I haue loued Iacob and haue hated Esau in which the Apostle concludes that Iacob is not for his forseen workes beloued of God with the loue of predestination euen so neyther Esau for his forseen sinnes to be had in hatred and reprobation of God and therefore the one is loued and the other is hated for the only ostentation of his mercy and iustice without respect of their merites and demerites ANSVVER BY Iacob Esau are vnderstood two people to wit the Idumeans and Israelites and therfore by the name of Iacob he declares the Synagogue with her head and by the name of Esaw the people descended of Esaw with their head it followeth that this loue towards Iacob was in the good will of God to giue to the Synagogue those preuiledges by helpe of which many was saued and predestinate And the hatred of God in this place towards Esaw and his posterity is nought els then lesse loue whom God would not preuent with such singular preuiledges but permitted them with their head to fall in sinne and to be obdurate in sinne and therefore this word hatred is taken for the lesse loue as is frequent in Scripture Luc. 14. v. 26. If any man come to me and hate not his Father c. So that Iacob was elected to a farre more helpe of grace and greater preuiledges then Esau for of Iacob and his posterity Christ was borne and not of Esau also Iacob receaued a temporall inheritance in a figure of an eternall inheritance and benediction and Esau only left to common helpes of grace hereupon Iacob is beloued because of the singulare graces giuen to him which was denyed to Esau seing the election to be inequall because of the will of the caller and not the merites of the one or demerites of the other it is sayd I haue loued Iacob and hated Esau and to giue a token of his loue he sayes that the elder shall serue the younger which according to the letter we read in no Scripture that Esau euer serued Iacob neyther doth he absolutly speake in this place of predestination and reprobation yet notwithstanding so he speakes of those grounds in which proper reason teaches in what consistes election and reprobation OBIECTION IT is sayd by the Apostle ibid. v. 15. I will haue mercy on whom I will haue mercy and I will show mercy on whom I will show mercy Therefore it is not the Willer nor the Runer but of God that showeth mercy c. Therefore as mercy is of God euen so is reprobation in the will of God vnto the ostentation of his iustice ANSVVER THe Sequell is false for neyther to haue mercy is to predestinate or not to haue mercy is to reprobate but to haue mercy is to conferre and giue meanes by which men is delyuered and made fre from the miseryes which sinne induceth with it and this mercy is in the will of God which he giueth to one and not to another neyther can any complayn because God giues sufficient grace to all men if that man cooperate therewith In the same manner is vnderstood the discourse of the potter and the clay as concerning precious and contemptible vesselle for so the Apostle argues if it please the Potter to make a vessell to honour and in another to dishonour which in the coniecture of man is a great worke may not it please God to do that which is lesse For if an Potter of an Clay may make two vessels after his will to honour or ignominy may not God make of two sinners who is basser then clay through their owne fault two vessels eyther to honor or ignominy after the multitudes of his mercy or the equity of his iustice in giuing to the one conuenient help and grace by which God foreseeth him to be mollifyed by pennance and to be formed a vessell to honour by good workes And vnto the other he giues meanes sufficient albeit not in such aboundance or powerfull yet sufficient to saue their soules if they work sufficiently with these meanes But when these meanes are not followed and applyed which are sufficient that it is sayd that God leaues him in his owne will this way he is sayd to be indured and hardned of God But wheras the Apostle sayes what if God would to shew his wrath and to make his power known this sense is more difficile for he speaketh not simpliciter as delightfull in the punishement of man but for the reason of iustice and to make his power knowne who longe hath sustayned with patience the vessels of vrath that is to say expecting their pennance and ready to help thē with his graces who withstanding him haue obdured themselues that he may show the riches of his glory in the vessels of mercy and so by a consecutiue reasō in shewing the power of his wrath on the one in the righteousnes of his iustice is the ministring of mercy to the other to come to glory What herein can any man complaine seing he hath sufficient helpe of God if he will worke with that help No man can perish for it is Gods will that all men should be saued and none should perish 1. Tim. 1. who delytes not in the death of a sinner Ezech. 18. Where it is to be noted the saying of the Apostle and the end why the reprobat are permitted to sinne the suffering of them was not only that God should show his wrath in them and vindicatiue iustice but also that he might show the riches of his glory in the vesseles of mercy for the death of Christ should not haue been neyther the death of his martyres if God had not permitted sinnes c. OBIECTION SAinct Paul seemeth to speake of predestination so that there is no cause in vs of rebrobation because all is referred to the only good pleasure of God For which cause the Apostle cryeth out O the deaphes of the riches of the wisdome and of the knowledge of God how incomprehensible are his iudgements his wayes vnsearchable Thus he ANSVVER THe Apostle exclames not admiring the secret causes of predestination and reprobation but the immense wisdome of God his counsell and dispensation of his grace and fayth Who hath permitted both the Gentils and the Iewes to fall in infidelity that he may haue mercy on both as at length in this place is discussed but as touching the wordes of the Apostle saying when the children as yet were not borne nor had done good oreuill By which example it is euident that neyther nations nor particular persones be elected eternally or called tēporally or preferred to Gods fauour by their merits because when God made these two persones he loued Iacob and refused Esaw respecting them both euill and the one as guilty as the other for originall sinne which was alyke in them both And therefore iustly where he might haue reprobated both he saued of mercy one which one being as euill and as voyde of
begetts so many absurdities as a fewe we haue rehearsed for faith to no otherthing should leane to then to the word of God The word of God is from God and only faith from maÌ„ and by that nothing is to be belieued as the heretikes themselues confesse which word the Apostle declares whose word it is saying VVhen ye receaued the word of God which ye heard of vs ye receaued it not as the word of men but as it is indeede the word of God 1. Thess 2 Again faith is by hearing but hearing is by the word of God Roman 10. But there is no word in the Scriptures If only faith were found in the gospell the gospell it self should be nought saying to any man synnes to be remitted to him by only faith for the gospell is one and the same with all Nations and the gospell is generally proposed to all Nations But if the gospell should haue a particular annunciation of only faith thereby synnes to be remitted to the only belieuers it should be false and no Euangelie because it is not found in the gospell Onely faith is addâ—d contrary to the commaund of God in the Scriptures Moreouer God commaundes that thou shalt add nothing to his word least thou be rebuked and founde a lyar Prouerb 30. But they must confesse them to belieue this faith which God hath neyther spoken by his Prophets nor by his onely begotten sonne nor by his Apostles and to belieue the same as the word of God Only faith ouerthrowes all SacrameÌ„ts euery good wercke therefore they add to the word of God and for that cause are to be reproched and condemned lyars So that for conclusion I confesse this doctrine giues consolation and tranquillitie of mynde but full of perill for it doth subuert and ouerthrowe all the fortresses and strenghes of our saluation as the Sacraments good workes pennance prayer yea to repeat the Lords prayer is to doubt in the saith so that a man by this diuillish faith is come to that madnes that he feares not the diuine iudgment of God neyther his owne workes but passing ouer the time with securitie in the considence of this onely faith to be saued for Christs sake whome Christ acknowledgeth not As concerning iustifying faith it is not onely a certaine trust What is iustifying faith or firme hope of the mercyes of God in remitting synnes hauing for his obiect to obtaine a difficil good thing for that cause in the will subiected but it is a certaine facultie in the vnderstanding by which facultie we doe agree and consent to all those thinges which are proposed in the Church as true reuealed by God So that it is plainly a virtue distinct from trust confidence and hope of which these are begotten for who belieues God to be of infinite power and most excellent in goodnes easily by this Of the power goodnes of God we gather confidence conceaues and obtaines some benefit of trust confidence and hope for the Scripture doth manifest this distinction in separating faith hope and charitie so that they are not one thing as the Apostle saith 1. Cor. 13. v. 13. The Protestants mingle al togeather as one But now remaineth faith Hope and Charitie Therefore the reformed are deceaued whilst they confound faith with hope as one virtue not making distinction betwixt them Secondly the Scripture teacheth hope and confidence as effects of faith as of one great cause to arise of a certaine effect Hope confidence are as effects of faith not to be the self faith but somewhat flowing from him as the Apostle affirmes Ephes 3. v. 13. In whome we haue trust to draw nere in confidence by his faith Which to wit begetteth confidence which the Apostle also affirmes 1. Timoth 3. v. 13 VVho haue well ministred doe purchase to themselues a good place and much confidence in faith which is in Christ Iesu Where plainly the Apostle deduceth from faith confidence as an effect from his cause because God is powerful and faithful in his promisses therefore we arise in hope and confidence Faith hath not alwayes confidence ioyned with it Thirdly faith hath not alwayes confidence conioyned to it as it doth plainly appeare in the Leapre who said to our Sauiour Matth. 8. v. 2. Lord if thou wilt thou canst make me cleane Iustifying faith sheweth no matter and obiect Fourthly the Scripture speaking of faith necessary to saluation doth not shewe the matter and his obiect to be any thing which is to be belieued or to be apprehended by vnderstanding neyther properly doth it fall in hope or confidence of will for what els doth our Sauiour say Ioan. 14. v. 10. Doe ye not belieue that I am in the father and the father in me Likewise Matth. 9. v. 28. Doe you belieue that I can doe these things to you Which now sometimes is present now also in the future apprehended by onely vnderstanding and not hoped Faith sometimes apprehende the present tense sometimes the future for hope and confidence respect and looke to the future All the ancient fathers are of this opinion who place faith and his action to be in consent Faith falls in the consent operation of the vnderstanding and not in the confidence of will and operation of the vnderstanding and not in confidence of wil as sayes S. Aug. lib. de praedest sanct Ipsum credere respondet nihil altud est quam cum assentione cogitare That is Him to beleue he answers it is no other than with assente to think for this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth aswel signify consent as confidence as Matth. 9. v. 29. accordinge to your faith be it vnto you that is to say according to the thought of your myndes as the blindmen belieued Christ to be able to restore them their sightes but of the power to do is not confidence but an inherent qualitie persuadinge them to assent to this power in whom they belieued as ther prayer witnesseth The faith which Christ prayses is highly coÌ„mended of him self for vertue that is coÌ„ioyned with it But that faith which Christ so oft hath praised sayinge Thy faith hath made thee wholl as Luc. 7. v. 50. cap. 8. v. 48. Was not only faith or alone as the reformers this day goeth about to establishe hereupon laying downe the friuolous and weak foundation of their only faith who ar deceaued becaus they look not to the vertues that accompaned those persones as feruent loue towardes god with ernest prayeres confidence loue towardes ther neigkboures teares penitential workes humilitie shamfastnes confession of their sinnes perseueraÌ„ce gratitude in acknowledging of their receaued health many of these may be obserued and marked in the faith of Mary Magdalen and not only faith as they dreame of I know our sauiour to haue said to the archsynagogue asking health to his doughter feare not only belieue Marc. 5. v.
they make euery man as good and as holy as Christ himself in which absurditie follow this conclusion if we haue no inherent iustice but are iust by Christs iustice imputed to vs it followeth that so sunne as we apprehend Christ iustice by fayth as our owne we are in a full perfection at the first for in all graces Christ was perfect that as the first Adam was perfect so is the second in a moment now if we be lykewyse iust by his grace imputed to vs then are we as perfect as he is and so are all iust alyke By imputatiue iustice no difference betwixt Christ and vs. and consequently shall all receaue the lyke glory with him neyther shall there be any difference betwixt Christ and vs in the Heauens which argument was affirmed by the Beguards Iouinian old damned Hereticks which the moderne Sectaries now a dayes defendes for hence it followeth that we are all as iust as Christ for seing we are made iust by his iustice then his and ours are all one herupon hath commed the bouldnesse of some villanous mynded folck to compare themselues with Christ and the Virgin Mary that euery on is al 's holy as our Blessed Lady yee or Christ himself What Luciferan pryd is in this dectrine to make themselues fellow-compagnions with Christ yee with God himselfe OBIECTION ALbeit sinne be within vs notwithstanding it maketh not the belieuer vnrighteous because the righteousnes of Christ is imputed and therefore sinne is not imputed ANSVVER YF sinne remayne and is not imputed as Calum sayth lib. 4 inst cap. 15. § 10. To what end is the article of our creed faying I belieue the remission of sinnes what fruit reape we of the blood passiō of Christ seing by imputatiue iustice Christ passion is made in such inefficacy that it cānot bloot out any sinne against whome the Scripture reclames the contrary saying Iohn 1. v. 29. Behold him who takes away the sinnes of the world And lykewyse Rom. 6. v. 18. Being delyuered from sinne yow are made the seruands of righteousnes And 1. Iohn 1. v. 7. sayth That the Blood of Iesus Christ his sonne doth purge vs of all sinne Secondly it implicates a contradiction sinne to be and not imputed for a fault for vpon this maxim followeth that God will not haue or iudge sinne for a fault and so not to haue a fault neyther to hate it as a fault which is opposed to the Scripture who sayth That the vngodly and his vngodlynes are both alykhated of God Sap. 14. v. 9 Lykwyse it implicates that God doth not censure iudge a man of sinne in that he is neyther culpaple nor sinner for to be culpable affaulter is the formall effect of sinne therefore this imputatiue iustice implicates contradition against God and Christ his sone OBIECTION CHrist is sayd to be made vnto vs righteousnes Sanctification and Redemption 1. cor 1. v. 30. Therefore it is imputed to vs these graces of Christ ANSVVER CHrist is our righteousnes not formally but efficiently because to wit he is the meritorious cause In the same manner of way is vnderstood that place of the Apostle to the Rom. cap. 8. v. 32. saying VVho hath giuen his sonne how not also with him hath he giuen all things to vs So that of their sentences may be obserued that the Righteousnes Wisdome and Sanctificatiō of Christs are so ours not by imputatiue iustice but in the contrary Christ is made to vs these vertues and els whatsoeuer is necessary to saluation that by the merit and benefit of Christ death and passion these may be giuen and possessed by vs and to remaine inherent in vs therefore the righteousnes of God is the self internall righteousnes poured freely in vs for the merites of Christ OBIECTION THe Apostle sayth that the fayth of Abraham is imputed for righteousnes and therefore our righteousnes is nothing other then imputatiue righteousnes apprehended by fayth ANSVVER THe Apostle speaketh of Abrahams fayth by which he belieued God who promised him seed in his old age but not of that fayth by which he apprehended the righteousnes of Christ which fayth was hidde in Abraham and in belieuing God it is sayd that this fayth was reputed for righteousnes for by that he was made more iust so that Abraham with extrinsecall and intrinsecall righteousnes is iust for his extrinsecall fayth is reputed to righteousnes as wadges is reputed according to the debt as the Apostle sayth ibid. 2. saying but the wadges is not imputed according to the debt except it be true debt and true wadges euen so is fayth not reputed to righteousnes except it be true righteousnes truely iustifying a mā and not according to the extrinsecal existimation for this cause Dauid in psal 31. v. 2. sayth Blessed is the man to whome our Lord hath not imputed sinne that is to say whome God no more iudgeth a sinner and so hath forgiuen him that he acknowledge no more sinne in him and hath so taken it away that there remaine nothing of that turpitude in him but a resplendent purity in his place OBIECTION OVr righteousnes is so litle that men cannot suffer the iudgement of God therefore it is necessare that the righteousnes of Christ be imputed to vs by which the imperfection of our righteousnes may be taken away which seemeth to be done in the Sacraments where Christ merites are applyed to vs that in some māner of way they are ours for by these merites we are made iust albeit the reall gifts be absent ANSVVER THe righteousnes which should and ought suffer the iugement of God is the righteousnes of workes and not habituall righteousnes of which is the question for albeit our righteousnes by words be imperfect of thēselfes yet notwithstanding are not so imperfect but that we may doe many good workes throw the merits of Christ not imputed to vs but freely giuen QVAESTIO XXVIII Of good Workes WHerefore to the conseruation and sauety of righteousues by fayth leane the Papists to good workes seeing of their owne Thomas de Aquino it is written that only faith suffices Luth. Ser. Sic Deus dilexit mnndū lib de captiu Babylon cap. de Baptis Caluin lib. 3. inst cap. 11. § 19. cap. 17. § 10.11 18. ANSVVER NOw rightly haue we discouered and detected your speciall fayth by which you affirm assure you selues sinnes to be remitted for Christ sake and that his promisses assuredly are applicated vnto you and so by you apprehended vnto iustification Iustification be only fayth is an inuētion of the diuell which altogeather is a true inuention of the Diuell and excogitat for the nourishing the liberty of the flesh Which is probable because the Scripture neyther demandes neyther teaches vs of such a fayth by which we may belieue vs to be iustifyed by only fayth but well the Scripture teaches vs to haue fayth to belieue the diuinity of Christ as Matt. 9
properly of worth and right merite eternall lyfe without any preiudice of gods diuine Maiesty Which doctrine of fayth is valled with stroÌ„g reasons of holy Scriptures which no man will deny that is not preuented with a malicious mynd and carnall passion who hath the smalest taest in the diuine Scriptures shall easily defyne this argument so that Eccl 16 v. 15. sayth all mercy maketh a place to euery one according to the merite of his worke How euident is merite expressed to be a consequent of mercy what in this word is to be hated and abhorred of the Protestantes if they loue the Scripture for if they deteste the one they must detested the other and so the Scripture is as abominable to them as the word merite and goode workes are next to Ecclesiasticus S. Paul auouches the same saying Heb. 13. v. 16. doe good and to distribute forget not for with sacrifice God is promerited And lykewyse of these places in which it is sayd that God giueth to euery maÌ„ a rewarde wadges according to the measure condition and dignity of the worke which is nothing other then according to the good merite of the worke or the euill as it is sayd Psal 6. v. 13. That God giues to euery one according to his workes And lykewyse S. Matth. 16. v. 27. sayth That when the sonne of man shall come in the glory of his Father with his Angels then shall he giue to euery one according to his workes And lykewyse S. Paul 1. cor 3. v. 8. sayth That euery one shall receaue his proper wadges according to his labour What is else merit but wadges and a reward and a condigne recompensation of euery mans laboures workes But now if there be no mention of merit which word the Protestantes abhorreth how are wadges and rewards distributed and giuen and lykewyse punishements For doth not God punish man for euill according to the euill and remunerates man with eternall lyfe for good workes accordâ—ng as they are good workes and therefore seing euill workes of worth ex condigno merites this punishement which is eternall shall not good workes and welldoing merite eternall lyfe as a reward and a remuneration of good things for if we obserue peculiarly the name of wadges and rewarde alleadged of the Apostle it giueth vs to vnderstand that wadges hath no place but where is merite for they are correlatiues one with the other for there is due no wadges where there is no merite neyther followeth merite but where there is workes OBIECTION CAluin lib. 3. inst cap. 15. § 2. sayth that the Kingdome of God improperly is called wadges seing it is the inheritaÌ„ce of the children ergo ANSVVER VVHerefore is it rather improperly sayd waidges then inheritance seing the same be waidges and inheritance and the same with diuerse titles may be debt to vs as appeareth euidently in Christ to whome the accideÌ„tall glory of his body was true waidges as sayth the Apostle Phil. 2. v. 8.9 He hath humbled himself and is made obedient to the death euen to the death of the Crosse for which God hath exalted him and hath giuen him a name which is aboue all name c. For that he promerited the same through his humility and passion for if he had not promerited this accidentall glory to his body as waidges the Apostle had not sayd this word propter quod which waidges was also in heritance due to him by reason of his hypostaticall vnion euen so lyfe eternall is inheritance to the iust and innocent for somuch as they are adopted sonnes of God by habituall grace which only title is dewe to baptised infantes And lykewyse lyfe eternall is waidges to the children of adoption forsomuch as they merit it with good workes done in the state of Grace And therfore it is not called improperly waidges more then inheritance seing both the inheritance and waidge depende on the merite of good vvorkes OBIECTION THe Lutherans argue that lyfe eternall is called waidges not that it is giuen or due for good workes but because it is anexed to the promises of God and therefore it is due to vs by promise and not of no merite ANSVVER I Say a man instructed confirmed with habituall grace of God may exhibet and doe a work condigne and worthy of eternall lyfe because he is moued with the spirit of God whose supernaturall motion intendes to lyfe eternall and therefore for that cause these good workes are so high and excellent as is the selfe life eternall And therfore with diuyne promise ioyned lyfe eternall shal be debtfull to that worke and for that cause that vvork shall merite truely and properly lyfe eternall as a merite and so our merites draw their owne condition which are done and wrought by the grace of God OBIECTION THe Apostle sayth Rom. 6. v. 23. That the grace of God is lyfe eternall but that which is of grace is not debtfull to vs by way of wadges of righteousnes And for this cause it is sayd Psal 102 v. 4 That God hath crowned vs vvith mercy and compassion ergo of grace and not of vvorkes is lyfe eternall ANSVVER WHo is so ignoraÌ„t that knoweth not that lyfe eternall is called grace because the coÌ„dâ—gne merites of lyfe eternall are of the grace of God as sayth S. Aug. Epist 105. For if S. Paul calleth death the stipeÌ„d of sinne eueÌ„ so the stipeÌ„d of righteousnes may be called lyfe eternal or the stipend of death stipend of lyfe is merite demerit as correlatiues are for in this the Apostle hath changed a kynd of speach that he might exclud ambition and pryd out of the hart of man and especially such as would that lyfe eternall should be due and properly giuen for their owne righteousnes without the grace of God as witnes S. Aug. in Epist 105. And therefore the Apostle calleth lyfe eternall the grace of God because it is giuen for the revvard of workes done in the state of grace and seing our vvorkes without grace as vnto the lyfe eternall it is attributed to grace as vnto the principall cause that our vvorks merits lyfe eternall And consequently is the exposition of the Psalme that he hath crovvned vs in mercy and compassion not that lyfe eternall is our true waidges of due righteousnes to our vvorkes but because the same vvorkes are done in the mercy of God albeit others expoundes this place so that God vvith his mercy and benefits compasses the iust man about as vvith a crovvne OBIECTION WHen we haue done all which is commanded say we are vnprofitable seruaÌ„ds what we ought to haue done â—e haue done it Therfore to vnprofitable seruands wadges is not due of righteousnes ANSVVER OVr owne workes of themselues in a part to vs are vnprofitable and of no value without God because they draw all their dignity and worth of his grace notwithstaÌ„ding good works layde and ioyned vvith diuine grace are very profitable according to that
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 vvorkes 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 oâ—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. ANSVVER 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 vvith 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 vvorkes 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 vvorkes and the promise of recompensation for good workes concludes that he is obliged himselfe to this recompensatioÌ„ to giue life eternal for ye working of good works and consequently man merites lyfe eternall and his vvorkes 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 vve reformed are scrupulous to graunt any merit and satisfactions to the Papists lest vve should seeme to doe iniury to Christ ANSVVER THe assumptioÌ„ is false because our merites absolutly hath power and vertue from the infinit merites of Christ and doth proceed come from him vvhich makes our merite acceptable yee also our merites are the workes of Christ which he himself vvorketh 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 vvho not oÌ„ly hath created all things and worketh in all things but also in all thing created hath giuen povver of vvorking 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 vve 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 vve may obtayne immediate vertue to merit vvhich except vve 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 â—â—le Calu lib. 3. inst cap. 18. § 2. ANSVVER TO work good workes in respect of an eternall revvard 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 revvard Therefore it is euident that Dauid in respect of a revvard had inclyned his hart to doe iustifications and to keepe the Lavv of God For the first principall cause of it selfe vvherefore the mynd of man is applyed and inclyned to follovv 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 coÌ„maÌ„dements 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
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
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 SimoÌ„ 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 distrâ—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 whoÌ„ 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. Hâ—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 aâ— Rome And first as S. Aug de sanctis sermon 27. was for the glory of the Apostles that Rome might not lack eyther of theÌ„ aâ— 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 VVher as our Lord hath made the cast partes glorious with his owne passion he â—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 VVhich 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 ANSVVER 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 notwithstaÌ„ding 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 coÌ„tendes 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 VVHerefore 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
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
if we read our seruice prayer in latin the vulgar people vnderstand it not and so there is no more fruit of the hearing of it then if a man should speake to the wall ANSVVER THE Apostles saying contaynes a threefold prayer to wit the prayer of the mouth of the spirit and mynd to which these three concurre the tongue the will and vnderstanding therefore if any pray with his mouth in an vnknowne tongue he prayeth with mouth and wil if he do it for Gods cause but his mynd is without fruit to wit that he vnderstandes not because what he prayeth he vnderstandes not in the meane tyme his prayer is not without fruit for it is meritorious to him that prayeth and acceptable to God albeit it be destitute of that fruit which men conceaue by vnderstanding And therefore S. Paul striueth to declare the gift of Prophesie which is the gift of the exposition of holy Scriptures of the wordes of prayer to be more excellent then the gift of the tongue For seing dayly the nomber of the faithful increased both amōgst Ethnicks Iewes to the fayth of Christ it was not requisit to the faithfull to speake before them with many tongues but then it was their part to speak with interpretation of the Scriptures without which they vnderstood not the Scriptures But now when men are taught in the faith of Christ and with continuall preaching of the word what seruice or prayers are in the Church that men are ignorant of Therefore to what end should diuyne seruice be done in a vulgar tongue seing it is not vnknowne to the vulgar what is done in the Masse or songes of the Church whilst they cōforme their gestures to the wordes of the Priest now to stand now to bowe their kne now to left vp their handes and eyes now to knok on their briests c But to the argument which the heretick propoundeth against the Masse and Church mattens we answere that S. Paul speakes of a Prophet Preacher or Doctor to interprete the Scriptures as Hierome Austen witnes in this place Secondly that albeit the lay-men vnderstād not the wordes yet notwithstanding they vnderstād all the mysteries by preaching Therfore the hearing of masse and matines and euen songe is not vnprofitable c. howbeit they vnderstand not the wordes for these reasons Because in the diuyne seruice of the Church vsually is read the holy Scripture by which the holy Ghost speaketh to vs and powreth some grace in our hartes tongues to expresse our affection and loue towardes God Thirdely the Priest in the masse or collect is comon minister of the whole Church and therfore all hearers of Gods seruice should repose in the faith of the Catholick Church for she more pleaseth God is more acceptable to him as a most beloued spouse to her husband then the fayth of any priuat men Fourthly the end of masse and diuyne seruice is common to all whether he vnderstand or no for the end of the masse the Churches intentiō is knowne to all to wit that the sacrifice is offered for the liuing and the dead in remembrance of the death and passion of Christ to the honour of God and edification of his Church and to the honour of the Blessed Virgin Marie all his Saincts and therefore it sufficeth that we haue diuyne seruice in Latin seing it is one of the three chiefe tongues which Christ sanctifyed on the Crosse and that we appertayne to the latin Church c. QVAESTIO XX. Of the Aue Maria. HOw doth the simple Papists think that they pray when they rehearse the Angelicall salutation saying Aue Maria Aue Maria. Caluin in Harm Euang. c. ANSVVER THe Catholick Papists commit no foolishnes while they repeat the Angelical salutation as a true prayer The reason is because prayer consisteth in two partes the on is in giuing of thanks and the other in prayer therefore it is not affected folly or superstition The maior is euident because there are many Psalmes of Dauid that are only actions of thankes and yet are nombered amongst Ecclesiasticall prayers also they are nōbred by their owne iudgement in the Psalmists in this manner were Paul and Sylas at midnyght praysing and praying our Lord. Act. 16. v. 25. For the petitions desyres are included in the prayer it self Moreouer the minor is euident first because while we repeat that prayer we commemorat the benefit of our redemption by the incarnation of the sonne of God by way of thankes giuing therfore it is to be thought and adiudged for a prayer Secondly it is a prayer implicit by way of insinuation as was the prayer of the leprous-man to Christ saying Lord if thou wilt thou canst make me cleane Matth. 8 v 2. To whom Christ answered condiscending to his inward desyre and priuat prayer saying I will be thou clean Euen so in lyke manner whyl we repeat this salutation we pray-the Mother of God to haue a care of vs implicitly Thirdely the holy Church hath put to this a formall and expresse prayer in the end of the Salutation saying holy Mother of God pray for vs now and in the houre of our death Therefore it is a true prayer howsoeuer the ennemies of God and of his blessed Mother whisper and murmure against her OBIECTION YF the Angelicall Salutation be allowed of the Catholickes for a prayer Ergo when the Angell saluted the Virgin he prayed to her ANSVVER THe sequel is absurd for altough he saluted her it followes not that he prayed to her as whē the action of a thing is of a diuerse intentiō end it acquires a diuerse name and action according to philosophicall axiomes saying Actus accepit speciē ab obiecto that is to say the deede taketh his forme of the obiect As for example when any man shal giue an almes for the succour of his nyghbour this intention and end of his worke is obserued of the forme of the obiect in that he is his nyghbour poore and in the other when any man shall giue an almes to deceaue his nyghbour the first is meritorious but in the second he demerites Euen so the intention and end of the Angels salutation it was congratulatory in that she was chosen to be the Mother of Christ And therefore he is not cōuinced in this to haue prayed to her but by the same axiom to haue saluted her OBIECTION THe Papists vsurpe an others office which is wronge whyle they salut the Blessed Virgin Mary they vsurpe the office of the Angell therefore they sinne in making this salutation which is not proper for them to do but the Angell ANSVVER I Deny the vsurping of an others office this is inuented of Caluins owne head But Athan. in Euāgel de dei para sayth that all the Spirits of the celestiall Hierarchies doe incessantly sing in Heauen this glorious and vnspeakable hymne and for this cause it followeth that not only this
then beasts are the which God hath not created to misery farelesse to eternall condemnation Whereupon it followeth that God shall first be a reuenger before man be a sinner the which S. Austen euery where reclames that it doth repugne the infinit goodnes of God and in so doing God should be more cruell then the wyld bere and lyons for there is no beast so souadge who do intend to procread their birth and whelps to a extreame misery other is none that do not nourish and promote what in them lyeth to perfection And to the contrary God shal be more vnnaturall then the brut beasts after the doctrine of Caluins theology I cannot see by what reason men can promise assure ther soules whether to presume of their saluation or to dispayer in this doctrine of predestination How shall it be in our liberty and will to perseuer in good things and hope to be saued if predestination without frewill good workes and perseuerance make a consummation what hath Christ sayd in vayne Matth. 19. If thou wilâ— enter into lyfe kept the commandements Againe he that perseuereth to the end shal be saued But this Protestant predestination annihillate the wordes of Christ for it freeth vs of the commandements and of the vertu of perseuerance and sayth all good works are vnprofitable Moreouer there followeth another absurdity that if God of his own wil without forseen sinne What absurdiues follow the ProtestaÌ„ts doctrine of predestinatioÌ„ doth reprobate men there shal be fewer reprobat then elected which is false as Matth. 7. 22. by the consequent of the Scripture is probable for God is more propense and ready to haue mercy then to condemne therefore if predestination coÌ„sist in his owne will it is to be supposed to be fare fewer reprobat to death then to haue been predestinat to lyfe wherein consisteth electioÌ„ and reprobation and of his distinctioÌ„ For it is an idle argument that you Gather of predestination to make the vindictiue iustice of God to shyne seing by reason it is rather obscured who will God first to be a reuenger before man or Angell be and to forsee and predestinat them sinners before they be creatures for by all reason it ought to be first produced what is to be punished before the punishmeÌ„t be decreed and secondly the decree of the punishmeÌ„t is to be measured according to the fact So that the difference in election and reprobation consisteth in this distinction to wit that immediat election in perfect yeares subsist in his prescience with preuision of following merites presupposing cooperating grace and mediat knowledge And in children by preuised application of the Sacraments against sinne originall Reprobation is by apositiue act of his diuyne will by which God hath decreed to condemne some to eternall punishements The cause is giuen meritorious of the part of the reprobate to wit perseuerance in mortall sinne or in originall For where there is a reason giuen wherefore the Kingdome of God is prepared for the elect before the beginning of the world is there good workes and merits for it is sayd Matth. 25. that Christ in the day of iudgemeÌ„t shall say Forseen merits and demerits are causes of election reprobation come ye blessed of my Father by predestination from eternity and by grace in the present possesse yow the Kingdome prepared for yow from the beginning of the world that is to say from eternity Adiecting the reason wherefore not only it is giuen to them to possesse but also was prepared froÌ„ the beginning because sayth he I was hungre thristie naked c. and you succoured me contrariwise to the reprobat Goe from me accursed into hell fyre which is prepared for the Diuell and his Angels for I was hungre thursty naked c. and you secoured me not so that the predestinat is elected to glory for their forseen merits and the reprobate are ordayned to Hell fyre for their forseen demerits Wherupon is the common maxime that the vulgares and idiots holde and is mantayned of all sectaries that a maÌ„ predestinat to eternall lyfe howbeit he doth euill cannot be a member of the Diueil The vulgars opinion of predestinatioÌ„ reprobatioÌ„ and contrariwyse the reprobat whatsoeuer good he doth or how well he liue cannot be a member of God By this doctrine righteous and good men are turned away from doing good workes and makes away for sinne and all vyces for hereby a man shall neyther merit nor demerite seing this Paradox teaches an infalibility that the predestinat caÌ„ do no euill and the reprobat can do good Which is false for it is not sayd to reprobat Cain disparing of the diuyne mercy of Gâ—d for which he was damned and to preuent him of reprobation he sayes Genes 4. v. 6. VVherefore art thow angry and why is thy countenance cast downe if thow doest well thow shalt be rewarded In which wordes it is euident that God promisseth to a reprobate man the reward of good things if he will worke them But the Protestants cheife designe is to extinguish all power and will to work any good thing The ProtestaÌ„ts will is to extinguish all power to merit or demerit through predestinatioÌ„ so that the predestinat cannot sinne nor the reprobate cannot merit withstanding the holy Scripture which sayes that Peter was predestinat to eternall glory and yet committed a most haynous sinne by swearing denying our Lord Matth. 26. whome before he confessed the sonne of God and King of Israell Matth. 16 Lykewyse is not S. Paul predestinat yet he himselfe confesses that he had been a blasphemer a persecuter and a wicked liuer which is the workes of reprobatioÌ„ except you would say that a blasphemer is worthy of an eternall reward then was he a blasphemer of necessity or then was he a member of the diuel for all wickednes must be of the Diuell for as S. Gregor Hom. in domin 1 Quadrag The head of all the wicked is the Diuell and the members of this head are all the wicked Thus he Who would thinke S. Paul to be predestinate and S. Peter whose deeds are opposed or how did their concurre with predestination ensuing seing as they say the predestinate cannot sinne How then haue they others sinned lyke fooles assuring your selues of predestination and eternall lyfe who cannot faill no more then Christ himself with Caluin you are not ware of presumption lib. 4. inst cap. 17. § 2. Whilst you trust in your own suppositions concerning predestination and reprobation for many haue perished who haue thought to haue ben predestinat and many hath been saued vvhose lyfe appeared to others reprobate OBIECTION THe Scripture sayth Rom. 9. v. 11. when as yet they were not borne nor had done eyther good or euill that according to election the purpose of God should remayn sure not of works but by him that calleth it is sayd that the elder shall serue the younger as it is writen
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 shâ—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 depeÌ„ds 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 Freevvill 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 ANSVVER 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 opinioÌ„s of SimoÌ„ 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 deliberatioÌ„ it is proper in his will The verity is without controuersie in men of souÌ„d 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 HerupoÌ„ hath not a maÌ„ power to rule his own passioÌ„s 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 VVho 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 hâ—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 froÌ„ 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 punâ—shment For to these effects is a Iudgement coÌ„sequently 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 inhibitioÌ„s threatnings promises to fle froÌ„ sinne and consequently from the wrath of God if the liberty of frewil be extinguished there shal be no difference betwixt the
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 ANSVVER VVHo 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 cōcurreth with free will and freewill with the grace of God so that it is neuer alone QVAESTIO XXV Of Prescience Predestination and Freevvill VVHerefore 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 ANSVVER 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 cōdition of the thing which forces or necessitates The antecedent also is probable because prescience presupposes things to be future and to depēd on ther obiects the which S. Augustin induces w th 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 presciēce 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 exāple 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 frō eternity of God the foreknower of al the actiōs 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 rūner 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 cōfesse 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 cānot 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 cōplayne 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 electiō 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 ANSVVER 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 ANSVVER IN the crucifying of Christ first there is the action of Iewes in crucifying Christ which because it was euill could not be preordinat of God in particular but only permitted Secondly the passion which is good of Christs part and in the presupposed mediat knowledge of God by which he knew of the hypothese what should be future absolutly was willed and predefined of God as also of absolut will of Christ and loued for the redemption of mankynd OBIECTION PRedestination from eternity is made decreed without vs of vs neyther may we obtayn the end but by mediat efficacies which are included in predestination from eternity cōcerning vs without vs therefore of necessity and with preiudging humane freewill is the infallible euent ANSVVER THe Sequell is false for who hath forseen hath preordinat glory to the predestinat also truly before hath forseen and preordinat mediates by which such endes are acquyred and obtayned with frewill for this disposition in it self includes a congruall cause of predestination by which God so cōueniētly moueth the wil of mā euē as it is apt and disposed to follow the mouer who by his preuening grace knoweth how to dispose that the called contemne and refuse not the caller but to consent and accord which all consist in the freewill of man QVAESTIO XXVI Of the Keeping of the Commandements WHerefore sayth the Papists that the Commandemēts of God are possible to be keept seing the imbecillity of the flesh withstandes Luth. lib de libert Christian Calu. lib. 2. inst cap. 5. § 6.7 ANSVVER THe keeping and obseruance of the Commandemēts are possible with the helpe of Gods grace which grace is euer ready if we will accept of it The Commādements are possible with Gods help for God propones to vs an easy yock which is both easy and swet fare alienat to impossibility which the Protestants maxime holdes impossible that a man may as easily touch the Heauens with his finger as to kept the commandements belying the holy Ghost With Hereticks are impossible and withstanding the Scripture which beare euidence of the facility of the Commandements of God for first speaken in Deut. 30. v. 11. The Cōmandemēt which this day I command thee it is not aboue thee nor placed fare from thee not in Heauen that thow shouldest say who shall go vp to Heauen bring it to vs and cause vs heare it that we may do it neyther is it beyond the sea that thou shouldest say who shall goe ouer the sea and bring it to vs and make vs heare it that we may do it wherby excuses may be pretended but he sayth No excuse cannot be pretended in not keeping the Commandements my wordes are neere thee in thy mouth and in thy hart that thou mayst do it In which expresly he sayth that the commandements are in our possibility to kept thē with the necessary help of Gods grace For if they were impossible and importable they should be aboue vs that we might perceaue their impossibilities and iustly pretend excuse Neyther would God command impossibilities to vs knowing our weaknes but he sayes that his commandements are in thy hart and in thyn mouth to do them therefore what are within vs are possible for vs and seing the commandemēts are in our hart mouth in this they are annexed to our possibility For Christ sayth my yock is easy and my burden is light Matth. 11. v. 30. but what is easy and light must be portable and possible and euen so are his commandements This approueth S. Iohn 1. Epist cap. 3. saying his cōmandements are not heauy what is more heauy then an impossibility no man is commended in obseruing that ruell which is impossible but many are highly commended in the keeping of the commandements as Zacharias and Elizabeth who were both iust before God and walking in all his commandements and iustifications without fault Luc. 1. And Dauid is called a man according to the hart of God walking in all his wills Act. 13. v. 23. Herein they are attributed iust and righteous in keeping and walking in the commandemēts of God which if it had been impossible they should neuer had this commendation of the holy Ghost in his written word For in all the Scriptures we shall find nothing commanded that is not in our possibility Commandements are giuen to be keeped and not contrary Many hath loued God sincerly and their nyghbour so whatsoeuer precept is commanded to be done of man ought to be obeyed for to what end is a commandement giuen if it be not obserued for no man is bound to that which is impossible ergo c. Moreouer it is certayne that the Apostles and others many with syncer loue and affection hath loued God and their neyghbour for the Apostle boosts in that saying Rom. 8. What shall separat vs from the loue of Christ who doubtes but loue is the end and fulfilling of the commandements which the Apostle assured himself to haue Lykewyse making mention of the faithfull Romans cap. 15. v. 14. to be full of perfection of whom he sayth but I am certaine brethren and I my self am presuaded of you that yee are full of loue and to the Coll. 1. v. 4. h. sayes lykewyse hearing of your fayth in Christ Iesu Loue is the end of the Cōmādemēts and loue which you haue in all the Sainctes c. but this loue is not without the keeping of the Commandements because no man can come to the end which is perfection but be mediates and seing the end of the Law is loue Therefore to attayne to this end it followeth that they haue kept the Commandemendts to this sayth S. Iohn Epist 1. cap. 5. v. 3. This is the loue of God that we kept his Commādements and lykewyse Christ sayes Iohn 14. v. 23. If any man loue me let him kept my wordes and S. Paul Rom. 13. sayth He that loueth fulfilles the Law c. Moreouer the Ruell of reason is a sufficiēt witnes which is graued in the hartes of all men that none is obliged to an impossibility for as S. Aug. sayth no man sinnes in that in which he cannot eshew so that God should proceed very iniustly against man if he should oblige him reason is a rule in the keeping of the Commandements to an impossibility how vnreasonable should God be to cōmande vs to doe that no earthly Prince will bidde his subiectes doe for if God command vs what we are not possible to doe he is vnreasonable a tyrant and if he hath made vs impotent and commandeth vs to doe it the fault is his and not ours if we transgresse his Commandements and therfore fore with S. Hierom. let him be accursed who sayes God to cōmand any thing impossible to mā OBIECTION THe precept of loue as in Deut. cap. 6. v. 5. is sayd Thou
their merite is not mercenary not basse but honourable good and acceptable to God our Father whose soÌ„nes we are if we inclyne our hart to doe his lawes for a reward and this is the good pleasure of God that concomminaÌ„ter 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 ANSVVER 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 secouÌ„dely 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 theÌ„selues 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 coÌ„fide 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 vvorkes as an effect depending on the cause SecouÌ„dly the posterior part is prouen of the for sayd introductioÌ„ 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 fauouâ— and grace all helpe requisit is giuen vs to merite and so it is acknowledged of vs to be froÌ„ him as the principall cause and so we doe not trust and confide in our owne merites but secondaâ—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. THE TABLE OF THIS BOOKE TO whome properly the Catholick name appertayne Quaest I. pag. 2. Of the damnable and speciall Faith of the Heretikes Quaest II. pag. 23. Of the Article of the Creed I belieue the remission of sinnes Quaest III. pag. 44. Of the informall Faith of Synners Quaest IIII. pag. 49. Of the necessity of Myracles Quaest V. pag. 45. Of the verity of Myracles in the Catholicke Church Quaest VI. pag. 61. The Pope is taken of the reformed for Antichrist Quaest VII pag. 73. Of the Primacy of S. Peter Quaest VIII pag. 89. Of the Roman Sea of S. Peter Quaest IX pag. 107. Of Iohne the eight Pope a VVoman Quaest X. pag. 112. Of the infallible authority of Generall Counsells Quaest XI pag. 116. Of the verity of the Roman-Church and of her notes Quaest XII pag. 127. Of the pretended reformation of the Protestants Quaest XIII pag. 145. Of the stability of the visible Church Quaest XIIII pag. 169. Of the interdicting of Scripture Quaest XV. pag. 183. Of the adulterating the Byble Quaest XVI pag. 199. Of Traditions Quaest XVII pag. 206. Of the certitude of Hope Quaest XVIII pag. 214. Of publicts and priuate Prayers Quaest XIX pag. 218. Of the Aue Maria. Quaest XX. pag. 225. Of the Beades Quaest XXI pag. 228. Of Praying in the Churches Quaest XXII pag. 231. Of Predestination and Reprobation Quaest XXIII pag. 236. Of Free VVill. QuÄ™st XXIIII pag. 251. Of Prescience Predestination and Free-will Quaest XXV pag. 259. Of the keeping of the Commandementes Quaest XXVI pag. 264. Of Reall Iustice Quaest XXVII pag. 269. Of good VVorkes Quaest XXVIII pag. 276. Of the incertitude of Righteousnes QuÄ™st XXIX pag. 281. Of the Purenesse of Good VVorkes QuÄ™st XXX pag. 289. Of the Merite of good VVorkes QuÄ™st XXXI pag. 296. Of good VVorkes done in respect of an eternall reward QuÄ™st XXXII pag. 304. Of Confidence conceaued of Merites QuÄ™st XXXIII pag. 306. FINIS
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
coÌ„pelled 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 vvyse hart that deeply he might consider how his maiesties good nature vvisdome learning and heauenly gyftes The office of a King is with great vexatioÌ„ 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 vvhom 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 vvhat enormities are in the Church of God No charge more chargable then the charge of soules vvhat leudnesse and wickednesse in the lyues of men vvhat 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 vvhill his Maiesty reygned King in Scotland vvhat day lie complaintes of wrongs vvhat iniquity vvas 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 vvhat Heresies in religion is falne out in Ingland and Scotland vvhat sectes what opinions betwixt the Protestants and Puritans vvith vvhat disquietnes of mynd hath his Maiestie laboured to accord and agree religion amongst them what muny ficeÌ„cy What paynes without be efiâ— hath us maiesty vsed to compâ—se the erâ—ticks among themselues A head ought to be obeyed and giftes had h s Maiesty bestowed on the mynisteres to accord them to h s Maiesties will And pitiarrs and emulat on s remaines yet If his Maiestie be head why is he not obeyed if obedience how is â—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 meÌ„bers may do one thing conformably for wher the head hath his pure vigent power the meÌ„bres should follow his will and conforme their actioÌ„s 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 notvvithstanding all these sectes allovve 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 opinioÌ„ 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 vvhat 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 povvers 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 conditioÌ„s 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 coÌ„maund 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 gouernmeÌ„t 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 vvould 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 LucÌ„ifer 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