they are many , or learned men , but to the promise of the assistance of the holy Ghost , as Matth. 18. v. 20. & 28. v. 66. Which assistance of the holy Spirit , we belieue you not to haue , in your synodes , wherin lyke manner men are found , This holy Ghost no Heretycks are assisted with , where also is found men and noe Angels . The Protestant counsels are left without determination and worse then they be good . Luther sets at nought all counsels , and condemnes the Canons of Nyce . and not Angels , neyther Prophets , nor Euangelistes , but very men , with whome the spirit of dissention makes matters indeterminate , and without conclusion amongst you . And moreouer , wherefore giues your Bretheren such obedience , and are in subiection vnto your pseudo Byshops as to a spirituall and higher power , and accept of their decrees , seing they are lyke our Catholicke Byshops in name , mortall men , whose lyues are knowne to all men . Therefore we haue attributed infallibility of the counsels to the assistance of Gods holy spirit , and not to man , which if Luther in his booke of counsels would , haue behoulden with a pure eye , would not haue broken out in that bitternes , to accurse and blaspheme the counsels , & with which he sets at nought the Canones of that holy counsel of Nyce , which in all former tymes hath been esteemed soe venerable in the Church of God ; tearming all the articles of this counsell to be but haye , stubble , and strawe .

Kemnitius will examine the counsell of Trent after his spirit . To augment this , did not Kemnitius a Lutheran , a prophane temerous fellowe , wryte the examen of the counsell of Trent , in which was so many learned men , and all are tryed and examined of him . In which doing they not only violate and transgresse the diuyne law of God , which law commaundes all men to seek the knowledge of the law of the mouth of the Priestes , Hereticks transgresse the law of God , and imperiall ordinances of man . as Mal. 2. but also the humane law of Martian the Emperour , which commaundes straitly that , that , which is once iudged in a Synode and rightly disposed , let no man call it againe in question , seeking thereby occasion of tumult , or of falshood : for it is wicked and sacrilegious , after the iudgement of so many Priests , to leaue any thing , to his owne opinion to be discussed .

Emperours , nor Kings . nor no lay-men are admitted in generall counsels , to defyne matters of faith . Morouer neyther are Emperours , nor any lay-men , howsoeuer learned in holy Scriptures , admitted in a generall counsell , to defyne matters of faith , or at any tyme haue been admitted , as the Byshops be ; who assist the Pope not only as counsellers , but also as iudges : and for that cause they say : so the holy Synode hath decreed . For what is more contrary to reason , then wher is treated of saluation & damnation , of good and euill , and in defyning of the wholsome doctrin from errour , Byshops are both counsellers & iudges . It is contrary to reason , that in matters of saluation , & damnation , lay-men should be iudges . to commit the iudgment of these things to lay-men , which appertaine to the dutie of the Pastor , according to Hier. saying cap. 3. I shall giue you Pastors according to my hart , and they shall feede you with science , and doctrine : and S. Paul sayes Eph. 4. He hath giuen some to be Pastors and Doctores : But the Emperours , from the beginning of the Church vsed to followe , and heare the iudgement of the Apostolicall seat , and the generall counsells , and not to argue or to giue verd●cte , or pronunce sentence with the Byshops of the Church ; whereupon S. August . apud possid . in vita eius cap. 18. sayes , That the Byshops of the Apostolicall seat , ( Innocent and Zozimus ) accursed the Pelagians , & cut them of , from being members of the Church , and wrot letters to the Affrican Churches of the Orient and Occident signifying them to be accursed , and to be eschewed of all Catholickes . Also the most godly Emperor Honorius , hearing Pelagius , and his fellowers accursed ; decreed them also by his owne law damned & adiudged for Heretickes : Emperors and Kings haue made concurrence to the counsels for obedience , & haue made lawes for obedience to be done for receauing their decrees . Lykewise S. August . epist. 166. maketh mention of the decrees of Constantine the Great , to haue the lyk strength against Hereticks . So that these godly Emperours neuer medled themselues to be examiners of the counsell , farreles iudges , but what was decreed in the counsel , we read them to haue made lawes , for the execution of the counsell , & Popes verdict and sentence ; and euer haue shewed themselues as nourses in the Church of God , rendering all reuerence , and submitting themselues to the Churches authorities : as witnesse Ruff. lih . 10. Eccl. Hist. cap. 2. & Valentin . Emper. ad Synod . Chalc. & Martianus . Act. 3. Concil. Chalced S. Ambros . epist. 32. S. Aug. hom. de Paschal . & in ps. cont . part . donat. & epist. 48. & Philo. libro de Victimis . Athanasius . in Epistol. ad Solit. vitam agente . & Epistol. idem . & Su●idas in vita Leontij . Theodor. lib. 4. cap. 17.18 . & lib. 4. cap. 5. But contrarywise it is proper to all Heretickes , The germanes contemned the counsell of Trent to their great ignominie . to contemne all generall counsels of the Church , as did most filthyly the Protestants of Germanie the last of Febu . 1537. with ignominy to their nation , for dispysing the counsell , set and appointed by the Pope , whom they will not acknowledge to haue power to iudge , nor yet the Byshopes with him , but the vniuersall Church . But more plainly they may say , it doth appertaine also to barbers , taylors , coblers , bakers , brewers , wolspynners , botchers , cookes , apotecharies , and euery mechanicall , and all trashkynde of people , to whome God neuer gaue authority to iudge , neyther were admitted to come in the place of iudgement , to hear what was iudged in matters of faith : but only to Prelates is committed the authority of feeding as S. Pet. saies 1. Pet. cap. 5. v. 2. Feed the stock of God which is amongst you , No Emperour may call a generall counsell lawfully , neyther doth his power extend in all partes , to be obeyed . and depending vpon you , thus he . Moreouer neyther Emperours of themselues may command a counsell , the reason is euident : because it is not sayd to the Emperor , feed my sheepe , but only to Peter , and his successors : neyther is the Emperor or King , head of the Church : neyther haue they commandement ouer all Byshopes , seing many Byshops remaine out of their iurisdiction and commandement . But a generall counsell should be commaunded of him , who may commaund that they assemble , otherwise the indiction and command , shal be of no value or effect , and seing the Emperour or King is only a generall defender of the Church : to whome for that cause that iurisdiction to commaund a counsell , was neuer lawfull , neyther at any tyme hath been instituted of the Emperors by authority of themselues . And albeit some [ de facto ] haue indicted counsels , notwithstanding no otherwayes , Whatsoeuer Emperours hath done was by consent of the Pope of Rome . them with the authority , and consent of the Byshop of Rome : neyther did the first Byshops in those tymes indicte any counsell without the helpe of the Emperors , so that euer the authority of the Pope , was ioyned with the Emperor , as for example , that great counsell of Nyce , was not only gathered of Constantyne Emperor , but also of Siluester Pope : as it is sayd in the sixt Synod Act. 8. to whome agreeth Ruff. lib. 10. Hist. cap. 1. saying , Constantine to haue gathered that great counsell , by iudgment of the Pope , and Priestes of the Church , and not of his owne authority , and commandement . Moreouer this authority of the Emperor was very necessary for the Byshops to be gathered at one counsell . First , The authority of the Emperour is necessary for diuers respectes . that the Prelates of the Church might by their authority be defended from paganes in the way . Secondly , that they might be transported with publique charges : for then they were poore , and might not beare so great chardges of themselues . Thirdly because in that tyme , the old lawes of the Emperors did rule , and were in effect obserued , which inhibited all great meetings , and couentions , without the authority of the Emperor , for fear of sedition , and coniurations . leg . conuent . cod . de epist. cop . presb . which lawes haue now ceased .

OBIECTION .

IT is sayd Iohn . 5. search the Scriptures : therefore the certaine way to compose controuersies of religion , is by the searching of the Scriptures , and not by decition , and sentence of counsell .

ANSWER .

THe Scripture kept the place of a witnes , and not of a iudge . For Christ hath not sayd , search the Scriptures because they bear iudgement of me , but he sayth search the scriptures ( by the indicatiue word ) because they beare witnes of me . for it is not the office of a witnes to giue sentence : but only to giue testimonie : but it is the iudges part to hear , search and examine the witnes , and so all things hard and pondered , A iudge and a witnes di●fers greatly . he giueth sentence : therfore seeing an Hereticke and Catholicke both sayes , that they haue searched the Scriptures , & these Scriptures beare testimony of their doctrine , so that in this debate , the searching of the Scripture is not a sufficient way , seing these Scriptures are interpreted of euery one at his pleasure : but there is need of a iudge , who may giue sentence of the true interpretation and sense of Scriptures ; and this iudgement and sentence , is due and proper to the Pope , and his counsell , and not to the searching of Scriptures . But this is the ambition and pryde of all Heresies , who set at nought the vniuersality of the whole Church : because they will credit them selues , & their owne proper iudgement , Hereticks wil credit themselues and noe other . and that all men from the primitiue tymes haue erred , and they only haue not erred : let scriptures , fathers , counsels , vniuersalitie , and practise do all what is right , they will belieue themselues , and remaine iudges in their owne cause , as though they were gods & not men , and neyther subiect to sinne , nor error .

OBIECTION .

THe Generall counsell doth represente the whole Church as defyneth Martyn 5. in the ende of the counsell of Constance , which counsell representeth the persone of the wholl Church , which Church can noe way be gathered togeather , but so farr as the Prelates assemble in one place , and in the name of all the faithfull . But it followes that the vniuersall Church cannot erre . Ergo neyther the Generall counsel which is the vertue of the whol Church .

ANSWER .

SEcluding the Pope as head , the counsell is only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : neyther doth it represent perfectly the wholl Church , and so it may erre , because they are particular counsels , as the counsell of Carthage , and Areminense : as Caiet. Tractat. de Auth. & Concil. cap. 9.

OBIECTION .

IF the infallibilitie of the counsell depende on the Pope , in vaine it seemes to call a counsell , for truely alswell by the Pope himself without a counsell , the matter may be defyned , as wish the counsell .

ANSWER .

NOt so , neyther are counsels instituted in vaine , for how much more inquisition is made of the groundes of verity , and is decerned by the iudgement of many , the verity is made the clearer , and errour is taken away : because those things in which the Pope defines , with the counsell are of greater weight , then those which , he defynes of himself , ( that the very Heretick may persuade himself that it is true , & solyde which by so great labour , and exquisit diligence is found out , and with so many consentes is defyned for veritie . ) wherefore the Pope doth wysly in censuring of heresie , and other weightie causes , to conuocate counsel , and to defyne the same with them . In which definition of counsell , although the Byshops are iudges : yet notwithstanding they are inferior iudges , but the Pope is supreame iudge . And as a King in the kingdome may recall the sentence of an inferior iudge , when the greater part is left out , euen so the Pope , as head of the Church , may approue and reiect with the assistance of the holy Ghost , and when the greatest part of the Church condiscendes , and defynes therupon with him .

OBIECTION .

IN many counsels the Pope of Rome is absent , and only his Legates are present . Ergo they may err very much .

ANSWER .

I Grant such counsels may erre , except those Legates haue instruction from the Pope , and do followe the same , and that the definition of the counsell be conformable to his instruction , in soe doing the counsell agreeth with the head in the same doctrine : and such a counsell is adiudged lawfull , when the Pope before hath giuen them instruction , and hath pronunced his iudgement , what shal be done . But if the Pope send no instruction by his legates , albeit his legates do consent vnto the definition of the counsel , it is of no effect , neyther is that definition infallible : because the authority to define and conclude , is not in the Legats , who are but only messengers betwixt the counsell , and the Pope . But for conclusion all cōuselles before they conclude any thing , after longe deliberation , and inquisition in euery matter , with their iudgements and sentence they vse to seeke confirmation of the Pope ; as we read of the counsell of Trent , in the bull of Pius 4. by which confirmation both the counsell is approued lawfull , and all things are confirmed , and ratifyed , and this is the manner of all Catholick Counsels , that for many , no heresie dare show one to be an vniuersall counsell for them , although they had for protectors of their heresie , most puissant and potent Emperours and Kings , as Valence and Constance Arian Emperors , the Vandals and Gothes , as also all sectaries haue attempted , but as yet neuer could assemble a generall counsell .

QVESTIO XII . Of the veritie of the Roman-Church and of her notes .

WHerefore doe the Papistes promise to all men , saluation to be only in the Roman Church . Conf. Aug. art. 6. Calu. lib. 4. inst. cap. 1. § 10. Brent . in conf. Wittemb . cap. de Eccl.

ANSWER .

BEcause it standeth with reason , for that the Papistes haue certaine markes of credible euidence that only that multitude of men , who obey at the present tyme the Pope of Rome , The true Church is knowne by her markes . are the true Catholick Church : which we proue after this manner . Seing that congregation of men is only the Church of Christ , which is , ( videlicet ) one , holy , Catholick , and Apostolicall Church . So that all the auncient counselles were decerned by those tokens from other sectes , and not by the preaching of the pure word , neyther by the pure vse of the Sacramentes , The Hereticks marks are as obscure as their church which is inuisible . the which the Heretickes assigne for notes of their Church , alyke obscure with their Church For what is he of the fift Euangelists profession who proues not by those marks , that the Church of Christ is with him , and with no other ? Because saith he , only in his congregation is the true preaching of the word , and sincere vse of the Sacraments : but markes ought to be euident , otherwise they are no markes : but the congregation that obeyes the Pope of Rome hath those euident markes , which is , One , Holy , Catholick , and Apostolicall Church : therefore this is the true Church , and only in her is expected saluation .

For first the Church of God is One : partely in the head , The Church is one for diuerse respects . in so farre , that all Byshops acknowledge the Pope for head , to whom they agre and accord in doctrine , and in administration of the Sacramentes .

Partly in diuyne worship , for withall Catholikes is offered the same sacrifice , and the same Sacramentes with the same administration of Ceremonies .

And partly amongst the members themselues , to wit , in the doctrine of Faith , for all belieue one thing , and condemne heresie . In this one Church vnity is kept , In one church vnity is kept . and taught as witnesseth the Apostle , 1. Cor. 1. I beseech you Bretheren by the name of our Lord IESVS Christ , that ye say all one thing , and that there be no Schismes among you , but be you perfect in one sense , and in the same knowledge . Againe 1. Cor. 14. God is not a god of dissention , but of peace . Againe Rome 15. Now the God of patience and consolation giue you to think the same thing one with another , according to Iesus Christ , that with one mynd and one mouth , yow may honour God . Againe Rom. 12. Be not high minded , and be not wise in your selues . Againe Phil. 2. If there be any consolation in Christ , if any comfort of loue , if any fellowship of the spirit , if any compassion and mercy , fulfill my ioye , that ye be lyke minded , hauing the same loue , & being of one vnity , and of one iudgement . Therefore to descrybe this One , with her vnity , she is called the body of Christ , and his Spouse , the Kingdome of Heauen , his only doue , and perfect one , his elect and sister , new Ierusalem , the arck of Noe. as witnesse these following : Eph. 4. & 5.1 . Cor. 11. Rom. 12. Cant. 6 & 4. Apoc. 21. Gen. 8. Psalm . 79. Cant 2. Esa. 5. Ier. 2 & 12. Matth. 20. Marc. 12. Apoc. 14. Luc. 5. Matth. 13. Therefore as the Church is One , so hath she vnity , the reason is , because first she is directed by the holy Ghost , The causes of vnity in the Church , ●s the holy Ghost , the teacher of the truth , a visible head to f●llow the truth , and the definitions of ●he Church , for conseruing of the truth . which is the God of loue and peace , and alwayes teacheth the truth , which is but One. Secondly the high Pastor and head of the Church , who vnder Christ gouernes this Church in a visible manner , is an other cause : because whilest all obey one , who cannot swarue from the truth because he is the head of the church , for whome Christ hath prayed , Matth. 16 Luc 22. For faith and truth must agree in one , because faith & truth are but one . Thirdly the definition of the Church , as a square rule by which the truth , and relig●on is tryed , and Scriptures are expounded , which rules are the cause of vnitie , loue , & peace , in the Church of Christ . Noe such lyke thing can be sayd of the protestantes , where is this one Church amongst them ? where is vnity , which is a vertue proceeding of the holy Ghost who teacheth the truth , for the conseruation of vnitie ? where is the head vnto whome all concurres ? where are the definitions , for the keeping of vnity ? Are these effects among the sectaries ? Moreouer in the article of faith , nombers of Sacraments , exposition of the Scripture , the vse , and effectes of the Sacramentes , such jarres , emulations , and discords are amongst themselues , that Nicol. gall . superintendent in Rhensburgein thesibus & hypoth , sayth : Our contention is not in small matters , neyther of trifles , How variable is the vnitie of the protestants , and irreconciliable . but in the highest articles of the Christian religion ; to wit , of the law , of the Ghospel , of iustification , and good workes , of the Sacraments , and vse of them , of diuyne worshipe , and ceremonies . Which by no meanes can be appeased hidden , or dissembled , for they are plaine contradictions , which can not be accorded : thus he . So that by their owne professors they are conuinced of discord , and sectes . Lykewyse Sturnius de rat . contrad . inaeundae . pag. 24. Doth verisie this discention , in so much that the Lutherans in their bookes published , doe condemne the Churches of Ingland , France , Scotland , Szuitzerland , as Heretickes . Lykewyse in his Epitome , colloq. Malbrug . an. 1564. pag. 82. discouering the Zuinglians who clame vnitie , and fraternall peace with the Lutherans , saying , that the Zuinglians wryte , that they account themselues bretheren with vs , it is an impudent lye , and vainely forged by them , that we cannot sufficiently admire their impudency , for we account them Hereticks , & not in the Church of God , farrelesse to repute them our bretheren , whom we finde transported with the spirit of falshood , and to be contumelious to the sonne of God . Againe Schluss . in Theol. Cal. lib. 3. cap. 6. sayes , that the Caluinistes would account vs Lutherans as their bretheren , whom notwithstanding they condemne as Hereticks . This discord , Iezler Zuinglio , Caluinist , lib. de diuturnit . bell● , euch. pag. 25. & 80. Discoueres more at length , saying there is no end of chiding , writting , accusing , disputing condemning , and excommunicating one another , betwixt the Lutherans and Caluinistes . To the same effect sayes Schluss . lib. 2. art. 15. Theol. cal . That it is most cleare , no definition eyther of generall or particular counsel is expected for vnity in religion ; because it is impossible to them to agree in matters of religion , except the great day of the Lord hasten , and close vp this variance . Lykewyse Carlil . in his book how Christ descended into Hell , affirmes their vnity is to wrest the Scriptures from their right sense , and to showe themselues to loue darknes more then the light . Whereupon Cal. in praf . non . test . gall 1567. I confesse sayth he that Sathan hath gained more by these new Gospellers , then was in popery , by keeping the word from the people . Is not this the vnitie of these professors of disco●d , Schisme , and variable opinions ? as Greg. maior . in orat . de conf . dogm . The Papistes , saies he , doe obiect , the scandalls and discordes which are amongst vs I confesse they are greater , then can be deplored with any teares , I confesse the weake myndes of many , to be so troubled thereby , that they haue begun to doubt wher the truth is , or whether there be any Church of God , or no. Lykewyse Chytreus in thema deprau . Aug. conf. The Euangelicall Doctors are more barbarous , and lyk cruell beastes contending among themselues , then barbarous souldiours . Lykewyse Nil . Selueccerus , sayth , that the professors of the Ghospel are loathsome to the world , their chayrs , pulpites , and seates begunne to displease all men , in which no other doctrine is heard , then venemous debates , contentions , and varieties of opinions . For as says Vigand lib. de errorib . maior . It is neyther woll , nor flax , that they contend about , but the very capitall pointes of Christian doctrine , & vntil the great day of the Lord , they shall neuer better agree . Therefore for conclusion no vnity in heresie ; but this vnity , is in the Catholicke Church , because the multitude of belieuers are of one hart , In conclusion no vnity is in haeresie . As the Catholicke Church . is one so is vnity and loue in her . One is the Church , and in vnity for diuerse reasons . and one mynd . Therefore our Roman Catholik Church is that one , and keepes vnitie , & that same with the Churches , which are from the primitiue tymes , which may easely appeare by the profession of our faith , and in the circumstances of all former antiquitie , which also remaines one , and in keeping vnity in the continuall succession of the selfe visible head , not in nomber , but by successiue succession : and moreouer it is one , & keepes vnity , in so far as the Roman Church was neuer corrupted , defaced , hid , or distroyed , but in all ages was euer extant , and did represent a compagnie of men , who haue professed , and belieued the same faith , which our Cath. -Church doth this day belieue , and this compagnie was euer taken of all faithfull men for the Church .

Which one , & vnity the pretended reformed hath no place in , who haue no head , and an vnknowne doctrine , neuer hard of before , breeding discord , questions , and endles debates .

The 2. note of the Church is holynes , which is seene both externally & internaly to be in the members of the Church , for holynes and wickednes , may easily be distinguished : the workes of wickednes are manifest , but in the acquiring of holynes is greater labour , that the externall actions be disposed and gouerned with the intention , Holynes in life & conuersation is an other note of the true Church , to the execution of vertue , for neyther fasting , nor almes deedes , nor many prayers , makes any holy , if they want the intention , and that the vertue be done with meeknesse , and in simplicity of mynd . Moreouer we see also God by diuyne reuelation , and apparitions approue the holynes of his Saincts . God approueth the holynes of many by diuyne reuelation . Lykewyse by them he workes miracles , by his own diuyne power , as a testimony of their holynes , and seing this holynes hath byn , and is found , with those manifest tokens in many members of the Catholick Church , it followes that they are the Church in regard they are the members of the Church , which is Holy , Where holynes abounds , there is the Church , and such is the roman Church , for diuers reasons . and such is the Roman Church , because her doctrine containes nothing contrary to the rule of right reason , and good maners . Secondly , because she hath almost conuerted the wholl world , from Idolatry , and hath shyned cleare in holynes of religion , and all good maners . Thirdly because she is increased , and filled with holy men , and in her they haue florished , with wonderfull & rare holynes . Fourthly , because in her hath shyned innumerable testimonies of true miracles . Fifthly , because in her , very many of both sexes , haue byn indewed with the gift of prophefie . Sixtly , because God oftentymes hath heauily punished the oppugners of the Roman Church , Holynes can not be attributed to the Protestantes , because they iudge prophanely of their owne . and hath giuen temporall blessings . ( as witnes Stanist . Hossius , Bellarm. Bozius , & alij ) . to the defenders of the same . But this note of holynes , cannot be found in the Church of the reformed , for the first builders of this reformation , and new Ghospel , were men of pryde , intemperate , luxurious , lyke night theues following all wickednes , sedition , ambitions , bitter , froward , cruel , as Caluin himself witnesseth , lib. de scand . pag. 118. & 127. saying , that the greatest part of them , who haue betaken themselues to the Ghospell , what other intent had they , then hauing shaken of the yoake of superstition , that they might plunge themselues with liberty to all ryot and lasciuiousnes . Againe Simdalin reportes of the holynes of the Ghospellers cont. 4. sup. cap. 2 Luc. & com. 1. sup. cap. 21. Luc. That the world may knowe ( saith he ) that they are no Papists , nor haue any trust in their good workes , neyther to haue freewill , they practise in stead of fasting altogeather feasting : and for being bountifull towards the power , they vnflese them , and flee them : and for prayers their tongue and lyppes are turned to oathes . Lykewyse Spangenb . in sua vera nar. benef. D Mart. Luth. After the reuelation of the Ghospell , and the casting of Papistry , men are become so wylde , that they acknowledge not God , nor make any account of him , and make all to be right , and lawfull , which euery one liketh best . Lykewyse Castalion apud Rescium pag. 54. speaking of the holynes of Geneua , painteth them out with these coulores , they are proud , saith he , puffed vp with vaine glorie , and full of reuenge , that without danger any man may rather offend Princes , then exasperat , or moue any of these feyrse Caluinistes , whose lyues are infamous , and vilanous . They are maisters of art , in reproches , lyes , crueltie , and treason ; insupportable and arrogant : they name their Geneua the holy City , and their assembly Ierusalem , but in very truth , we should call it Babilon , Babilon and Aegypt , and the true frontiers of Aegypt , and Babylonicall Inchantresse , Infamous Sodome and the children of Ghomorra : The great commendation that the Protestants speake of themselues . Thus he . To tonclude with Aurifab . apud Ministromach . pag. 7. After the Ghospell was reuealed , vertue was slayne , iustice oppressed , temperance tyed , truth rent with dogges , honisty banished , faith layme , wickednes preuailned , deuotion fled , Heresie , remayning , and Sathan reygning . And seing out of their owne maisters we learne the holynes of the reformed-Church , who of honesty can not be called by any name of a church , except we would say with the prophet , I haue hated the Church of the wicked , psal. 25. and so name them Sainctes , and members of the Synagogue of Sathan as in effect they are .

The third note of the true Church must be Catholick , that is to say vniuersal , through the world , and such is the Roman Church , The catholick Church hath possessed all . nations . because there is no part of the world knowne , in which be not Christian Roman Catholiks , For S. Cyp. libro de vnit . Eccl. compares our Church to a most ample tree extending her branches through the world , with aboundance of fruite . Therefore vpon this extension she is called Catholick and vniuersall ; Moreouer Vine . lyr . cont . proph. heraet . nouit . Descrybing the Catholik Church , least we should be deceaued by the circumuention of Hereticks , exhortes vs , what to obserue , for a Catholik Church : it is to be obserued ( sayth he ) the Catholick Church , that we hold that which euery where alwayes , & which , of all is beleeued . For this is truely , and properly , Catholick . And S. Aug. serm. 13. de tempore . This roman-Church , saith he , from the rysing of the sunne to the going downe of the same , is illuminated all through the world with the splendor of one Catholik faith . In the Dominions where Hereticks are , there are good store of Catholicks , but no great nomber of Hereticks where Catholikes rule . So that our-Church hath this true name . Moreouer whersoeuer there are Heretickes , there are found good store of Roman Catholickes , but in the contrary not so , where there are catholiks here are not found such store of Heretiks , or protestants : as S. Aug. lib. de vnitat . Eccl. cap. 3. sayes , those Heresies which are in diuerse nations , are not found , wher the Catholick Church is , which is euery where , and euen where these Heresies are , the catholik church is also found , thus he . Therefore as Cyril sayth cathech. 18 The name Catholick is proper to this Church , the mother of vs all . But Cyrill doth not speake of any other Church , then the Roman Church , which of all antiquities was euer called Catholick , as witnes Zozom. l. 7. c 4. that Gratian Emperor would not permit to disput of the Roman Faith , but made an edict , that euery one should hould the same religion , which the head of the Apostls Peter , had deliuered from the beginning , and that which Damasius Pope of Rome doth keep : and so with Gratian all the Catholick Byshops doe call the Church of Rome , Catholicks cannot be called by any other name , the Heretickes themselues shall beare witnes . the Mother Church , and true Catholicke Church : as S. Ambros . orat . funeb. de obit frat . Suppose if any man come to the portes of London , or Edinburg , and be asked what he is , if he doth say , I am a Catholick ; forthwith will the Protestants answere and say , then thou art a papist , also if he demande for a Catholick house to lodge in it , will they not out of humanity conuoy him to a papists house , which title & name declares them to be members of the Catholicke Church , for they can no other wyse be named , for the word Catholick is ●he surname of a Christian : and therefore of his mother he is called a Christian Catholik , The Protestants could neuer be called Catholiks . which no Hereticke can suffer to hear , because they hate the Church for the name sake . Therefore the reformed Church can no wayes be called Catholick , because neyther the Lutherans , Caluinistes , Anabaptistes , or whatsoeuer sect else , separat from the Roman-Church , at any tyme hath occupyed the whole world , or any one Kingdome of it , The Protestants are euer in suspition of Catholicks . yea and where they professe , and are surest , and in the greatest feruor of their Heresie , they remaine doubting & in suspition of the Papists , as an open enemie of their religion . Wherefore their only note , is to flee to inuisibilitie of the Church , and to lurk in certaine corners , and bragg with the Donatistes , that the Catholick Church hath perished , & only lurketh in corners , and that Church which was visible to the whole world , and was through the world , is obscured , & become inuisible , and yet with the Donatists , they will clame this Catholik Church , and showe her visible in their corners , and in obscure dennes . The Protestants are lyke the Donatists of old . For with the Donatistes cryeth Luth. here is Christ and his Church , In Saxonie : Calu. lykewyse cryes , behold here is Christ and his Church , In Geueua ; Memmo : Pacimont : Rotman : crye , Christ and his Church , is in Morauia : lykewyse the Puritans of Scotland , crye lyke Rauens , here is Christ and his Church : and ech kingdome : Common-welth , Prouince , and whersoeuer Heretickes are all crye behold Christ , and his Church is here with vs . But who can belieue them , when we see no tokens , and markes of his Church , The Protestants make a monster of Christ , & his Church . and yet all bragge of Christ , and are repugnant to themselues , they make a monster of Christ and his Church : there is one Christ , and one Church , and yet all Sectaries will haue as many Christes , and as many Churches as they are deuyded in factions , who fayle to be called Christian , and farelesse to be named Catholiks . As concerning this note Catholick see more in the first quest on .

The Church is called Apostolicall , because of the Apostls planting ▪ excelle●cy and prerogatiue . The fourth note , is called Apostolicall , because it retaines the seat of the Prince of the Apostles , so that , for her singular excellency and prero a●ue , from the holy Apostle himself , of all the auncient Fathers she is called Apostolicall . As S. Hier. ep●st ad Dom. To thy Holynes , saith he , that is , I ioyne my selfe to the communion of the chayr of S. Peter . And seing all the other Seates of the Apostles , as Ierusalem , Alexandria , Antioch , haue perished , and are possessed of the infideles , only the chayr of Rome by the prouidence of God , The Apostolicall chayr still remayned vnmoued albeit Rome hath byn subiect to diuers mutations . remayneth : in which as S. Aug. epist. 162. sayes , hath euer liued the principality of the Apostolicke chayr . And albeit in Rome there hath byn diuerse mutations ▪ and temporall Lordes , sometyme Emperors ruling , now the Go●hes , now consuls , notwithstanding the Seat of Peter hath remayned vnmoued , which is done by the prouidence of God . See more in the 8. question concerning the Apostolicall succession . To what ende the Protestants labor . Cant. 4.5 . Apoc. 3 Prou. 23. Ephes 5 2. ●ar 36. Zac. 7.

For conclusion it is the intention of the Protestantes that there should be no Church at all , but such as is none , prophane , obscure , and satanicall . They lay the fault on Christ , and defende that he hath forsaken his owne spouse ; and to haue discharged the gouernour of the ruling his owne Ark : and to haue dispysed his owne flesh . Hath he permitted the Synagogue ( which was lesse beloued of him ) to remaine only seauē●ie yeares in captiuity for her sinnes and his Church which once was visible , Mat. 20. and perfect , to be led into error , and from error to haue perished these th●wsand years past hath the diligent husband man ( who went out diuerse tymes in the day , to conduce laborers into his vyneyarde ) neclected it ? or hath byn so carrelesse to suffer , and permit brambelles , & thornes of error , & superstttion to suppresse the vyhes , and his vyneyard to be come a wildernesse only fit for the fyre ? Is the kingdome of God ( which in the Scripture is called his Church ) corrupted with error , Matth. 3. and is falshood permitted to reygne in her : seing the kingdome of God is the kingdome of verity ? Apoc. 21. Psalm . 18. Apoc. 21. Matth. 18. & 14. Is lykewyse the tabernacle of God set in the sonne , become inuisible , and obseured ? Is the city of God , situated on an hill , become confused babell ? Hath Hell gates preuailed against his Church ? Hath the shipp of S Peter byn drowned with the seas of Heresies ? Is the sanctuarie of refuge become adenne of dragonnes ? Is the mount of thy sanctification become the mount of prophanation ? Is the inheritance of God soe polluted ? Is the strong castel with adamant walles thus beaten down ? O wondrous reformation , who belieues them ?

OBIECTION .

THe Lutherans , and Caluinistes , and moreouer all the Ghospellers agree in one vniforme defence of the reformed faith , Against the Papists : Ergo.

ANSWER .

I Grant ye agree but lyke Sampsones foxes , who forthwith running hyther , and thyther brunt vp the corne of the Philistins , but their heades were deuyded . Such are Luth. Calu. and all the rest of the crew of the Euangelistes Protestantes , to wit , that their tayles that is to say , forces , and euill will , do assist and help others handes , to burne the haruest of Gods husbandrie , but in religion , and capitall pointes they are extreame discordant , through the whole articles of our faith euen vnto death .

OBIECTION .

YOw are called Papistes , which is a name not pertinent to the Ca●holicke Church : but seing this name is a particular name , ergo it doth also separa●e you from the Catholicke Communion .

ANSWER .

I Confesse we are called so , of only Heretickes , but not so of any nation vnder heauen , no not of the Turkes ; neyther is that name of any particular man ( as Heretickes names be ) but ●f ●im , who in the place of Chr●st , gouerneth the Church of God , and if all the Popes were nombred to th●s present day , all the Protestants are not able to fynd one , that is called by this name Pope , or any of them to haue inuented any new religion , or to haue left any disciple after them , who haue byn named after that name . Therefore when we are called Papists , I aske of the Heretickes , was there euer any , that was called Papa , by his proper name ? or did euer any Heresie contin●e a thowsand yeare without a name giuen to it ? but how should the Church descrybe Heresies to vs , but by naming them from their proper names for their names shewe who hath instituted and inuented that sect ?

OBIECTION .

THe Church is belieued by faith : but we belieue the holy Catholick Church : Therefore it is not seene , because saith is not a thing of appearence , and seene .

ANSWER .

THe conclusion is false , because that which is seen may also be belieued , in so far as it hath some thing , that is not seene ; as Christ Iesus was seene wi●h mens eyes a man and was belieued by fa●th , God , and man , as is said 10.20 . to S Thomas , because thow hast seen me Thomas , thou hast beliued , that is to say , thou hast seen a man , and thou hast belieued him to be thy God , and Lord : euen so we see men with our eyes , who appertaine to the Church , and those men we belieue to be the holy Apostolik and Catholick Church , and in this Church to be only remission of sinnes , grace iustification , eternall lyfe , and therefore out of this multitude of mortall men , neyther Saluation , nor the fauour of God is to be expected , of any other societie , or Church .

OBIECTION .

CHrist , sayes , that the Kingdome of God shall not come with obseruation , ney●her shall they say behold here or there ●e is , ergo the Church cannot be demonstrated and seen .

ANSWER .

THe solution is made in the words following : for he sayes , behold the Kingdome of God is with yow , but Christ denyeth not but the Kingdome , his Church may be seen and demonstrated . But he answers the folish question of the pharisie , who had heard so oft the Kingdome of God preached of Christ , who was desyrous to see it , it is answered , that Christ is not to reygne in this world after their mynd , as other Kinges doe with magnificence , and pompe , and to place the throne of Maiesty in a certaine place of the Kingdome ; but he sayes he dorh reygne as he hath begunne in the hartes of men , which is his Kingdome , whom he doth paint out with his finger , saying Mat. 5. Blessed are the poore in spirit , for theirs is the Kingdome of God , to wit , ye are citizens of Gods kingdome the Church , from which the pharisies are farr of .

OBIECTION .

THe Church is belieued to be Holy , and none except the holy appertayn to the Church ; but holines is not seen & knowne with the eyes , ergo the Church is inuisible , & the members of the Church are vnknowne .

ANSWER .

THe conclusion is false , for there are Sainctes and holy men in the Church , albeit we see them not , yet we belieue ; for to a lyuing tree there adhere many dead branches , and in the body of man are many humors , and excrementes without life , resident in the body : and yet notwithstanding all men belieue , and say , that a man is a lyuing man , ergo .

OBIECTION .

IT is defended of the Fathers , that the Church in this present lyfe , is sayd to be beautifull , and to be without spot . cant 4 Ergo sinners and wicked men are not members of his Church .

ANSWER .

THe Scripture in that place speaketh of the Triumphant Church in Heauen , notwithstanding if with S. Greg. cap. 86 Eccl. dogmat . Thou cōpa●re it to be the m●litant Church : in that sense , it is called also beautifull , and spotles , because of the Sacrament of regeneration , which makes her members liuely by inherent righteousnes and grace , & are made glorious before God : and are not obscured , and hid , as the Donatistes thought with the conuersation of the wicked . And albeit as S. Greg. cap. 4. Gen. sayes , no iust or holy man doth want sinne : yet notwithstanding he fails not to be holy , and iust , if in affection he retayn holynes , and righteousnes , and by pennance doth wash away his sinnes , carefull to keep himselfe from mortall synnes , and is contrite for the venyall , saying with the Psalm . 50. Create in me a new hart o God .

OBIECTION .

THe Church of God is only in the spirit , because it is belieued , ergo it is inuisible .

ANSWER .

IF the Church be inuisible , how hath Christ commaunded Matth. 18. to tell the Church : and if he heare not the Church let him be &c. but if the Church be inuisible how shall she be told , and how shall they hear her censure ? Lykewyse if the Church be the body of Christ and Christians , members ; Rom. 12. 1. Cor. 1. & 12. Ephes. 15 Coll. 1. If the Chutch be inuisible , and only mathematicall , how hath the Apostle sayd , ye are the body of Christ and members of his members ? It is true the Protestant Church is inuisible , and mathematicall , but the Catholick Church is a visible Church , as a candell on a candelstick , and as the sonne and moone in the firmament : Luc. 11. ps. 19. For if it had been mathematicall and hid , S. Paul should not haue had the prayses of all the Churches , 2. Cor. 8. Neyther Dauid would not haue sayd Ps. 21. with thee , my prayse is in the Church of the people : and in the chaire of the elder they doe praise him . What the moderne heresies do say , about the inuisibility of the Church , the same haue the former Heresies done lykewyse , as S. Augustin is witnes against the Donatists , who would haue included the vniuersall Church in that inuisibility , and in a hid corner in Africk .

QVESTIO XIII . Of the pretended reformation of the Protestantes .

WHerefore enuyously name the Papists our reformed Church , deformed . Seeing we haue reiected all papisticall doctrine , and superstitions of Poperie out of it . Bucherus , Melan. Piscator . Sarcer . Caluin . &c.

ANSWER .

THat shall we declare friendly without enuy , seeing that vnder the pretext of a sounde reformation , The Protestants reformation consistes in denying the article of our Faith . ye haue introduced a most horrible deformation , concerning the doctrine of fayth , and in abolishing all ecclesiasticall discipline , in reiecting the generall Counselles , in condemning the ceremonies of the Church , in dispysing the auncient Fathers , and in giuing liberty to the flesh . For what is more deformed , or abominable in religion , then to counfound , deforme , and deny , the faith of Christ ? For what article of our faith is not deformed , and denyed of the Protestantes : as appeareth by the iudgement and doctrine of their owne Rabbies ? Against the 1. article of the Creed . what the Protestants beliue , is from the catholicks beliefe by proper definition .

And seeing the first words of our beliefe , consist in this forme , I Beliue . So that after S. Pauls definition Heb. 11. Fayth is the ground of things which are hoped for , and the euidence of things not seen . This faith must be resolute , and vndoubtedly belieued of all Christians , which all good Catholickes vndoubtedly doe belieue , both in hart , and mouth , without any waueringe , or erronious opinion , and this is the Catholikes beliefe : such was not the beliefe of Luther , saying . That he hoped so soone as the curiosity of these tymes should be fulfilled , his monuments would decay , and perish . Serm. conuiualis . fol. 158. & in praef. Tom. 1. & Tomo 2. fol. 9 & in praef. lib. de abusu missae . Moreouer he sayes I neuer dismisse these cogitations out of my head , that I wishe I had neuer begunne this course . In this remorse , and distrust is Zuingl . epist. ad Alberum , saying , In matters of faith we defyne nothing , but only delyuer our opinion . Lykewyse how laboures Caluin , as reportes Bols. invita Calu. cap. 22. Beza , Oecolampad . Melanch . That they haue euer adioyned to their inconstant fayth , to bynd it to the compasse of reason . For say they , Gods word , ought not so much to be followed in diuinity , as the words of nature : in that we should looke with the left eye at the word of Christ , but with the right , at the natures of things . Lykewyse Caluin in Ioh. cap. 6. & cap. 7. declareth this of his bretheren , what opinion they be of , for sayth he , That by meanes of their carnall conceipt of Christ , they cannot attayne to perceaue him worthely : and by corrupt interpretations , they are come to a contempt of the Euangely : for when the reason of any thing appeareth not vnto them , they suddainly dispyse it . So that in the beginning they stumble and doubt before they proceed any further . How repugnant are the Protestantes in the belieue to say I belife in God who are found lyers . And when they say , I belieue in God , to make a foundation in whom they anker their faith , they are found lyers , and condemne themselues : for how doe they belieue in God , who are Atheistes in profession ? for by the true signification of the word , they renounce & disclame all from loue , or belife of God . Moreouer neyther belieue they in God , who make him the author of euill , who doth atempt none , Iac. 1. who in mystaking the effect of the article , transforme him into a diuell , for sayes not Luther , that God doth work euill workes in the wicked ? Roff. art. 36. and Caluin . lib. 3. inst. cap. 23. § 7. & cap. 21. § 7. sayes , That it was decreed of God , that Adam should sinne . And lykewyse in the same booke , he sayes , whom God hath appointed to damnation , by his iust , The Protestants misbelieue God . and irreprehensible decree , he shuts vp from them , the way of lyfe . Do these men belieue in God , who they make author of all euill , and iniquity ? Are they not lyers , and their beliefe abominable ? Is not this defended of Zuingl . de prouid . dei Tom. 1. fol. 365. when we commit adultery or murther it is Gods works , as mouer , author , and inforcer : for the murtherer by Gods impulsion doth kill , and is often constrayned to offend . Moreouer they belieue not in God , who account questions concerning the deity , but triffles , and indifferent things , and no wayes necessary to saluation , and such be the question of Christ , his office and mediation , his consubstantialitie with the Father , of the vnity of the Trinity , of Predestination , and of frewill , of iustification , of Angeles . For in true beliefe the reputation and knowledge of God , and what belongs to him is of greater importance , then al other things in Heauen , and earth . The Protestantes misbelieue God whill they cal him Father & deny the Trinity . Beza de Haeret. a ciuili . Magist. puniendis . Moreouer as concerning that word of the beliefe in calling him Father , truely as they misbelieue God , so do they misbelieue the Father , whyle they deny and misbelieue the Trinity , for sayes not Caluin . lib. 1. inst. cap. 13. §. 5. & lib. ad Valent. Gentil . & Epist. 2. ad Polonos . That he would the name of Trinity were buryed , & that these words in the Litanies rehearsed of Christians , Holy Trinity one God , haue mercy on vs , is a Barbarous and vnproper prayer . Lykwyse Ochim . Dial. lib. 2. dial. 19.20 . Calleth the name Trinity a sathanicall and diuelish name . Wherupon the family of loue hath reiected the name Trinity , as a papisticall fiction . Edw. Roger. cont. fam . Lond an . 1578. Art. 24.25.26 . Lykewyse Luther in enchired . Praecum . ann. 1543 he saies , That his soul abhorreth that prayer Holy Trinity one God haue mercy on vs : and lykewyse that word Homousion , that is to say the consubstantiality of Christ , betwixt the persones in the holy Trinity . To animate this detestable hatred the more , the Seruetians called the Trinity a thre headed Cerberus , and hel hound . Beza epist. 81. And moreouer to this effect was not the Embassadge of the Caluinistes , of Poll , and sent to Zurick , and to Geneua to haue this Article abolished out of the beliefe , and that the name Trinity should not be mentioned ? Wherupon the Caluinian Synod ensued at Vilnaan . 1589 11. May : where it was ordeyned by publick decree , that all Ministers in their Sermons , should not make mention of the Trinity . Symler . an. 1560 in vitae Bulling. fol. 33. Brendenbachl . 7. cap. 19.

Lykewyse they misbelieue the Father , who with Caluin . lib. 1. inst. cap. 13 §. 13.23.24 & vlt. doe affirme it folishnes to belieue or think , that God doth continually beget his Sonne . Wheras by this continuall vnderstanding , he must euer produce a word , which is the wisdome of the Father , & his Sonne .

Lykewise all they misbelieue the Father , who exclude the Sonne & holy Ghost , from infinit Diuinity , and coequality with the Father . Melan. loc. com . ann. 2539. fol. 8. & 10. & ann. 1545. fol. 53. & an. 1558. loco defilio .

How the Protestants denye God almighty . In calling and attributing to him Almighty , amongst the principall protestants , this Article is denyed : Caluin lib. 2 inst. cap. 7. § 5. & 24. & lib. 4. cap. 17. §. 24. & in psal. 37. v. 4.

Moreouer whereas we Catholickes professe him maker of Heauen and earth , the which right beliefe doth confesse , that the Sonne & holy Ghost created asmuch as God the Father , seing they are not dinstinguished , one from an other , as they are God , and consequently their doings are , and must be , all one in externall operations : such as in the creation of the world . Against this article fightes : Calu. cont. Valent. Gent. & lib. 2. inst. cap. 14. §. 3. saying that the name of God peculiarly doth belonge only to God the Father ; and that Christ considered according to his persone , may not be called Creator of Heauen and earth . Which vngodly assertion being allowed to be true , besydes all other absurdities , it followeth , that 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 from 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 London 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 Sacraments 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. Wittemb . 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 , considering their principall Euangelistes teach the same . Against the 3. Article .

Moreouer as concerning that Article . Who was conceaued 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 conceaued , but not borne of a Virgin . Caluino-Turc . pag. 530. 531. & Greg. de Valent. de Virg. S. Mariae . To which assertion 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 Abraham . 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 , than was her Sonne , 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 , cannot redeeme vs but the Apostle defendes the contrary 1. Pet. 1. who sayes , We 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 nothing , they were of no force , but only the death of Christ , redeemes & promerits for vs : and that his preaching is lesse a vaylable then other mens , who by preaching , do cancell the multitude of sinnes . Lykewyse his fasting and prayers werelesse worth , then the Niniuites , who thereby eschewed the wrath of God : & likewyse lesse worth than Moyses , who purchased to the Israelits gods fauour : more ouer his voluntary pouerty , his innocent lyfe , his circumcision , his workes of mercy , are of noe value and benefit . Wheras in any other , all , and euery one of these , had been a sufficient pryce for Heauen , which cannot be denyed to be of infinit pryce in Christ , and consequently of sufficiencie , all , and euery one of them ; to redeeme a thowsand worlds , vnlesse Christ be denyed to be of infinit dignity . Wherfore all divynes belieue , that Christs death was a demonstration of excesse of loue , because he so loued his , that of the end , and consummation of all loue , he left them aboundant proofes , and that his merites were sufficient to redeeme a thowsand worldes , if Christ would haue ben contented with that which was sufficient , omitting what was aboundant D. Thom. 3. part . de Christs mers is & 1.2 . quaest. 114. rota . Wherupon it followeth that neyther his death was sufficient satisfaction of sinne , and consequently neyther Christs lyfe , nor death are allowed to be meritorious , and sufficient to redeeme vs .

Morouer a great absurditie followeth , because they euacuate Christs death , who make Christ vnuoluntary to haue suffered for vs : for as euery sinn is voluntary , so is euery merit . But Calu. in cap. 26. Mat. v. 39 sayes , that he refused to discharge the office of a mediator , & reputed Christ at the tyme of his passion , to haue had no sufficiencie aboue other men , and that in his prayer did not appeare a temperate moderation , et Caluin . lib 2. inst. cap. 13. § 10 ▪ 11.12 . sayth that he was tormented with doutfulnes of his conscience : and that he was astonished with the horror of Gods malediction , and tormented with the fear of the bottomless pit of horrible destruction , and he burst out into a voice & crye of desperation , and being ouerwhelmed in desperation , he ceased to pray long to God . Which doctrine also confirmeth Beza in cap. 27. Matth. & Marlor . in Psal. 22.

Morouer they euacuate the passion of Christ who affirme him to haue been our deliuerer only , and not our redeemer He●lius apud Cle●itium in Victoria part . 2. And lykewyse also they who reiect the name of merit , and with Caluin affirme lib. 2. inst. c. 17. § 1 If any would , sayth he , oppose Christ to the iudgement of God , there would no place remayne to any merit , because there is not in man that dignity ▪ to deserue any thing of God . And so for conclusion of Caluins assertion the merit of Christs death is naught , & Christ is only affirmed to be but man , & not God . For in expresse tearmes all Hereticks saye , Christs blood , Death and passion , to haue nothing auayled to the redemption of mankynd , and that Christ with all his workes deserued not heauen , or at the least to say , that his death , and passion are profitable only for the predestinat , and that no other haue any benefit thereby . Calu. cont. Heshus . pag. 39. Beza in colloq. Mompel . 1. pag. 522. Bucc . sup. Ioh. pag. 34. Musc. in loc. Theol. fol. 363.367 . Zanch. in miscellam . pag. 3. 200. 206. Aret. apud Schlus . lib. 1. art. 6.25.26 . & lib. 2. fol. 42. Theol. Calu. Wherby it followeth that Christ is not redeemer of all , or mediator for all offences , and offenders , neyther intending their saluation .

Against the 6. Article . How the protestants deny Christ to haue descended into Hell . Moreouer as concerning that Article . He descended into Hell , the third day he rose againe from the dead : It is mightely impugned of the Protestantes , for Carlil . in his book that Christ descended into Hell , sayes , it is a pernicious Heresie , to say , that Christ descended into Hell , and Beza in Apol. 2. ad Zantes pag. 385. These wordes sayes he , entred into the creed by inaduertisement . Or otherwayes by glossing these wordes , that his descending , was only the suffering of the panges of death on the crosse , wher not only his humanity , but also his diuinity indured paynes , yea and death . Luth. conc . pag. 276. sayes that he would not acknowledge Christ to be his Sauiour , if only his humanity had suffered . Yea Caluin backes , Luther , in Cataeches . cap. de fide . This is Christ descention to hell , that he suffered that death which God in his angre inflicteth on the wicked . And againe , lib. 2. inst. cap. 16. § 10 & cap. 26.27 . Matth. That he suffered all the paynes in his soule , which by God in reuendgment are exacted of the damned ▪ thus he . In which doctrine is contayned besyde the death of Christs body , the death of his soule , Calu. blasphemies against the holy Ghost . and of his diuinity , & that after he had endured such deaths , to haue suffered all punishments of the damned .

Morouer they impugne this article by making his descention nothing els , Christ descention to Hel , how it is vnderstood of the Hereticks but Christs buriall in the sepulchre : as Zuing Oecol Buc. Calu. inst. Trem Marel . Beza doe affirme . And because the common name for Hell in Hebrue doth signifie somtyme a graue , or ditch . And yetnotwithstanding Caluin confesseth , that the sayd name , more vsually & properly doth signifie Hell , the place and state of the damned , also many of the Protestant professors oppose Beza , shewing by manifold passages of Scripture , that the Hebrue word Scheol , & the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in Latin Infernus , doe signifie an Infernall proper place of the damned . And yet neuerthelesse some are not ashamed , to deny Christs descention to heel , thereby to maintayn their former blasphemies , They intend to deny limbo and purgatory by denying Christs descention . of his suffering the paynes of the damned , on the Crosse ; and to euacuate the delyuerance of the Fathers out of the Limbo , and purgatorie . And therfore to remoue these blockes out of way Beza in cap. 2. Act. He translates by his owne confession , and contrary to the opinion of his fellow compagnions , contrary to the Greeke & Latin interpretors and Fathers . Wherupon D. Humfrey lib. 2. derat . interpret . pag 219 220. saies , that the forsayd Hebru word , should not be translated graue , but hell , if the authority of the holy Ghost be obserued . For this hath been Bezas intention to translate graue for hell , and Christ soule , for body , to deny hell , Hell is taken metaphorically of the Protestantes . and all infernall torments , and that mention is made of hell metaphorically . Albeit forgetting himself , proueth by Scripture , and Fathers the contrary saying , in cap. 16. Luc. That Christ descended into the earth into the receptacle of those who were there long retained .

Moreouer Bullinger in 1. Pet. cap. 4. impugnes this article that Christ descended no otherwayes into hell , then as he dayly descended to vs , to wit , only by spirit and vertue , in such sorte , as none surmise his body or soule to haue discended . To which agreeth Brentius , that there is no other but a figuratiue , imaginatiue , and spirituall hell , without other tormentes , then metaphoricall .

This practise of Heresie S. Ang. lib. 3 de doct Christ . cap. 10. fortould , saying : when the myndes of any are preoccupated by errour , all that Scripture hath to the contrary , they affirme it to be spoken , but figuratiuely . As for example they begunne at the Sacramentes to make them but figures , and followed next to affirm all promisses by Christ , Al Christs suffering & actions shal be but figuratiues & nothing in effect . made for good workes , to be but hyperbolicall : diuerse mysteries of his lyfe to be ineffectuall , all his passion suffered , to be but figuratiue , and histrionicall : and Heauen and hell to be but only tropical , & fantasticall : so hath sayd of them Iosias Simler . in vita Bulling. fol. 3. & Alan . cop . dial . 5. cap. 18.

Morouer this article is impugned for the other part of Ghrist resurrection saying with Calu. in sua harm . in cap. 24. Luc. v. 38. & Beza 1. Cor. cap. 15. v. 23. That Christ wanted some perfection of a glorious resurrection , and as yet neuer to haue rysen , but yet to remaine dead . wherupon great exception hath been made against the feast of Easter in remembrance , of Christes resurrection , amongst the new professores who desyred to abolish it , or obserue it according to the Iewes ceremonies . Luth. de conc . Bal. lib. 3. cap. 25. de scrip .

Morouer this article is impugned by Zuing. tom. 2. resp. ad Luth. librum . de Sacr. fol. 465. Who denyes Christ to haue rysen by his owne power , but ridiculously mocking Luther sayes , that the grosse pretor , Luther , apparelled in his red hose , in lyke manner as Christ went out of his Sepulchre , might also haue issued . For Christ after his death issued out of the Sepulchre of his own force , and power , without remouing the stone , place or monument , as all the Fathers and Doctours affirme .

As concerning that Article . Against the 7 Article . He ascended into Heauen sitteth at the right hand of God the Father Almighty . This article is contradicted of the Lutherans , affirming Heauen to be belowe in the bowels of the earth , and hell in the highest partes of the world . Vid admonit . Caluinist . ad libr. concord . & Danen . cont . Osiand . Next by Caluin . saying . lib. 2. inst. cap. 14 § . 8. That Christ sitting at the right hand of God will continue no longer , then till the day of iudgment . Lykewyse Beza impugnes this article , in cap. 3. Act. v. 21. saying his being at the right hand of God his Father , doth hinder his true being in the Sacrament . And lykewyse Caluin . lib. 2. inst. cap. 14. § . 3. Denyes that he surpasseth the qualities of a naturall body , and consequently could neuer ascend to Heauen , lykewyse some other affirme , his being at the right hand , to argue an inferiority or inequalitie with God the Father : or that God the Father had a spirituall kind of body hauing hands &c. Vid. inter mangerie . pag. 157. & Niuerium . in Bello 5. Euang. pag. 72.

Lykewyse Caluin denyeth and sayes : that it is not to be imagined ther is any place in Heauen , wherunto Christ is ascended , or the humanity of Christ accepted .

Lykewyse many Protestants hould opinion , that Christ ascention is nothing but a disappearing , without any motion vpward , where he was before . ita Ios. Simler . in vita Bulling. fol. 35.55 . Luth. tom . 7. Wittemb . fol. 408.409 .

And concerning that Article . Against the 8. article . From thence shall he come to iudge the quick and the dead . This article is impugned by those , who graunt a Generall iudgement at the day of doome , but denye him to iudge , with any particular iudgment , at the houre of death .

Lykewyse some hold , that only infidelity , is to be subiect to iudgement . Luther sup .

Lykwyse this article is impugned of those who say , that God will iudge iniustly as Luth. tom. 2 fol. 461. de seruo Arb. saying : That like as God in this lyfe hath poured mercy & grace vpon the vnworthy , euen so in his iudgment he shall poure angre and seueritie vpon the vndeseruing . Which iniustice demonstrates , That God is the author of euill , not only by prouocation : but by impulsion and inforcement . For being the forcer to euill , how can he punish them iustly , who obey him ?

Lykewyse they deny and impugne this article , who affirme that Christ who should come to iudge , is dead according both to his humanity , & Diuinity : and this Musculus doubted not to mantayn publickly , to professe & spread abroad , that Christ remayned dead , and is not rysen , neyther ascended , or yet shall come from heauen to iudge any quick or dead , Siluest. CZecanonicus de c●rup . Morib . viriusque part . art. 3.

And as concerning that Article . Against the 9. article . I beliue in the holy Ghost the holy Catholicke Church . Many Protestants belieue not in the holy Ghost , because they affirme it blasphemous , and idolatrous , to confesse Christ to be God , or to haue had any point of deity , before his birth of the Blessed V. M. and thereby denyeth the holy Ghost proceeding from the Sonne , no lesse then from the Father , Bez. cont. Heshus . fol. 284. & colloq. mompel . fol. 77.

Lykewyse who impugneth the holy Trinity , doth to that end , that more easily he may reiect the holy Ghost Zanch lib. 3. Elohim . Simler . in praf . de aterno det filio . Vnto which barbarisme Calu. epist. ad Polon . pag. 946. accords What is it we belieue one God , as much as to say , the Trinity . belieue you in God ? as much as to say in Trinity : I hat they should know thee one God , as much to say , the Trinity . This is not only vnsauery , but also prophane , and I do dispyse it . This blasphemous derision , other Protestants dissembled not , but rebuke in highest manner . Vid. Schlus . in Theol. Calu. lib 2. fol. 2 8 14. 20 26. Wherupon his disciples followed his example to mocke the holy Ghost as Prateol . in Haer lib. 10 cap 10. saying nothing in holy Scripture of the old or new testaments to be had of his Diuinity . Hereupon a Protestant exclames , Stanch . in ●pistol . contra Calu. num. 45. Beware Christian Reader , saies he , and especially yow Ministers of the word of God , beware of the bookes of Caluin , & especially in the article of the Trinity .

Lykewyse another Iohn . Schutz . in lib. 50. caus . causa 48. sayes , Arianisme , Mahumatisme . & Caluinisme , are three bretheren , and three sisters , & thre breeches of one cloth , & he that will not fal in Arianisme , let him beware of Caluinisme who as a Iewe Iudaizes . 53

Moreouer they impugne this article , who make their phantasticall imaginations , the very inspirations of the holy Ghost , and all their wicked inclinations , his motions . So Zuinglian affirmed him to haue this spirit saying : Tom. 2. in Act. Tiguri fo. 609. I know for certaine my doctrine to be no other , then the most sacred , and true Ghospell . By the testimonie of this doctrine I will iudge all men & Angels . Lykewyse , Luth. Tom. 2. & Tom. 5. ad Gall. cap. 1. fol. 290. sayes the same : I am assured Christ himselfe doth call me an Euangelist , and approueth me his preacher . Lykwyse Calu. de vera Eccl. reformat . rat . 463. & de libro arb. cont . phigium lib. 1. pag. 192. sayes that the matter it self , not Martin Luther in the begiuning did speake , but God to haue thundered out of his mouth , and not we to speake now , but God to vtter his power : albeit each one of these are repugnant to other , yet are secure of their owne opinions to proceede from the holy Ghost .

Moreouer they impugne this article who derogate from holy Scripture , the authority due therto , by inspiration of the holy Ghost , of the which Zuing. tom . 2. Elench. cont . Anabap. fol. 10. sayes that although Paul did arrogate so much to his epistls , as to think all in them contayned to be authentical : which is to impute to the Apostls immoderate arrogancie , whereupon it concludes Zuingl . to haue the assurance of the holy Ghost and no● S. Paul . But Ochinus lib. 2. dial . pag. 154.155.156.157 . proceedes further saying , we should belieue no more than the Sainctes of the old testament . Hereby we see the whole new testament is discredited , and misbelieued . Some other Hereticks were more curteous in abridging and excluding some partes of it , but not all . And what Ochinus alloweth Luther disproues , saying Sermone de Moyse . Let not Moyses be thrust vpon vs : we in the new testament will neyther regard nor hear him . Et Iacob Curio in Chronol. ann. 1556. pag. 151. sayes , that he had rather neuer preach then to propound any thing out of Moyses , and he that doth alledge any thing of his , doth depriue Christ of the harts of men . And that Moyses belongs not to vs , that he receaueth him not : for otherwyse he should receaue all the Iewish ceremonies that his gouernement is failled , & himselfe is dead : that Moyses only belongeth to the Iewes , and not to Christians . Et Sand. de schism . Aug. lib 2. pag 272. reporteth Buccerus , to say . If all be true which the Euangelists set down , Christ must be truely and really in the Sacrament , yet whether we be bound to belieue absolutly euery thing set down by them , to be true or no , he would not be iudge . To conclude this is their designe what they list to belieue , that they will belieue & that they make the inspiration of the holy Ghost to be holy Scripture , and themselues Euangelistes , and true ; and what displeaseth their mynds , be it in the new , or old Testament they can raze , reiect , & affirme it apochriphal , neyther in this are they satisfyed , but perswade themselues that the holy Ghost himself could suggest or teach nothing but what Christ before had delyuered by mouth , and such restraint & limitation to be heedfully noted . This Caluin . lib. 4. inst cap. 8. §. 8 howsoeuer Christ foretould the contrary of the holy Spirit .

Morouer what is sayd of impugning of Scriptures , which is a misbeliefe against the holy Ghost , in that , there are few Protestantes , who haue not denyed some part of Scriptures .

Moreouer the holy Ghost is misbelieued , and impugned when traditions of the Church are denyed , although they be not all extant in the Scripture , as the name Trinity , the consubstantialitie of persones , the obseruation of Sonday for the Sabboth , the baptising of infantes , the receauing of the communion , fasting , and the feast of Easter &c. Which traditions the holy Church acknowledges , to haue issued from the holy Ghost , according to Christ his promise , that he should not only teach , but also suggest all truth .

Moreouer the Protestantes impugne the holy Ghost , when they impugne miracles , which are done by the power of the holy Ghost , and not by the Diuell S. Aug. in quaest. ex vtroque test . quaest. 102. proueth that they sinne with the Pharisies , in the sinne against the holy Ghost ; for there is no miraculous operations , but they appertaine to the working of the holy Ghost .

Moreouer the Protestantes impugne that article , to wit , the Catholicke Church , who cannot abyd the name Catholick , nor the name of Church , but rather tearme it congregation , which properly belongeth to beastes . Of this see more in the first question , and in the twelft , vpon the note Catholick .

Moreouer they misbelieue the holy Ghost , who affirme the Church may err , in any point of beliefe , not accounting of the promise of Christ , who had sayd that the gates of Hell should neuer preuayle against it . Matth. 16. Luc. 22. Iohn . 14. Act. 2. that is to say , the faith therof should neuer fayle , and the holy Ghost the teacher of all truth , should perpetually remayn with it , to keepe the spouse of Christ vnspoted , and without all wrinkle , and this Church is the Church of Rome , as the sectaries themselues professe , neyther deny they , but in this Church is vniuersality , consent , & antiquitie ; as Fox acts pag. 1359. Iewelrepl . cont . Hard. part . 4. diuis . 14. & 21. pag. 249. & 268. Cal. lib. 4. institut . cap. 2. §. 2.3 . Also considering that in no other prosession , is the lyk holines of lyfe , and vnity in doctrine , which accompany one another , as good and bad fruit of a good and a bad tree . No heresie that euer hath been , can make comparison with the Catholicke Roman Church ▪ eyther for holynes of lyf , or integrity of doctrine . As for their doctrine , we may easily consider , to what holynes of lyfe●t tends , as their owne Rabbins shall testimony giue And first , Caluin , iustruct contra Laber● . cap. 13. Hath any man coueted his neyghbours wyfe ? let him inioy her if he can : for he knoweth assuredly , he doth not contrary to the will of God Let him boldely snatch by force , or fraud his neyghbours substance : for he will take nothing vnles God wil , and approue it .

Lykwise Zuingl ●om. 1 in actis disp. Tigurinaefol . 628. God hath bound himself to giue vs Heauen , we need not trauail to at tayn it . And as for fruites ensuing such doctrin , Luther sayes , Tom. 1 inc 8 Mat. They speake of the ghospel as if they were Angels : but if you regard their workes , they are rather diuels . J in nari . in 1. Cor. cap. 15 fol 161 162. They liue lyk hogges , & as dogges they die . Lykwyse Calu. descand . pag. 118 127 128. Our preachers , I say our preachers , who enter into the pulpit are eyther of wickednes , or other euils more filthy examples , then Pagans are , and such forsooth as are to be contemned of the people , and to be pointed at in di●ision , & I admire the patience of the people , that women & children do not load them with myre , and dyrte . Lykwyse Zuing tom 1 fol 115. We cannot deny but the heat of the flesh is ardent with vs , whereas the workes thereof , hath made vs infamous to all Churches .

Morouer the Roman Church hath stability ▪ and constancy in her whol doctrine , in her Sacramē●s , and Scriptures . But the contrary is with the Protestants , no constancy , no stability in their doctrin , as witnes Zuingl . Tom. 2. comm. de vera & falsa relig. cap. de euch. fol. 202. We recant here what we sayd there , with this condition , that , that , which we delyuer the 42 yeare of our age , take place of what was taught in the 40. yeare . In this same mynd is Beza in colloq. mompel . pag. 1●0 . 268 388 ▪ I confesse me to haue written many things , which I wish had not been written ▪ I would to God the memory of them all were abolished .

Moreouer they impugne this article , and fall in misbeliefe , who appeall to an inuisible Church , remoued from all senses , lyk a Platonicall Idea , separated from all knowledge , neyther extant in any country , neyther read of in any history , in which there is no Euangelicall Annunciation , no Sacraments minystred , no persones knowne : and this is done , because their conscience informed them , that the true , visible , auncient , and vniuersall Church , ( in which Christs name , Scriptures , and Sacraments were preserued ) stood with vs agaynst them , in auouching the same . It is a desperat opinion proceeding from profound infidelitie .

As concerning that article . The communion of Saints , the forgiuenes of sinnes . Against the 10 Article . By this article it is euident , that there should be a communion betwixt the liuing and the dead , who liue and die in one faith , hope , and charity . But this article is misbel●eued of the Protestants , who deny all corespondence betwixt the Saincts in Heauen , and men in earth . As also they misblieue & impugne Scriptures ( which iustify this controuersie of the inuocation of Saincts ) conformable to this article .

Moreouer this article disalloweth the discordes amongst the Protestants themselues . For Sturn di rati● . contradict . ineundae . pag. 24. sayes , that the Lutherans in their published bookes do condemne the Churches of England , Fraunce , Flanders , Scotland &c. And call their martyres , Martyres of the Diuel . And Iester . Zuingl . Caluinist . lib. de diuturm belli eucha. pag. 25.80 . There is no end of chiding , wryting , accusing , disputing , condemning , excommunicating betwixt the Lutherans and the Caluinistes , and this is the communion of the Saincts in the reformed Church .

Morouer they fall in misbeliefe and impugne this Article , who affirme it blasphemie to giue tytles to Saincts in Heauen , which they themselues vsurpe and giue to sinners on earth , in this madde humor is Caluin , who not induring any honour towards Saincts , or images , yet could permit his owne picture to be borne about the necks of them in Geneua , and when some thought it insolent arrogancy , and reprehensible , admonished that the people might sinne thereby , because they esteemed it as a remedy against mischances , answered them ; grieue at it till yow burst , and after hange your selues . Bols . in vita Calu. cap. 12.

Morouer as concerning the forgiuenes of synnes , all protestants remayne in this misbeliefe and are repugnant to this article , partly affirming only fayth to iustifye , and consequently being once in this Protestants fayth ( which once had can neuer be lost ) they can neuer after synne , & what should they belieue , which they already haue ; as we haue declared in the second question at length . Partly by making God , the author of euil , and themselues but bare instruments , and consequently not themselues , but that God hath need of the remission of sinnes . Partly in saying a man hath no frewill , and consequently cannot synne . Partly by saying that synnes cannot be forgiuen in the Church , contrary to Christs doctrin Iob 20 For if the Protestant will not deny , but there is remission of sinnes in baptisme , whey not in pennance , to the remission of sinnes ? for if the one , be a washing of the spotted , the other is also a lowsing of the bound , and the one as necessary as the other .

Against the 2● article . Moreouer as concerning the resurrection of the dead , this article is misbelieued and impugned amongst themselues ; For Luther sayth of the Caluinists , that they intend to a manifest Apostasie concerning this article Tom. 7. Witt. defend . Verb. Caen. fol. 390. The same Villagaignon epist ad Geneu . & in praef lib. 1 de euch . affirmes , that with his eares he hard it preached of the Caluinistes , that the hope of lyf did not belong to the bodyes , but to the soules . Lykwyse Almaricus on of Foxes Martyres as Caesar . lib dial . dial. 5 affirmes sayd , that there was no resurrection of the bodyes . Caluin is of this same opinion , in his epist. ad Farell . fol. 194. saying ; In that the resurrection of the flesh seemeth incredible to thee , it is no thing admirable .

Moreouer they misbelieue this Article , who deny mens soules to be immortall , vnto which opinion Luther is inclyned Tom. 4 ▪ in Eccles. cap. 9● . 5 & 10. It appears sayth he , out of this place , that the dead feel nothing . Lykewyse Calu in praef. Psi●hrinachiae & in praef. Gallasij sayes , that he knew certayne good men , to whome this opinion , of the souls sleeping , seemed sound . It followes that he himself is one of these good men , who in the ps. 130. sayes , that the soules of the wicked are anihillated and not in hell . lib. 3. iust . cap. 25. §. 12. and the residue to be but shadowes , imaginations , fantasies , idoles , dead ; And consequently no immortality .

Whereupon it was concluded in a solemne disputation at Geneua , ( when they had long consulted how to auoyd purgatory ) to say , Let vs affirme the soule to be extinguished togeather with the body , Purgatorie is abolished by denying the article of the ●●eed . and so purgatory wil be spedely abolished . For this doctrine is so vrgent , that they are persuaded that it cannot well be denyed vntill the resurrection of the dead , and the immortality of the soule also be denyed . But why is purgatorie so annexed to this article , that the Protestants are driuen to his extremity ? because they obserued , that God oft forgiueth the offenses , and yet reserueth a chastisment for satisfaction : as in Adam , in Moyses , in Dauid : whose offenses being forgiuen , yet Adam remayned subiect to death , This place serueth for the proofe of Purgatory . and indured all other myseries , Moyses neuer entred into the land of promise ; Dauids ch ld begotten in sinne dyed . So lykewyse , because God is euer one , and lyk himself , such as repent late or slakly , might be forgiuen at their death , and yet , for satisfaction , remayne in purgatory : therefore it is the rediest way to deny purgatory , by the denyall of the resurrection of the dead and mortality of the soule . Against the 12 article .

And as for that Article , the lyfe euerlasting : So many are in misbeliefe and impugne this as deny God , Heauen , the resurrection of the dead , the immortality of the soule , and our redemption by Christ &c. And this is the great aboundant light of truth , that hath sprung with the reformed ; who in the blindnes , and night of darkenes , wherein they are wrapped , do vant and glorifie , as in the clearnes of the light , Greg. lib. 1. Mor cap. 26. who wil be more curious to know how deformed the Protestantes profession is , concerning the articles of our creed , let him read Quirinus Cnoglerus de Symbolo Caluin . & Luther . and he shall fynde a thowsand pointes of misbeliefe , and filthy absurd errors , and negations in the twelfue articles of our fayth : that rightly they conclude their proposition to be true , to haue indeed in their reformation , reiected all papisticall doctrine . God , and all true fayth , and therefore iustly may be called deformeres , and no reformers .

QVAESTIO . XIIII . Of the stability of the visible Church .

WHerefore affirme the Papists the Church of God euer to be visible , seing sometymes , tho hath perished , and hath remayned altogeather inuisible . Luth lib. de Abrogand . miss. Caluin . lib. 4. instit . cap. 1. § 7. Melanch . in loc. com . loc. 12. & alij .

ANSWER .

GOod friends I belieue you suppose that Christ hath two churches , seing it is only one , which according to the prophesies , is visible , and spreed abroad through the whole world ; and that her citizins shyne ( in the midest of a crooked , & peruerse nation , ) lyke stares in the firmament , The Church is visible . and doth remayne glorious in euery nation , shewing themselues members , in professing the doctrine . and Sacraments of this visible Church . Therfore one it is , and not many , publict and not hid , the kingdome of Christ is visible , the tabernacle of God is placed in the sonne . Nether shall this seeme marue●ll to any , if all that appertaine to the Church would take heed to the last end , vnto which all doth tende , and to the same principales & mediates if all I say would concurre with one mynde , to wit in fayth , hope , and charity , for it cannot be , that there be two Churches ; otherwayse there should be two last endes distinct , and two kynds of principall mediates , to obtayne these endes . Therefore it is to be belieued of fayth , that the Church of Christ hath euer bene visible , as may appeare of her notes , and by many places of the holy Scripture , of the which two shall suffice for breuities sake , first in the ps. 18. It is sayd , that he had placed his tabernacle in the foune that is to say , he had placed the Church in the pure light , that it may be visible to all the world . For as S. Aug Tract 2. in Epist. Ioh. sayes , he hath placed his Church in the sonne , not in the night , but in the day . Agayne he sayeth , what more am I to say than that he is blind that sieth not so great a mountaine , and that he shuttes and closseth his eyes , against the candell sette on the candelstick Matth. 5. Againe S. Aug vpon the 18. of Matth. v. 15 our Sauiour admonishes : if they brother sinne against thee , goe , and reproue him betwixt thee & him : if he hear th●● , thow hast wonne thy brother , but if he hear th●e not , yet take owne witnes with thee , or two that in the mouth of two or thee , ●itnesses , euery word may stand : but if he hear thee n●t , ●hen tell the Ch●rch , & if he hear not the Church , let him be to thee as an heathen , and publican . I hope if reason be with man , the reformed will here consider diligently the wordes of Christ ▪ be-because these wordes specially tell the Churc● is to recure to the Church , as iudge , the which must be visible , for no iudge can be inuisible , if he execute the office of a iudge ; for how shall I finde her , that is inuisible , how shall I declare to the Church , if it be not visible , who hath euer institute recourse , to an inuisible iudge . Lykewyse I ask how long hath your reformed Church bene inuisible , what minysters of the diuyne word , haue you had with you : what Sacraments : and how are they minystred in all ages past : who of yow hath opposed against Vprysing heresies . For somuch as the spouse of Christ hath ben oppugned in euery age ? Answere for her inuisibility if you can . As for the Catholickes , and to their purpose many places of the Scriptures serue , as the parable of the banquet : The Thresking floor : and the fishers net . the sheepfold &c. All which doth proue the Church to be visible , In the name of the other Senatours of the world , compereth S. Aug. in his Epist , 161. ad Hon. Danat . making mention of the visibility of the Church , and belieues it of fayth , and as it were with his finger pointing the Church of God euer to be visible . For so much as S Paul in all his Epistles putteth the names of these Cities , Kingdomes , and Nations , as Macedonia , Achaia , Ierusalem , Romanes , Hebrues , Corinth . Colloss. Philip Gallat Ephes. Lykewyse S. Iohn in his Apocal. wryttes to the seauen Churches in Asia , &c. Which Churches vndoubtedly were visible , as the other Churches rehearsed , thorefore the Churche is not inuisible , and mathematicall , vnknown to the world , but only to God . Are Christian men so blind , as yet not to see th●s Church , before your doctrine , which of necessity must make a visible Church ? for if the Church he inuisible , how are you become visible . for Pastores are the representation of a visible Church , and not of an inuisible ? who is so blind to ●ollow your imaginary opinions against the mount of God ▪ the glorious sonn , & the burning lamp , & to make the churche obscured and darkned through your idle opinions ; obserue this for a true note , we are all obliged , vnder payne of eternal damnation , to conioyne our selues to the true Church of God . & to perseuere in her ▪ that is to say , to obey her head , & to communicate with the rest of the members : Lyke as S. Hier. sayes Epist. ad Dam. Vnto thy holynes that is to say , I ioyne , and concord with the chayr of S. Peter : I know the Church is builded vpon a rock , whosoeuer is without this hous , shal not eat of the Lamb , and he is prophane . And if any man be not within the Ark of Noe. he shall perish , induring the deluge . Now truely it is impossible to any to eat of this lamb , out of the right house , or to be out of the ark of Noe , who desyres to be saued , or to communicat with the true Church if it be inuisible . Therefore as the Israelites in the old testament had the visible signe of circumsition , as a sacrament of a visible Church : euen so in the new testament , the holy Ghost descended vpon the Apostles , in visible signes , as a Sacrament of a visible Church for if in the law of nature , there was euer certaine externall Symboles visible , for humane society & obseruance of deuty : euen so in the law of grace Christ hath instituted the Sacraments , for vnity , and charity of the members of his Church . For as S. Aug. lib. 19 cont. Faust. cap. 11. sayes , in no religion true or false men can be vnited , without visible signes , and Sacraments .

Moreouer the visible Church from the tyme it began , it neuer fayled , neyther may fayl : because before the incarnation of Christ , the true fayth of God was euer , and lykewyse the worship of God was in some men , who made vp a Church of God , & lykewyse that Church which was after Christ , hath neuer fayled , or might fayle , according to that stait , in which it was instituted of himself . It is euident by testimony of holy Scripture , in which Christ kingdomes is fortold , to be eternall as psal. 47 v. 9. Is sayd as we haue hard , so we haue we seen in the city of our God , and God hath established it for euer . Which psalme is spoken altogeather of the Church , and her perpetuity . lykewyse her visibility , is also mentioned , whyl the prophet sayes , as we haue hard , and seene , therefore it is not obscurly designed , or inuisible . Also Dan. 2. v. 44. sayes , That in the dayes of those Kings , the God of Heauen , shall set vp a Kingdome , which shall neuer be distroyed : and this Kingdome shall not be giuen to another people : but it shall break , and distroy all these Kingdomes , and it shall stand for euer . Moreouer S. Matth. 16. v. 18. sayes , That the gates of Hell shall not preuayle against her : for as there is a visible head , there must be a visible body ; and seing Christ was seen in earth , & did conuerse with men , shall not his body , and members therof , also be visible ? if the foundament be visible , it behoweth also the house to be visible , and seing the Apostles and prophets are foundament of his Church Ephes. 2. who can deny the building not to be visible . Lykewyse our coniunction with Christ is not only spirituall , but also is bodily , that we may be bone of his bones , and flesh of his flesh , the Apostle calleth it a great Sacraments Eph. 5. And seing by Sacramentes we are vnited and knowne togeather , which are visible things , and therfore appertayne to a visible body . which is his Church also , which hath a visible head , that the Church of God may euer appeare visible , wherupon Chrysest. Tom. 5. orat . de non . rontemnend . Eccles. What is more stronger then the Church of God ? the barbarous may pull downe the walles , but the infernall diuels cannot ouercome it : When she is battered , she is victor : and when she is inuaded with deceipt , ouercommeth , thus he . And S. Bernard . Serm. 79. neyther by the verbositie of Philosophers , neyther cauillations of heretyckes , neyther by the sword of the persecutors might the Church at any tyme be separat from the loue of God , thus he . Moreouer it is sayd Eph. 4. v. 11. He gane some to be Apostles , and some Prophets , & some Euangelistes , and some Pastors and ●eachers for the ●●summation of the Saincts , for the worke of the ministery , and for the edification of the body of Christ , whyll we all meer togeather ( in the vnity of faith and in knowledge of the sone of God ) vnto a perfyt man , and vnto the measur of the age of the fulnes of Christ . In which words the Apostle rehearsing these offices . Apostles , Pastors , and Doctors to abyd in the Church , to the end of the world : declares the Church to be visible which no ways can be vnderstood of an inuisible church , by reason that there is no such offices that .

Moreouer it implicates a contradition the visible Church sometyme to haue fayled , and the inuisible to remayne , for somuch as the wonders of the world are noted ; partly by Scripture ; as the deludge ; Gen. 6 4 Reg 17 , Matth. 25. the going back of the sonne : the sonne & mone , to haue lost their light , and darkenesse to haue ouer shaddowed the whole face of the earth , at the death of Christ . Lykwyse Historiographers , and Chronologies make mention of erthquakes ; fyre , tempestes , pestilence and such lyke prodigious things which are registred and are extant in euery mans hand . and yet what tyme the Church , fayled , and became inuisible there is no Scripture . no chronologie ▪ no witnes euer to be found but only clamorous mens voyces , to say it , once it was visible , this they graunt , but how in fayled , it is improbable ▪ For if the visible Church hath fayled and the inuisible remaine , and was not seene , there followe to wyld absurdities , for eyther she professed her fayth ; and yelded not to the persecutions of the Gentills , or Heceticks ; and in so doing it followeth that she was visible , as the primitue Church in the tyme of the Apostles : and Martyres in tyme of persecutors ; for in profession , & suffering sho appeared , and was a spectacle to the world and contrary wise if she professed not her sayth but lurked , and retayned it inwardly in the hart , and outwardly by dissimulation accommodated hirself to the tyme , in following of false worship , as the Helchesi●nes did , as witnes Euse lib. 6. cap. 31. In so doing sho cannot be accounted the true Church of Christ . For Christ sayes . Matth. 10. ● . 33 . Who shall deny me before men , him shall I deny before my Father in Heauen . Therefore the Church in vigor and subsistance cannot want a signe of visibility .

Morouer the Church contayning alswell the vniuersality of faithfull , as of Byshops absolutely cannot err in matters of fayth , which vniuersally eyther are to be belieued of fayth , or propounded vnto vs ; to be done for good manners , whether expressely they be found in the Scripture , or noe ? because the Church is gouerned of Christ the head , as S. Paul sayes ; Ephes. 1. u 22. He hath giuen him to be head of all the Church , which is his body . And therefore , if sho may err it redounds vnto Christ , which according to the verity it self , no manner of way , may fall , because God is true ; and because the Church is the pillar and foundament of verity : 1. Tim. 3 v. 15. Therefore sho cannot err . lykewyse Christ promissed to his Apostles , and to the whole Church , The spirit of verity , to abyd with hir for euer , and to leade hir in all verity . S Ioan. 14. & 16. It is not to be vnderstood of simple verity , because the Scripture speakes generally of all verity , descrybing the holy spirit to teach the Church , and sho to be a pillar of verity , that in nothing sho should err , otherwayes if the Church may erre , in teachings things necessary to saluation , no man shall know wher the verity is , and the holy Ghost shall be found the lyar . For haue not all the Fathers in whatsoeuer question , and controuersie of fayth , fled to the church , as vnto the ancher of verity ? They would neuer haue taken this refuge , if they thought that the Church might erre . To this effect S. Aug. lib. 1. contra Cresc . c. 33. sayth : the verity of the Scriptures is kept of vs , seing we doe that thing , which hath pleased the vniuersall Church , the which doth commend the authority of the selfe Scripture , forsomuch the holy Scripture may deceaue none , but whosoeuer hath feared to be deceaued by obscurity of any question , let him consult with the Church , which without any ambigu●ty doth demonstrate and shaw the holy Scripture . Againe Epist. 118. To dispute against that thing , sayes he , which the vniuersall Church belieues , it is most insolent madnes Againe in psal . 57. In the bowells of the Church , sayes he , veritie remaynes , whosoeuer is separated from this bowels of the Church , of necessity he must speake false ; I say of necessity he must speake false ; who eyther would not be conceaued , or eyther of the mother is made abortiue being once conceaued . Which Church Serm ▪ ad Catachum . cap. 20. He calleth a true mother , a godly mother , a chast spouse , garnished with the dignitye , and riches of hir husband , not in outward showe , by lying deceipt , but in veritie , which cannot erre . And if the prelates of the Church may err , consequently the whole Church may err , for the people , are bound to follow their pastors , Mat. 23. v. 3. from whence then is the protestants Church , seing , the Church is inuisible , and hath erred ? &c.

OBIECTION .

IT is written , say they , the kingdome of God shall not come with obseruation , Luc 17 neither shall they say behold here , or behold there , Luc. 17 v. 21 Therfore the Church , which is thè kingdome of God , is inuisible , and may not be seen .

ANSWER .

IN the same chapter answer is made , saying : behold the kingdome of God is within yow , or amonge yow : for in the obiection Christ repelles the vaine opinion of the Pharisies , who thought the kingdome of God to haue his beginninge with obseruation of worldly pompe , with triumph , and publique coronation ( after the maner of worldly princes ) makeing his residence in a certaine place of the kingdome . He answers them , that the Messias shall not reigne , that maner of way , but in such maner as he hathe begunne , to wit , in the hartes of men , and in his church , which then consisted in his Apostles and disciples which in another place he verifieth , saying , Blissed are the poore in spirit , for theirs is the kingdome of God . Luc. 6. v. 20. as though he would say , yow ar members of the kingdome of God with peace , without worldly tumultes , and triumphes , from which the riche Pharisies are far of . Lykewyse S. Pet. 1. epi. " cap. 2. v. 5. sayes , The Church is a spirituall house , to wit , not according to the inuisible substance , as angells or soules , &c. Neither sayes he , that the Churche consisteth of grosse materialls , but of consecrated and sanctified men to God , vnited in one body , and mynd , as was the multitud of belieuers in the dayes of the Apostles .

OBIECTION .

Yow haue not come to the mount , that may not be touched , and to the burninge fyre . Hebr. 12. v. 18. & 22. But yow haue come to the mount Sion , the citie of the liuing God . Therfore the Church is not visible , for that the citie of the liueing God is not visible .

ANSWER .

THe Apostle in this place denyeth not the visibilitye of the Church , but discrybes the beautie of the triumphant Church , in calling it heauenly Ierusalem , vnto which it is sayd , the faithfull haue to approche by faith , and hope , not that there are two Churches , seing that it is all one , but builded with diuerse estates ; to wit perfect , and imperfyt , vnto which perfection the militant doth labour in faith , and hope , whill she come to that beauties ende , which is descrybed in heauen .

OBIECTION .

THose thinges , which are belieued , ar not seen : but in the Creed : We belieue the holy Catholik Church , and therfor the Church being belieued is inuisible .

ANSWER .

MAny things are belieued , which notwithstanding are seen , as Christ was seen with mans eyes , and yet he is belieued the Messias , and God , and this he proues him self . Iohan. 20. v. 29. saying ; Because thou hast seen me Thomas , thou hast belieued , ergo Christ was seen and belieued . Lykewise in baptisme , we see water and the application there of , with the prolation of wordes , and yet notwithstanding , the vertue of the Sacrament , which we see not is effected : which is , that original synne is taken away , iustifying grace is infused , a character is impressed in the soule , none of these are seen , and yet faith belieues them , for in all these things , there is some things seen , and other things belieued , euen so in the Church , we see with our eyes a company of men , professing themselfes Christianes , vnder the gouernment of a head , but that , that company is the very trew Church of Christ , we belieue , so that some things are seen , and some things belieued , Is therfore the article of our beliefe to be abolished , and to say ; I see and suppose the Catholik Church , and deny to say ; I belieue the Catholik Church ? this article conteineth many things , more proper to faithe then reason , because we see not the elect , neither do we know them and yet we firmly belieue them to be in this company , as lykewise we belieue this company , and Church , to be ruled of the holy ghost , and yet we see him not , and to be without error , the piller and ground of veritie , and in this Church only to be remission of synnes iustification , the infusion of grace , hope of eternall lyf , the holy scripture and hir true interpretation , dispensation of the Sacramentes and the true preaching of Gods word . and out of this company and holy Church , no mortall man can attain to the fauor of God , or eternall saluation , all these ar belieued , and ar not seen nor known , ergo , the Church is visible .

OBIECTION .

ADam and Eua haue synned , therefor the whole visible Church , which consisteth in these two persones , hath failled , and erred . Ergo :

ANSWER .

ADam and Eua were not the Church , but hir begining , neither erred they in teachinge of false doctrine , but as priuat persones , doing euill , or thinking euill .

OBIECTION .

IN the tyme of Isai , and other Prophetes of the old Testament , it appeared to haue failled , for Isai sayes 1. cap. v. 3. That Israel hath not known me , and in the 6. v. he sayes , that from the soale of the foote to the crown of the head , there is no whole place . Lykewise Hier. 2. v. 29. Ye haue left me , sayth the Lord. Et Psal. 13. v. 3. All haue declyned and are made altogether vnprofitable , there is not one , who doth good , there is not one . Wherupon we gather both the Church to be inuisible , and to haue erred .

ANSWER .

ALbeit the whole Church of the Iewes in the tyme of Elias , or at any other tyme hath failed , which I graunt not , notwithstanding , it follow not , that the Church of Christ hath failed , because the Synagoge was not an vniuersall company of Gods peopl , but a particular , in which were many , who liued holy , and erred not , as Melchisedech , Iob , Cornelius Centurio , the queene of Candies Enuch ; and all these were found both righteous and faithfull . Morouer the Prophet speaketh after the maner of Scripture , by reason of the multitude of the wicked , which speach passeth as an vniuersal signe , how be it in truth all are not such , for the mynd of the Prophet , is no maner of way to affirme , that all men haue falne from God absolutly , but such as deny the diuyne prouidence of God , saying , there is no God , and to be none , who doth good ; notwithstanding a little after he declaires some to be good , whom he calleth the people of God ; poor , Iacob , and Israell ; and consequently the Churche neither was inuisible , nor erred at that tyme .

OBIECTION .

SAint Hier. Dial. cont. Lucif . the whole world ( sayth he ) hath sorrowed , and maruelled to be an Arian , ergo the Church hath erred .

ANSWER .

HE calleth the world a great part , not absolutly the whole world : lykewise these Catholik bishops were assembled at Arimin to Abolishe that name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in which counsell they only materially erred , not knowing the true signification of the Greek word , neither were these fathers heretiks , for furth with knowing the error , they amended it with pennance .

OBIECTION .

ALl the Apostles in tyme of the passion of Christ lost their faith : therefore the whole Church some tyme hath erred . The Antecedent is proued . Matth. 26. v. 31. all you shal be scandalized in me this night . Luc. 24. v. 11. but these words seemed to them as fained , neither belieued they him . Marc. vlt. And he reproued their incredulites and hardnes of hart , because they belieued not these , who had seen him risen . Ergo the Church in the Apostles hath erred .

ANSWER .

THe Apostles at that tyme sinned , becaus they were slow to belieue , and were worthy of reprehension , yet notwithstanding , they were not infidelles , howbeit they committed a sinne in ouer much fearing [ quia timor cadit in virum iustam ] neither at this tyme had they receaued the holy ghost , the doctor of Veritie , to preserue them from humane error and feare , neither by this argument hath the Church erred .

QVAESTIO . XV. The interdicting of Scriptures .

WHerfor doth the Papists interdict and forbid the people the reading of the Scriptures , which is easy of vnderstanding , and cleare in themselues . Luth. de lib. Arb. Caluin . lib. 1. instit . cap. 7. § . 2. Beza conf. fid. Punct. 4. art. 27. Brent . prolog. cont . à Soto . Illiric . in Claue Script . &c.

ANSWER .

I Deny the holy Scripture to be easy of vnderstanding , as ye persuade your selues , for it is a book full of mysteries , and difficulties , the knowledge of which none can attaine , without the great help of Gods grace , and morall Science ; so that the vulgar reading of the same , without vnderstanding , hath giuen occasion to many , to interpret them after their own sense , and filthily to err , as the euidences bear witnes , from whence ar heresies , Schisme , and dissention ? Are they not builded on the Scriptur ? because that euery man wil vnderstand it after his own opinion , and not according to the iudgement of the Churche ? And therefor we see by experience , that the Scriptur is not facill of understanding , for the disciples them selues were whole three yeares vnder the instruction of Christ Iesus , the maister of veritie , who were euer by him , and often they heard him preach of his suffrings , death , and resurrection , notwitgstanding they vnderstood not the scriptures , perteining to that , neither in the , law , Psalmes . nor Prophets vntil Christ opened to them the sense , that they might vnderstand the Scriptures Luc. 24. v. 45. that is to say , that not only Christ hath expounded the Scriptures to them , as a litle before he did to his disciples going to Emaus , but also he giues to his Apostles and disciples a certaine diuyne grace , of the sense and meaninge , for the better vnderstanding of the Scriptures . So that it is euident , when the Apostles and disciples were thus dull to vnderstand the Scriptures , how shall the vulgar people vnderstand them ?

Moreouer S. Peeter , 2. Epist. cap. 3. v 15. sayes , As our beloued brother Paul , according to the wisdome giuen to him hath writtin to yow , and as , in all his epistles , speaking of them , in which there are some difficil to vnderstand . which the vnlearned , & instable depraue . Therefore it followeth , that all the writings of S Paull , were not to euery one plaine , but many things difficil to vnderstand .

Moreouer to what end haue the learned laboured in the knowledge of the tongues , to seeke , and search the vnderstanding of the Scriptur , if it be so easy of vnderstanding ? why did S. Hiero. vex himself aboue twentie yeares in studying the Scriptures , a man instructed in all tongues and indued with most singular learning , yet we read of him , that oft he doubted in expounding the Prophetes , and hath beene in extasie of mynd , through the profunde obscuritie of the Scriptures . In the same laborinth was S August . the pillar of diuinitie , whilst he explicated the sinne against the holy Ghost , lib. 2. de doct. Christ . cap. 6. in which he himself thinketh , not to haue laboured sufficiently , because of the difficulties , that aryse in the holy Scripture , which were aboue his iudgement . Therefore S Hier. epist. ad Paulin. sayes , the law is spirituall and hath need of reuelation , that it may be vnderstood , as also , that we may contemplate the glory of the reuealed face of God . The sealed booke in the Apocalyps with seauen - sealls is showen : which if thou shalt giue it to a man of vnderstanding to read , he will answere thee , I cannot ; for it is sealled How many at this day think themselues to be of vnderstanding , & literature , and yet hould the sealed book in their hand , neyther may they open it , except he open it , who hath the key of Dauid , who opens , and no man shuts , & shuttes , and no man opens , thus he .

Morouer the Euangelists Matthew and Luke seeme to vary in the genealogie of Christ , in that , Luke sayes , that Ioseph was the sonne of Heli , & S. Matthew sayes , that Iacob begate Ioseph , which disagreement , Iulian the Apostate obiected to Christians . Lykewyse S. Chryst. 1 Matth. sayes , that it is to be numbred among hid things , how that Elizabeth beyng of the trybe of Leui , may be called the Cosin of Mary , who was of the trybe of Iuda .

Moreouer S Marke speaking of the day of Iudgment , sayes of that day & hour , no man knoweth it , neyther the Angels which are in Heauen , neyther the Sonne himself , but only the Father . In reading this no man seeth the doubt . Lykewyse S. Hier. receaued some questions of Algasia and Hedibia about the reading of the Scriptures , and the first is , why did Iohn in prison , sent to Christ & demaunded , saying , art thow he that shall come , or shall we looke for an other ? who before had pointed him saying , behold the lambe of God &c. How cometh he now to aske & dout of him ? Hedibia ad Hier. Matth. 28. Iohn . 20. 4.5 .

How agreeth this , that Matthew sayes , that Mary Magdalen fell downe at the feet of Christ , after his resurrection , and held his feet , & S. Iohn sayes the contrary , that he forbad her to touch him , Iohn . 20.

Lykwyse S. Marke sayes , Matth. 16. Iohn . 20. that the two Maryes , in the morning , in the first day of the sabaoths they came to the sepulchre , when the Sonne was rysen , and S. Iohn sayes the contrary , that they came when it was darke .

Lykwyse in the resurrection , Matth. 28. Iohn . 20. Marc. 16. there are a great number of apparant contrarieties , as , the tyme of the resurrection : of the appearance of the Angells in the Sepulchre , their 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 them , 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 passion 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 understanding . should be renewed againe by pennance .

Which 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 remission of sinnes , is taken 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 commentaries 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 diligently , 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 reuelation 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 howsoeuer 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 .

ANSWER .

IT is true , the Scriptures are the food of the soule , but this food is to be eaten , by the mouth of the Pastors and teachers of the Church as Mal. 2. v. 7. the lyps of the Priestes keepe wisdome , and they shall aske the law at his mouth , and not of the reading of the Scriptures , which rashnes S. Hier. epist. 103. reprehendes , that euery one will chalenge Scripture : this the chatting old wyfe , this the doting aged , this the babling sophister , this euery one presumes to teach before he learne . And lykewyse Tert. de Prasc . sayes , all are swelled vp , & all do professe knowledge : yea euen very hereticall women , how male pert and bould they are to teach , and dispute in Scriptures ? therefore to auoyd these absurdities , it is not lawfull to reade the Scriptures .

OBIECTION .

CHrist gaue thanks to his Father that he had hid these things , from the wyse , and prudent , and had reuealed them to babes Matth. 11. which doth manifest the greater ostentation of Gods diuine righteousnes , mercy , and light of the Ghospell : therefore the Scripture is no lesse commended to the vnlearned of spirituall vnderstanding , then to the iudgement of the prudent and wyse : but the Papists doe interdict the people this knowledge in reading the word of God , in remitting them to the Doctores of their vniuersities .

ANSWER .

I Admit the antecedent , and deny the subsequent ; 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 .

ANSWER .

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 .

ANSWER .

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 .

ANSWER .

ORigine lib. 4. de princ . cap. 2. sayes , that the inter pretation 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 .

ANSWER .

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 .

ANSWER .

THe word search , both in Latin and Greeke , may be in the indicatiue , and imperatiue moode ; if it be in the indicatiue , as D. Stapelton 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 written . 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 commended , that they bestowed themselues dayly , in searching the Scriptures , concerning those things which were affirmed by Paul and Silas . Therefore it is necessary to read the Scriptures .

ANSWER .

THe Beronenses search the Scriptures after the preaching of the Apostles , not as doubting of the word , but diligently attending , least with new doctrines contrary to the scriptur they might also be deceaued ; for as yet the Beronenses had not made profession of Christ name , neyther were they bound 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 themselues 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 common to all men , without interdiction .

ANSWER .

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 , than the people , who notwithstanding 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 then 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 Phil●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 consequently also no more vnderstanding of the Scriptures . And as these gifts are not common to all men , euen so the understanding 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 then 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 chikens 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 .

ANSWER .

THe reason is iust , on the Catholick part , for each on of the sectaries condemne on anothers Byble , therfore iustly they may be condemned of the Catholicks . Each Heretick condemnes one anothers Byble for euill translation . For Luther condemnes the Zwinglians , and contrariwyse the Zuinglians , the Lutherans , lykewyse Beza Castalion , and lykewyse Castalion , Beza &c. Lykwyse did not King Henry the 8 condemne his 1. traslation , & made a new translation & published it by authority of Parlament , 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 reformation 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 mention of them for Canon Scripture in epist ad exuperant . Lykewyse Gelatius in his counsell of seuenty 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 traslation , 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 change 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 to them iustly with S. Aug. l. 4. de Symb. c. 10. All congregations , & heresies , is a concubine , and an ●●hoore , who cannot blushe . and be ashamed , as experience teaches Did not Luther translate the new testament in the German tongue , but so wicked , & pernicious , corrupt , and erroneous , that it ministred sedition , mutination , and rebellion of the people against the higher powers . By this simple women , tooke on them , the reading of the Scripture , and their notes , with such feruour of the spirit , with contempt of all learned men , to preach and exhort publickely , contrary to the inhibition of S. Paul , who ought to keep silence , & hold their peace , where men are . In the same manner did not the sighing-puritane-sisters of Edin brough , and other cities in Scotland after this Ghospelling conuersation , at four a clock when they were rypest of vnderstanding , take vpon them , to read the Scriptures ? I hope it falls to them , by ignorance , and blindnes of mynd , so long as they read that bible bable , as was prophesyed of Peters-wyfe , who will neuer mend , but euer grow worse , and wòrse . For are not their Rabbies in that same conformity with the old Hereticks , about the Scripture , who were condemned of the ancient Fathers , for depraueing the Scriptures , & denying of sundry books , as the Aebionits , who denyed S. Paul epistles , as witnes S. Iren. l. 1 cap 26. & S. Epiph. haeres 3 ? Lykewyse was not the Manicheans damned , for denying the Ghospell of S M●tthew , as witnes S. Aug. lib. 33. contra . Faust . cap. 3 & 7. ? Lykewyse the Alogians , were condemned for the denying of S Iohns Euangelist , and his Apocalyps , S. Aug Haer. 30 Lykewyse the Marcionists , and Arians for denying the Epistle to the Hebrewes , to be S. Pauls , as witnes Tertul. de praesc . Iten . lib. 1. cap. 29. Epiph. Haer. 41. S. Hier. in praef. in epist. ad Tit. Or the same opinion is the moderne Rabbins , with the old Hereticks , concerning the Scripture , to repudiat , & reiect the bookes of Moyses , here upon is Luthers doctrine Serm. de Moyse , saying , let not Moyses be thrust on vs , we in the new testament , will neyther regard , nor hear him . Againe idem , Luther calles the old testament , no word of God , belonging to Christians for Moyses appertayneth , nothing to vs . Againe in his booke de decem praec & lib. 2. cont. Rusticos . Thow seditious preacher affirmes , sayth he , that the old Testament is to be obserued : preacher , I say , not to me , but to the Iewes , preach thy Moyses : not a title or Iot of Moyses belongeth to vs : yea not the law concernes vs , but the Ghospell , yea not the ten commandements belongs to vs . Lykewyse Luther Serm. de Phar. & Publ & in proaem . noui testam Not vnfitly , did I admonish the reader , in my prologue of the new testament , that they should abolish this opinion to be four Ghospells , for I haue sayd that the Ghospell of Sainct Iohn , was most acceptable and true . Lykewyse he sayes , in Assert . in prologo : the bible buble-bable togeather with the Scripture , is nothing but fables . Lykewyse Ochinus denyeth the whole new testament . Iacob . Carion . in Chron. an 1556. pag. 151 printed at Basil . And lykwyse Ochin . lib. 2. dial . pag 154. 155. 156. saies , that we ought to belieue no more , than the S ●● . of the old testament : to him subscrybeth Cal taxing the Euangelists , and Apostles , lib 4. inst. cap. 8 §. 4. saying , if they be Apostles , let them not bable what they lift . Lykewyse Calu. in Iohn . cap. 19. v. 23.24 . sayth , that the Euangelists wrest allegations , and depart from the right meaning of them : in cap. 2. Matth. v. 18. & in 3. Matth. v. 13 & in 5. cap. Matth. v. 17. Caluin accuseth them to speake a bruptly , many sentences in their wrytings , & to tearme things improperly , and to vse many improper wordes . Whereupon Caluin sayd , that he could neuer be persuaded , that the sixt chapter of S. Iohns Euangelist was euer his . To this effect is not these books called Apochrypha , in summa , the translation of the Byble in the vulgar tongue , is the cause of a thowsand errors , for sayth not Broughton in his aduertisement to the counsell of the corruptions of the Byble an. 1604. That the whole originall text of the new Testament , was peruerted in aboue 8. hundrith and 8. places : and that it was nothing inferior to the Turkish Alcaron . Lykewyse in Hampton conference pag. 45 &c. The Inglish Bybles are euill translated altogeather . And them of Geneua the worst of all , they containe partiall vntruthes , and are full of seditious notes , to much intending to mutiny , and rebellion , allowing dissobedience to Kings , and full of taxing of Kings .

OBIECTION .

LOng since of some Fathers , some bookes of the Scripture were put in doubt , as Iudith , Tobie , Wisdome , and the Epistle to the Hebrews , the second of S. Peter , Iude , Apocalyps &c. Therefore with vs also it is lawfull to doubt of them .

ANSWER .

THe sequel is nothing for albeit Thomas did once doubt of the resurrection of Christ : it followeth not , that he should euer doubt , and albeit ther was no book of Scripture , which was not walled with the Apostolicall authority and tradition : yet-notwithstanding in the beginning of the Church were suspected , and doubted , whyle by litle and lytle by inspiration of the holy spirit , things were made more clear , so that these books which before haue ben doubted of , haue now of the vniuersall Church abtayned diuyne authority , and so consequentely they are no more to be doubted .

OBIECTION .

THe Counsell of Laodice omits , and leaneth out those books of the old Testament , because they were not in the Canon of the Hebrews ergo what the counsell hath not acknowledged , neyther we acknowledge for cannon Scripture .

ANSWER .

IDeny the consequence , for the Fathers in that Counsell , haue not reiected these books , as not holy , neyther canonicall , but they haue not numerated them , amongst those books which are read in the Church , because of the conuerted Iews , who almost liued Iudaizing , of whom Phrygia was full , from the tyme of the Apostles , and therfore the holy Byshops in that counsell , would not attempt to read those bookes in the Church , which they had not in the Canon of the Hebrwes . Secondly if no booke be Canonical , but these which are in the Canon of the Hebrewes , the new Tastament shal be ieiected , for it is not in their Canon .

OBIECAION .

GRegorius lib. 19. Mor. cap. 17. as concerning these bookes of the Machabees , we do not speake vnciuilly , if by beside the canonical books , which are made for the edification of the Church , we shall produce any testimonyes , Ergo these books are not canonicall .

ANSWER .

HE denyeth not these books to be holy , which are rehearsed in the Canon of the Church ; seing it could not be hid , and vnknown to the holy man of God , that 200. yeares before , blessed Innocent Pope , and the counsell of Carthage , had spoken of the Machabees as canonicall Scripture . But he speaketh of the Canon of the Hebrwes , in which these bookes were not nombred , neyther were they in lyke authority with the Iewes , which after the vniuersall Church did authorize by the holy Ghost , for authentical Scripture : vpon 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 .

ANSWER .

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 Gentils , 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 : Wich they call traditions ? Calu. lib 4. inst cap. 8. § 8. Brent . in prolog. Kemnit . in exam. Conc. Trident.

ANSWER .

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 contradiction . 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 cannot 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 communicated 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 written 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 written word .

Lykewyse the obseruance of Sondy , for the Saboath , the baptizing of infantes , ●he receauing of the Sacrament fasting ; And S Luke acknowledgeth that he hath receaued by tradition , what he hath written in his Euangely . For if you reiect traditions , 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 them , 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 , theref●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 testamēnt 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 traditions , 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 , stand 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 amongst " 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 traditions 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 whence 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 inuention , without any Scripture or written word , and yet not withstanding they will abolishe , and condemne all traditions , and yet will 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 command thee , do thow that vnto the Lord only , neyther shalt thou add any thing , neyther diminish . Therefore traditions are superfluous , and in vaine .

ANSWER .

IF this argument were auaileable , neyther the Prophets , nor the Apostles ought to haue written any thing after Moyses , for what the Prophets haue written , are not conteyned in Moyses , neyther what 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 , when Christ sayd Luc. 10 v. 16. Who heareth you , heareth me . Therfore the sense of these wordes , which sayth , ( that thou shall add nothing nor diminish ) is , that thou shalt add nothing repugnant vnto those things which are commaunded in the Scripture . In this same sense sayth S. Paul Gal. 1. v. 8. Whether we , or an Angel from Heauen euangelise to you , otherwise then that , which we haue euangelized , let him be accursed . For that praeposition ( praeter ) is asmuch to say as contrary , 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 sentencē , 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 .

ANSWER .

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 .

ANSWER .

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 wit , 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 Euangely Act. 15 But I would know of the Protestantes , 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 , repentance seat , carting , and showing of poore women , for the sinne of fornication , for these things you haue no Scripture , but must build vpon traditions , 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.

ANSWER .

WHat certitude & assured hope , can the Protestants haue in our Sauiour , if they defend , and abyde in the principall poincts of their Reformation ? Whose doctrine is concerning Christ himselfe , to wit , when he descended into the Hell , that he was shaken with horrible tormentes , and griefe of conscience , in thinking on Gods wrath towards him , that he dispared of his eternall saluation , as doe the damned , and that God his Father had conspyred the distruction of the sonne , which euidently may be read in Calu. lib. 2. inst. cap. 16. § 11.12 .

Lykewyse he sayes , that Christ refused to discharge the office of a mediator , & in his sufferings had no more sufficiency then other men , and in his prayer , did not appeare a temperate moderation , and that he was tortored , with doubtfulnes in his conscience , and astonished with the horrour of Gods malediction , and tormented with the fear of Hell , and eternall damnation , and that he ceased to pray long to God , but burst out in a voyce of desperation . In this tenor is Brent . 2. part . Hom. sup. Luc. Hom. 54. & 65. Therefore what assured Hope , haue these men in Christ , who is worse reputed by them , then the most miserable sinner that euer was borne , and adiudged equally miserable , with the damned Diuells in Hell ? Againe what confidence , and assured hope can they haue of God , whom they auouch , to be the author of sinne , as witnes Zu ing . lib. de diu . prouid . ? when we commit adultery , murder , and theft , it is Gods work , as the mouer , author , and inforcer .

Lykewyse , Caluin sayes , that the thief doth kill by Gods impulsion , and is oft constrayned to offend . Et lib. 1. instit . cap. 18. Sinnes are committed , not only by Gods permission , but by his will . Et ibidem cap. 16.17.18 . he sayth , all sinnes by whomsoeuer they are done , they are Gods giftes , and iust workes , for iniquitie is not fulfilled by wil , and intention of man , but by the holy Ghost ; and that often tymes the will of God , is contrary to his commandements , which he approueth lib. de praedest . & prouident The will of God , sayth he , is the principall cause of the peruersity of men . And in his inst. lib. 2. cap. 4 that God suggesteth dishonest desyres , with effectuall decree , operation , and will . This he proueth more largely in his inst. lib. 3. cap. 23. That the impious , and reprobate , doe more fulfill the workes of God , in their iniquities , then their owne workes , hereupon he affirmes that it was absolutly ordayned , & decreed , that Adam should sinne , and consequently , he hath created the most part of the world , to be damned ; by the absolute decree of his wil. Hereunto if credence should be giuen ; what assured hope , and what confidence can a sinner haue , when it lyeth not in him , eyther to merit or demerite , but absolutely doth , whatsoeuer he doth , by Gods instigation and prouocation ?

Contrary to this , the Papists place their Christian Hope firme , and sure , because on his part in whome we hope , it is most certayne , that is to say , it is most certayne on Gods part , that there shall want nothing , for obtayning of that , which we hope for . For this cause , hope is called assured and certaine , because it leanes to a most sure fondament , to wit , the Heauenly promises , and help of God , by which assuredly , we are conducted to saluation , if secondly for our part , we shall vse diligence , to work with the same to our power , as is sayd in the counsell of Trente sess. 6. cap. 13. where speaking of the gift of perseuerance , it saith , let no man promise to himself security , by absolute certitude , and assurance , but in Gods help all are to be reposed , and with firme hope working our saluation . Where it is supposed , that it is in our power in apart , that we fayle not , or that we work not with his graces as we should do . And as it is in the gift of perseuerance , euen so it is in the hope of our saluation . For if truly and properly it were not in our power to cooperat , & worke with the diuine power of God , we should haue no more place to hope in God , then if we wanted him , and that there were not a God . And therefore our hope is sure , and confident in God , because he is omnipotent , and faithfull in his promisses , as the ps. 144. v. 15 sayth , The Lord is faithfull in all his wordes , and holy in all his workes , to wit what lyeth on Gods part , for this cause consequently it followeth , that our Lord vpholdes those that be weake , & lifteth vp those that are fallen . Againe ps. 145. it is sayd ; Blessed is he , that hath the God of Iacob for his helpe , whose hope is in the Lord his God , which made the Heavens & the earth , the sea , and all that there in is , who keepeth faithfulnes for euer .

Lykewyse Eccl , 2. v. 11. No man hath hoped in the Lord , and is ashamed . For God helpeth euer , so that the certitude of our hope , consisteth in this , that it is assured on Gods part , for our saluation , because his grace is ready , if we cooperate , and worke therewith , and so rightly is vnderstood , that saying of the Apostle , that hope is not ashamed ; and this hope which the Catholickes belieue , is far discrepant , to the temerous presumption of the protestantes , who are so certainly persuaded , and assured , that they confide in themselues , more then in God , & whatsoeuer thing they persuade , and assure themselues of , God must be bound to follow their opinion . So that God shall not be God , but each Protestant in his owne imagination is God , and such is the Protestants assured , and certayne hope , which indeed is ashamed , and not the hope which the Apostle commends , which they want altogether .

QVAESTIO . XIX . Of publicke and priuate prayers .

WHerefore doe not the Papists in their sacrifice of the masse , & in administratio of the Sacraments , & in all actions , both publick and priuat , vse the vulgar tongue , which may be vnderstood of the people , but the Latin tongue , which our reformers call counterfeyt , & dissembled worship of God . Luth. de form . Missandi . & Cal. in catach .

ANSWER .

IN the tyme of Christ , there were three principall tongues , to wit , Hebrue , Greek , & Latin , to this , the title of Christ crosse beareth witnes Matt. 27. Ioan. 19. In which tongues , God euery where was praysed , Three principall tongues sanctified of Christ in the Crosse . & in these languages chiefly diuine seruice was done . To what ende is this question , seing in the reformed bookes , and prayers , are obserued diuerse wordes in a strange language that the people cannot vnderstand , as ▪ Amen , Alleluia , Osanna , Eli-Eli-lamasachthani , Sabaoth , which are Hebrue words . Lykewyse in the Baptisme of infantes , you pronunce agreek word which surpasseth the vulgar peoples understanding , if it were not for the long continuance & practise of it . Therfore it is expedient , that diuin publick seruice be don in the latin tongue , and not in the vulgar tongue of each country . First because the vniuersall Church approueth this manner of prayer , The reasons wherefore the latin tongue is vsed . against whose practise to dispute , is most insolent madnes , as witnes S. Augusten epist. 118. ad Ianuar. So that what is instituted of the whole Church , for the publicke vtility of fayth , it is not to be changed .

Secondly , because of the iudgement of the people , who are naturally inclyned to Heresie , and nouelties , whilst in reading of the Scripture , and not understanding it , they take occasion to hold opinions , against the doctrine of faith , & the precepts of manners , least they should deryde , & sinistrously interprete these thinges , which are religiously instituted ; and albeit , many things be put in the vulgar tongue , as the psalmes , and other partes of the Scripture , notwithstanding the people cannot attayne to the sense and meaning of them , for euen these who are expert in the Latin tongue , finde difficultie to vnderstand the Scriptures , It is not needfull that the people vnderstand what is songe or said in the church . except first they consult with commentaries , and holy Fathers of the Church . Neyther is it needfull , that the vulgar people vnderstand what is songe , or is celebrated in the Church , more then the people vnderstood , what the heygh Priest did in Sancta Sanctorum , Hebrue 9. Luke 2. For the Ecclesiasticall songs , are not instituted to instruct the people , in their vnderstanding with wordes , but it is instituted to awake and sturr vp their myndes , to the worship of God , by swet Harmony , Reuerence , Maiesty , and solemne actions . What if perchance it come to passe that eyther we trauaile in a strange country , or that a stranger come where Religion is , if Gods seruice be not in a vulgar language , as Latin is , how shall he vnderstand , whether they serue God , or mocke him ? how shall he that is ignorant say a men to thy benediction as the Apostle sayth ? Therefore publicke & priuate prayers in a strange tongue , albeit they be not vnderstood , of him that prayeth , yet are acceptable to God , & haue vertue to impetrate , and obtayne blessings , because God & his saincts vnderstand all tongues , which is probable , Praiers in the latin tongue are acceptable to God . for that common people , with the chyldren cryed Matth. 21. v. 9. Osanna filio Dauid , which wordes neyther the peoole , nor the chyldren vnderstood , and yet Christ commendes and prayseth the children , neyther reprehendeth he the cry of the people . Whereupon Greg. hom. 20. in Iosua . speaking of a strange tongue , sayth , If thow hearest somtyme to be read in thy eares , that thow vnderstandest not , yet in the meane tyme , know thow , that thou hast receaued vtility thereby , in that the only hearing , is to thee , as it were a certayne charme , to expell the deadly poyson , & dammage euill spirits , who ly snares , and go about beseygning Christian souls . Which grounds Caluin contradicteth , who sayth in his Catechisme , to pray in an vnknown tongue , it is to mocke God , and peruerse hypocrisie . Contrary to this , who is of sound iudgement , A similitude conuinting Caluin . will easily esteeme him no hypocryte , and mocker , who offereth a supplication , in an vnknown tongue , to the King , who is expert in the tongue , through dayly vse , & yet vnknown to the delyuerer . It is to be thought , that all nations had a common tongue as Gen. 19. in which God was serued , but confusion of tongues being made , three speciall tongues , are separat , & institute for the diuine seruice of God , whereupon this custome followeth , that in the occidentall Churches the vse of the latin tonge was euer with them , which was a naturall tongue to them , and althought it was not altogeather common , to all nations , for diuerse nations , and tongues , were included in the occidentall Churche , and yet for diuine seruice , this tongue is most frequently vsed . So the Greek church , vseth the Greek and chaldaick , and yet the Greek and chaldaick is another tongue , different from the common tongue , which the people vseth in their meettings , but the others were vsed only amongst the learned , and with the Priests , in diuyne seruice . For it was neuer a custome through the vniuersall world , that the vse of the vulgar country tongue , should be admitted in diuyne seruice , but that which is most common , vniuersally to all nations , Vt omnis spiritus laudet Dominum . And as concerning the reading & praying in a vulgar nationall tongue , it is no perfection , to do so , for then the vse of the better tongue failes , as Hebrew , Greek , and Latin , which were sanctified on the crosse of Christ . And as Latin is common to all , it is vsed much more , specially it is common to the seruice of God , and seing God requireth the best of euery thing , to be offered to him , as soueraine Lord , and most louing Father , who doubteth but a learned , holy , and common tongue , is more honourable , then a barbarous , prophane , & priuate tongue is ? And moreouer , in respect , of the whole body of the Church , with whom specially we communicat , in our seruice , & in prayers , that we may say all one thing , the vulgar tongues are counted strange , and vnknowne , which strange tongues S. Paul doth litle regard I. Cor. 14. and preferreth the common tongues , which were delyuered to the first Christians , sanctified of Christ , and delyuered by the Apostles , in the East , and West parts of the world ; not regarding the multitude of vulgar tongues , which were vsed in particular prouinces . For vsually the Greek tongue , was specially in the East , and the Latin in the West Church . For Christ being on the Crosse ( from whome is the paterne of all prayers , and oblations , who knew right well , that the common people of the Iewes could not vnderstand him ( because the true Hebrue tongue was eyther lost , or much decayed in the comon speach , and euery day , more and more failed , after the captiuity of Babilon ▪ ) did recyte the beginnig of the Psal. 21. in Hebreu , my God , my God , why hast thou forsaken me ? And did not eyther then , or any other tyme interprete it , in a vulgar tongue . Therfore out of doubt , after his example , we may do the lyke in these tongues , in our seruice , and prayers , which Priests , and clerkes vnderstand , albeit the common people do not vnderstand the same , for this good aryseth to the whole Church , by the vse of the latin tongue , to wit , learning and deuotion , wheras the Protestants hauing once had the Latin seruice , & changing it into their particular vulgar tonge , haue lost both learning and deuotion , for Amen , Alleluia , builded many Churches , Hospitalles , Bridges &c. and augmented the deuotion of the people : contrary wise , So be it hath pulled downe the Churches &c. and banished deuotion . So that falling from the Latin , to the vulgar , they haue fallen from the better to the Worse , and from vnity into heresy , and so to deuyding the coate of Christ into many partes , which thing the barbarous , and prophane souldiers , were affrayed to do . Iohn 19.

OBIECTION .

SAinct Paul I. Cor. 14. sayes , let no man speake a strange tongue in the Church , which is not vnderstood , for sayth he , who shall supply the place of the Idiot , & how shall he say Amen vpon thy benediction , because he knoweth not what thow sayest , but 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 .

ANSWER .

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 amongst 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 conforme 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 vnderstand not the wordes , yet notwithstanding they vnderstand 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 intention , 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.

ANSWER .

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 nombred 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 .

ANSWER .

THe sequel is absurd , for altough he saluted her , it followes not , that he prayed to her , as when the action of a thing is of a diuerse intention , & end : it acquires a diuerse name , and action , according to philosophicall axiomes saying Actus accepit speciem 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 conuinced 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 .

ANSWER .

I Deny the vsurping of an others office , this is inuented of Caluins owne head . But Athan. in Euangel. 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 salutation was enioyned to the Angell Gabriel , but to all the Angells in Heauen , although one was messenger sent from God , to vtter this salutation . For if any , to prayse God , should sing this hymne , Gloria in excelsis Deo &c. He doth not vsurpe the office of another , but so he doth , that he may imitat the Angels in praysing God , and so therfore such-lyke is this .

OBIECTION .

THe Virgin Mother of God is absent , how canst thou then cal vpon her , without some blot of magicall inchantment and superstition ?

ANSWER .

WE do not salute , nor inuocate the Blessed Virgin Mary absent , but we salut and inuocat her , whose spirit with vs is present . For if the soules of the blessed , and the Angels knowe our doings , otherwyse they could not execute their ministery , and office concerning vs : It followeth , that the Saincts knowe our actions eyther by word , or particular reuelation of God , who are present with vs in spirit , of whome S. Austen sayes , that being secure of their owne saluation , are solieitous and carefull of ours Heb. 1. How much beyond the Saincts & Angels is the B. Virg. Mary , somuch is she more able to know our thoughtes , heare our prayers , and to be present in spirit with vs , in all our actions , which tend to the glory of God , and our faluation . Whose presence is without all magicall inchantment and superstition .

QVAESTIO . XXI . Of the Beades .

WHerfore do the simple Papists repeat so oft in their Rosaries one thing idely , euer saying , Haill Maryfull of grace , Aue Maria &c. Caluin . lib. 3. instit . cap. 20. §. 29.

ANSWER .

WHerefore did Dauid King , and Prophet , in one Psal. 135. repeat tuenty-fyue tymes one thing , saying : prayse the Lord for his mercy indureth for euer . And psal. 117. prayse the Lord because he is good , and his mercy is for euer , which he repeates in an other psalme fyue tymes , in this often repetition was the Prophet foolish , and deryded God ? nay , but he did well in so praying , and in replycating , is commended , & praysed of all men . Euen so we Catholickes in so doing , and praying , cannot be accused of superstition , or idelnes , although in the prayer of the Rosarie we repeat oft the Angelicall saluation .

Moreouer our Sauiour Iesus Christ , Matth. 26. before his passion , three tymes in the garden repeated one prayer , saying : Father if it be possible , let this cuppe passe from me , and this the Euangelist witnesseth that he prayed thrice , repeating the very same words . Therefore after the example of Christ , and his other Saincts , who oft duplicated the same words , in their prayers , and Supplications we follow them , in reiterating the same wordes of the Angelicall salutation , in thankfull remembrance of the incarnation of the sonne of God ; & in prayse of his blessed Mother , then to follow you who once will not repeat the Lords prayer , in a whole day , who indeed approue your selues destitute of all feruour of deuotion ; lyke vnto the cold Salamander , in the flamming burning fyre . For by the oft repetition of one prayer , it moueth the reasonable creature , forceth the spirit , and inflames the mynd , in the desyre of celestiall things , by this frequent , and importunate manner of praying , gates are set open to knockers , and seekers do finde , and in the end , the benignity and mercy of God , is imparted and giuen . Therefore let them be ashamed , with their ▪ pseudo-prophet Caluin , with his rediculous scoffes of impiety , saying that the repetion of prayers , which the Catholicks vse , are but babling , forsomuch , as much talke is forbidden of Christ , and all prating garrulity is a mocking of God ; who endeed by such prating , without any forme of reason , doth mock God , & his Church . In that he mockes God it is euident , for the rosarie was not but by his ordinance , who with many miracles , hath declared the vse of these prayers to be good and acceptable to him , as may be read in the lyfe of S. Dominick . But also throw enuy and hatred he mockes the Churche , who by the inspiration of the holy Ghost , hath allowed , and approued such prayer lawful , & godly . And therefore all the reformed with Caluin , as enuyers of the honour of God , and his blessed Saincts , are condemned for their maliciousnes and mockery .

OBIECTION .

IN prayer speake not much , sayth Christ . Matth. 6. and therefore to what end is that babling , & repeating Aue Maria , Aue Maria & c ?

ANSWER .

IT may be sayd , thow argumentest be lyke with the Diuell , in cyting the scriptures , for thow holdest thy peace of that which followeth , as the Diuell did to Christ , saying it is written , as thow producest the same also writen ; but if thow shouldest cyte right , it is sayd , not to pray with many wordes and babling , after the manner of the Ethnicks . In which wordes , he taxeth their superstitious obseruance , who thought not their prayers to behard of the Gods , except they were don with superstition , & clamorous voyces : So that the more they spake whether the affection was to prayer , or no , they belieued the sooner to be hard . For the Greek word signifieth no lesse , then a powring out of futil and ydle wordes . But our Sauiour did not reprehend the continuance of prayer , but the manner of the Ethnicks , and their intention , but in continuance of prayer God considers the intention , and feruour of the supplicant , who knoweth what we haue need of , so that it is not necessary that we should teach him with many words , but with affection , and perseuerance in prayer , for it is writen , Pray euer , Rom. 12. and Christ hath sayd Matth. 6. when yee shall pray , say Pater noster &c. Therefore the continuance of prayer , is no babling , nor much speaking , but godly , honest , and profitable to the supplicant .

QVAESTIO . XXII . Of the praying in Churches .

WHERFORE doe the Papists teach and auonch , that it is decreed to pray in their hallowed . Churches hunge with tapistry , painting , & such lykornamēts , rather than in any other place , seing God is euery where , cal . inst. lib. 4. &c

ANSWER .

THe Christian Churches , are not only institut for the preaching of the word , and ministration of the Sacraments , but chiefly for the oblation of the vnbloody sacrifice , and prayers , so that in them , in regard of , their institution God is much more worshipped , then in any other other place . Which I proue , because none of the ancient Fathers , speaking of the Christian Churches , vseth any other word , then Templum , a Temple , so that a temple , is for an alter , an Altar is for a sacrifice , & therefore they were first instituted for a sacrifice . For what els is a Temple , then a place for an Alter , & what signifies an Alter but the place for a sacrifice ? Hereupon S. Paul maketh mention of an Alter , 1. Cor. 10. saying : You cannot be partakers of the table of our Lord and of the table of Diuels , where the Apostle opposes the Eucharisticall table , against the table of Diuelles : the which table was an Altar really . It followeth by the lyke reason , that the Christian table must be an Altar , for it is sayd befor , speaking of immolations , because the Gentils vsed to immolate , which immolation , was not done to the true God , whervpon contrary wise the Apostle signifieth , that true sacrifices , and Altars , are offered and erected to God , for he forbiddes Christians not to drinke of their drink offerings , or to eat of their meat , immolate in the Temples , and Altares of their Idols , seing that their worship can no wayes stand with the Christian worship , where the cuppe and Altar of Christ is , which is the sacrifice of his owne Blessed body , immolat in the Temple on the Altar , and receaued of all Christians , the which Altar he will not haue , to be a compagnion of Diuels , that is to say , that he will haue it , to haue no part with the sacrifice of Idolaters , who offer their facrifices to Idols , of the which true sacrifice , those holy , and venerable Fathers haue left vs in remembrance these wordes , the sacrifice , temples , and Priesthood of the new testament ; as Aug. lib. 8. de ciuitate dei cap. vlt. Ambros . lib. 2. offic. cap. 21.

Secondly , Churches are instituted for prayer , more then preachings , for Christ himself sayeth , Luc. 19. my house is the house of prayer , and not an house of preaching . For this cause it is sayd of the Apostles , who preferred prayer before doctrine , Act. 6. We wil be instant to prayer , and secondly to the ministery of the word . Lykewyse , Peter and Iohn did ascend vnto the Temple , at the nynth houre to pray . Act. 3.

Thirdly more easily God heareth the prayers of the godly , in the Church , then in any other place , because the Church includeth the vniforme prayers of many , as also the presence of Christ Iesus our mediator , both in his power , & in speciall effect in the blessed Sacrifice of the Altar . In the Church also the diuel is lesse powerfull , to vex & tempt the members of Christs body . And lykewyse it agreeth with reason that it is better to pray in the Church than elswhere , because to pray in the Church doth proceed of obedience , and commandement of God , and his Church , which circumstances rehearsed , doe not quadrat , and agree to be done in priuat houses , or in any other places , for in S. Chrysostomes tyme some there were , that excused themselues that they could pray at home , and hereupon vsed Sesdome the Church , whom he reprehendes , Hom. 3. O could excuse , sayth he , which I hear of many , whyle they say , we may pray at home , but we can heare sermons , and doctrine but in the Church . O man thow deceauest thy self , and walkes in a great errour , for albeit licence be giuen thee to pray in thy house , notwithstondynge , it cannot be so well done , that thow prayest in thy house , as in the Church , where so many Fathers and holy men are , for the ernest cry of a whole society , is made to the immortall God , who heareth the cry of the humble , and contrit in hart &c. and a litle after , he sayth ; there , in the Church men haue a greater occasion to pray , then in any other place , because the oblation of grace is present , in his obiect : which is the sacrifice of the masse . Morouer our catholick Churchs are erected , consecrated , adorned , & beautifyed without superstition , only to the honour of God , and his Saincts . That Churchs are consecrated & erected to the honour of God , it is out of controuersie , but also they are erected in honour of his Saincts , as shal be proued , for if the Temple of Salomon , was erected not only for the Sacrifice , & prayer , but also for conseruation of the Arck of God , to wit , that it should be a house in which ( as Dauid vowed 1. paral. 28. ) The Arck of the couenant of the Lord should repose , euen so the Temples are for the conseruation of the reliques of Gods Saincts , who sometyme will they liued were the tabernacles of God , and mediates by whom God hath spoken , and wrought myracles , and if the Arck of God was honoured in the Temple , and the Temple builded for the Arck of God , why also may not Christians reuerence honour and pray where the relickes of the blessed Saincts are , and and for their honour and worship erect Churches , and Altars without offence or calumny of heretikes , as Dauid had vowed , and Salomon performed to build a Temple for the Ark of God ? The which erection and consecration is without all magick , & superstition , for the fact of Iacob approueth it in the Law of nature , Gen. 28. where erecting a stone in title , to the vse of a sacrifice , & powring oyle on it , for sanctification , and in calling the place Bethel , that is to say , the house of God , which ceremonies pleased God , and were without all magick , & superstion ; euen so our consecration of Churches , & Altars , is without all inchantments , or superstition ; eyther explicite or implicite . Morouer we decore and adorne the Churches for the greater magnificence of Gods house , which magnificence extendes to the honour of God : for Moyses by the commandement of God , appareilled , and adorned the tabernacle with gold , siluer , pearles , silk , and other precious tapestrie for the greater honour of God , and for the mouing , of deuotion , for in these things the faithfull are helped , and the Sacraments are honoured with maiesty , & reuerence , for when we see these things before our eyes , forth with the hart is lifted vp to think on heauenly things , and to contemplate the diuyn Maiesty , how great and powerfull God is , that is worshipped with such magnificence . And contrariwyse the Churches are contemned , and despysed , which wante these ornaments , consecration and appareilling , as may be seene in the Protestant Churches , which are no Churches , but merchant bankes , citizines walking places , a gallery for common people , a spy-house for taillours , a law house , a common hall for examining a malefactors , a place of verdict , a place where equity and falshood is iudged , a consistory for the Caluinian sessioners , and Church wardens : a place for the imprisoning of whores , and fornicators , that verily Christ fortold in effect that it was nothings els , but Spelunca latronum , & non Domus orationis .

OBIECTION .

GOd is euery where , neyther dwelleth the most highst in houses mad with handes , or in temples as S. Stephan . Act. 7. sayd , and therefore no more is he to be prayed to in the Churches then without , and without aswell as in the Church .

ANSWER .

I Confesse God is euery where by essence , presence , and power , neyther dwelleth he in temples , as included in them , or indigent of them , as S. Stephen vnderstands , yet he dwelleth in them , another way , as sayth Hier. cap. 7. I shall dwell with you in this place . because the Temple is a house dedicated to God , and his worship , who hears prayers in that house more willingly , then in any other place whatsoeuer , so that it followeth that as it is a place dedicated to God , and acceptable , therefore howsoeuer magnificently we can decore it , for that cause our prayers are more easily hard of God and our petition graunted .

QVAESTIO . XXIII . Of Predestination and Reprobation .

WHEREFORE doe not Papists accept , and condiscend to our doctrine of Predestination , and Reprobation . Seing by them the diuyne mercy , and iustice , of God doth chiefly shyne claer , and is made manifest , Caluin . lib. 3. cap. 21. & 23. Piscat . cont . Scaff . &c.

ANSWER .

WE Catholickes accurse your wicked doctrine , who affirme that God , not only from eternity hath defined , and preordayned all things in perticular , both good , and euill , before the forseen determination of freewill : but also that our first parents haue falne by the eternall ordination of God . And that , that most clement Lord , whose nature is goodnes , hauing no respect to our good , or euill , hath decreed from eternity , to creat some to lyfe , some to death , only that in them he may declare his iustice , and in other his mercy , so that to one of those endes , euery one is created , & this they call predestination , and therefore lest I should seeme to forge , or counterfeyt any thing contrary to verity , it is requisite to produce the words of their own Rabbins , to this purpose Cal. lib. 3. inst. cap. 23. § 7. No man can be iustifyed , sayth he , whylst God hath forseen what progresse he is to haue , that made him , and therefore God hath forseen , because by his owne decree , he hath disposed what he had forseene &c. For it doth appertayn to his wisdome to forsee all things which are to come , and lykewyse it appertayneth to his power to rule and moderate all things with his hand . Moreouer ibidem , he sayth . It was decreed of God that Adam should sinne : morouer that it should seeme absurd to any , that which I say , not only God to haue forseen the fall of our first parentes , and the ruine of the whole posterity , in them , but also to haue disposed it so , by his decree , and will ; and so we call predestination , the eternall decree of God , which he hath declared with himselfe , what should be done of euery man . For all are not created to alyke condition , but some are preordinate to lyfe , and others to eternall death , & therefore whether of those endes , he hapneth on , we say , that to that end he is predestinat Calu. lib. 3. inst. cap. 21. §. 5. To iustifie Caluin , Caluins and Piscatores blasphemy . burst out Piscator a Caluinist in his Treatise against Scaffmā printed in , Lai in . Holl. 1610. pag. 26. God so created our first parents , sayth he , that indeed they should sinne , for so much as there was no other way , that he myght obtayne his owne first end , which is in the declaring , and showing his mercy in the saluation of some : and in the manifestation of his righteousnes with iust condemnation of others , thus he . But as concerning this predestination to death . Caluin sayth , sup. whom God giueth ouer to damnation these truely by his equity , and righteousnes , and in his incomprehensible iudgement , we affirme them , from the entrance to lyfe to be secuded , and stoped . And lykewyse euen as God with vocation and iustification , doth seal his owne elect , that they cannot fall : euen so the reprobat , by excluding them from knowledge , & notice of his vocation , or from the sanctification of his spirit , in his decree , and predestination the which he declares and manifest by iustice , lib. 3 cap. 21. § 7.

Morouer he teaches in another place that God draueth the reprobate by force , and constraineth them of necessity to the doing of wickednes , and yet notwithstanding by no meanes can they be excused eyther from sinne , or from the punishement of diuine iustice , for he sayes , that the reprobate would be thought excusable , in sinning , because they cannot eshew the necessity of sinne , seing this manner of necessity is layd on them , by the ordination of God . Predestination constreines and forceth a man to sinne after Caluins opinion . But for this we deny them to be excused , for asmuch as the ordination of God , by which they complaine them to be ordayned , or destinat to damnation , standes with his equity , to vs the cause is vnknowne , but that equity is most certayne , and vpright with him , lib. 3. inst. cap. 23. § 9. The which doctrine is most impious , wicked , cruell and blasphemous , and is repugnant , & withstands the holy Scriptures , right reason , and their owne euangelical consistory of Tuguring , & Basil , who hath reiected this doctrine of Caluin , concerning predestination anno Dni. 1552. as witnes Bols . cap. 13. Therfore what appertayneth to the euill of our fault , and the forward actions of a sinner , they are not predefinite , and preordinate from eternity , which the whole Scripture withstandes , as Psal 5. where it is sayd , That God loueth no iniquity , neyther willeth wickednesse . And as for punishement and eternall damnation to be decreed of God before the forseen malice , and wickednesse of the creature , or without respect of futur sinnes ; that God should haue predestinat , and to haue created them to eternall condemnation . Let Christian ears abhorre to heare such doctrine , to which the Scriptures oppose , which testify that God doth not pull out the sword of punishement , Punishment and reuenge is a strange work to God . and reuenge , except he be compelled , and forced , by prouoking him by long continuance in sinne . For this cause the prophet Isai cap. 28. v. 21. sayeth , That Vengeange , and the Scourge are called an vnusuall , and a strange work , and cap. 1. v. 24. as it were he complaineth saying by an interiection , ah , ah , I will case me of my ennemyes , & I will reuenge me on my foes which interiection , Heu , many interpret it so , that it is against his will , and that he expresseth it with sorrow , that force vrgeth him contrary to his will to vengance , and punishment , who willeth all men to be saued , that his mercy , & not his iustice , might be declared , God is forced to punish man against his will . for it is more proper to him to haue mercy , and to spare , then to punish , but reuenge is a strange work to him and contrary to his nature to be a punisher . Is not this fully expressed in Gen. 6. How he was forced , when it is sayd , that he was inwardly touched with dolour of hart , and sayd , I will destroy man , whom I haue created . Lykewyse Ezech. 18. v. 23. Is my will the death of the wicked sayth the Lord God . Lykewyse Sap. 1. God made not death , neyther reioyse in the perdition of the liuing . ) But by the equity of his iustice , when Sinners conuertes not , he shall reioyse exceedingly in the reprobation of sinners , for the ostentation of his iustice , for his work of predestination is good , & is without any preuision , or forsight of mens demerites or originall sinne , who from eternity hath not decreed to determinate , constraine , force , moue , or impell the wils of any to wickednes , and sinne .

Moreouer if the Angells , and men , from eternity , are predestinated to reprobation , to the only ostentation of Gods diuyne iustice , they haue falne into a more miserable condition then all the brute beastes of the world , Angels , and men , are created to a more miserable condition 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 wil● 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 Protestants doctrine of predestination . 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 consist 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 election , and reprobation , and of his distinction . 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 punishment be decreed , and secondly the decree of the punishment , 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 iudgement 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 from 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 man predestinat to eternall lyfe , howbeit he doth euill , cannot be a member of the Diueil , The vulgars opinion of predestination & reprobation . 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 , can 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 G●d , for which he was damned , and to preuent him of reprobation , he sayes , Genes. 4. v. 6. Wherefore 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 Protestants will is to extinguish all power to merit or demerit . through predestination , 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 reprobation , 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 , whose 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 .

ANSWER .

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 .

ANSWER .

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 them 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 reason , 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 .

ANSWER .

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 temporally , 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 good , as the other , must hold of Gods eternall purpose , mercy , and election , that he was preferred before his brother , which was elder then himself , and no worse then himself ; neyther hath his brother Esau in the other part cause to complayn , for that God , neyther suffered anything to be don towards him , that his sinne did not deserue : for although God elect eternally , and giue his first grace without all merites , yet he doth not reprobate , nor hate any , but for sinne or the for sight thereof . Therefore in these two equall persones God calleth the one vnto mercy , and leaueth the other in his sinne : Is God for this cause iniust , and an accepter of persones ? The Apostle answeres , that God were not iust nor indifferent indeed , so to vse the matter , where grace and saluation were dewe . As for example , if two men both beleued well , and liued well , if God should giue Heauen to the one , and sh●uld condemne the other , then were he iniust , partiall , and forgetfull of his promise . But respecting two , who both be worthy of damnation , ( as all are , before they be called to mercy ) then the matter standes of meer mercy , & of the Giuers will , and liberality , in which place partiality hath no place . As for example two malefactors are condemned for one cryme , the Prince pardoneth the one , and leteth iustice proceed on the other : euen so God , seeing mankynd in a generall condemnation , because of sinne , he saueth some , and not other some .

Secondly the malefactor that is pardoned , cannot attribute his remission to his owne deseruing , but to the Princes mercy : euen so , all that be pardoned of damnation , are delyuered by grace through the good will of God , & merits of Christ .

Thirdly , the malefactor that is executed , cannot chalendge the Prince , that he was not pardoned also , but must acknowledge , that he hath his deseruing : euen so , such as be left in the state of damnation , cannot complaine , because they haue their deseruing for sinnes .

Fourthly the standers by , must not say , that he was executed , because the Prince would not pardon him , for that is not the cause , but his offence : euen so , we may not say , that such be damned , because God did not pardon them , but because they were offenderes , and therefore deserued punishment for there offences .

Fyftly , if they aske further , why the Prince pardoned not both , or executed not both , the reason is , that as mercy is a goodly vertue , so iustice is necessary and commendable , euen so that some should be damned and not all pardoned , & other some pardoned , rather then all condemned , which agreeth to Gods iustice , and mercy , which vertues , in Gods prouidence towards vs , are recommended .

Moreouer if it be demaunded , why Ioan rather then Iames was executed , and why was Iames rather then Iohn pardoned , seing they both are equall criminall ; the reason is , because it hangeth mearly , and wholy vpon the Princes will & pleasure : euen so that Saul should be rather pardoned , then Cayphas being both equally euill , it depends vpon Gods holy will , by which many vnworthy persones obtayne pardon ; but for verity no iust , or innocent persone is euer damned .

QVAESTIO . XXIII . Of Freewill .

WHy do the Papists affirme men to haue in their action , freewill ; seeing it is extinguithed by sinne . Luth. de seruo : arb. Cal. l. 2. inst. c. 2 § . 8. Melact . in loc. com .

ANSWER .

WHerefore is frewill denyed , and necessity altogeather induced , Freewill is denyed , and necessity is induced . and to renouat the most pernitious errors of the old damned opinions of Simon Magus . Bardesance : Priscillianists : Manicheis : Aboilards : Wicliff . Albanense : and the errours of such lyke Haeresiarches repugnant to the Scriptur , contrary to manifest experience , right reason , & the goodnes of God ? For the Scripture teaches that after the sinne of our first parents , there remained freewill , eyther to choyse , or refuse , good , or euil , neyther is he forced by concupiscence after the manner of brut Beastes , neyther is he compelled of God , or is , as stock , and block , moued to good , or euill ; but freewill worketh freely , in all things requisit to man , so that he may both choyse good , & also he may resist diuyn grace it self , A man may withstand the grace of God . because the grace of God inferreth no violence against the will of man , neyther is he forced against his will neyther is he necssitate , but God calling , he obeyes , or disobeyes , and after his owne will , and free option eyther accepts or refuseth , the grace of God ? So that will , when he deliberates , he may in that instant , will , and not will , so that whether in volution , & deliberation ; it is proper in his will . The verity is without controuersie in men of sound iudgement as holy Scripture witnes , Man hath freewill . as Gen. 4 v. 7. Wher God spaken to Cain , sayth , If thow doth well , shall thow not receaue waidges , but if thow doth euill forthwith in the door is sinne , Herupon hath not a man power , to rule his own passions & may he not eshew sinne , proceeding from that passion ; Therefore let all Heretickes with Luther be ashamed , who maketh the freewill of man seruill , and to be forced , and necessitated ; which God himself witnesse , to haue made free , and made man Lord indued with reason , & not seruant ? or yet his will to be seruill , and abandoned , but to be Lord of himself .

Lykewyse our Sauiour speaking to Ierusalem , Matth. 23. sayth , How oft , would I haue gathered thy children , but thow wouldest not . In those wordes it is euident that God is willing , and man will not : therfore be the will of God , the freewill of man is not forced and necessitated , but remitted in his owne disposition and option . Lykewyse Eccl. 31. v. 10. It is written of the righteous man in his commendation , saying , Who might trangresse , and is not transgressed , might do euill and not done it : to this the disciple accordeth with his master , 1. cor. 7. v. 37. saying in the commendation of Virginity , who hath disposed firme in his h●rt not hauing necessity , hauing power ouer his owne will , & hath so decreed in his hart to kept his virginity , doth well , in which wordes S. Paul plainly attributes power in the will of man , but taken away the freewill of man , is a consequent to deny the article of our beliefe , The denyall of frewill is to deny on of the articles of the creed . to wit , from Heauen shall be come to iudge the Queick and the Dead . To what end shall a Iudgement be , when there is no merit , nor demerit to be iudged , neyther shall there be praise , nor disprayse , neyther reward , nor pun●shment ? For to these effects is a Iudgement , & consequently it includes liberty of Freewill , as teaches S. Augustin .

Moreouer to what end are all the exhortations to pennance , and conuersion to God , and to what effect are the commandements giuen : to what end are inhibitions : threatnings : promises : to fle from sinne : and consequently from the wrath of God : if the liberty of frewil be extinguished , there shal be no difference betwixt the actions of man , and Brut-beastes , and man shal be after the same inclination and appeare with them alyke : then freewil , must be subiected to the appetite , and concupiscence is of necessity : what can be spoken , mare wildly against the excellency of humane dignity , is not also this an open axiom plainely contrary to reason , putting no difference betwitxt man , & beast , for indenying this , it taketh away all consolation , it freeweth man of solicitude , it secludeth feare , that he may do what he list , he is exempted of reason , and discretion , what he doth , of necessity he must do it , whether it be good or euill . That thereby this end may follow , security and idelnes : referr●ng all to the grace of God , and only fayth , sluggish to euery good works , extinguishers of vertue , peruerting the grace of God , introducing ineuitable necessity , and excusing sinne , in making God the author of sinne , and chargen the bening goodnes of God of all wickednesse .

OBIECTION .

GOD sayth I haue indured the hart of Pharao , Exod. 10. v. 1. Lykewyse Ioseph bretheren who sould him , sayes , Gen. 50. v. 19. can we resist the will of God . But the diuyne will of God hath predeterminat Pharao to afflict the people , & the brethren of Ioseph to sell him . Therfore there is no liberty of frewill .

ANSWER .

THe consequent is false , for God hath not forced Pharao to the detention , and affliction of his people , but in iust iudgment , for great sinnes going before , he hath depriued him of his grace , for that cause he is left to himself , and turning him from God , leanning to the creature , hath indured him self , for so it is written , Exod. 8. v. 15.19 . Pharao hath obdured his hart : & againe it is sayd , that the hart of Pharao is obdured , so that Pharao wanted not frewill , but he wanted the grace of God to worke with his frewill , because of his forgoing sinnes .

As concerning Ioseph , and his bretheren it is to be vnderstood of the determinat will of God , for the exalting of Ioseph , and is not attributed for a sinne to his bretheren , which glory and exaltation God had decreed longe before , to him , as may be gathered of his visitions , and dreames , and therefore for this cause it is sayd in the v. 20. yee thought of me euill , but God hath turned it in good , that he might exalt me : so that their frewill by this was no wayes necessitate , and forced , but concurred with the will of God , for the glory & exaltation of Ioseph .

OBIEC●ION .

IT is neyther the Willer nor the Runner , but it is of the mercy of God . Rom. 9. v. 6. Therefore there is no frewill , but God doth all in vs after his will , and mercy .

ANSWER .

I Deny the Sequell , for the mynd of the Apostle is , that the beginning of good workes , is not of humane will , neyther from the indeuoire of man , but first of the preueaning grace of God , which excludeth not the free cooperation following afterward of freewill , to this purpose , sayth the Apostle , 1. cor. 3. v. 9. We are Gods helpers , and S. Iohn Epist. 3. v. 9 exhortes vs ; to be helpers to the truth , ergo Frewill remayne in man to worke & cooperat with the grace of God .

OBIECTION .

NO man commeth to me except my Father who hath sent me drawe him , Iohn 6. v. 41. but he that is drawne hath not frewill : ergo man hath not frewill , because drawing designes violence .

ANSWER .

TO draw , is vnderstood for internall vocation , by which God sturreth our will to worke good things , but this vocation oftentymes man resistes , as is sayd Prou. 1. v. 24. I haue called and you haue refused , for that cause it followeth such vocation not to be violent , so that after God hath called vs , frewill is left in vs , to inclyne to the vocation , or to that which may chiefly please vs , eyther good , or euill , and therefore he is sayd to be drawen , when he is called , for if the Poet say , trabit sua quemquae volūptaes , and as S. Aug. sayes , ostendas puero nucem & trahas cum , so that neyther in loue neyther in showing a child a nut make any violence , but motions to frewill , and therefore God in calling , and powring in his grace in man ; so draweth that the follower may will , and therefore frewill is in man without any violent drawing , but in mercifull vocation , to accept and repell , as euery mans pleasure is .

OBIECTION .

AL our works , thou hath wrought them in vs , sayth the Prophet Isai 26 v. 12. and the Apostle lykewyse , Phill. 2 v. 13 sayes , that it is God which worketh in you , both the will & the deed euen of his good pleasure . Therefore the frewill of man altogeather is passiue , neyther can do any thing , but as it is moued .

ANSWER .

GOD so worketh good things in vs , yet notwithstanding , a place is left in our frewill , to worke togeather with God : to this purpose and effect S Paul argue for vs , saying , that he hath more laboured then the rest , yet notwithstanding , he sayth , not I , ( to wit , only of my strenght ) but the grace of God with me . 1. cor. v. 10. for grace , & freewill , are coherent , as the first cause with the second , as expounds S. Aug. de gra . & lib. arb. cap. 5. Greg. lib. 16. cap. 11. Bern. Tract . de gra . & lib. arb as for example who is to drawe his nyghbour out of the pit , draweth him that is willing to be saued on togeather with him , euen so God workes with the freewill of man , first by a generall concurse : secondly be a speciall help , illuminating the understanding to the knowledg of God , and pushinge the will , in lyking vertue , and honesty : thirdly by habitual grace , which worketh grace to the soule , and giues to the body corporall health , all thire-wayes God worketh in vs , so that God worketh not allone , neyther impedits nature , neyther predeterminat any act by freewill but helpeth by influence of grace , ( as wyne , helpes the weake , and sicke persones , and as a stocke which a sicke man leanes to , is a helpe to walke with facillity , ) so that he no wayes is forced , or is necessitated , for grace takes not away nature , but helpes , and perfytes it .

OBIECTION .

THe Scripture fayth , that we are in the hands of God , as clay in the hands of the Potter , as is sayd Isai 64. v. 8. We are clay , and thou art our fashioner , but the clay is passiue , & to suffer only : ergo euen so are we in frewill with God .

ANSWER .

THe Apostle sayth , sup. obiect . 2. We are Gods fellowe helpers , a fellow helper must be actiue , ergo not passiue , but in so farre as we called clay , is in respect that clay is , as it is of it self filthy and of no worth , without the labour of the cunning potter , to make it in a good and an excellent veshell . Euen so no man may merite of his owne power , or may attayn to be adopted a child of God , seing all are borne children of wrath , and seing all are the work of God by giuing of preuening grace , and iustification , which is not without freewill , and so to conclude we are sayd to be Clay , and he our former , respectiue .

OBIECTION .

FRewill in good things cannot fall in euill , euen so to aryse to good , or euill , it can be without an excitant and mouing helpe , therefore will is not free .

ANSWER .

WHo easily hath fallne in a pit , cannot easily go out of the same : euen so grace been taken from a man , he cannot worke good workes , so much is the imbecillity of nature in the working of good , without grace , whereupon it concludes , that the grace of God , concurreth with free will , and freewill with the grace of God , so that it is neuer alone .

QVAESTIO . XXV . Of Prescience , Predestination , and Freewill .

WHerefore doth the Papists affirme that the will of man is free , seing in the prescience of God , in so much as it is infallible , and necessary , takes away this liberty , for the diuyne will of God from eternity hath predefynit , and predestinat all things in perticular before the forseen determination of second causes sometyme in tyme to come . Wicl . art. 27. Calu. lib. de aetern . de prou. & lib. 1. inst. cap. 18. §. 1. & lib. 3. cap. 23. § . 2.4 . 7.8.9 .

ANSWER .

I Say the infallible , & eternal prescience of God , taketh not away , neyther preiudges the liberty of humane freewill , or eyther is tyed to the chanches of tyme , because the prescience worketh nothing in the future actions of humane will : therefore it bringeth not to man any necessity . The Sequell is plaine , seing necessity is an intrinsecall condition of the thing which forces or necessitates : The antecedent also is probable , because prescience presupposes things to be future , and to depend on ther obiects , the which S. Augustin induces with a similitude , lib. 3. de lib. arb. cap. 3.4 . saying , For as thou with thy memory , forceth not to be done which hath passed : euen so God by his prescience , forceth nothing to be done , which are to come , to passe , thus he . Because memorie maketh not , but presupposes things to be passed : as for example , my sight by which I see Iohn to Runne , is not the cause of his course : euen so the prescience of God of future things , maketh them not to be future ▪ but presuposes things to be futurs ; so that these things , should not be from eternity of God , the foreknower of al the actions of our wil except such things somtyme were in tyme to come , neyther it is because God hath for known that to com ; therfor it is come : but the contrary , because God forseeth it to come of their owne causes : therefore God knoweth things to come . Which grounds are sufficient , to agree the prescience of God , with frewill , and fortune , and this hath been the common opinion of the Fathers , so that now no lesse is the liberty of freewill , or the fortunne of things , then if there should be no prescience about future effectes absolutly . But it is to be obserued , this distinction betwene prescience , and freewill , first I say by a familiar similitude , in sensu composito , it is necessary the Runner to moue , as it is impossible the runner not to moue , for it implicates a contradiction , to agree these two , any to runne , and not to moue ; euen so in sensu composito : is it necessary that Iohn who is forseen of God to sinne , sinne , for it is impossible to remayne in the prescience of God , that Iohn shall sinne , and not sinne , because these two cannot subsiste , and consist in God , that he is to forseee a man to sinne , and not sinne togeather . But in the contrary it followeth , that , in sensu diuiso , that he who is Running may absolutly not moue , because he may not Rune : euen Iohn who is forseen of God to sinne , may absolutly not sinne , because if he may not sinne , he was not to sinne : neyther hath he stand praeexistant in Gods prescience , that he is to sinne . How vngodly is the mynd of Caluin , and Beza , who say sinne , and all euill not only to be forseen of God , but also in particular before all forseen determination of created frewill , to haue been decreed , willed , and predestinat of God ? as reporteth Calu. lib. 1. inst. cap. 23. § 7. saying , it was decreed of God that Adam should sinne , and a litie after , he sayth , it is a horrible decreet , truely I must confesse , notwithstanding no man can iustify this , but that God hath forseen what euent man was to haue , before he made him : and therefore what he hath forseen by his decreet , so hath he ordayned . To iustify this villanous assertion he induceth S. Austen to fauour his erroneous opinion , saying , I doubt not with S. Austen simplicitly to confesse , that the will of God is the necessity of things , and that necessity is also necessary to be futur what he hath willed . Moreouer , in the 9. § he sayth , that the reprobat would be thought excusable in sinning , because they cannot eshewe the necessity , seing it is the ordination of God , and cast on them by way of necessitie , but we deny them to be rightly excused ? for somuch as the ordination of God , of which they complayne them to be destinat to punishement , and damnation , it standes with his equity . In which Caluin concludes God to be the author of sinne , and of the damnation of man , for of this paradox followeth , that God not only willeth sinne , but efficaciterly doth procure sinne , instigateth , and forceth them to sinne : and therefore it followeth that God hath not from eternity definit , and in perticular to haue ordayned any thing , before forseen determination of the second causes , neyther the election of the predestinat to glorie , to be without preuision of second causes , vse of freewill , and the grace of God .

OBIECTION .

FRom a necessary cause , must proceed a necessary effect , but the prescience and knowledge of God , is the cause of all things , and first , of Free-will , as a necessary effect , because that God can not want it . Therefore all things for knowne of God , are of necessary effectes , and commeth to passe necessarily .

ANSWER .

OF a necessary cause , necessarly working , necessarly and not freely , the effect followeth : such is not the knowledg and prescience of God . for prescience is not the cause of future things , but supposes them to be futures . but of naturall causes , as science & learning are necessary to a necessary effect , yet notwithstanding not so necessary , but are of Gods diuyne will independently , & of free election of humane , will , if we speake of the effectes , which depend of created freewill .

OBIECTION .

SAinct Peter speaking of the death of Christ , act. 2. v. 23. sayth , that Iesus of Nazareth was delyuered by definit counsell , and for knowledge of God , whom they killed , and Crucifyed by the handes of the wicked , and in cap. 4. v. 27. They truly cōueynned in that City against thy holy child Iesus , whome thow anointed , Herode and Pontius Pilate with the Gentills and people of Israel to do which thy hand and counsell hath decreed to be done : Therefore the crucifying of Christ ( and consequently the sinne of the crucifyers ) was absolutely defyned from eternity , and that truly before all for sight , and preuision ,

ANSWER .

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 concerning vs , without vs : therefore of necessity and with preiudging humane freewill , is the infallible euent .

ANSWER .

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 conueniently moueth the wil of man , euen 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 Commandements 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 .

ANSWER .

THe keeping , and obseruance of the Commandements are possible , with the helpe of Gods grace , which grace is euer ready , if we will accept of it ; The Commandements 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 Commandement 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 them , 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 commandements 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 commandements 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 commandements 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 Commandements 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 Commandements ; 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 sufficient 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 commande 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 command any thing impossible to man .

OBIECTION .

THe precept of loue as , in Deut. cap. 6. v. 5. is sayd , Thou shalt loue the Lord thy God , withall thy hart , &c. cannot be fulfilled , neyther obserued in this lyfe ; because it is of necessity , that who liueth , doth loue some other thing , by God . Therefore all the commandements are not possible to be kept .

ANSWER .

THe Commandements absolutly may be kept in this lyfe , of a man instructed , and furnished with Gods grace , for that precept of the loue of God , intendes not , that we should loue no other thing : or that all the powers of our soule , should be so sommerly , and intensiuely impendit to his loue ; but rather he commandes to loue him apprehensiuely , that we preferr no creature to God , & his loue : and to loue nothing repugnant to his precepts ; & in so doing in very truth , he loueth God , with all his hart , who in louing God , keipt the rest of his Commandements ; according to Christ saying , Ioh. 14. if any man loue me , he will kept my wordes .

OBIECTION .

IT is sayd in Exod. 20 v. 17. Thou shall not Couet : but this commandement , cannot be fulfilled in this lyfe , seing the flesh is infected with such concupiscence , and coueteousnes : therefore the Commandements are not possible .

ANSWER .

TO the minor , I say , a man with the help of Gods grace , may fulfill that Cōmandemēdt ; because by that precept , The first motions are not sinne . the first motions of concupiscence , or motious preuening reason , is not inhibited ; but the interior consent of will . For Dauid , and S. Paul , in conditions are lyke vnto other men , subiect to concupiscences , and motions of the flesh , notwithstanding are sayd , to haue keeped the Commandements of God , for it is sayd of King Dauid , that he walked after God , with his wholl hart , 3. Reg. 11. v. 34. And lykewyse it is sayd to S. Paul , that Gods power , is mad perfect through weaknesse , 2. cor. 12. v. 9. & next with this power , he atteanes to strenght , saying : What is able to separat vs from the loue of Christ &c. Rom. 8. And by the grace of God , I am , that I am , and his grace was not vaine in me : therfore they haue keeped this Commandements . But if the motions of coueteousnes , and concupiscence , had been forbidden , by this precept , they should haue been sinners ; but in the contrary they are no sinners , except delectation , & consent had ben conioyned therwith : but wheras the Apostle sayth , Rom. 7. v. 17. That he doth not the good that he would doe , because of the sinne that duelleth in him . Wherevpon , Hereticks hath builded , to call the first motions sinne , which indeed are not the true names of sinne , but rather an inclination , or a defect in nature left for a punishement of originall sinne , after baptisme , in which signification no man is called a sinner absolutly , for as S. Aug. com . ad Gal. [ aliud est peccatum habere , & aliud peccare . ] ( one thing is to haue finne , and another it is to sinne . ) for the one is an euill obiectiue , which when delectation , and consent is committed , and willed , doth fall a sinne : and therefore S. Paul speaketh no wayes of a sinne to duell in man , as a sinne , which is by transgression of the Law ; and consequently with concupiscence , and couteousnes as first motiones , the Commandements may be keeped .

QVAESTIO . XXVII . Of Reall Iustice .

WHerefore doth the Papists deny a man to be iustifyed , be imputatiue iustice , and apprehended righteousnes in the faith of Christ , imputed to vs freely of God , seeing this , is much more to the confort of the consciences of man , then inherent righteousnes . Luth. serm. de natiu . Beatae Virginis Mariae . Caluin . lib. 3. institut . cap. 11. §. 11.12.13 .

ANSWER .

I say in the iustification of the wicked , from the estate of sinne , to the estate of grace , and adoption , to be the sonnes of God , by Iesus Christ , is done by some gift really inherent in the soule ; True iustification is an inherent vertue in the soule . The Scripture make a positiue signification . by which a man for mally is iust , by habituall grace , and charity : as it is proued by the Scripture : foresomuch as men are sayd to be washen : purged : renewed : and made whyt ; which wordes , all signify a positiue splendore , and comlynesse : neyther can ther wordes be vnderstood without a reall quality following , as Isai 1. v. 18. sayth , If your sinnes were as crymsome , they shal be made whyt as snow , and if they were read as scarlet , they shal be made whyt as wolne . Lykewyse Ezech. 56. v. 25. sayth , I shall pouer clean water on yow , and yee shal be made cleane of all your filthynes : and I shall giue you a new hart , and a new spirit , and I shall place it , in the midst of you ; But this weshing , and clenging of the hart , cannot be otherwayes vnderstanded , but that therby a reale mutation in the will , and hart of man , to be righteous .

Lykewyse it is sayd , That we are translated from death tolyf . Sanctifyed in the verity , and that we are called the sonnes of God 1. Epist. Iohn. 3. v. 1. are we so by extrinsecall fauour ? no , but by internall vnction ; by which for mally we are the sonnes of God ; for the verification of this , the Apostle Paul Rom. 5. sayth , That the loue of God is poured in our hartes by the holy Ghost , which is giuen vs . In which wordes is vnderstood the habitual loue of God towards vs & in vs ; and by which againe we loue God is infused in vs : so that by pouring , or infusing , is signifyed , that the whole soule of man is penetrated , & furnished with Heauenly graces . Things naturall , & supernaturall work their owne effectes . The reason of this forsayd , of S. Thom. 1.2 . summae Quaest. 110. art. is deduced , for if God to naturall operations , & works , hath giuen , & granted naturall powers by which those functions may be connaturally accommodated to man : euen so to supernatural functions , God hath giuen such powers , and falculties , by which these may be as connaturally accommodated to the soule of man . Neyther are we according to the Euangely , iustifyed by the essentiall righteousnes of God imputed to vs , after the opinion of Osiander ; For those places of Scripture teaches righteousnes and grace , by which we are made iust , to be some thing flowing , & coming from the grace , and righte ousnes of Christ , as witnes S. Iohn . 1. v. 16. saying , Of his fulnesse we all haue receaued , grace for grace . And likewyse Rom. 1. v. 5. sayth , by whome we receaue grace . And Eph. 4. v. 7. To eueryon of vs is giuen grace , according to the measure of the gift of Christ . And so that essentiall imputatiue iustice , shall make way to fall into Pelagianisme ; Imputatiue iustice accordes with the Pelagians . who denyed Christ grace necessary to iustification , and righteousnes : and hereupon the Protestants concludes that we are iustifyed and sanctifyed by the self same iustice , wherewith Christ himself is iust , which is inherent in him , and imputed to vs , and apprehended by vs , with the reacheing hand of fayth , and soe made our owne ; for in this manner of doing they make euery man as good , and as holy , as Christ himself , in which absurditie follow this conclusion , if we haue no inherent iustice , but are iust by Christs iustice imputed to vs ; it followeth , that so sunne as we apprehend Christ iustice by fayth as our owne , we are in a full perfection at the first , for in all graces Christ was perfect ; & that as the first Adam was perfect so is the second in a moment , now if we be lykewyse iust by his grace imputed to vs , then are we as perfect as he is , and so are all iust alyke ; By imputatiue iustice no difference betwixt Christ and vs . and consequently shall all receaue the lyke glory with him , neyther shall there be any difference betwixt Christ , and vs , in the Heauens : which argument was affirmed by the Beguards , & Iouinian old damned Hereticks , which the moderne Sectaries now a dayes defendes : for hence it followeth , that we are all as iust as Christ , for seing we are made iust by his iustice , then his , and ours are all one , herupon hath commed the bouldnesse of some villanous mynded folck , to compare themselues with Christ and the Virgin Mary , that euery on is als holy , as our Blessed Lady ; yee or Christ himself . What Luciferan pryd is in this dectrine , to make themselues fellow-compagnions with Christ , yee with God himselfe .

OBIECTION .

ALbeit sinne be within vs , notwithstanding , it maketh not the belieuer vnrighteous , because the righteousnes of Christ is imputed , and therefore sinne is not imputed .

ANSWER .

YF sinne remayne , and is not imputed , as Calum sayth , lib. 4 , inst. cap. 15. § . 10. To what end is the article of our creed , faying , I belieue the remission of sinnes ; what fruit reape we of the blood & passion of Christ , seing by imputatiue iustice Christ passion is made in such inefficacy , that it cannot bloot out any sinne ; against whome the Scripture reclames the contrary , saying : Iohn . 1. v. 29. Behold him , who takes away the sinnes of the world . And lykewyse Rom. 6. v. 18. Being delyuered from sinne , yow are made the seruands of righteousnes . And 1. Iohn . 1. v. 7. sayth , That the Blood of Iesus Christ his sonne doth purge vs of all sinne . Secondly it implicates a contradiction , sinne to be , and not imputed for a fault ; for vpon this maxim followeth , that God will not haue , or iudge sinne for a fault ; and so not to haue a fault , neyther to hate it as a fault , which is opposed to the Scripture , who sayth , That the vngodly , and his vngodlynes , are both alykhated of God . Sap. 14. v. 9 Lykwyse it implicates , that God doth not censure , & iudge a man of sinne , in that he is neyther culpaple , nor sinner ; for to be culpable , & affaulter , is the formall effect of sinne , therefore this imputatiue iustice implicates contradition against God , and Christ his sone .

OBIECTION .

CHrist is sayd to be made vnto vs righteousnes , Sanctification , and Redemption , 1. cor. 1. v. 30. Therefore it is imputed to vs these graces of Christ .

ANSWER .

CHrist is our righteousnes not formally , but efficiently , because , to wit , he is the meritorious cause . In the same manner of way , is vnderstood that place of the Apostle to the Rom. cap. 8. v. 32. saying , Who hath giuen his sonne , how not also with him , hath he giuen all things to vs , So that of their sentences may be obserued , that the Righteousnes , Wisdome , and Sanctification of Christs , are so ours not by imputatiue iustice ▪ but in the contrary , Christ is made to vs these vertues , and els whatsoeuer is necessary to saluation , that by the merit , and benefit of Christ death , and passion , these may be giuen , and possessed by vs , and to remaine inherent in vs ; & therefore the righteousnes of God is the self internall righteousnes , poured freely in vs for the merites of Christ .

OBIECTION .

THe Apostle sayth , that the fayth of Abraham is imputed for righteousnes : and therefore our righteousnes is nothing other , then imputatiue righteousnes apprehended by fayth .

ANSWER .

THe Apostle speaketh of Abrahams fayth , by which he belieued God , who promised him seed in his old age : but not of that fayth , by which he apprehended the righteousnes of Christ , which fayth was hidde in Abraham : and in belieuing God it is sayd , that this fayth was reputed for righteousnes , for by that he was made more iust ; so that Abraham with extrinsecall and intrinsecall righteousnes is iust . for his extrinsecall fayth is reputed to righteousnes , as wadges is reputed according to the debt , as the Apostle sayth , ibid. 2. saying , but the wadges is not imputed according to the debt except it be true debt , and true wadges : euen so , is fayth not reputed to righteousnes , except it be true righteousnes , truely iustifying a man : and not according to the extrinsecal existimation , for this cause Dauid in psal. 31. v. 2. sayth , Blessed is the man , to whome our Lord hath not imputed sinne , that is to say , whome God no more iudgeth a sinner ; and so hath forgiuen him , that he acknowledge no more sinne in him : and hath so taken it away , that there remaine nothing of that turpitude in him , but a resplendent purity in his place .

OBIECTION .

OVr righteousnes is so litle that men cannot suffer the iudgement of God ; therefore it is necessare , that the righteousnes of Christ be imputed to vs ; by which the imperfection of our righteousnes may be taken away , which seemeth to be done in the Sacraments , where Christ merites are applyed to vs that in some manner of way , they are ours ; for by these merites we are made iust ; albeit the reall gifts be absent .

ANSWER .

THe righteousnes which should , and ought suffer the iugement of God , is the righteousnes of workes , and not habituall righteousnes ; of which is the question , for albeit our righteousnes by words be imperfect of themselfes : yet notwithstanding are not so imperfect , but that we may doe many good workes , throw the merits of Christ , not imputed to vs , but freely giuen .

QVAESTIO . XXVIII . Of good Workes .

WHerefore to the conseruation and sauety of righteousues , by fayth , leane the Papists to good workes , seeing of their owne Thomas de Aquino , it is written , that only faith suffices . Luth. Ser. Sic Deus dilexit mnndum . & lib de captiu . Babylon . cap. de Baptis . Caluin . lib. 3. inst. cap. 11. §. 19. & cap. 17. §. 10.11 . & 18.

ANSWER .

NOw rightly haue we discouered , and detected your speciall fayth , by which you affirm & assure you selues sinnes to be remitted for Christ sake , and that his promisses assuredly are applicated vnto you , and so by you apprehended vnto iustification , Iustification be only fayth is an inuention of the diuell . which altogeather is a true inuention of the Diuell ; and excogitat for the nourishing the liberty of the flesh . Which is probable , because the Scripture neyther demandes , neyther teaches vs , of such a fayth , by which we may belieue vs to be iustifyed by only fayth , but well the Scripture teaches vs to haue fayth , to belieue the diuinity of Christ , as Matt. 9 , 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 Commandements 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 demanding 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 Heauen ; 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 from 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. We are iustifyed of faith , Therefore in vaine are workes .

ANSWER .

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. Willingly 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 .

ANSWER .

MIserable Protestants 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 workes of the Law , can be iustifyed .

ANSWER .

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 .

ANSWER .

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.

ANSWER .

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 .

ANSWER .

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 obtayning of blessednes ; which only fayth failles to that end . The Doctor neuer dreamed that it should suffice without good workes , and farre lesse that fayth can saue any man without workes .

QVAESTIO . XXIX . Of the incertitude of Righteousnes .

WHerefore denyeth the Papists , that a man of his owne propre righteousnes is vncertaine , seing the spirit himself , giveth testimony to our spirit , that we are the sonnes of God , as it is written , Rom. 8. v. 16. & Luth. art. 10.11 . Kem. in exam sess. 6. & Calu. in Antid. sess. 6. & lib. 3. iust . cap. 2. §. 16 17.39 40.

ANSWER .

YF yow affirme with your Rabbines , that all the faythfull assuredly , and infallibly ought to belieue with themselues ; sinnes no wayes to be imputed , Who are assured of the remission of sinnes should not say the Lords prayer . because of the righteousnes of Christ ; to what effect rehearse yow the Lordes prayer ? and why aske yow remission of sinnes ? saying , forgiue vs our sinnes , &c. Why is not this prayer reiected , aswell as the Puritans in Scotland hath reiected the beliefe . For if you hold this opinion infallible , and true , of the certitude of righteousnes , the Lordes prayer is no wayes profitable , or necessary , as is mentioned already in the second quaestion , in discouering only fayth &c. Therefore no man howsoeuer iust , and holy , cannot attribute vnto his owne righteousnes ( without peculiar reuelation of God ) that infallibiliter confidence in his owne righteousnes which is proped , No man is certaine of grace farelesse of remission of sinnes . and grounded vpon common reuelation made in holy Scripture , that thereby any shall know himself to be in the grace of God , it is vncertaine . which proposition if it were true , Iob would haue been more bold , nor any Protestant ; who as it were doubting sayd , howbeit I were simple yetnotwithstanding my soule is ignorant of , that , cap. 9 v. 21. where distinctly by the name of simplicitly , he names his owne righteousnes absolutly to be vnknown ; as thought he would say , albeit I am iust ; notwithstanding , I cannot confidt to it assuredly . Moreouer this assertion is opposed to reason , for whosoeuer is certaine of the remission of sinnes , & estate of grace , it falloweth of necessity to haue the same certitude of their conuersion to God , with true pennance and others motiues of fayth , as charity : patience : and perseuerance &c. requisite to iustification , & inteire receauing of the sacramentes : but none is , that can promise to themselues such certitude , for no man is assured of his disposition to be supernaturall , or in the receauing of the Sacramentes to haue a perfect intention . Therfore no man , without speciall reuelation of God ; is certaine to be in the state of grace . And consequently the Rabbies of the reformed Synagogue , are lyke vnto the serpent in paradise , who , whyle he promised to our first parents knowledge , spoyled him of knowledge & broght him in grosse ignorance , euen so whyle they would teach , the confidence of rightousnes to iustification , send vs away empty of righteousnes , but wrapped in grosse ignorance , with presumption , as at lenght is discussed in the third quaestion . vt sup.

OBIECTION .

It is sayd by the Apostle Rom. 4. v. 16. That it is by fayth , according to grace , that the promise , may be firme . which is to say , that we are iustifyed by only fayth , and that we may be certaine to be confirmed in grace , ergo &c.

ANSWER .

THe Apostle meane an other thing , for he teacheth men to be iustifyed by liuely fayth in Christ without the obseruation of the old Law ; and by that fayth , we are made certaine , and the promisses of grace is fulfilled , and this assumption is proued in Abraham who belieued him to be a Father of many nations : so that this promise of grace is made to Abraham and his fellowers of fayth , whether in the tyme of the Law , or after , without the workes of the Law .

OBIECTION .

Lykewyse the Apostle sayth , Rom. 8 v. 38.39 . I am certaine that neyther death , nor lyfe , neyther Angells &c. Neyther any creature may separate vs from the loue of God . Therefore in this lyfe we haue certitude of grace , through the certitude of Gods loue , which argument Caluin vehemently vrgeth lib. 3. inst. cap 2. §. 40. That this certitude is not only for S. Paul , but also it is a certitude apperteyning to all the faithfull , and a perseuerance of the grace of God ,

ANSWER .

THis word I am certaine , or as Caluin willeth I am persuaded , speaketh not of the certitude of only fayth , neyther infallibly of the fayth it self , but only of morall confidence , trust , & hope , as is probable of the frequent common phrase as Rom. cap. 15 v. 14. where the Apostle speaketh confidently of the Romanes saying , and I my self also am persuaded of you . What is else this persuation ; but to confidt well . Lykewyse 2. Tom. c. 1. v. 5. The Apostle repeates the same , saying , When I call to remembrance the vnfayned fayth that is in thee , which duelt first in thy grand-mother Lois , and in thy mother Ewnice , I am certaine it dwelleth in thee also . Here is no mention made of the certainty of fayth , but only a good confidence and trust of them to haue pietie to saluation , not to boost of fayth , but to hope to haue it .

OBIECTION .

IT is sayd by the Apostle Rom. 8. v. 16. That the spirit himself beires witnes to our spirit , that we are the sonnes of God . And lykewyse S. Iohn 1. Epist. cap. 5. v. 10. sayth , who belieue in the sonne of God , hath the testimony of God himself . But the testimony of the holy spirit bringeth certitude , therefore all are certaine in themselues , to be the sonnes of God .

ANSWER .

THe Scripture is falsly alledge , because the meaning of the Apostle to the Romans , is that ye H. Ghost with diuerse miracles , & distributions of giftes , did worke wonderfull things in tyme of the primitiue Church , for the confirmation of the fayth , and to beare witnes of the same fayth , vnto all those who worshiped and imbraced the fayth of Christ and keep it , in lyfe , to be the sonnes of God .

In this manner also is vnderstood that saying of the Apostle to the Gal. 4. v. 6. Because yee are sonnes , God hath send forth the spirit of his sonne in your hartes which cryeth , abba , Father , & this witnessing of the spirit , is to the wholl Church , & to no priuate persone as the Apostle sayes , Gal. 3. v. 26. saying for yee are all the sonnes of God by fayth , which is in Christ Iesu . And lykewyse , these places verify the same testimony of the spirit , to be promised , and giuen to his Chrurch , as expoundes all the ancient Fathers , 1. cor. 2. v. 12. 1. Iohn . 3. v. 14 & 4. v. 13 & 5. v. 19. and not particularly is to be attributed to only one . For albeit in the righteous man , this affirmatiue might be attributed : notwithstanding not so really , but by a certaine moral certitude of his own righteousnes , & good lyfe , with hatred to sinne , and loue of God yet notwithstanding not without feare and trembling , if they consider their owne infirmity , and weaknes . And as concerning , that saying of S. Iohn 1. cap. v. 10. who belieues in the sonne of God hath the testimony of God in himself . It is true , to wit , by fayth , belieuing the verity , which God witnesses , so that this place doth not speake of the testimony of righteousnes , but bea●e witnesse , and giues testimony of the diuinity of the sonne of God , which the Father exhibites of his Sonne , and is belieued of man .

OBIECTION .

THe Apostle sayth , 1. cor. 13 v. 8. That charity neuer failles : but we haue this charity in baptisme , which we are certaine neuer to lease , Therefore we are certaine of grace , and consequently of righteousnes .

ANSWER .

SAinct Paul denyeth not , but that charity may faill in this lyfe , but in the other world to come it shall not faill . For if fayth , and hope may faile , why not also charity , Ergo we are not certaine of our righteousnes .

OBIECTION .

THe Apostle sayth , 2. cor. 1. v. 12. This is our glory the testimony of our consciences , but a testimony is none , except it be certaine .

ANSWER .

THe testimony of conscience in which the Apostle glories , and reioyses , or , by whose example we may glory the lyke , to wit , is , not to be guilty in our selues of sinne , and to liue confidently vs to stand in grace . Which testimony of conscience consistes not in righteousnes of workes , but in sanctification and holines of lyfe , for all reioysing anexed with feare , is not assured , and certaine . For it it sayd ps. 2 serue the Lord with feare , and reioyce in him with trembling .

OBIECTION .

MAny are certaine in themselues to haue walked righteously , and to haue eshewed all mortall sinnes ; which cannot be without iustifying grace : therefore must certainely , and assuredly any man may know himself to be in grace , and consequently certaine of his saluation .

ANSWER .

THe Minor is false , for it is sayd , ps. 18. v. 13. who doth know his sinnes . And S. Peter 2. Epist. cap. 1. v. 10 Exhorteth by the flying of sinne , to make our calling and election sure by good workes . That we be not in vaine called , for whosoeuer perseueres not , in vaine is his vocation ; & consequently a man is neyther certayne of iustifying grace , neyther of saluation .

OBIECTION .

TO Deny this certitude of grace , makes men to doubt , and dispayre , Ergo.

ANSWER .

ALbeit his certitude of Grace and only fayth be excluded and denyed , there is no occasion of anxiety & doubt , because there is many things that brings consolation , to go fordward in righteousnes in the feare of God , as loue , charity , contrition , the Eucharist , tribulations , as witnes the Apostle saying , 2. cor. 7. v , 4 Aboue measure I reioyce in all our tribulations &c.

QVAESTIO . XXX . Of the Purenesse of good Workes .

WHerefore extolleth the Papists , so much the workes , of Righteousnes , seing all good workes , whatsomeuer , whosoeuer done of any man , are sinne , and blotted with impurity of the corrupted flesh , and are made imperfect with a perpetuall affection of imperfections , So that as our Arch-Rabbies teaches , that the very elect , are Guilty of sinne before God , and of the feare of the iudgement of death . Luth art 31. 32. Caluin . lib. 3. inst cap. 11. § 11. & cap. 14 §. 9.10.11 . & lib. 4 cap. 15 §. 11.

ANSWER .

WHat execrable assertion is affirmed , be there Ghospellers , who being empte of all good workes , and holynes , following the flesh ; must sauour of the impurity of the flesh , & consequently wyld sinners , and as brutish creatures to follow their owne imaginations , concerning righteousnes , and good workes . Many good workes are without sinne and glorifyeth God . Which we defend and confesseth , that good men ( de facto ) may performe , and exhibit ( by the help of Gods grace ) many good workes meritorious ; and verily to be without any spot of sinne , as vndoubted fayth teaches ; and holy Scriptures beare witnesse . For to what end doth Christ exhort men to good workes , if they be sinne in themselues , saying , Matth. 5 v 16. Let your light thyne before men , that they may see your good workes , and glorify your Father , which is in Heauen . But wicked and sinfull workes , are not good , neyther is God glorifyed of them , but in the contrary what is good , and glorifyeth God , are not si●ne , neyther polluted of the flesh ; which is verifyed secondly of the doctrine of the Apolste , who exhorting them to follow good workes , shewing what offect follow them ▪ saying , 2. Pet. cap. 1. v. 10. In doing of these things you shall not sinne , which ●●hey had been sinne , the Apostle Peter , so foolishly world not haue bidden vs to make our calling , & election sure , by good workes ; if they had not profited vs , and glorifyed God .

Moreouer the Apostle 1. cor. 7. v. 38. speaking of Virginity , sa yt : Who giues his virgin to Matrimony doth well ; and who doth not , doe better , if this positiue gifte Mariadge , be not sinne ? How much more excellent a worke is Virginitie to be a worke without a sinne .

Lykewyse the Apostle commending the dignitie of a Byshop , sayes , 1. Tim. 3. v. 1. If any man desyre to be a Byshop , he desyreth a good worke● .

And last of all it is sayd to the great prayse of Iob , that in all his afflictions , he had not sinned in his lippes , cap. 1. v. 22. Therefore it is euident that many good workes ( by the helpe of Gods grace ) may be accomplished and done , without any spot of sinne ; or any quality appertayning to sinne , both to the glory of God , and profyt of the doer . If good works were sinne God should be a prayser of sinne . And therfore to say that our good workes are defayled , and spoted with sinne , it should follow that God should prayse euill workes : which is opposed to the nature of his owne goodnesse . Moreouer reason accordeth with the Scripture , because there is no quality in man that necessitates , and forces him that he should defayle , and contaminat his owne workes with sinne : neyther is he moued of God , nor of his owne nature to that euill , seing that God is no tempter of euill ; neyther doth nature desyre of it selfe , or worketh force or any violence , neyther the Diuell , because he cannot compell violently the freewill of man , neyther bowe it , or fraime it to his disposition , and desyre ; For if a man can doe no good wo●●● without the blot , and euill effect of sinne , it should follow , that the grace of God , and the whole merits of Christ , should be vnprofitable and without effect to abolish sinne . And againe in the day of iudgement , there shal be neyther merite , nor demerite rewarded ; & in the present tyme , it is all a lyke , to spoill , and robe , as to giue almesse ; & consequently mortall sinne , and habituall grace shall dwell and exist togeather : and moreouer in vaine are all the exhortations ▪ & monitions , perused in the Scriptures , to moue men to pennance , mortification , and satisfaction of l●fe ▪ if a man can doe no good thing , but sinne . And 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 rema●●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 bla●● 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 .

ANSWER .

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 .

ANSWER .

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 constant 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 .

ANSWER .

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 , when 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. 2● ▪ 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.

ANSWER .

THe true meaning of the Psalmist is , saying , that if God would doe with sinners in righteousnes and eq●●● ; 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 : ●etnot with standing 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 man 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 cannot kept these two commandements .

ANSWER .

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 commandements , 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 .

ANSWER .

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 strong 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 man 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 accord●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 inheritance of the children , ergo .

ANSWER .

WHerefore 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 accidentall 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 workes .

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 .

ANSWER .

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 work 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 with mercy and compassion , ergo of grace , and not of workes , is lyfe eternall .

ANSWER .

WHo is so ignorant , that knoweth not , that lyfe eternall is called grace ; because the cond●gne merites of lyfe eternall , are of the grace of God , as sayth , S. Aug. Epist. 105. For if S. Paul calleth death the stipend of sinne euen so the stipend 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 reward of workes done in the state of grace , and seing our workes without grace , as vnto the lyfe eternall , it is attributed to grace , as vnto the principall cause , that our works merits lyfe eternall . And consequently is the exposition of the Psalme , that he hath crowned vs in mercy and compassion , not that lyfe eternall is our true waidges , of due righteousnes to our workes , but because the same workes are done , in the mercy of God , albeit others expoundes this place so , that God with his mercy , and benefits , compasses the iust man about as with a crowne .

OBIECTION .

WHen we haue done all , which is commanded , say , we are vnprofitable seruands , what we ought to haue done ●e haue done it . Therfore to vnprofitable seruands wadges is not due of righteousnes .

ANSWER .

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 : notwithstanding good works layde , and ioyned with diuine grace , are very profitable according to that saying , 2. Tim. 2. v. 21. If any man therefore shall cleange himselfe of these he shall be an veshell sanctifyed in honour , and profitable to the Lord , and prepared to euery good worke . Therefore when he sayes profitable , the Apostle meanes , that both , he is for the honour of God , and for perfection : disposing him self to all good workes . And therefore for that cause , it is sayd , behould good seruands , and faithfull &c. Matth. 25. v. 21. For a good and faithfull seruand is profitable , when their workes are done by the grace of God .

OBIECTION .

THe Apostle sayth , that the sufferings of this tyme , are not worthy to the futur glory , which shal be reuealed vnto vs , Rom. 8 v. 18. but o●r workes hath not that dignity with that reward of glory . And therefore as Bern. serm. de annunciat . sayth , neyther are the merits of man such , that for them , lyfe eternall is due of right neyther God doth iniury if he giue not the same vnto vs .

ANSWER .

I Confesse that our good workes is not worthy so much glory , be Phisicall equallity , for the rewarde is much more excellent , nor the workes are ▪ if we consider them , according to their substance trauails , and continuance : Yet notwihstanding they bring with them eternall glory as the Apostle sayth , 2. cor. 4. v. 17. For our light afflictions , which is but for a moment , causeth vnto vs , a farre more excellent weight of glory . Which workes as thy proceed from grace , and the spirit of Christ , is worthy of eternall lyfe , with proportioned excellency of glory as such is betwixt , the midst , and the end , the fight , and the victory , the race & the vining , for the workes of the righteous ( which truly we call worthy of eternall lyfe ) are midst , and are most fitly ordayned to that end , and of that same right ruell measured , to wit in Gods diuine and supernaturall grace , to which end , such rewardes answers , according to the right ruell of his prouidence . Moreouer Bern saying , That our merites according to themselue is not such , that by them , God by right , is debter of lyfe eternall , but to haue lyfe eternal through workes is of his good grace , and diuine promise : & therefore God hath obliged himself to recompense these good works done in grace , if we consider togeather his ordination to worke good workes , and the promise of recompensation for good workes , concludes that he is obliged himselfe , to this recompensation , to giue life eternal for ye working of good works , and consequently , man merites lyfe eternall , and his workes are such that doth merite , and also receaues great iniury , if God effectuat not his owne promisse in remuneration of his good workes .

OBIECTION .

YF we may merite any thing , it redoundes to the iniury of Christs merites , as thought it were not sufficient , except they be helped of ours which is false . And therefore we reformed are scrupulous , to graunt any merit , and satisfactions to the Papists , lest we should seeme to doe iniury to Christ .

ANSWER .

THe assumption is false , because our merites absolutly hath power and vertue from the infinit merites of Christ , and doth proceed , & come from him , which makes our merite acceptable , yee also our merites , are the workes of Christ , which he himself worketh in vs , by his spirit , and according to the measure of his giftes giuen vs , as teache S. Aug. Epist. 105. And for that cause , all their prayse , & worth , redoundeth to the greater glory of Christ ; for that we affirme the merites of Christ to be of so great efficacy , that not only they purchesse remission of sinnes , and eternal lyfe : but they haue merited vertue for vs to promerit , and this promeriting maketh a place , and redoundes to the prayse of Gods diuyne power , who not only hath created all things , and worketh in all things , but also in all thing created hath giuen power of working ; how much more , by the rest of his creatures , hath he giuen power , and frewill to man to merit eternall lyfe , which is the end of his creation . And therefore God requyres our merites , for he would not apply to vs the merites of Christ , yt by them we might obtayne beatitude immediate of themselues ( for in so doing they shoul make vs slouthfull , idle , and the merites of Christ lesse famous , and out of reputation . ) but so they are applyed to vs , that we may obtayne immediate vertue to merit , which except we vse the merites of Christ they should profite vs nothing to eternall lyfe . As for your scruppels in the conclusion of this subiect they shal be discouered .

QVAESTIO . XXXII . Of Good workes done in respect of an eternall rewarde .

WHerefore doe the Papists teach , that a man may doe , and exhibet , some good workes in respect of eternall reward , seing this forme of doing is mercenary , and ●●le . Calu lib. 3. inst. cap. 18. §. 2.

ANSWER .

TO work good workes in respect of an eternall reward it is both leesome , honest , and acceptable vnto God , as is proued of the Psal 118. v. 112 saying , I haue inclyned my hart to doe thy iustifications for euer for a reward . Therefore it is euident that Dauid in respect of a reward , had inclyned his hart to doe iustifications , and to keepe the Law of God . For the first principall cause of it selfe , wherefore the mynd of man is applyed , and inclyned to follow the commandenients of God , is God , and his will , because God so willeth , and commandes , and this obedience , and obseruance is due to his owne Maiesty : but notwithstanding the second , and lesse principall cause why they followed , & keeped the commandements , is the hope of a reward , or remuneration . And albeit that Hereticks would make this subterfuge to turne ( ly ) for a reward vnto the end , and to say for euer , but this helpeth them not , because immediatly , ( ly ) goeth before , whyle the Prophet sayth , in aeternum , for so in S. Hierome translation it is sayd , inclinaui , cor meum ad faciendas iustificationes tuas in aeternum , propter reeributionem .

Moreouer Iohn Baptist , and our Blessed Sauiour , with his Apostles by his command , for hope of eternall lyfe , with this proposition beganne their preachings saying , Doe pennance , for the Kingdome of Heauen hath approced , Matth. 3. vers. 2.

Lykewyse the Enuches are praysed of Christ : Matth 19 vers. 12. Who hath gelded themselues for the Kingdome of Heauen . In which wordes , most plainely Christ commendes pennance , and purity of lyfe , in respect of a more easy obteyning of beatitude ; for the end truely vnto which God hath created vs , is eternall lyfe : to which end as a mediat he hath commanded , destinat , and willed good workes to be done , but who , ( except he be more blockish nor a blocke , and more stuped nor a stock , ) will deny mediates , which rightly Rulleth , and directes his owne end ; & that chiefly when a man is greatumly loued of God , he will giue diligence in doing the same which he commandes , for whome he vndergoeth his labours , and paines , cannot be frustrat of eternall lyfe , for a merite , and therefore to worke meritorious workes , for their merite , is not mercenary not basse , but honourable , good , and acceptable to God our Father , whose sonnes we are if we inclyne our hart to doe his lawes , for a reward , and this is the good pleasure of God , that concommināter we should worke good workes , with his grace vnto lyfe eternall , whose will is to remunerat & gine that beatitude , for a merit of good workes .

QVAEST 10. XXXIII . Of Confidence conceaued of merites .

WHerefore doe the Papists conceaue such confidence of eteruall lyfe by their merites , seing it sauours of presumption , and in preiudice of the excellency of our redemer . Calu. lib. 3. inst. cap. 12. §. 3.4 .

ANSWER .

I Say it is not anough to confide , and trust simpliciterly , but also with assured faith , we are bound to belieue good workes to merite lyfe eternall , for we cannot obtayne lyfe eternall , except we haue laboured to promerit the same with good works , as is euidently discussed already , notwithstanding , no man can firmely determine , and assuredely persuade him self , in his merites , to obtayne and haue lyfe eternall , defacto . The reason is , because we are not certaine of our owne righteousnes , & that any man is iust absolutly , and to haue meritorious workes , and howbeit he might in some part repose confidently to haue , notwithstanding it followeth , that no man assuredly can assure himself of perseuerance , and therefore seing no manner of way , any man can be certayne in this lyfe , ( without a speciall reuelation of God , or els , if we would precipitat our selues in the damnable golfe of the Caluinists only fayth ) We belieue vnder hope , sub gratia , giuing diligence to make our calling and election sure by good workes , as the Apostle teaches , 2. Peter . 2. and so we may conceaue of our good workes , some trust , and confidence , of eternall glory : notwithstanding so , that chiefly the same confidence , and trust , be placed dependently in the only mercies of God , and merites of Christ , and secoundely in workes . And therefore to the purpose , the first part is proued , Tob. 4. v. 12. Great confidence is with almesse before the most high-God to all them that doth the same .

Lykewyse 1. Tim. 3. v. 13. sayth , who haue ministred weell purches to themselues a good place , & much confidence in fayth . And seing good works , are the cause of our saluation , already proued , we may the more rightly trust , and confide them to obtayne our saluation : as for example when the Phisick is very good , the patient may the more confide of his health : and therefore in such manner I may confide , that merites are the cause , of which saluation may come , and so consequently we may haue that confidence , and trust of good workes , as an effect depending on the cause . Secoundly the posterior part is prouen of the for sayd introduction , because the chiefe cause of our saluation , is the merites of Christ , and Gods diuyne mercy , therefore by the merites of Christ , vertue is giuen vs to merite , and to be perseuerand : So that our merits are the workes of Christ , which he worketh in vs by the spirit of his grace , which no man is ignorant of , forsomuch as in all our petitions , & prayers we remite them to be graunted for his diuine mercy saike , and the merite of Christ . And therefore the holy Church , and euery member concludes their prayer , saying , by our Lord IESVS Christ , &c. And therefore here is neyther done , nor inferred , eyther presumption or preiudice to the excellency of our redeemer , for whose fauou● and grace , all helpe requisit is giuen vs to merite , and so it is acknowledged of vs , to be from him , as the principall cause , and so we doe not trust , and confide in our owne merites , but seconda●ly and dependenterly ; for all that we haue receaued or worketh , we affirme it to be , by the merites of Christ , and diuyne grace , and whatsoeuer we worke , or merite , it is through the grace of God , and merite of Christ , and not of our selues absolutly , as our aduersarie imagine . Neyther doe we presumptuously any thing , neyther with iniury to Christ .

As concerning their Scrupels , for conclusion they are full of scrupelles , to withstand the verity reuealed out of the word of God , and make no Scrupell where Scruples should be obserued , it is no Scrupell with there diuines , to affirme God the author of sinne , with predeterminat predestination without forseen causes the fall of man , and the reprobates damnation ; of Christ disparing on the Crosse : of mans freewill , of the whole twelf articles of our Beliefe , of the impossibility to keepe the Commandements , in defending that all our actions are mortall sinnes , in making all sinnes equall , and in teaching that Christ hath fred vs from all Lawes , in taking away all feare of conscience , by only fayth : in teaching necessity to be forced in the freewill of man : in taking away vyce , and vertue in mans actions ; merite & demerite ; sinne and grace : with others infinite numbers of assertions swallowed vp of them , without any scrupell , lyke another Leuiathan plunged in the weest Sees with a deuoring mouth , Soe passe they without Scrupelles walking after their owne fantasies , and not according to the word of God ; neyther the reason of morall knowledge .

The end of the first Part.