Bishopes vnto this present day from the very seat of Peter to whom our Lord commended the feeding of his sheepe after his resurrection to the Episcopal dignitie of the present Bishop and last the name catholik doth hold me in the vnitie of the Church Not without caus the churh hath retained the name Catholick which name this Church hath alwayes not without cause among so many different sectes of heresies in such sort obtained that although all heretiks desire to be called Catholikes yet if a stranger should demaund where is the assembly of the Catholick Church No heresie can show their church for catholick ther is no heretik that dareth assigne him his temple or his preiching-hous for Catholick Lykewise in his Symbol sayes he we do beleue the holy Church that is Catholik for the heretiks schismatikes do cal their congregations Churches but the heretikes beleuing those things of God which ar false Heretikes by error do violat the faith Schismatikes by making diuisions violated vnitie They apertein not to the Catholik church do violate the faith the schismatikes by vnlawful diuisiōs do separat them selfes frō brotherly charitie although they beleue in all things the same with vs. And for this cause nether do the heretikes or schismatikes apertain to the catholik Church And againe S. Aug. lib. de vnit eccles c. 4. sayes all those that beleue that our lord IESVS CHRIST is come in the flesh in which he was borne and hath suffered that he is the Sonne of God with God and one with the Father the only immutable word of the father by whom all things weer made but do in such sort dissent from his body which is his Church that their communion is not withall them with whom the Catholick Church doth participate but ar in som diuided part it is a manifest token that they ar not in the catholik Church lykwise Prosper sayes that he who doeth communicat He who accordes with the vniuersall Church is a Catholik Vnder S. Cyprian the people where called Catholikes with this vniuersal church is a Christian and a Catholick he that doth not communicat is an heretik an Antichrist And Pacianus sayes the people vnder S. Cyprians charge haue neuer been called otherwayes then Catholikes Now amongst thiese testimonyes what place haue our reformed to be named with a catholik tytle whom as S. Aug. sayes dissention and diuision makes heretikes And againe in his Epist. 152. ad donatist Whosoeuer is deuyded from the Catholik Church sayes he how laudable soeuer he seeme to liue for this only cryme No heretik nor schismatik how soeuer he liue well can not be saued out of the church that he is only separated from the vnitie of the Church he shal be also secluded from lyf and the wrath of God shal remaine on him This same argument hath Fulgentius lib. de fid ad Pet. diac cap. 29 saying hold for most certain and dout not in any maner that no heretik or schismatik baptized in the name of the Father Sonne Holy Ghost if he be not in vnitie with the catholik-Church although he giue great almes and shede his very blood for the name of CHRIST yet can he in no wyse be saued Thus the fathers in the primitiue tyme wholly affirme how so euer they agree with the Catholikes in all the artickles of the belief and in holy Scriptur yet not being in the vnitie of the catholik church can not be saued What shal we say of the moderne heresies that deny the artikles of ther belief The ignorance of heresie to pretend which is no thaires and peruert the Scripture in adding diminishing in glossing and commenting in changing and chopping and yet will pretend the Catholik Church and hir name But in vaine as S. Augustin sayes to the Donatistes yow accord vvith vs in baptisme and in the belief and in all other Sacraments of our Lord but in the Spirit of vnitie and in the place of peace and last in the catholick Church No heresie could euer atteine to the name Catholick how soeuer they weere desirous to haue it you are not vvith vs and therfor heretikes separated and cut of from the church and nothing pertinent to this name Catholik For vve see euidentlie this name kept S. Augustein in the right faith for no heretik could obtein the name of the Catholik Church although euery heresie did much desyr to obtein it The reasō is because that all heresies be but partes and peculiar sects of some country or the doctrin of a small tyme. The word Catholik betokenes ane vniuersall profession Where as the vvord Catholick doth betoken a certaine vniuersall profession induring from the beginning to the ending and spread abrod thorovv all partes but those vvho began their doctrine after the apostles tyme vver euer named of their masteres The heresies haue thair names of the inuentors of that sect as the Arians of Arrius the Lutherans of Luther and the Caluinists of Caluin but they in the contrary vvere called Catholikes vvho kept the vniuersall faith vvhich the Apostles had first taught and vvhich vvas continued alvvayes in the vvhole Church And for that S. Augustin tract 22. in Ioh. We haue receaued the holy Ghost He hath receiued the holy Ghost that keeps vnitie and gif we reioyce of the faith with the name if vve loue the church and if vve be knit and conioyned together by charitie if vve do all exalt and reioyce to be a catholik as vvell in faith as in name Here vpon Pacianus Epist 1. ad Symphron sayes be not angry good brother and do not afflict thy self a Christian is my name The word Christian is the forname and the word Catholick is the surname and a Catholik is my surname by the former I am called and by the second I am made manifest Therfor this name is no wayes attributed to those who are enimies to this name and hath it in scorne and mockerie that iustlie they discouer ther corrupt affection The corrupt affections of heretikes to this name Catholik and hereticall malice toward the word in so much that some of them calleth it a voyd and vaine word some againe a gracelesse terme fruitles name so the old heretikes as S. August cont Gaud. lib. 2. cap. 25. sayes called it a humain fiction Thair intention is to put out of memorie the name Catholik by their euill nature and qualitie they geue diligence to abolish and extinguish both the veritie of our faith the name consonant thervnto therefore their name declare thē sufficiently what they are prognosticating of them as they are as Iustinus in triphone sayes Heretikes were prognosticat to com befor they cáme there shall aryse many false Christs and false Prophet and they shall seduce many of the faithfull and are distinguisht amongst vs taking their names of certane men as euery on was author of
so thou takest it not vnworthily or art any wayes guiltie but shalt obtaine grace thereby so that thou belieue The Apostle teacheth Examining of conscience Luther affirmeth that in receauing the Sacramēt with guiltie conscience a man receaues grace if he but only belieue to goe before but Luther and the rest teach only faith to suffise and belieuing doth assure him self of grace and that he doth obtaine the same in the Communion and so by disswading men from the examen and probation of themselues before they receaue the holy Sacrament and teaching them only faith to looke only on the mercyes of God and not on his iudgment doth make men guiltie of iudgment and so throwes them into perdition Moreouer this doctrine of only faith doth subuert ouerthrow the preaching of true repentance Only faith disanulleth repētance conuersiō to God and of our conuersion to God for the Scripture saith Psal 84. Conuert vs our God of saluation and turne away thy wrath from vs. And Isai 1. Let the wicked leaue his way the iniust man his cogitations and returne vnto the Lord and he wil be merciful vnto him Againe VVash you and be ye cleane take away your euil cogitations from before myne eyes cease to doe euil and learne to doe well come and reason with me saith the Lord. If your synnes were as scarlett as snowe they shal be made white Again Do pennance and be baptised enery one of you Pennance and conuersiō are before remission of synnes in the remission of synnes Act 2 Seeing the Scripture is euident witnes which declares and shewes true pennance and conuersion to God to goe before remission of synnes Contrarywise by this doctrine of only faith remission of synnes is obtained But the Protestants make remission of synnes to anticipate all meanes without any other meanes going before only by faith and then followeth forthwith true repentance and conuersion to God this Luther affirmes in Bulla Leon art 11.12 Who belieueth himself to be absolued saith he is absolued whatsoeuer be spoken of contrition and pennance Only faith disannulleth the iurisdiction of the Church concerning the loosing and binding of synne Moreouer the doctrine of only faith is contrary to the power of binding and looseing in remitting and retayning of synnes which power our Lord gaue to Peter and the other Apostles for our Lord did auouch synnes to he remitted to those to whome they remitted synne and those to be loosed in heauen whome they loosed vpon the earth Matth. 26. Ioan. 20. But this onely faith teacheth that synnes are remitted by only faith yea though no looser nor remitter be present or cōdescend thereto yea that hauing this faith euen when they shall come to the Pastors of the Church to be absolued their synnes be remitted to them and they haue obtained and purchased now already by only faith remission of their synnes that it is now ridiculous to stand to the promisses and wordes of our Lord which he hath said to his disciples VVhose synnes ye remitt they are remitted to them seeing their synnes are remitted to themselues before they come to the Apostles or their Successors Yea also no more power is left to the Apostles at the least in this parte then to any Christian man yea also children for after the foolish opinions of these Rabbies that belieuing the preaching of only faith anone receaues forgiuenes of synns Therefore of this maxime is that wonderfull saying of Luther Luthers absurd iudgmēt that women children and ech lay man may remitt synnes aswell as the Priestes of the Church That in the Sacrament of pennance and in the remission of the fault no more doth the Pope or Bisshop then the lowest Priest and when there is not a Priest each Christian may doe the same yea women and children may doe the same if they be present aswell as Pope Bisshop or Priest in Bulla Leon. sent 13. Moreouer the doctrine of this only faith is contrary to it self for no man agreeth and consenteth to any thing This doctrine is contrary to it self No man condescendes and Yeildes to any vnknowne thing but onely faith is belieued as an vnknowne thing which is contrary to al reason The gospell was not belieued without trial and miracles except he iudge it true first before he condescend to it for out of a natural loue of veritie and the hatred of falsehood moralitie teacheth that before we condescend to any thing we doe trye it whether that which is reported to vs be true and when we haue found the same to be in it self true then next we giue consent The same argument appeareth in the Gospell that many receaued and belieued the same by reason of the sygnes and miracles which they sawe done and likewise in searching of the old scriptures found the same thinges prophecyed to be fulfilled in the time of the gospell and to be true miracles but this doctrine of only faith and assured confidence that a man belieues his synnes to be remitted to him is by the same only faith which he belieues so it followes of necessitie that he hath remission of synnes before he belieued by the same faith and therefore the remission A filthie absurditie the effect to be before the cause is behinde the remission which is beliued to be of this only faith so that the effect is first before the cause which is very absurde For truly the Christian faith goeth before iustification as the Apostle sayes The hart belieues to richteousnes Roman 10. Likewise a man is iustifyed by faith Gal. 2. An other absurditie that only faith goeth before the word of God But it is most absurde that faith goeth before the word of God and the self same word of God faith to giue credit to the word it self seeing the word of God is not faith but faith dependes vpon the word of God it is therefore necessary that the testimony of God precede before his testimony may be belieued But the Christian Catholique Church knowes that before any belieue in Christ that he is a child of wrath and the wrath of God to abide on him Ephes 2. Ioan. 3. And also knowes that the vngodly man should leaue his wayes and the wicked man his cogitations Isai 55. and turne vnto God by true pennance and faith in Christ in hope and prayer and by frequent receauing of the Sacraments that so at last God may haue mercy on him This Catholique faith is farr from the other only saith which only doth belieue synnes to be remitted excluding all mediation apprehending the effect before the cause Onely faith doth peruert the word of God Again this doctrine of only faith peruerteth the word for this assured persuasion to belieue doth procede from the vnderstanding of a strange gospell and not of the word of God So that by the same doctrine of only faith the word of God is peruerted wherefore it is to be reiected which
begetts so many absurdities as a fewe we haue rehearsed for faith to no otherthing should leane to then to the word of God The word of God is from God and only faith from 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.
36. Not withstanding not so Only faith neuer patronizeth defendes internall iustification for the only faith of the father the health of the doughter is giuen although Christ stirred vp the father to belieue yet this fact doth not patronize nor defendes not the building of only faith to internall iustification but Christ speakes to him as a Phisitian vseth to speak to the patient saying only be of good courage and thow shall be wholl whill neuer theles he prescribes him to obserue a dyet and other wholsome medicines euen so is the health of the soule ascrybed to faith by the rest of other vertues because right faith is the fundament and roote of all other vertues neither is any work done absolutlie without faith acceptable to God OBIECTION I. WE know that we ar translated from death to lyf becaus we loue the bretheren 1. Iohan. cap. 3. v. 14. Therefor by speciall faith we ar certaine of ryghteousnes and forgiuenes of synnes for this is the translation from the death of synne to the lyf of grace c. ANSVVER THow art deceaued for lyf is not here supposed for iustification but for lyfe eternall as though he said We know vs to be instituted heires of eternall lyf and of that caelestiall kingdome if we loue the bretheren for this word because is taking for if conditionally OBIECTION II. THe incertitude of remission of synnes and of the present righteousnes doth torment and tortor the consciences of the faithfull takes away quyetnes and induceth diuerse anxieties add doubtes so that our archrabbie Luther in the 4. chapt of Gen. sayes the Papistes now Laitlie haue vsed to teach that we ought to wauer and doubt of the remission of synnes grace and saluation For this cause our confederat frind Chemnitius in his treatise of the certitude of iustifying faith calleth the papist Church a Shoppe of doubtes therefor this speciall faith is to be retained of the reformed Church with the certitude of actuall rychteousnes and by consequence of the remission of our synnes which makes our conscience free of a thowsand launcinge and pearcing scruples of the Papistes ANSVVER GOd forbid that we should wrappe snares of desperation or eyther butcher tortour the consciences of the faithfull for that we cōsent not to your only faith for neither the onely heauenly faith takes away all tortour of conscience neither doth it free men of these scruples neuertheles some morall certitude is gotten by faith or by diuers signes of the state of iustifying grace and of the remission of synnes for iust men may aspyre and rise to this certitude that ofte they fear not howbeit they might fear if they consider and looke to their own infirmitie First in the confiding and trusting them to be in grace so that in them selues be founde no contrary opposition and yet they may doubt and fear least perchance they be deceaued which way of iudginge of their owne richteousnes should be comō to all righteous men The second is muche more perfecter neither comone to all but to these only who are treuly turned to God with great zealle and feruour or haue long serued him with greate deuotion who may reache and attaine to that perfection that morally they ar certaine in some manner that they are in grace so that neither are they anxious ar moued with any doubt neither do they feare as morally a mā is certaine to be a Christian and to be verely baptized howbeit some maner of way he may doubte if he consider his owne fragilitie which is prone to doubt but dothe aspyre to the seconde perfection to wit that after long contrition and doing of pennance is absolued and lykwise is baptized in the intention of the church and liues a holy lyfe and by dayly examining findes nothing in him self guiltie of synne as also in contemning the world and studyinge to please god doth finde this certainety in them selues with these morall signes before iustifying faith to delight them selues in the exercises of vertue and to be penitent for their synnes committed to absteine from synne and to ouercome the perturbations of the mynd as wrath lust vaine-gloire passiones to Loth dispyse the world and to feele an internal motion to good things tranquillitie in mynd and peace in conscience a feruour to loue God and an affection to loue of the neygetbour to remitte trespasse and iniurie which how much the more they aboūde in man he is the perfecter and is more certaine and feare is lesse and confidence doth growe and increase the more in so farr that S. Basil in Reg. Breuior sayes VVhosoeuer takes heede and considers his owne fragilitie and pityeth other menns and is wholly affected towardes God let him belieue him to haue forginenes of synnes and to be in a goode confidence yit not withstanding with feare for Salom. Prouerbior 28. v. 14. tearmes the man blessed who is euer fearfull for securitie is the mother of negligence as writes S. Gregorius libro 6. epist. 286. Therefor God would not that our hope should only leane and depende on the promisses of God but to be strengthned and fortifyed with the merites of good workes as of contrition for our synnes and amendment of lyfe by the which the certitude of morall righteousnes sufficiētly aboundes and expelles the scruples of all anxietie and care and geaues to the iustman clearnesse of conscience and peace of mynde So that the reformed church in which this onely faith is forged and maintained is a merchant shoppe of temeritie presumption and perdition OBIECTION OVr Sauiour sayes to the sick of the palsie Matth. 9. v. 2. Sonne belieue they synnes ar forgiuen thee therefore God to the remission of synnes requires only faith and the euangelicall confidence and no other thing of vs therefor only faith is sufficient and is commended of Christ. ANSVVER I Deny thy absurde sequelle by the obteineinge of remissiō of synnes he is cōmanded of Christ to stirre vp confidence in him self and because of the precedent remission by saith the paralyt here in this place is commanded to belieue and to conceaue confidence of his future health for it is not said to him thy synne shal be remitted to thee as to come in the future where vpon they might build their only faith but Christ saith to him his synnes are forgiuene already and therefor here he exhortes him to tak confidence of his future health for thy synnes which was the cause of thy infirmitie now already are forgiuen remitted So that this only faith is neither sufficient neither is commended of Christ for iustifying faith but rather accursed and reiected as inuented of man QVAESTIO III. Of the article of the Creede I belieue the remission of synnes HOw belieue the Roman Papists the article of the Creed I belieue the remission of synnes if we accept not of only faith Caluin lib. 3. inst cap. 13. Brent in prolog cont a Soto ANSVVER ANd I pray thee good reader obserue
of firme and assured hope that they receaue in the present remission of synnes and in the futur eternall lyfe ANSVVER I Deny the assumption for nothing is to be belieued of vs rightly and Catholickly which may be any way false for faith is the substance of things hoped and an argument of no appearance because the reason of faith is placed in the veritie reuealed of God which for that cause may neither deceaue or be deceaued Yea also we hope these things rightly which otherwayes may happen for the cheifest reason of hope consists in the possibilitie of the acquiring and seeking of these things which we haue hoped according to the commandement and promise of God and for this cause we are exhorted after the exemple of Abrâ—ham that in hope against hope we should labuor and belieue to mak our caling and election sure 1 Pet. 2. The differeÌ„ce betwixt hope and faith For many vnder pretence of this only faith being loaden with the weight of ther synnes and charged in conscience vnthankfull to their Creator and yet apeare externally to work the workes of the righteous and walk securely perswadinge them selfes to be in grace and fauour of God and at last to obteine eternall lyf when without hope they are condemned Because hope lookes to the promisses and coÌ„mandement of God which only faith annulles And therefore we are more commanded and exhorted to hope then beleue because hope hath euer actuall rychteousnes adioyned with him and only faith is lyk an Irishmans in his trowses which is without any conformity to the habit of any other nation so for conclusion only faith is no faith and is playne opposit anu contrary to the article of our creed I beleeue the remission of sinnes QVESTIO IIII. Of the informall fayth of Synners WHerfore doe the Papistes affirme teach fayth to remaine in Synners seperated from loue contrary to the tenour of the Scriptures Fathers Caluin lib. 3. inst cap. 2. § 8.9.10 in Antid Con. Trid. ANSVVER IT is the vniuersal doctrine of holy Church that trew fayth which the Apostles defynes to be the substance of thinges which are hoped for Faith may be without loue aswell as with it and the euidence of things which are not seene may successiuely stand with loue and charity or without it soe that fayth may be in the same specie and nomber notwithstanding with diuersity of tyme formall or informall Faith is formall and informall Calu. Scornes all diuyne and humane sciences Howsoeuer to the contrary Caluin laboures but to no effect albeyt he goeth about to scorne this distinctioÌ„ of faith made in the Theologicall Schooles but if this scorner of diuyne and humane sciences would approach to the fountayne of holy wryt and gust with wholsome taste truely he should fynde the same habit of fayth and nomber to haue the place of merit and of demerit that the scorner may be at rest For first Christ Matth c. 7. vers 22. acknowledgeth fayth in Synners for in the day of iudgment or in the hour of death as in a particular iudgment many shall say to him Faith may be in great sinners to the working of myracles Lord we haue prophesied in thy name and in thy name we haue cast out diuels and haue wrought many miracles to whome he shall answer saying I neuer knew yow For this nunquam giues to vnderstand that euen then when they wrought miracles in fayth and by faith in my name euen then I knew you not because you lyued a wycked and deformed lyfe with your faith Sinne is opposite to the merit of faith and was so defyled in sinne lyke to the conditioÌ„ of a most expert Phisitian who is not ignorant of art and science which he professes and vnderstandes and yet notwithstanding by fragility of nature by intemperancy and bad liuing a similytude doth violate the science and medecyne albeit he doth not loose and quitte the science of medecine euen so a Christian man a Prophet Religious Faythfull or els whatsoeuer morall man instructed in the faith sinning in the precepts of fayth Fayth profits nothing without workes doth not loose or is destitute of his faith nether faithfulnes or ceases to be a Christian and yet notwithstanding is excluded from the Kingdome of God for onely want and defect of charity good workes The naughty banquetter had faith with out his garment Secondly he who entered to the banquet of the King not hauing his weddinge garmeÌ„t Matth. 25.15 was cast into vtter darckenes not because of his faith or of his baptisme by which he entered and abode in the Church but because of only the waÌ„t of his wedding garment that is to say the want of charity So expoundes this place all the Fathers of the Church as S. Greg. in euang hom 78. Thirdly to conclud all doubtes the Apostle sayd if I should haue all faith so that I could remoue mountaynes and want charity I am nothing what it is to haue all faith without charity Calu. Glosse discouered to wit not to be in grace neyther auailles the glosse of Rabbi-Caluin in this place saying that the Apostle speakes not of the Catholyck faith but of the faith of miracles or the vertue of confidence to worck miracles but this euation is naught for when the Apostle sayes if he had all faith absolutly he concludeth all both intensiue and extensiue perfect and imperfect for in the end of the same chapter 1. cor 1 he concludeth that there doe remayne fayth hope and charity these three but the cheifest is charity only so out of doubt he speakes of that faith which before in the same chapter he made mention of Faith is compared with charity and charity to faith as he did speake of that same charity before therfore it followes that he hath compared the Catholicke faith with Charity Fourthly S. Iacob c. 2. v. 14. sayd Bretheren what helpeth it if a man say he hath fayth but hath no workes can his faith saue him Is any Christian so absurd of iudgment Faith may be without workes although it profit not that thinkes faith to iustify a man without workes to the defence of the verity the whole Fathers affirme and haue taught faith cannot iustify any man without workes as Iren. lib. 4. cap. 25. expounding the same saying of the Apostle sayth neyther knowledge nor wisdome towards God neyther the comprehension of diuyne mysteries neyther fayth neyther prophesie helpe without charity but are voide and of no merite before God And lykewyse S. Aug. lib. 15. de Trinit cap. 18. sayth without charity faith may be but not to profit What need we yet witnesses seying reason teaches that by true faith the faithfull are distinguished and discerned from Infidels Heretycks albeit defacto they are separated out of the Church yet in name and shew they are within yet damned and yet notwithstanding if synners fall from
and vvater syde go about to stope all other vvaters rouÌ„d about and doe set skar crowes ouer them that the poore birdes not knovving vvher to make succourse to find vvaters not of chose but of very necessity at last most light in their snayres vvhich euidently appeare in the Hereticks of this age euer vvith Heresie to haue malice adioyned vvith it as experience hath proued in Scotland that in the beginning Heresie was so delectable to the vvhole estait of the land after vvith vvhat subtility policy and craft it is established in so far that it is pointly registred in the books of Parlamét the professioÌ„ of their faith is acted vvord to vvord for a perpetual memorie the vvholl bodie of the kingdome is coacted to svveir to subscriue this new faith who refuses eyther Protestant or Catholik theÌ„ malice inuy hatred and blasphemy must force then what by excommunication horning or by prisonement confiscation of goods exill or death they belieue no man whom onse they conceaue iealousie of their malice is in reconciliable that they are in will desire after the mynd of Caligula who wished the heades of all the RomaÌ„s to stand on maÌ„s body that at one blooe he may beheade them al. And therfore to effectuat their malicious desyres and that the poyson of their hart may be made knowne they evvomat clamorous raillings and blasphemies against the Pope of Rome al Catholike people that thereby the ignoraÌ„t being onse snared in their heresie anone are drouÌ„k with the same poysoÌ„ of blasphmy fury hatred and malice against Catholicks and Priests that they are lyke made and frented people and that they cam home from their sermonds no lesse feirce and fyrie then sogeres froÌ„ the warlyke speaches of their Captain exhorting them to the fight or as it is said of the citizins of Abdera that onse hearing a furious Tragedie in a heate sommer day they were so stroken with such a fit of frenesie through the vehemeÌ„t heat of the soune that many days they did nothing but act the same Tragedie vvith furious gestures in there straites VVas not the lyk tragedie acted in S. Iohnstoun and through all Scotland in vvhat frenesie and madnes were the people that in one yeare they raysed throwdown and demolised all the abbayes Churchs Chappell 's and Hospitalls in the whole land with perseuerance in blaspheming condemning skoffing freting raiging and moking God his Church These holy puritaÌ„e Sancts are full of zeall to evomat such haynous abominable blasphemies for poor and sound doctrine dissembling credit and honesty who are known enemies they want in their sermons and make ample disgressions to geet with men of small iudgement the name of a great preachour to be called a cunning clerk that as S. Austen saith Any man of very small learning may doe the same to prate vpon palpable follies and to be inuectiue which custome is deduced froÌ„ the Manicheis who made long sermons with much grauity long graces c. against whom S. Aug. lib. 1. de morib eccl c. 10. writes adiudging suchlyke toyes vvicked vvhich doe no way concerne vs for they speake vpon old wyfes tailles and childish bables for in that in which they are most earnest in approuing and confuting matter of Religion against tht Catholickes the more they show themselues to want iudgment and whosoeuer is seduced and deceaued of them to follow Heresie condeÌ„neth not the Catholik Church but showeth himself ignorant to lack iudgement For the nature of Heresie is to blinde the vnderstanding and induce ignorance And therefore as S. Cyp. lib. 1 epist 3 saith that of theÌ„ who are prophane out of the Church no things is to be expected but a deprauat mynd a deceitfull tongue cankered malice and sacrilegious lyes whosoeuer shall giue credit to these professors shall suffer with them the sentence of damnation at Christ comming to iudg the world In lyke maÌ„ner S. AusteÌ„ serm 22. de verb. Apost declaring the cause of the peruersitie of heretiks with what malice and hatred satan hath spyred them that they so continue in their wicked course against conscience all morall reason is more the feare of the shame of the world then the feare of God or loue of their soule Lest there religion being detected and discouered it should be said to them why haue you deceaued vs so long why did you seduce vs wherfore told yee vs so many fals things regarding more the weaknes of men to reprehend their folly then the inuinciblenes of the truth which must preuaile VVhose description of doctrine and manner is not neadfull to be produced of vs Catholiks when sufficiently of Luther others they are described as ane Anatomie to the obiect of all beholders as reportes Theod. Fabrit in locis comm in art Luth. pag. 4. 5 saying The natures of these Viperes are such that they can cauill deceatfully with wordes making the Scriptures a noise of wax they show their impious ingenious spirit to turne and alter the sense by the meaning of the Apostles in which they are admirable doctors surpassing in skill wite of al the learned and profound men of this world For they are gouerned by a malignaÌ„t spirit w h doth possesse be wich their wits are inradged with satanicall viruleÌ„cy against Gods Church and her professors They caÌ„not eshew but must interpret the Scripturs wroÌ„g for in this they are for all the world lyke spidders that suck poyson out of fayre and fragaÌ„t flours the venome not being in the flours but in theÌ„selues And therfore as heresie must be It is not without our profit to wit for our instructioÌ„ seing that heresies are and suffered to be to that intent that they who are perfect in his Church might be known for by Heresies the Church is tryed as gold be the fyre as the sea that is moued with teÌ„pests casts out his froth filth the poor waters keep his boâ—ds course soe the Church in tyme of tribulatioÌ„ and stormes of heresie voydes away the fooll vncleane meÌ„bers out of her the souÌ„d and faithfull remaine vnder her Catholicke rowfe abydeth in the faith onse receaued and belieued For in tyme of Heresie Schisme the part of euery good Christian man must be to doe as good sogers to ruÌ„ne to their captain generall lookiÌ„g to him expecting to be directed how and wheÌ„ to stryke as the modest and geÌ„tle passager wheÌ„ the teÌ„pest stormes ariseth to disordre their passage sufferes with hartly mynd the master to ruell the sterne medling not with that that which he hath not skill of Euen so when priuie rebelles and wicked members of Christian religion sowe seditious schismes and preaches heresie troubliÌ„g therby the quiet setled coÌ„scieÌ„ces of true belieuers euery ChristiaÌ„ man especially the lai inferior sort ought to cleaue to their heades and ruelers in Christ Church medling not vvith any
how the reformed belieue this article of the creed to wit the remission of synnes Cal. doctrine can not agree accord with this article Good workes are synne seing that they say that all our workes ar mixed and defyled with synne and what soeuer good workes shal be done of the most holyest man by the vncleannes and the impuritie of the fleshe are polluted corrupt and putrifyed Man is not fre neither of originall nor actuall synne by any Sacrament Only faith by imputatiue iustice maketh man fre Lyckwise he teaches that we are not free of originall synne neither are we absolued or remitted from any other synnes howsoeuer confessed and satisfyed but only couered by the imputatiue righteousnes of Christ neither are these synnes imputed to the fault nor to the punishment as Rabbi-Caluin teaches lib. 3 inst cap. 14. § 9.10 11. lib. 4. inst cap. 15. § the which doctrine doth subuert and ouerthrow the very article of our creede to wit the remission of synnes Cal. reiectes the iudgment of S. Aug concerning synne in the regenerat He teaches that in the sainctes synne reignes All the regenerat ar in aid cleaue by imputatiue iustice which stoutlie he defendes by reiecting and casting of the opinion and iudgment of S. Austen de concupiscentia in renatis We teach sayes he in the holy Sainctes euer to be synne vntill they be freed and vnclothed of this mortall body lib. 3. inst cap. 3. § 10. and proceeding more deeplie to iustify his doctrine of only faith moues this doubte and solues it him self But how is it sayes he that God doth purge his Church of all synne and that he promiseth to hir the graces of fredome and puritie by baptisme and doth fulfill it in his elect It is referred and fulfilled in communicating his imputauiue iustice and this God performes and exhibites in regenerating his own that in them the kingdome of synne may be distroyed abolished by subministratinge to them vertue of the holy Spirit by which they are superior and victors in the fight lib. 3. instit cap. 3. § 11. Synne to reigne and not imputed for a faust is false doctrin And a litle after those reliques of synne which be in his sainctes we cōfesse them not to be imputed as if they were not of the which doctrine it followes synne absolutlie not to be remitted for it implicates a contradiction synne to reigne and not to be imputed for a fault for Caluin affirmes Cal. sayes synne reignes not but dwelles Synne failes to reigne in the sainctes but not to dwell as an other contradiction Contrariwise catholikes exhort all men firmely to belieue assured lie confide that there is remission of synnes in the holy Church and this remission is to vs and to yow and to Iudas the triator and to euery mortall synner and to those that now are and to those that shal be hereafter and to those that are in purgatorie for Christ hath promerited to all abundantlie who hanging in the crosse is made a propitiation for our synnes and not for ours only The Catholikes firmly belieue remissiō of synnes but for the synnes of the whole world But that we Catholikes belieue all men to haue receaued and obteined remission of their synnes de facto sola fide credendo not onely we Catholikes deny and gainstand but also the Scriptur for treuly Christ hath tasted the death for all But that all men haue remission of synnes de sacto is against the Scriptur and Christs death We belieue the remission of synnes by the power of the Church but all do not apply to them the fruite of his most pretious death for in deed he is made the cause of saluation to all but yet the Scriptur sayes Heb. 5. v. 9. He was made the author of eternall saluation vnto all them that obey him Therefore wee belieue most firmly the remission of synnes but not to be remitted in particular by onely faith but that power is giuen to the Church to remitt synne and to reteine synne Howbeit we admitt the heauenly promisses of the remission of synnes iustification and eternall lyfe Remission of synnes is not made to any in particulat The promises of God are to all a lyke are made with condition and such lyke which generally is denounced to perpeteyne to euery man to wit so farr as lyeth in God who without acception of persones promisseth and giueth to all men abundantly but with that condition that he do worthy pennance for his synnes and to keepe the commandementes of God as Ezech. cap. 18. v. 21. If the vngodly man shall do pennance for his synnes which he hath wrought and shall keep my preceptes and do iudgment and righteousnes he shall liue the lyfe and shall not die and lykwise Matth. cap. 10. v. 22. Yow shal be hated of all men for my name saks but who shall perseuer vnto the end shal be saued No mā is certaine of perseuerance in vertue But because a man is vncertaine of his owne righteousnes and perseuerance in virtue and lykwise vncertaine of his saluation therefore it is said in the holy Scripture Apocalyps 3. v. 11. Hold fast what thow hast that no man tak thy crown for there hath falne Saul Salomon Iscariotes Many haue falne those they stoode as of the Caluin som are made Turkes Paulus Alciatus Sartor Blandrata Socimus Lysmannus Luther Calu. and many more of the protestantes companious abiuringe their faith are falne to Turcisme Mahematisme and Atheisme as witnesseth Beza in the history of Valentine Gentill and Caluino-Turcismus lib 1. cap. 2. Wherevpon we may gather that the great maxime of the Caluinistes Theologie is falne and is conuniced of falsehood affirming that only faith once gotten neuer doth faile or decayes as stoutly Cudsemius in his Hyperaspisce declares but when we see their owne turned from their owne faith to infidelitie what iudgment is against them and what condemnation fall they into no lesse treuly than in the same iudgment and damnation of the heresiarches who by the doctrin of this only faith minister subiectes to Paganisme and Atheisme OBIECTION I. THerefor what Dost thow commande and bids vs dispaire ANSVVER GOd forbid for as we deny that any can firmly belieue certainlye persuade him self of the remission of his synnes euen so no lese we affirme cōstantlie that euery Christian man is bound to belieue and with faith to do what is in him to expect the effect of faith What Christiās ar bound to hope with firme and sure hope in this lyf of true remission of synnes by the Sacrament of baptisme and pennance and in the world to come to eternall lyf which hope except we haue it firme and constant in vaine we ar called Christians OBIECTION II. THow speakes a paradox and a contrary thing for firmly to belieue and assuredly to persuade thow denyes and yet thow commaundes and biddes euery one to be
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
and so all things hard and pondered A iudge and a witnes diâ—fers greatly he giueth sentence therfore seeing an Hereticke and Catholicke both sayes that they haue searched the Scriptures these Scriptures beare testimony of their doctrine so that in this debate the searching of the Scripture is not a sufficient way seing these Scriptures are interpreted of euery one at his pleasure but there is need of a iudge who may giue sentence of the true interpretation and sense of Scriptures and this iudgement and sentence is due and proper to the Pope and his counsell and not to the searching of Scriptures But this is the ambition and pryde of all Heresies who set at nought the vniuersality of the whole Church because they will credit them selues their owne proper iudgement Hereticks wil credit themselues and noe other and that all men from the primitiue tymes haue erred and they only haue not erred let scriptures fathers counsels vniuersalitie and practise do all what is right they will belieue themselues and remaine iudges in their owne cause as though they were gods not men and neyther subiect to sinne nor error OBIECTION THe Generall counsell doth represente the whole Church as defyneth Martyn 5. in the ende of the counsell of CoÌ„stance which counsell representeth the persone of the wholl Church which Church can noe way be gathered togeather but so farr as the Prelates assemble in one place and in the name of all the faithfull But it followes that the vniuersall Church cannot erre Ergo neyther the Generall counsel which is the vertue of the whol Church ANSVVER SEcluding the Pope as head the counsell is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neyther doth it represent perfectly the wholl Church and so it may erre because they are particular counsels as the couÌ„sell of Carthage and Areminense as Caiet Tractat. de Auth. Concil cap. 9. OBIECTION IF the infallibilitie of the counsell depende on the Pope in vaine it seemes to call a counsell for truely alswell by the Pope himself without a counsell the matter may be defyned as wish the counsell ANSVVER NOt so neyther are couÌ„sels instituted in vaine for how much more inquisition is made of the groundes of verity and is decerned by the iudgement of many the verity is made the clearer and errour is taken away because those things in which the Pope defines with the counsell are of greater weight then those which he defynes of himself that the very Heretick may persuade himself that it is true solyde which by so great labour and exquisit diligence is found out and with so many consentes is defyned for veritie wherefore the Pope doth wysly in censuring of heresie and other weightie causes to conuocate counsel and to defyne the same with them In which definition of counsell although the Byshops are iudges yet notwithstanding they are inferior iudges but the Pope is supreame iudge And as a King in the kingdome may recall the sentence of an inferior iudge when the greater part is left out euen so the Pope as head of the Church may approue and reiect with the assistance of the holy Ghost and when the greatest part of the Church condiscendes and defynes therupon with him OBIECTION IN many counsels the Pope of Rome is absent and only his Legates are present Ergo they may err very much ANSVVER I Grant such counsels may erre except those Legates haue instruction from the Pope and do followe the same and that the definition of the counsell be conformable to his instruction in soe doing the counsell agreeth with the head in the same doctrine and such a counsell is adiudged lawfull when the Pope before hath giuen them instruction and hath pronunced his iudgement what shal be done But if the Pope send no instruction by his legates albeit his legates do coÌ„sent vnto the definition of the counsel it is of no effect neyther is that definition infallible because the authority to define and conclude is not in the Legats who are but only messengers betwixt the counsell and the Pope But for conclusion all coÌ„uselles before they conclude any thing after longe deliberation and inquisition in euery matter with their iudgements and sentence they vse to seeke confirmation of the Pope as we read of the counsell of Trent in the bull of Pius 4. by which confirmation both the counsell is approued lawfull and all things are confirmed and ratifyed and this is the manner of all Catholick Counsels that for many no heresie dare show one to be an vniuersall counsell for them although they had for protectors of their heresie most puissant and potent Emperours and Kings as Valence and Constance Arian Emperors the Vandals and Gothes as also all sectaries haue attempted but as yet neuer could assemble a generall counsell QVESTIO XII Of the veritie of the Roman-Church and of her notes WHerefore doe the Papistes promise to all men saluatioÌ„ to be only in the Roman Church Conf. Aug. art 6. Calu. lib. 4. inst cap. 1. § 10. Brent in conf Wittemb cap. de Eccl. ANSVVER BEcause it standeth with reason for that the Papistes haue certaine markes of credible euidence that only that multitude of men who obey at the present tyme the Pope of Rome The true Church is knowne by her markes are the true Catholick Church which we proue after this manner Seing that congregation of men is only the Church of Christ which is videlicet one holy Catholick and Apostolicall Church So that all the auncient counselles were decerned by those tokens from other sectes and not by the preaching of the pure word neyther by the pure vse of the Sacramentes The Hereticks marks are as obscure as their church which is inuisible the which the Heretickes assigne for notes of their Church alyke obscure with their Church For what is he of the fift EuaÌ„gelists profession who proues not by those marks that the Church of Christ is with him and with no other Because saith he only in his congregation is the true preaching of the word and sincere vse of the Sacraments but markes ought to be euident otherwise they are no markes but the coÌ„gregatioÌ„ that obeyes the Pope of Rome hath those euident markes which is One Holy Catholick and Apostolicall Church therefore this is the true Church and only in her is expected saluatioÌ„ For first the Church of God is One partely in the head The Church is one for diuerse respects in so farre that all Byshops acknowledge the Pope for head to whom they agre and accord in doctrine and in administration of the Sacramentes Partly in diuyne worship for withall Catholikes is offered the same sacrifice and the same Sacramentes with the same administration of Ceremonies And partly amongst the members themselues to wit in the doctrine of Faith for all belieue one thing and condemne heresie In this one Church vnity is kept In one church vnity is kept and taught as witnesseth
the Apostle 1. Cor. 1. I beseech you BrethereÌ„ by the name of our Lord IESVS Christ that ye say all one thing and that there be no Schismes among you but be you perfect in one sense and in the same knowledge Againe 1. Cor. 14. God is not a god of dissention but of peace Againe Rome 15. Now the God of patience and consolation giue you to think the same thing one with another according to Iesus Christ that with one mynd and one mouth yow may honour God Againe Rom. 12. Be not high minded and be not wise in your selues Againe Phil. 2. If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioye that ye be lyke minded hauing the same loue being of one vnity and of one iudgement Therefore to descrybe this One with her vnity she is called the body of Christ and his Spouse the Kingdome of Heauen his only doue and perfect one his elect and sister new Ierusalem the arck of Noe. as witnesse these following Eph. 4. 5.1 Cor. 11. Rom. 12. Cant. 6 4. Apoc. 21. Gen. 8. Psalm 79. Cant 2. Esa 5. Ier. 2 12. Matth. 20. Marc. 12. Apoc. 14. Luc. 5. Matth. 13. Therefore as the Church is One so hath she vnity the reason is because first she is directed by the holy Ghost The causes of vnity in the Church â—s the holy Ghost the teacher of the truth a visible head to fâ—llow the truth and the definitioÌ„s of â—he Church for conseruing of the truth which is the God of loue and peace and alwayes teacheth the truth which is but One. Secondly the high Pastor and head of the Church who vnder Christ gouernes this Church in a visible manner is an other cause because whilest all obey one who cannot swarue froÌ„ the truth because he is the head of the church for whome Christ hath prayed Matth. 16 Luc 22. For faith and truth must agree in one because faith truth are but one Thirdly the definition of the Church as a square rule by which the truth and religâ—on is tryed and Scriptures are expounded which rules are the cause of vnitie loue peace in the Church of Christ Noe such lyke thing can be sayd of the protestantes where is this one Church amongst theÌ„ where is vnity which is a vertue proceeding of the holy Ghost who teacheth the truth for the conseruation of vnitie where is the head vnto whome all concurres where are the definitions for the keeping of vnity Are these effects among the sectaries Moreouer in the article of faith nombers of SacrameÌ„ts exposition of the Scripture the vse and effectes of the Sacramentes such jarres emulations and discords are amongst themselues that Nicol. gall superintendent in Rhensburgein thesibus hypoth sayth Our contention is not in small matters neyther of trifles How variable is the vnitie of the protestants and irreconciliable but in the highest articles of the Christian religion to wit of the law of the Ghospel of iustification and good workes of the Sacraments and vse of them of diuyne worshipe and ceremonies Which by no meanes can be appeased hidden or dissembled for they are plaine contradictions which can not be accorded thus he So that by their owne professors they are conuinced of discord and sectes Lykewyse Sturnius de rat contrad inaeundae pag. 24. Doth verisie this discentioÌ„ in so much that the Lutherans in their bookes published doe condemne the Churches of Ingland France Scotland Szuitzerland as Heretickes Lykewyse in his Epitome colloq Malbrug an 1564. pag. 82. discouering the Zuinglians who clame vnitie and fraternall peace with the Lutherans saying that the Zuinglians wryte that they account themselues bretheren with vs it is an impudent lye and vainely forged by them that we cannot sufficiently admire their impudency for we account them Hereticks not in the Church of God farrelesse to repute them our bretheren whom we finde transported with the spirit of falshood and to be contumelious to the sonne of God Againe Schluss in Theol. Cal. lib. 3. cap. 6. sayes that the Caluinistes would account vs Lutherans as their bretheren whom notwithstanding they condemne as Hereticks This discord Iezler Zuinglio Caluinist lib. de diuturnit bellâ— euch pag. 25. 80. Discoueres more at length saying there is no end of chiding writting accusing disputing condeÌ„ning and excommunicating one another betwixt the Lutherans and Caluinistes To the same effect sayes Schluss lib. 2. art 15. Theol. cal That it is most cleare no definition eyther of generall or particular counsel is expected for vnity in religioÌ„ because it is impossible to theÌ„ to agree in matters of religion except the great day of the Lord hasteÌ„ and close vp this variance Lykewyse Carlil in his book how Christ descended into Hell affirmes their vnity is to wrest the Scriptures from their right sense and to showe themselues to loue darknes more then the light Whereupon Cal. in praf non test gall 1567. I confesse sayth he that Sathan hath gained more by these new Gospellers then was in popery by keeping the word from the people Is not this the vnitie of these professors of discoâ—d Schisme and variable opinioÌ„s as Greg. maior in orat de conf dogm The Papistes saies he doe obiect the scandalls and discordes which are amongst vs I confesse they are greater then can be deplored with any teares I confesse the weake myndes of many to be so troubled thereby that they haue begun to doubt wher the truth is or whether there be any Church of God or no. Lykewyse Chytreus in thema deprau Aug. conf The Euangelicall Doctors are more barbarous and lyk cruell beastes contending among themselues then barbarous souldiours Lykewyse Nil Selueccerus sayth that the professors of the Ghospel are loathsome to the world their chayrs pulpites and seates begunne to displease all men in which no other doctrine is heard then venemous debates contentions and varieties of opinions For as says Vigand lib. de errorib maior It is neyther woll nor flax that they contend about but the very capitall pointes of Christian doctrine vntil the great day of the Lord they shall neuer better agree Therefore for conclusion no vnity in heresie but this vnity is in the Catholicke Church because the multitude of belieuers are of one hart In conclusion no vnity is in haeresie As the Catholicke Church is one so is vnity and loue in her One is the Church and in vnity for diuerse reasoÌ„s and one mynd Therefore our Roman Catholik Church is that one and keepes vnitie that same with the Churches which are from the primitiue tymes which may easely appeare by the profession of our faith and in the circumstaÌ„ces of all former antiquitie which also remaines one and in keeping vnity in the continuall succession of the selfe visible head not in nomber but by successiue succession and moreouer it is
Christ according to his persone should not be God or at least there should not equality of good-head be belieued And moreouer in his Comment in cap. 14. Gen. v. 18. and in 6. Ioh. v. 57 he sayes Christ our Lord to be but a second King next to God and a second cause of lyfe Hath this Arch-Rabbi had any respect to S. Paul Phil. 2. who iustifieth his equality with his Father to rob him so easily Moreouer the very deity it self could not retayne Caluin frō this abominable blasphemy Lykewyse Caluin affirmes That the word of the creation was imperfect for somuch that in Heauen he is not dutifully and sincerely serued without sinne committed euen by the Angells them selues Calu. in c. 1. col vers 20. Which doctrine is contrary to the Scriptures that witnes that in that Heauenly Citty is no vnclean thing or sinne Apoc. 21 Seing that all power and gouernement belongs to the Father all wisdome knowledge and doctrine belongs to the sonne all begnity liberaltty plenitude and sanctification is appropriated and imputed to the holy Ghost all good thinges are ascrybed to the three persones not excluding any good from any of them as being all three equall God and consequently not vnequally fountaynes of all good things as well in particular as in generall Morouer concerning this article which sayes and in Iesus Christ his only Sonne our Lord Against the 2. Article How the Protestants deny Christ in the Creed 16.17.18.19 many of the Protestant Professors appeare to be against this article For some affirme that Christ is not the Messias others saye that the name of Christ is a filthy name Some other that he was a deceauer of the world and that he was not God Some other sayd that he had but a meane measure of Godhead Some lykewyse sayd that he was ignorant and his discourse absurde and himself no more God then Socrates and Trismegistus c. All these blaspemies are extant in the first and second article of the family of loue as wryteth Rogerus against the sect of the family of loue printed at Lōdon an 1579. Lykewyse Cartwright discentes nothing from his former false bretheren whyll he sayes in his 2. replic pag. 191. That he could not be persuaded that the Israelites was so madde as to belieue him to be the liuing God whom with their eyes they did behold to be a miserable and simple man And therefore all the world may see of themselues what distrust they haue of Ghrist to be God and our Lord. Morouer they impugne this Article who equal themselues in Gods fauour in right to Heauen vnto Iesus Christ the only begotten consubstantiall Sonne our Lord. Lykewyse they belieue not in Iesus Christ our Lord who distrust any part of his doctrine whether it be of the Sacramēts or whatsoeuer other point because they conceaue it not in their vnderstanding as Caluin affirmes in cap. 6. 7. Iob when the reason of any thing doth not appeare vnto vs such is our great Pryde that we esteeme it nothing Lykewyse they misbelieue this article who thereby haue made God the Father sometymes not to vnderstand which is his begetting For sayes Caluin it is foolishnes to think that God the Father doth continually begett his Sonne And so the sonne is abolished who is not otherwayes actually the Sonne of the Father but by determinating actualy the relation of the Father to himself Wherupon Luther disp de deo Thes 18. Tom. 2. VVittemb lat It is no marueil saies he if Arius if a Iew if Mahomet and all the wold denie Christ to be the Sonne of God And farlesse marueil if the Protestant be also thus persuaded to deny Christ cōsidering their principall Euangelistes teach the same Against the 3. Article Moreouer as concerning that Article Who was cōceaued of the holy Ghost borne of the Virgin Marie How the Protestants deny Christ to be conceaued of the holy Ghost and borne of the Virgin Mary in the creed It is impugned misbelieued by those who blasphemously affirme the holy Ghost to haue been Father to Christ in manner of other Fathers towards their children as reportes Maldonat in cap. 1. Mat. Lykewyse others misbelieue this Article who belieue Christ to haue byn only cōceaued but not borne of a Virgin Caluino-Turc pag. 530. 531. Greg. de Valent. de Virg. S. Mariae To which assertiō Caluin condiscendes saying That the blessed Virgin was in manner weakenned in trauail vpon Christ as other women in their trauail Lyckewyse they misbelieue this Article who equal or prefer themselues to be the B. V. M. and such are the Houling-Puritā-typling Sisters with Rachel Arnot the maistresse of the congregation with Smythes doughters besides these ring-leaders there is not a dyrtie hussy or drabbe in the I le of Britane but will auouch the same which the poore people would not so ignorantly doe if they were not teached of their high diuynes soe to say and belieue against the true grounds of Scripture that pronunceth her prerogatiue to be blessed aboue all women and to conceaue and beare a child and he to be the God of Heauen earth which no other women euer had or did Moreouer they misbelieue this Article who make Christs body as much in Abrahams tyme as when it was conceaued and borne by the Virgin Mary not only in efficacy but also in essence nature as Beza did lib. cont Hesbusium fol. 284. On this sam subiect is the colloq mompel gart saying Christs body was extant euen in the tyme of Abrahā Wherupon these absurdities followes that Christ was true man in essence and in existence before his conception birth so consequently the Angel sayd not true to the sheephearders that this day is borne to you a Sauiour and that the Blessed Virgin Marie was not his Mother c. Moreouer they make Christ to haue two bodies one deliuered in the supper another borne of the Virgin Mary because they forge another Christ thē was her Sōne as witnes aucto diallactici vide Bellarm. 5. Euang. pag. 98. Colon. 1595. Moreouer they misbelieue this Article who affirme that Christ was not eternally but began only at the tyme of his birth Symler in praef lib. de aeterno dei filio Against the 4. Article How the Protestants deny this article that he suffered and how they euacuate his passion Moreouer as concerning that Article That he suffered vnder Pontius Pilat was crucifyed dead and buryed many Protestants deny this Article by euacuating the Passion of Christ and that by saying that the blood is putrifyed in the earth and for that cause which is putrifyed and corrupt cānot redeeme vs but the Apostle defendes the contrary 1. Pet. 1. who sayes VVe were not redeemed by any corruptible pryce Morouer they euacuate the passion of Christ according to all other partes who with Molineus in Harm Euang. makes the merits of Christs of no effect saying they profit vs