to theÌ„ iustly with S. Aug. l. 4. de Symb. c. 10. All coÌ„gregations heresies is a concubine and an â—â—hoore who cannot blushe and be ashamed as experience teaches Did not Luther translate the new testament in the German tongue but so wicked pernicious corrupt and erroneous that it ministred sedition mutination and rebellion of the people against the higher powers By this simple women tooke on them the reading of the Scripture and their notes with such feruour of the spirit with contempt of all learned men to preach and exhort publickely contrary to the inhibition of S. Paul who ought to keep silence hold their peace where men are In the same manner did not the sighing-puritane-sisters of Edin brough and other cities in Scotland after this Ghospelling conuersation at four a clock when they were rypest of vnderstanding take vpon theÌ„ to read the Scriptures I hope it falls to them by ignorance and blindnes of mynd so long as they read that bible bable as was prophesyed of Peters-wyfe who will neuer mend but euer grow worse and wòrse For are not their Rabbies in that same conformity with the old Hereticks about the Scripture who were condemned of the ancient Fathers for depraueing the Scriptures denying of sundry books as the Aebionits who denyed S. Paul epistles as witnes S. Iren. l. 1 cap 26. S. Epiph. haeres 3 Lykewyse was not the Manicheans damned for denying the Ghospell of S Mâ—tthew as witnes S. Aug. lib. 33. contra Faust cap. 3 7. Lykewyse the Alogians were condemned for the denying of S Iohns Euangelist and his Apocalyps S. Aug Haer. 30 Lykewyse the Marcionists and Arians for denying the Epistle to the Hebrewes to be S. Pauls as witnes Tertul. de praesc Iten lib. 1. cap. 29. Epiph. Haer. 41. S. Hier. in praef in epist ad Tit. Or the same opinion is the moderne Rabbins with the old Hereticks concerning the Scripture to repudiat reiect the bookes of Moyses here upon is Luthers doctrine Serm. de Moyse saying let not Moyses be thrust on vs we in the new testameÌ„t will neyther regard nor hear him Againe idem Luther calles the old testament no word of God belonging to Christians for Moyses appertayneth nothing to vs. Againe in his booke de decem praec lib. 2. cont Rusticos Thow seditious preacher affirmes sayth he that the old TestameÌ„t is to be obserued preacher I say not to me but to the Iewes preach thy Moyses not a title or Iot of Moyses belongeth to vs yea not the law concernes vs but the Ghospell yea not the ten coÌ„mandements belongs to vs. Lykewyse Luther Serm. de Phar. Publ in proaem noui testam Not vnfitly did I admonish the reader in my prologue of the new testament that they should abolish this opinion to be four Ghospells for I haue sayd that the Ghospell of Sainct Iohn was most acceptable and true Lykewyse he sayes in Assert in prologo the bible buble-bable togeather with the Scripture is nothing but fables Lykewyse Ochinus denyeth the whole new testament Iacob Carion in Chron. an 1556. pag. 151 printed at Basil And lykwyse Ochin lib. 2. dial pag 154. 155. 156. saies that we ought to belieue no more theÌ„ the S â—â— of the old testameÌ„t to him subscrybeth Cal taxing the Euangelists and Apostles lib 4. inst cap. 8 § 4. saying if they be Apostles let theÌ„ not bable what they lift Lykewyse Calu. in Iohn cap. 19. v. 23.24 sayth that the Euangelists wrest allegations and depart from the right meaning of them in cap. 2. Matth. v. 18. in 3. Matth. v. 13 in 5. cap. Matth. v. 17. Caluin accuseth them to speake a bruptly many senteÌ„ces in their wrytings to tearme things improperly and to vse many improper wordes Whereupon Caluin sayd that he could neuer be persuaded that the sixt chapter of S. Iohns Euangelist was euer his To this effect is not these books called Apochrypha in summa the translation of the Byble in the vulgar tongue is the cause of a thowsand errors for sayth not Broughton in his aduertisement to the counsell of the corruptions of the Byble an 1604. That the whole originall text of the new TestameÌ„t was peruerted in aboue 8. hundrith and 8. places and that it was nothing inferior to the Turkish Alcaron Lykewyse in Hampton conference pag. 45 c. The Inglish Bybles are euill translated altogeather And them of Geneua the worst of all they containe partiall vntruthes and are full of seditious notes to much intending to mutiny and rebellion allowing dissobedience to Kings and full of taxing of Kings OBIECTION LOng since of some Fathers some bookes of the Scripture were put in doubt as Iudith Tobie Wisdome and the Epistle to the Hebrews the second of S. Peter Iude Apocalyps c. Therefore with vs also it is lawfull to doubt of them ANSVVER THe sequel is nothing for albeit Thomas did once doubt of the resurrectioÌ„ of Christ it followeth not that he should euer doubt and albeit ther was no book of Scripture which was not walled with the Apostolicall authority and tradition yet-notwithstanding in the beginning of the Church were suspected and doubted whyle by litle and lytle by inspiration of the holy spirit things were made more clear so that these books which before haue ben doubted of haue now of the vniuersall Church abtayned diuyne authority and so consequentely they are no more to be doubted OBIECTION THe Counsell of Laodice omits and leaneth out those books of the old Testament because they were not in the Canon of the Hebrews ergo what the counsell hath not acknowledged neyther we acknowledge for cannon Scripture ANSVVER IDeny the consequence for the Fathers in that Counsell haue not reiected these books as not holy neyther canonicall but they haue not numerated them amongst those books which are read in the Church because of the coÌ„uerted Iews who almost liued Iudaizing of whom Phrygia was full from the tyme of the Apostles and therfore the holy Byshops in that counsell would not atteÌ„pt to read those bookes in the Church which they had not in the Canon of the Hebrwes Secondly if no booke be Canonical but these which are in the Canon of the Hebrewes the new Tastament shal be ieiected for it is not in their Canon OBIECAION GRegorius lib. 19. Mor. cap. 17. as coÌ„cerning these bookes of the Machabees we do not speake vnciuilly if by beside the canonical books which are made for the edification of the Church we shall produce any testimonyes Ergo these books are not canonicall ANSVVER HE denyeth not these books to be holy which are rehearsed in the Canon of the Church seing it could not be hid and vnknown to the holy man of God that 200. yeares before blessed Innocent Pope and the counsell of Carthage had spoken of the Machabees as canonicall Scripture But he speaketh of the Canon of the Hebrwes in which these bookes were not nombred neyther
consequentlie froÌ„ 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 spruÌ„g 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 â—s in yowr faith how reformed and how long catholike that more iustlie it may be called deformed and the in bringer of all deformatioÌ„ 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 ancieÌ„t fathers whose bookes ar extant in speaking of satisfaction and that in his fourth booke of instit cap. 12. § 20. sayes he Caluin condeÌ„nes the ancieÌ„t 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 reformatioÌ„ first the trew church of God visible in all the countries of the world in this reformed churches opinioÌ„ 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 munduÌ„ if thow com sayes he with Sackes full of good workes it behoveth thee to lay theÌ„ 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 Baerâ—â— 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 superstitioÌ„ 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 perditioÌ„ as reprobated of God through the hardnes of their own hart and therfore if any maÌ„ 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 RomaÌ„ 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
7. Brent in prolog cont a sotum Cent. Madeb lib 4. cap. 7. ANSVVER I Say no counsell eyther particuler or generall or whatsoeuer Prelates or Byshopes are assembled haue any infallible authority to defyne themselues without the authoritie and approbation of the Byshop of Rome No counsel may of it self define matters of faith without the head Diuers counsels haue erred which we proue manifestly with reason seing suchlyke sometymes without his authority haue erred as the counsell of Ariminense in which counsell were six hundrith Byshops with Arius in which it was defined by thē that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homousion should not be vsed as an vnproper word which is to say that Christ Iesus in his Godhead is not to beheld consubstantiall to his Father Lykwise the Counsell of Millan which confirmed the Heresie of Arius Neyther this should seeme to any a maruell that two such great Counsells are dispysed and reiected because they are imperfect and lame without a head neyther doe such Counsels represent the vniuersall Church but only the body of the Church without a head Therefore it is not to such lyke coūsells The promises of God are to the head not to the body not to no particular member that the infallible promises of Gods diuyne assistance in defining matters of Faith are promised and effected but only to the head who by lawfull ordination hath receaued from Christ immediate power and authority to defyne matters of faith as head of the Church So that the body cannot defyne any thing without the head In the head is the sensitiue power to rule the body seing in the head are the sēsitiue powers of the body Therefore the body is vnder the gouernement of the head and not contrariwyse the body to rule the head Moreouer whatsoeuer counsell hath ioyned to it the authority and approbation of the Byshop of Rome is of infallible authority whether it be general prouincial The counsel of Ierusalem is a paterne to all other lawfull counsels or national because the decrees and definition of the counsell of Ierusalem are called the decrees of the holy-Ghost who cannot erre In which counsell it is sayd it is seen good to the holy Ghost and to vs. Act. 15. v. 28. For this cause all other counsels lawfully assembled may say the same words representing the vniuersall Church because that counsell was the forme and exemplar of all other counsels lawfully gathered with the authority of the head As also because no lesse necessary is the assistāce of the holy ghost in these letter dayes then he was in those dayes but now more necessary because of the greater breaking out of Heresies Greater reasōs are in these tymes to gather coūsels then were in the dayes of the Apostles which shall deny our Lord that hath bought vs bringing on themselues swift damnation not knowing what they professe and lyuing lyk brute-beastes only seaking their pleasures and liberty without contradiction of a superior power For which causes generall counselles are vsed to be ordayned that they may suppresse and extinguish such new nouelties and Hereticall opiniōs which from the beginning of the Church by generall counselles with the head as chief Pastor and vicar of Christ haue byn damned accursed So that aswell by Scripture as reason it concludeth that whatsoeuer counsell is gathered lawfully and hath the authority of the Pope Counsels approued by the Pope are infallible is infalible that in one word I shall make it euident that euer in the Church that auncient costume hath bene that whatsoeuer decreetes of a Synode were concluded were euer sent to the Byshop of Rome to be confirmed Counsels remit their decree and examination with the Hereticks books to the Pope to be censured by his iudgement and approued So that S. Aug. Epist 90. beareth witnes of the counsell of Chartage wrytting in these wordes to Innocent Byshop of Rome saying vnto our most blessed Father and honourable brother Holy Innocent Pope VVe Aurelius Mundinus Rusticanus Fidentius and the rest who were present in the Counsell at Carthage and after cōmemoration of those who were present and of those things which were decreed in the counsell against Pelagius they add these words following Lord and holy Brother we haue thought good to intimate to thy charity what we haue done that the authority of the Apostolick seat may be annexed to the statutes of our iudgementes and meaning for the defence of the saluation of many and the correction of the peruersitie of some others as also the Heretical booke of Pelagius and the answer of the Catholyck Fathers we haue sent vnto thy holynes to be adiudged The same lykewise This infallibility is ascrybed to the assistance of the holy Ghost S. Aug. doth witnes in his epist 92. 95. for we doe not ascrybe this infallibilitie to the Byshopes and Fathers gathered togeathe in the counsell for that they are many or learned men but to the promise of the assistance of the holy Ghost as Matth. 18. v. 20. 28. v. 66. Which assistance of the holy Spirit we belieue you not to haue in your synodes wherin lyke manner men are foūd This holy Ghost no Heretycks are assisted with where also is found men and noe Angels The Protestant counsels are left without determination and worse then they be good Luther sets at nought all counsels and condemnes the Canons of Nyce and not Angels neyther Prophets nor Euangelistes but very men with whome the spirit of dissention makes matters indeterminate and without conclusion amongst you And moreouer wherefore giues your Bretheren such obedience and are in subiection vnto your pseudo Byshops as to a spirituall and higher power and accept of their decrees seing they are lyke our Catholicke Byshops in name mortall men whose lyues are knowne to all men Therefore we haue attributed infallibility of the counsels to the assistance of Gods holy spirit and not to man which if Luther in his booke of counsels would haue behoulden with a pure eye would not haue broken out in that bitternes to accurse and blaspheme the counsels with which he sets at nought the Canones of that holy counsel of Nyce which in all former tymes hath been esteemed soe venerable in the Church of God tearming all the articles of this counsell to be but haye stubble and strawe Kemnitius will examine the counsell of Trent after his spirit To augment this did not Kemnitius a Lutherā a prophane temerous fellowe wryte the examen of the counsell of Trent in which was so many learned men and all are tryed and examined of him In which doing they not only violate and transgresse the diuyne law of God which law commaundes all men to seek the knowledge of the law of the mouth of the Priestes Hereticks trāsgresse the law of God and imperiall ordinances of man as Mal. 2. but also the humane law of Martian the Emperour which commaundes
were they in lyke authority with the Iewes whih after the vniuersall Church did authorize by the holy Ghost for authentical Scripture vpoÌ„ which authority S. Austen feared not to confirme the prayer for the dead as holy Canonicall Scripture with the Church OBIECTION LOng since of many it was doubted of the Epystle to the Hebrewes the second of S Peter the last of Daniel c. Therefore for this doubt they are not to be adiudged Hereticks who now eyther reiect them or put them in doubt ANSVVER THe consequent is denyed because the lyke raeson should follow in the lyke doubt whether they are to be baptized agayne whome Heretickes haue baptized which S. Cyprian with some others haue thought meet to be don And whether the Moysaicall law is to be obserued of Christians yea also who belieued of the Gen tils whereupon the counsell of Ierusalem was moued about these Heresies Lykwyse whether the grace of the Euagely did appertayn to the GeÌ„tils or to the Iewes only as is disputed in the Act. Apost cap. 11 For albeit the Church retayne all tymes the same one fayth yet notwithstanding by progresse of tyme and occasions as the church increaseth in her nomber so things pertinent to fayth may be amplifyed and made more ample then it was in the beginning For the Church at no tyme euer receaued for an opinion of Faith that which before she had once reiected Now those books once censured and approued by the Church it is not lawfull more to doubt of them and are in as great authority and veneration as the others bookes of Scriptures be for example For as a piece of gold in the beginning is suspected to be false and conterfeyt yet if afterwards it be tryed by the touch-stone of the Goldsmyth and found sufficient and approued of the Magistrat is receaued of the whole people goeth currant as other quoyne and is no lesse worth then any other peace of gould which was neuer suspect euen so these books of Scripture c. QVAESTIO XVII Of Traditions WHerefore are the Papists so simple as to belieue some thinges which are not expresly contayned in the Scriptures VVich they call traditions Calu. lib 4. inst cap. 8. § 8. Brent in prolog Kemnit in exam Conc. Trident. ANSVVER IT may be demanded in lyke manner wherfore Caluin lib 4. inst cap. 3. § 19. Alloweth and commendes traditions for in the ordination of the ministers of the Church he commandes as a precept the imposition of handes yet notwithstanding seing there is no commandement extant in the Scripture he himself protestes it to be necessary as his owne wordes recorde Albeit sayth he there is no commandement extant for the imposition of handes yet we doe see it to be in perpètuall vse from the Apostles and therfore that same diligent obseruation of theirs ought to be to vs as a commandement So that Caluin who before denyed traditions doth allowe of them as necessary in the ordination of the ministery whome for entrance we see led with the spirit of coÌ„tradictioÌ„ For I say that not only these things which plainly are conteyned in the Scripture are to be obserued but also many traditions and obseruations which haue flowed and comed from Christ his Apostles which are to be retayned necessary as it were in a manner the written word it selfe Because it is found in the Scriptures Christ and his Apostles to haue delyuered many things which are not written For in the 16 of S. Iohn Christ sayes I haue many things to say to you but you caÌ„not beare them now In which wordes he signifyeth that many things are necessary and needfull to be known to the Apostles which things out of doubt he made knowne when he appeared to them the fourty dayes speaking of the Kingdome of God his Church and of the gouernement of the Kingdome of grace and what the Apostles haue heard out of doubt they haue delyuered to the Church for her cause these were coÌ„municated of our Lord to them which although they be not expressed in the Scriptures yet by tradition are delyuered Of which S. Paul speaking to the Thess epist 2. cap. 2 v. 14. stand and hold fast sayth he the traditions which you haue receaued whether by word or by our Epistle that is to say the doctryne delyuered to you whether by the preaching viua voce or by an epistle written to you Which place these venerable fathers expoundes of traditions as S. Basil lib. de S. S. Chry. Oecom Theoph. and S. Aug. epist 174. to that now sayth he which I haue rehearsed it fal so that Homousion is not found in the writteÌ„ word and yet as an article of fayth the word is defended Lykewyse the Father is called vnbegotten which is not read in the Scriptures The Symbole of the Apostles is by tradition not by the writteÌ„ word Lykewyse the obseruance of Sondy for the Saboath the baptizing of infantes â—he receauing of the SacrameÌ„t fasting And S Luke acknowledgeth that he hath receaued by tradition what he hath written in his Euangely For if you reiect traditioÌ„s why not also the whole wrytten Scripture by what reason is there only four Euangelists and no more And wherefore are they receaued that neuer sawe Christ and these Euangelists reiected who did see heare and were conuersant with him as Nicodem S. Thomas Thaddeus S. Peter Bartholomewe and others who haue wrytren Euangelyes and yet their written Euangelyes are reiected and these other foure are receaued who neuer did see Christ And with vs you belieue theÌ„ which are not expressed by any written word but only belieued to be true Euangelists by tradition What can be more sayd for verification of the truth then the wordes of the Apostle 2. Thes cap. 2. v. 14. Which wordes all tend for the commendation of our belief Of which S Basil l. de S. S. cap. 29. I account it Apostolicall to continue and belieue firmely the vnwriten word To whom all the Fathers are conformable For when the old Heretickes as Gnostes Marcion Cerdone Arius Eunomius Aerius Nestorius c. opposed themselues against traditions disdayning and denying them were with the whole consent of the auncient Fathers condemned as Heretickes as witnes Iraen lib. 3. Tert. de praescript S. Basil lib. de S. S. cap. 27. Epiph. Haer. 53. S. Aug. lib. 5. cont Maxim Now brother Asill what can be denyed against traditions what argument haue you for your defence for you accept no Scripture as canonicall ergo yow must proue Scripture by tradition and the other Scripture which you reiect is named apochrypha and in so doing you must allow tradition and so on euery side tradition conuinceth you and yet ye wil be oppugners and denyers of tradition I demand this if you were to conuince any man of Heresie for denying the Canon of Scripture what argument would you vse to conuince him As for example Luther in the Preface of the new testament decreed to reiect the epistle
of S. Iames for Apochripha to conuince him of this error it cannot be done by the Scripture neyther of himself because he is iudge in his own cause neyther is he to be belieued by the reuelation of his priuat spirit for all do make for confirmation of his opinion therefâ—re to conuince him rightly they must haue recourse to the tradition of the Church as sayes S. Aug. Serm. 191. de temp We receaue the new and ould testament in the nomber of bookes the which by authority of the Catholik Church is delyuered to vs. Moreouer this other argument is to be obserued for the Church from the beginning of the world till Moyses two thowsand yeares was without Scripture only ruled by traditions and rites of the sacrifice In the new testameÌ„nt Christ hath written nothing neyther commaunded to wryte but well he sayth Marc. 16. vers 15. Preach you the Euangely to all creatures in which mission no precept is giuen of writing for saluation depends vpon the word of God and not vpon books neyther the written Scripture nor reuelation or prophesie c. For that cause Iraen lib. 3. cap. 4. wryteth that some nations in his tyme had the fayth of Christ and yet no Scripture Where is it found in the Scripture to reiect traditions But this is the cause why you withstand all traditioÌ„s for these being banished easily you may peruert and glosse the Scriptures and apply them to your own myndes which traditions of the holy Church staÌ„d out against you for the clearing of the verity and will not suffer the Scriptures to be corrupted with your fansies which corrupt interpretations permitted and suffered we shall see you follow traditions and consequently your owne inuentions to be for holy Scripture for the first part is probable for Caluin himself approueth the traditions of the Iewes commenting in the 104 Psal sec 18. Many things remayned amoÌ„gst them by successiue tradition which were godly and necessary for them of the which no mention is made in the Scriptures Out of which place it followeth that Caluin willingly would Iudaize and as concerning the following of their owne senses in reiecting the traditioÌ„s of the holy Ghost to erect their own traditions contrary to the written word I would most willingly be satiefyed by what reason eyther spirituall or morall why you Puritans vphold and set vp traditions as the pillar of repentance denigrate and made black and sinners to stand there to the spectacle of the whole Church with the showing of their heades at the crosse bound with yron chaynes in tyme of Market your sackcloth at the Church doore and carting of poor women thorow the city of whom haue you learned to punish fornicators by this ignominious punishement Others by the purse and to pardon some who are fatt and to execute rigor vpon the poor From whence haue you receaued that tradition in your prayers to hould your noses in others tailes and to ly groaning on the ground after the manner of the Iewes From vvhence is that tradition to fast on sondayes and feast on frydayes and to work on Christmas day and other Sainctes dayes and to obserue monday suter sonday for holy day These a thowsand more are the Puritanes traditions of their owne inuentioÌ„ vvithout any Scripture or vvritteÌ„ word and yet not vvithstanding they vvill abolishe and condemne all traditions and yet vvill set vp and authorize traditions of their owne authority contrary to the law of God and all Scripture and tradition of any age before passed OBIECTION THe Lord sayth Deut. 12. vers 32. What I coÌ„mand thee do thow that vnto the Lord only neyther shalt thou add any thing neyther diminish Therefore traditions are superfluous and in vaine ANSVVER IF this argument were auaileable neyther the Prophets nor the Apostles ought to haue writteÌ„ any thing after Moyses for vvhat the Prophets haue vvritten are not conteyned in Moyses neyther vvhat the Euangelists Apostles haue wryten are contayeed in the old testament but generally and implicite In lyke sorte traditions are contayned in the Scripture implicite vvheÌ„ Christ sayd Luc. 10 v. 16. Who heareth you heareth me Therfore the sense of these vvordes vvhich sayth that thou shall add nothing nor diminish is that thou shalt add nothing repugnaÌ„t vnto those things vvhich are commaunded in the Scripture In this same sense sayth S. Paul Gal. 1. v. 8. Whether we or an Angel froÌ„ Heauen euangelise to you otherwise then that which we haue euangelized let him be accursed For that praeposition praeter is asmuch to say as coÌ„trary for otherwaies should he be contrary to himself who added many things as his epistles witnes And lykewyse S. Iohn after he had written the Apocalyps and Euangely who threateneth the same curse should fall in the same sentenceÌ„ in adding to his Epistles in which are many precepts traditions which are not contayned in the Apocalyps and Euangely c. OBIECTION THE Scripture is a Rule to belieue therefore it ought to contayne all things which are to be belieued ANSVVER THe Scripture is a Rule to belieue but not adequat and a right Rule because the right Rule is the word of God whether written or delyuered by Tradition OBIECTION THese things are written that you may belieue that Iesus is the Sonne of God and that belieuing you may haue lyfe in his name But all things writen serue to belieue in Christ therefore all beliefe is written ANSVVER SAinct Paul sayes that Abel Enoch Noe Abraham Isac Iacob Heb. 11. had vndoubtedly true fayth yet they had no Scripture writen Againe the primitiue Church at least tenne yeares after Christ had no Scripture written who will say but that they had true faith Againe these are not conteyned in the written word to vvit the consubstantiality of the Trinity the procession of the holy Ghost the virginity of the most blessed Virgin Mary the baptising of children and the not rebaptising of them who are baptised of Heretickes the breaking of the Sabaoth keeping of Sonday the obseruing of Easter the receauing of the Sacraments fasting the eating of blood strangled meares prohibeted in the Law and EuaÌ„gely Act. 15 But I would know of the ProtestaÌ„tes what Scripture they haue for women to singe Psalmes and to glosse on the Scriptures in the Church at home and in the tauernes What Scripture haue you for your pillary crosse steeple repeÌ„tance seat carting and showing of poore women for the sinne of fornication for these things you haue no Scripture but must build vpon traditioÌ„s eyther true or false QVAESTIO XVIII Of the certitude of Hope WHerefore doe the Papists deny that our Hope is with certitude seing it is written that Hope maketh vs not ashamed but bringeth with it certitude and confidence Luth art 10 11. Caluin lib. 3. instit cap 2. § 16. ANSVVER WHat certitude assured hope can the Protestants haue in our Sauiour if they defend and abyde in the principall poincts of their
and vvater syde go about to stope all other vvaters rouÌ„d about and doe set skar crowes ouer them that the poore birdes not knovving vvher to make succourse to find vvaters not of chose but of very necessity at last most light in their snayres vvhich euidently appeare in the Hereticks of this age euer vvith Heresie to haue malice adioyned vvith it as experience hath proued in Scotland that in the beginning Heresie was so delectable to the vvhole estait of the land after vvith vvhat subtility policy and craft it is established in so far that it is pointly registred in the books of Parlamét the professioÌ„ of their faith is acted vvord to vvord for a perpetual memorie the vvholl bodie of the kingdome is coacted to svveir to subscriue this new faith who refuses eyther Protestant or Catholik theÌ„ malice inuy hatred and blasphemy must force then what by excommunication horning or by prisonement confiscation of goods exill or death they belieue no man whom onse they conceaue iealousie of their malice is in reconciliable that they are in will desire after the mynd of Caligula who wished the heades of all the RomaÌ„s to stand on maÌ„s body that at one blooe he may beheade them al. And therfore to effectuat their malicious desyres and that the poyson of their hart may be made knowne they evvomat clamorous raillings and blasphemies against the Pope of Rome al Catholike people that thereby the ignoraÌ„t being onse snared in their heresie anone are drouÌ„k with the same poysoÌ„ of blasphmy fury hatred and malice against Catholicks and Priests that they are lyke made and frented people and that they cam home from their sermonds no lesse feirce and fyrie then sogeres froÌ„ the warlyke speaches of their Captain exhorting them to the fight or as it is said of the citizins of Abdera that onse hearing a furious Tragedie in a heate sommer day they were so stroken with such a fit of frenesie through the vehemeÌ„t heat of the soune that many days they did nothing but act the same Tragedie vvith furious gestures in there straites VVas not the lyk tragedie acted in S. Iohnstoun and through all Scotland in vvhat frenesie and madnes were the people that in one yeare they raysed throwdown and demolised all the abbayes Churchs Chappell 's and Hospitalls in the whole land with perseuerance in blaspheming condemning skoffing freting raiging and moking God his Church These holy puritaÌ„e Sancts are full of zeall to evomat such haynous abominable blasphemies for poor and sound doctrine dissembling credit and honesty who are known enemies they want in their sermons and make ample disgressions to geet with men of small iudgement the name of a great preachour to be called a cunning clerk that as S. Austen saith Any man of very small learning may doe the same to prate vpon palpable follies and to be inuectiue which custome is deduced froÌ„ the Manicheis who made long sermons with much grauity long graces c. against whom S. Aug. lib. 1. de morib eccl c. 10. writes adiudging suchlyke toyes vvicked vvhich doe no way concerne vs for they speake vpon old wyfes tailles and childish bables for in that in which they are most earnest in approuing and confuting matter of Religion against tht Catholickes the more they show themselues to want iudgment and whosoeuer is seduced and deceaued of them to follow Heresie condeÌ„neth not the Catholik Church but showeth himself ignorant to lack iudgement For the nature of Heresie is to blinde the vnderstanding and induce ignorance And therefore as S. Cyp. lib. 1 epist 3 saith that of theÌ„ who are prophane out of the Church no things is to be expected but a deprauat mynd a deceitfull tongue cankered malice and sacrilegious lyes whosoeuer shall giue credit to these professors shall suffer with them the sentence of damnation at Christ comming to iudg the world In lyke maÌ„ner S. AusteÌ„ serm 22. de verb. Apost declaring the cause of the peruersitie of heretiks with what malice and hatred satan hath spyred them that they so continue in their wicked course against conscience all morall reason is more the feare of the shame of the world then the feare of God or loue of their soule Lest there religion being detected and discouered it should be said to them why haue you deceaued vs so long why did you seduce vs wherfore told yee vs so many fals things regarding more the weaknes of men to reprehend their folly then the inuinciblenes of the truth which must preuaile VVhose description of doctrine and manner is not neadfull to be produced of vs Catholiks when sufficiently of Luther others they are described as ane Anatomie to the obiect of all beholders as reportes Theod. Fabrit in locis comm in art Luth. pag. 4. 5 saying The natures of these Viperes are such that they can cauill deceatfully with wordes making the Scriptures a noise of wax they show their impious ingenious spirit to turne and alter the sense by the meaning of the Apostles in which they are admirable doctors surpassing in skill wite of al the learned and profound men of this world For they are gouerned by a malignaÌ„t spirit w h doth possesse be wich their wits are inradged with satanicall viruleÌ„cy against Gods Church and her professors They caÌ„not eshew but must interpret the Scripturs wroÌ„g for in this they are for all the world lyke spidders that suck poyson out of fayre and fragaÌ„t flours the venome not being in the flours but in theÌ„selues And therfore as heresie must be It is not without our profit to wit for our instructioÌ„ seing that heresies are and suffered to be to that intent that they who are perfect in his Church might be known for by Heresies the Church is tryed as gold be the fyre as the sea that is moued with teÌ„pests casts out his froth filth the poor waters keep his boâ—ds course soe the Church in tyme of tribulatioÌ„ and stormes of heresie voydes away the fooll vncleane meÌ„bers out of her the souÌ„d and faithfull remaine vnder her Catholicke rowfe abydeth in the faith onse receaued and belieued For in tyme of Heresie Schisme the part of euery good Christian man must be to doe as good sogers to ruÌ„ne to their captain generall lookiÌ„g to him expecting to be directed how and wheÌ„ to stryke as the modest and geÌ„tle passager wheÌ„ the teÌ„pest stormes ariseth to disordre their passage sufferes with hartly mynd the master to ruell the sterne medling not with that that which he hath not skill of Euen so when priuie rebelles and wicked members of Christian religion sowe seditious schismes and preaches heresie troubliÌ„g therby the quiet setled coÌ„scieÌ„ces of true belieuers euery ChristiaÌ„ man especially the lai inferior sort ought to cleaue to their heades and ruelers in Christ Church medling not vvith any
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 anâ— 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 dominioÌ„ 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 nnâ—g but euill proued here vpon Christ â—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 noâ— 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 pr aching beginning at Ierusalem and after by the same Apostles spred abrod in diuerse nations It â—est now after so many ages that albeit the Churches of the other Apostles hath perished not w h 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 ProtestaÌ„ts 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 thaÌ„ 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
is out of a malignaÌ„t 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 ANSVVER 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 acknovvledge 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 ANSVVER 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 VVho 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 influeÌ„ces 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 IerusaleÌ„ 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 starâ—e but to God and by the mediat miniâ—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 maâ—ters of religâ—on seing he is but a man anâ—â—â—uely Antichrist Luther ass art 27. Smalchald de pot paâ—ae Caluin in 2 Thes cap. 2. Illir de primat papae ANSVVER VPon this proposition I demaunde and aske wherefore doe your mynisteres of your Churches in spirituall things in vvhatsoeuer 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 vvhich was by the law of God Hereticks doe allowe the gouernement of wemen for their purpose and nature lavvfull for them Notvvithstanding when Queen Elizabeth obteined the crowne then it vvas 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 vvoman howbeit in lay-men this prehemineÌ„ce 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 iuriâ—diction of his Church to lay men vvhy are the Papists so simple and ignorant to obey a man in matters of religion May it not be ansvvered with the lyke humanity vvhat 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
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 ChristiaÌ„s 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 vvho 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 giueÌ„ 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 eâ—â—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 asseÌ„bly vnderstandeth best the reâ—elation can apply it to the Pope for Antichrist precsâ—ly at four aclock in which as S. Hier. sayes how many wordes so many Sacramâ—utes â—â—herome so comon and facill to vnderstand that the howling-sighing-â—ypping-purâ—â—ane sisters of ech city in Scotland can apply euery â—ord of this booke to the Pope of Rome for Antichrist as druâ—â—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 coÌ„staÌ„cy but chiefly Peter whoÌ„ 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 reuereÌ„ce hath byn acknowledged at Rome Moreouer if the whole Fathers S. Peters chayr is holden in great renereÌ„ce 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. Hippoliâ— 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 successioÌ„ 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 inteÌ„d 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
nothing they were of no force but only the death of Christ redeemes promerits for vs and that his preaching is lesse a vaylable then other mens who by preaching do cancell the multitude of sinnes Lykewyse his fasting and prayers werelesse worth then the Niniuites who thereby eschewed the wrath of God likewyse lesse worth theÌ„ Moyses who purchased to the Israelits gods fauour more ouer his voluÌ„tary pouerty his innocent lyfe his circumcision his workes of mercy are of noe value and benefit Wheras in any other all and euery one of these had been a sufficient pryce for Heauen which caÌ„not be denyed to be of infinit pryce in Christ and consequently of sufficiencie all and euery one of them to redeeme a thowsand worlds vnlesse Christ be denyed to be of infinit dignity Wherfore all divynes belieue that Christs death was a demonstration of excesse of loue because he so loued his that of the end and consummation of all loue he left them aboundant proofes and that his merites were sufficient to redeeme a thowsand worldes if Christ would haue ben coÌ„tented with that which was sufficient omitting what was aboundant D. Thom. 3. part de Christs mers is 1.2 quaest 114. rota Wherupon it followeth that neyther his death was sufficient satisfaction of sinne and consequently neyther Christs lyfe nor death are allowed to be meritorious and sufficient to redeeme vs. Morouer a great absurditie followeth because they euacuate Christs death who make Christ vnuoluntary to haue suffered for vs for as euery sinn is voluntary so is euery merit But Calu. in cap. 26. Mat. v. 39 sayes that he refused to discharge the office of a mediator reputed Christ at the tyme of his passion to haue had no sufficiencie aboue other men and that in his prayer did not appeare a temperate moderation et Caluin lib 2. inst cap. 13. § 10 11.12 sayth that he was tormeÌ„ted with doutfulnes of his conscience and that he was astonished with the horror of Gods malediction and tormented with the fear of the bottoÌ„les pit of horrible destruction and he burst out into a voice crye of desperation and being ouerwhelmed in desperatioÌ„ he ceased to pray long to God Which doctrine also coÌ„firmeth Beza in cap. 27. Matth. Marlor in Psal 22. Morouer they euacuate the passion of Christ who affirme him to haue been our deliuerer only and not our redeemer Heâ—lius apud Cleâ—itium in Victoria part 2. And lykewyse also they who reiect the name of merit and with Caluin affirme lib. 2. inst c. 17. § 1 If any would sayth he oppose Christ to the iudgement of God there would no place remayne to any merit because there is not in man that dignity to deserue any thing of God And so for conclusion of Caluins assertion the merit of Christs death is naught Christ is only affirmed to be but man not God For in expresse tearmes all Hereticks saye Christs blood Death and passioÌ„ to haue nothing auayled to the redeÌ„ption of mankynd and that Christ with all his workes deserued not heauen or at the least to say that his death and passion are profitable only for the predestinat and that no other haue any benefit thereby Calu. cont Heshus pag. 39. Beza in colloq Mompel 1. pag. 522. Bucc sup Ioh. pag. 34. Musc in loc Theol. fol. 363.367 Zanch. in miscellam pag. 3. 200. 206. Aret. apud Schlus lib. 1. art 6.25.26 lib. 2. fol. 42. Theol. Calu. Wherby it followeth that Christ is not redeemer of all or mediator for all offences and offenders neyther intending their saluation Against the 6. Article How the protestants deny Christ to haue descended into Hell Moreouer as concerning that Article He descended into Hell the third day he rose againe froÌ„ the dead It is mightely impugned of the Protestantes for Carlil in his book that Christ descended into Hell sayes it is a pernicious Heresie to say that Christ descended into Hell and Beza in Apol. 2. ad Zantes pag. 385. These wordes sayes he entred into the creed by inaduertisement Or otherwayes by glossing these wordes that his descending was only the suffering of the panges of death on the crosse wher not only his humanity but also his diuinity indured paynes yea and death Luth. conc pag. 276. sayes that he would not acknowledge Christ to be his Sauiour if only his humanity had suffered Yea Caluin backes Luther in Cataeches cap. de fide This is Christ descention to hell that he suffered that death which God in his angre inflicteth on the wicked And againe lib. 2. inst cap. 16. § 10 cap. 26.27 Matth. That he suffered all the paynes in his soule which by God in reuendgmeÌ„t are exacted of the damned thus he In which doctrine is contayned besyde the death of Christs body the death of his soule Calu. blasphemies against the holy Ghost and of his diuinity that after he had endured such deaths to haue suffered all punishments of the damned Morouer they impugne this article by making his descentioÌ„ nothing els Christ descention to Hel how it is vnderstood of the Hereticks but Christs buriall in the sepulchre as Zuing Oecol Buc. Calu. inst Trem Marel Beza doe affirme And because the common name for Hell in Hebrue doth signifie somtyme a graue or ditch And yetnotwithstanding Caluin confesseth that the sayd name more vsually properly doth signifie Hell the place and state of the damned also many of the ProtestaÌ„t professors oppose Beza shewing by manifold passages of Scripture that the Hebrue word Scheol the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Infernus doe signifie an Infernall proper place of the damned And yet neuerthelesse some are not ashamed to deny Christs descention to heel thereby to maintayn their former blasphemies They intend to deny limbo and purgatory by denying Christs desceÌ„tion of his suffering the paynes of the damned on the Crosse and to euacuate the delyuerance of the Fathers out of the Limbo and purgatorie And therfore to remoue these blockes out of way Beza in cap. 2. Act. He traÌ„slates by his owne confession and contrary to the opinion of his fellow compagnions contrary to the Greeke Latin interpretors and Fathers Wherupon D. Humfrey lib. 2. derat interpret pag 219 220. saies that the forsayd Hebru word should not be traÌ„slated graue but hell if the authority of the holy Ghost be obserued For this hath been Bezas inteÌ„tion to traÌ„slate graue for hell and Christ soule for body to deny hell Hell is taken metaphorically of the Protestantes and all infernall torments and that mention is made of hell metaphorically Albeit forgetting himself proueth by Scripture and Fathers the coÌ„trary saying in cap. 16. Luc. That Christ descended into the earth into the receptacle of those who were there long retained Moreouer Bullinger in 1. Pet. cap. 4. impugnes this article that Christ descended no otherwayes into hell then as he dayly
Reformation Whose doctrine is cōcerning Christ himselfe to wit when he descended into the Hell that he was shaken vvith 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 moderatiō 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 vve 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. vvhere speaking of the gift of perseuerāce 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 vvorking our saluation Where it is supposed that it is in our power in apart that vve fayle not or that vve vvork not vvith his graces as vve 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 cōsequently it followeth that our Lord vpholdes those that be weake lifteth vp those that are fallē 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 presumptiō 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 thēselues 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 Sacramēts 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 ANSVVER 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 infātes you pronūce agreek word which surpasseth the vulgar peoples vnderstāding if it were not for the lōg cōtinuāce 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 coūtry 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