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
one new doctrin and of these som were called Marcionists Basilidanes other Saturnists others agane of late Lutheranes Thair names and profession is after the name of men and so faile to be called Catholik Caluinists Protestants Puritanes and therfor in this they faile to be called Christianes as sayes Athan. in apol secund Lact. firm lib. 4. c. 30. de vera sapientia Therfor heretikes and ther Reformed faith is not lerned of the Apostles fathers and predecessors of the Church but partly borrowed of som other heresie or partlie by phantasticall and new inuention and so no faith but inuention neither Apostolicall but Pharisaicall The reformed faith â—is lyk a painted man nether Catholik but particular which is no more faith in effect than a painted man is a man For this cause S. Hieron Epist. ad Pamach reproches taxes the heretiks saying Wheir for after fourhundrith years past labor ye to teach which befor we haue not knowne for vnto this present day The world wes Catholik Christian befor thair faith was knowne without your doctrin the world was Christian And Tertull. de praes haeretic repelles their vaine boast concerning any Catholik tytle saying who ar ye from whence and when cam ye where haue ye lurked so longe And S. August no lesse scornes them saying to the Donat. S. Aug. admiration from whence they ar come From whence haue ye apeared of what soile haue ye sprunge out ouer what sea haue ye comed or what heauen haue ye faln from And lykwise Opt. Melet. lib. 2. contr Parm. Sayes in dirision to the heretiks Opt. Mel. derides them asking the originall of thair church Show the original of your Church who would chalenge to you the holy Catholick-Church And as Valer. Max. lib. 6. in principio sayes for conclusion that as the name of God is a most certaine pledge of humane saluation As the name of God is a sauegard to saluation so is the Catholike name a sauegard to al beleueres and a sauegard for man so is this name Catholike a sauegard to al Christian belieuers and theirfor we haue great reason to adheere and ioyne our selfe to the Catholik-Church and not to your reformed which hath no affinitie nor any thing of a Catholik Church or name in it Morouer these and diuerse reasones persuade me Reasone persuades man to beleue the RomaÌ„-Church to be Catholik the only Roman Catholik faith to be accepted as true Apostolicall doctrin but yours and others suchlyk vnder pretext colour of reformation to be repudiat as very fleeting dregges of heresie Which shall not be difficill to proue For the Apostle sayes Ephes 4. that there is one comen and sauing faith in expressing these wordes there is one God one faith one Baptisme This Church is praised of the Apostles own mouch And first for that is the trew and Apostolicall faith which the Apostel praising God and writting the Romans cap. 1. doth say your faith is published through the whol world But our faith which is hated and dispraised by name of Papistry and proprie is that same Roman faith This Catholik church is hated of all heretikes and calumniated Seing no man as yet by any sure reason could shew the Roman Church from that tyme to discrepat or disagree in any substantiall point or that eyther Bishope counsell or any Catholick person do dissent from the Roman Church in essentialles or yet the pastors of our Church Amongst the pastors of the RomaÌ„ Church ther is no variaÌ„ce in essentialles at any tyme to varie from them in substantiall things yea in the smal-lest artickles what soeuer but all to accord and agree with the Catholik faith and to fauour no opinion of heresie Therefor our Papisticall and Roman faith hath obteined the title of the Catholick and Apostolicall name That richtly others sectes discouered this is only to be adiudged and belieued of all men for trew Catholick and Apostolicall and yours for heresie Trew faith most be receaued and belieued of hearing and not by reading of books or reuelations The second reason is the trew faith which who ordinarly declares or teaches to any other it must be first by the ear receaued of the Church of God by the preaching of Christ as the apostell affirmes Rom. 10. faith is by hearing and hearing is by the word of Christ as he would say trew faith is conceaued not immediatly by reuelation or reading of the Scriptures but by those things which are hard of the preacher and mediatly by external doctrin and the doctrin trewly that is harde or to be harde consistes in the word of God preached by the Church But the reformed faith teached by Luther and Caluin and their faith is not by hearing and externall doctrin which they euer receaued in the Church from any pastor doctor bishope or any other hauing authoritie of mission The ProtestaÌ„ts preiching is nether by the word of God nether of the church or euer had commission of any man to preach that reformed faith Therefor their reformed faith is no trew faith The minor is euident becaus they can not produce any doctor nor pastor if they can do it from whome they haue receaued their doctrin For the assertiones written by Luther him self declare the contrary Who in his book of Seruill libertie Luthers glorie him to dissent from all the fathers of the Church obiectes against Erasmus Rotterd in the cause of frewill publiquely to vant boast him to depart and dissent from the doctrin of all the former pastores of the Church and declared by the mouth of the Church and to oppose him self coÌ„traire to Dion Areop Iren. Clem. Cypr. Arnob. August c. Whos 's doctrin in the course of frewill deliuered of the elders to be trew Catholik doctrin and authorised of the mouth of the Church We sayes Luther beliue Luther adiudged all the fathers blind ignoraÌ„t in the Scriptures and preach that the fathers all these many ages past plainly haue ben blind and most vnexpert ignorant and vnlerned in the holly Scriptures And therefor for conclusion of this minor theyr preaching and doctrin is not of the Church nor of any pastor of the Church and consequentlie no faith nether word of God Trew faith should beginne at IerusaieÌ„ The thrid reason is the preaching of the trew faith ought to beginne at Ierusalem and after to go abrod through all the partes of the world as it is writen in S. Luc. 24. it behoued that penance and remission of sinnes should be preached in his name to all nations beginning at Ierusalem but the preaching of Luther and Caluins reformed faith hath not begonne at Ierusalem The reformed faith begane in Germany in Geneue in particulare cornes nether is it spred abrod through the world and therefor it is no trew faith The minor is euident for Luther begane in Wittemberg in Saxonie and Caluin in
begetts so many absurdities as a fewe we haue rehearsed for faith to no otherthing should leane to then to the word of God The word of God is from God and only faith from maÌ„ and by that nothing is to be belieued as the heretikes themselues confesse which word the Apostle declares whose word it is saying VVhen ye receaued the word of God which ye heard of vs ye receaued it not as the word of men but as it is indeede the word of God 1. Thess 2 Again faith is by hearing but hearing is by the word of God Roman 10. But there is no word in the Scriptures If only faith were found in the gospell the gospell it self should be nought saying to any man synnes to be remitted to him by only faith for the gospell is one and the same with all Nations and the gospell is generally proposed to all Nations But if the gospell should haue a particular annunciation of only faith thereby synnes to be remitted to the only belieuers it should be false and no Euangelie because it is not found in the gospell Onely faith is addâ—d contrary to the commaund of God in the Scriptures Moreouer God commaundes that thou shalt add nothing to his word least thou be rebuked and founde a lyar Prouerb 30. But they must confesse them to belieue this faith which God hath neyther spoken by his Prophets nor by his onely begotten sonne nor by his Apostles and to belieue the same as the word of God Only faith ouerthrowes all SacrameÌ„ts euery good wercke therefore they add to the word of God and for that cause are to be reproched and condemned lyars So that for conclusion I confesse this doctrine giues consolation and tranquillitie of mynde but full of perill for it doth subuert and ouerthrowe all the fortresses and strenghes of our saluation as the Sacraments good workes pennance prayer yea to repeat the Lords prayer is to doubt in the saith so that a man by this diuillish faith is come to that madnes that he feares not the diuine iudgment of God neyther his owne workes but passing ouer the time with securitie in the considence of this onely faith to be saued for Christs sake whome Christ acknowledgeth not As concerning iustifying faith it is not onely a certaine trust What is iustifying faith or firme hope of the mercyes of God in remitting synnes hauing for his obiect to obtaine a difficil good thing for that cause in the will subiected but it is a certaine facultie in the vnderstanding by which facultie we doe agree and consent to all those thinges which are proposed in the Church as true reuealed by God So that it is plainly a virtue distinct from trust confidence and hope of which these are begotten for who belieues God to be of infinite power and most excellent in goodnes easily by this Of the power goodnes of God we gather confidence conceaues and obtaines some benefit of trust confidence and hope for the Scripture doth manifest this distinction in separating faith hope and charitie so that they are not one thing as the Apostle saith 1. Cor. 13. v. 13. The Protestants mingle al togeather as one But now remaineth faith Hope and Charitie Therefore the reformed are deceaued whilst they confound faith with hope as one virtue not making distinction betwixt them Secondly the Scripture teacheth hope and confidence as effects of faith as of one great cause to arise of a certaine effect Hope confidence are as effects of faith not to be the self faith but somewhat flowing from him as the Apostle affirmes Ephes 3. v. 13. In whome we haue trust to draw nere in confidence by his faith Which to wit begetteth confidence which the Apostle also affirmes 1. Timoth 3. v. 13 VVho haue well ministred doe purchase to themselues a good place and much confidence in faith which is in Christ Iesu Where plainly the Apostle deduceth from faith confidence as an effect from his cause because God is powerful and faithful in his promisses therefore we arise in hope and confidence Faith hath not alwayes confidence ioyned with it Thirdly faith hath not alwayes confidence conioyned to it as it doth plainly appeare in the Leapre who said to our Sauiour Matth. 8. v. 2. Lord if thou wilt thou canst make me cleane Iustifying faith sheweth no matter and obiect Fourthly the Scripture speaking of faith necessary to saluation doth not shewe the matter and his obiect to be any thing which is to be belieued or to be apprehended by vnderstanding neyther properly doth it fall in hope or confidence of will for what els doth our Sauiour say Ioan. 14. v. 10. Doe ye not belieue that I am in the father and the father in me Likewise Matth. 9. v. 28. Doe you belieue that I can doe these things to you Which now sometimes is present now also in the future apprehended by onely vnderstanding and not hoped Faith sometimes apprehende the present tense sometimes the future for hope and confidence respect and looke to the future All the ancient fathers are of this opinion who place faith and his action to be in consent Faith falls in the consent operation of the vnderstanding and not in the confidence of will and operation of the vnderstanding and not in confidence of wil as sayes S. Aug. lib. de praedest sanct Ipsum credere respondet nihil altud est quam cum assentione cogitare That is Him to beleue he answers it is no other than with assente to think for this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth aswel signify consent as confidence as Matth. 9. v. 29. accordinge to your faith be it vnto you that is to say according to the thought of your myndes as the blindmen belieued Christ to be able to restore them their sightes but of the power to do is not confidence but an inherent qualitie persuadinge them to assent to this power in whom they belieued as ther prayer witnesseth The faith which Christ prayses is highly coÌ„mended of him self for vertue that is coÌ„ioyned with it But that faith which Christ so oft hath praised sayinge Thy faith hath made thee wholl as Luc. 7. v. 50. cap. 8. v. 48. Was not only faith or alone as the reformers this day goeth about to establishe hereupon laying downe the friuolous and weak foundation of their only faith who ar deceaued becaus they look not to the vertues that accompaned those persones as feruent loue towardes god with ernest prayeres confidence loue towardes ther neigkboures teares penitential workes humilitie shamfastnes confession of their sinnes perseueraÌ„ce gratitude in acknowledging of their receaued health many of these may be obserued and marked in the faith of Mary Magdalen and not only faith as they dreame of I know our sauiour to haue said to the archsynagogue asking health to his doughter feare not only belieue Marc. 5. v.
their faith and be separated froÌ„ the Church as Ethnikes and Infidels dâ—facto neuerthelesse in name and externall showe they are within as holy Scripture makes mention as Matth. 13 in the feyld of corne was togeather tares and wheat in the net good fysh and bad in an hous foolish and wyse virgines Euen so such persones hauing faith without workes not obscurly but plainly doe pertayn to the Church howbeit they are damned therefore it happeth to faith without charity eyther to be formall or informall but the effect and Vertue depends in his will in whome charity is and for this cause The effect of faith depends in his will in whome is charity the Heretickes forceing falsy the contrary are deceaued for whilst they presuppose and iudge with themselues that trew faith cheifly is placed in only persuation by which a man may persuade certainly assure himself because of the imputatiue righteousnes of Christ de facto that his sinnes be remitted to him and that graces and charity concomitanter are infused into his soule with his assured persuasion of only faith The hereticks folish persuasion concerning faith that this persuasion in their iudgmeÌ„t is a most trew thing neyther think they euer at any tyme that this can be separated from grace charity which is false and absurde as we haue before proued for they lay great weight vpon a weake foundatioÌ„ and build castelles vpon a sandy-mount for it is not only fayth that iustifyes a man nether is it euer annexed conioyned with charity grace but is separated OBIECTIO FAith consists in the knowledge of Christ but Christ cannot be knowne but by sanctification of his spirit Therfore faith can no way be separated froÌ„ charity For the Apostle sayth Rom 10 v. 10. VVith the hart man belieueth vnto righteousnes and with the mouth man confesseth to saluation ANSVVER THE Apostle vnderstandes not in these words sanctification of the spirit including charity but he sayth the hart belieueth to ryghteousnes in which wordes he plainly signifyeth that faith is way and mean to gett and obtaine righteousnes but this faith doth not euer include necessarily the actuall stat of righteousnes and charity and therefore the knowledg of Christ may be in man without charity and so it is separated Other expounde this place of the good affection of will requisit in man to belieue and not annexed absolutly to the action of loue and charity OBIECTIO FAict without workes is dead as the Apostle sayes Iac. 2. Therfore as a dead man is not a trewe man so neyther is fayth in sinneres a true faith without workes and charity ergo faith and charity cannot be separated ANSVVER THE Apostle to the contrary assimilated and compared faith not to a dead man but he assimilated and compared such to a dead body as v. 26. for as the body sayth he without the spirâ—t is dead concerning the vitall operatioÌ„s whereby it failes not to be a trew body euen so without workes faith is dead concerning the vtility meryt and saluation albeyt it failes not to be trew faith for the Apostel affirmeth the Diuels to belieue albeyt not to saluation how much more a sinner may belieue and haue true faith and yet not to his saluation Because it is without workes which are the operations of the vytall spirit and so faith is separated from charity and compared to a dead man without the spirit when he wanted the operatioÌ„ of the vitall spirit and yet cannot be called otherwyse then a body Ergo and so is fayth OBIECTION THE Fathers in whose doctrine thow Papist so oft dost boast teach faith without workes not to be true faith as S. Cyp de simplic pral Beda in cap. 2. Iac. c. Ergo â—rew faith is neuer without workes ANSVVER THE Fathers deny such to be true faith that is not liuely and perfyt and to be such as it ought to be as laughter is not full ioy yet it is accounted for ioy and gladnes So S Hier. cap. 5. ad Gal. When charity is farr of and suchlyke fayth is remote and absent we say it is not perfect charity and true faith not that it is farr of and absent as concerning his essence but concerning his perfection operation and lyfe And hereupon the Fathers teache the verity and the Heretikes lye and teache false doctrine QVAESTIO V. Of the necessity of myracles WHerefore require the Papists myracles of vs for confirmation of our reformed faith seyng long since it was maruelously confirmed of the Apostels Martyres Confessores So that there is no neede of newe myracles Caluin praef instit ad Franc. gal reg ANSVVER Luther atteÌ„ptâ— to rayse the dead He also attemptes to cast out diuels If their doctrine be trew from the Apostles how flee they to extraordinary things Caluin makes for a myracle of a liuing maÌ„ a dead He would haue wrought a myracle for confirming his doctrine of predestination I Aske wherefore Luther that great Prophete Elias and a cheif Apostle yea the Angel of God so called of his successores for confirmation of his Euangel made his recourse to myracles whilst he assayed and attempted to rayse from death one William Nesone drowned in the ryuer of Albus as Staph. in respons vlt. beareth witnes Also he attempted to work a myracle in the casting out of a Deuill out of the possessed but in vayne Wherfore I say went Luther to vse an extraordinary meane if his doctrine be the doctrine of the auncient tymes that myracles are not now necessary Lykewyse to the same effect wherfore attempted Caluin to work a myracle to rayse a dead man who by caluines policy dissembled himself dead for the confirmation of his doctrine of predestinatioÌ„ and the preordination of God concerning the fall of man as Bols in vita Calu. lib. 13. Againe I ask if Caluin was scrupulous to sowe the doctrine of the Catholyk faith yet wherfore induces he a new faith and if he hath purged the error of the Paptsts Church wherfore runnes he to working of a false myracle wonderfull to the world Lykwyse a certayn ringleader of the Anabaptists attempted to worke a myracle in the kingdome of Polonia who inuyted all his fellow compagnions to be present at his baptisme promysing to them that they should see the holy Ghost come downe from the heauen to confirme his baptisme An Anabaptist in Polonia attempted to cause the holy Ghost appeare to proue his doctrine from heauen to be from heauen the day is prefixed the place is appointed the rumor spred abroade all are desyrous to see this myracle and first of all this Arch-heretick entreth into the water but in place of the holy-Ghost and of the spirit of truth anone the Diuell appared with a horrible and fearfull countenance offering himself to them all The Anabaptist is beaten of the diuell and taking the Heretick by the hair of his head lifteth and caryeth him in the ayre letting
straitly that that which is once iudged in a Synode and rightly disposed let no man call it againe in question seeking thereby occasion of tumult or of falshood for it is wicked and sacrilegious after the iudgement of so many Priests to leaue any thing to his owne opinion to be discussed Emperours nor Kings nor no lay-men are admitted in generall counsels to defyne matters of faith Morouer neyther are Emperours nor any lay-men howsoeuer learned in holy Scriptures admitted in a generall counsell to defyne matters of faith or at any tyme haue been admitted as the Byshops be who assist the Pope not only as counsellers but also as iudges and for that cause they say so the holy Synode hath decreed For what is more contrary to reason then wher is treated of saluation damnation of good and euill and in defyning of the wholsome doctrin from errour Byshops are both counsellers iudges It is contrary to reason that in matters of saluation damnation lay-meÌ„ should be iudges to commit the iudgmeÌ„t of these things to lay-men which appertaine to the dutie of the Pastor according to Hier. saying cap. 3. I shall giue you Pastors according to my hart and they shall feede you with science and doctrine and S. Paul sayes Eph. 4. He hath giuen some to be Pastors and Doctores But the Emperours from the beginning of the Church vsed to followe and heare the iudgement of the Apostolicall seat and the generall counsells and not to argue or to giue verdâ—cte or pronuÌ„ce sentence with the Byshops of the Church whereupon S. August apud possid in vita eius cap. 18. sayes That the Byshops of the Apostolicall seat Innocent and Zozimus accursed the Pelagians cut theÌ„ of from being members of the Church and wrot letters to the Affrican Churches of the Orient and Occident signifying theÌ„ to be accursed and to be eschewed of all Catholickes Also the most godly Emperor Honorius hearing Pelagius and his fellowers accursed decreed them also by his owne law damned adiudged for Heretickes Emperors and Kings haue made concurrence to the counsels for obedience haue made lawes for obedience to be done for receauing their decrees Lykewise S. August epist 166. maketh mention of the decrees of Constantine the Great to haue the lyk strength against Hereticks So that these godly Emperours neuer medled themselues to be examiners of the counsell farreles iudges but what was decreed in the counsel we read them to haue made lawes for the execution of the counsell Popes verdict and sentence and euer haue shewed themselues as nourses in the Church of God rendering all reuerence and submitting themselues to the Churches authorities as witnesse Ruff. lih 10. Eccl. Hist cap. 2. Valentin Emper. ad Synod Chalc. Martianus Act. 3. Concil Chalced S. Ambros epist. 32. S. Aug. hom de Paschal in ps cont part donat epist 48. Philo. libro de Victimis Athanasius in Epistol ad Solit. vitam agente Epistol idem Suâ—idas in vita Leontij Theodor. lib. 4. cap. 17.18 lib. 4. cap. 5. But contrarywise it is proper to all Heretickes The germanes contemned the counsell of Trent to their great ignominie to contemne all generall counsels of the Church as did most filthyly the ProtestaÌ„ts of Germanie the last of Febu 1537. with ignominy to their nation for dispysing the counsell set and appointed by the Pope whom they will not acknowledge to haue power to iudge nor yet the Byshopes with him but the vniuersall Church But more plainly they may say it doth appertaine also to barbers taylors coblers bakers brewers wolspynners botchers cookes apotecharies and euery mechanicall and all trashkynde of people to whome God neuer gaue authority to iudge neyther were admitted to come in the place of iudgement to hear what was iudged in matters of faith but only to Prelates is committed the authority of feeding as S. Pet. saies 1. Pet. cap. 5. v. 2. Feed the stock of God which is amongst you No Emperour may call a generall counsell lawfully neyther doth his power extend in all partes to be obeyed and depending vpon you thus he Moreouer neyther Emperours of themselues may command a counsell the reason is euident because it is not sayd to the Emperor feed my sheepe but only to Peter and his successors neyther is the Emperor or King head of the Church neyther haue they commandement ouer all Byshopes seing many Byshops remaine out of their iurisdiction and commandement But a generall counsell should be commaunded of him who may coÌ„maund that they assemble otherwise the indictioÌ„ and command shal be of no value or effect and seing the Emperour or King is only a generall defender of the Church to whome for that cause that iurisdiction to commaund a counsell was neuer lawfull neyther at any tyme hath been instituted of the Emperors by authority of theÌ„selues And albeit some de facto haue indicted couÌ„sels notwithstaÌ„ding no otherwayes Whatsoeuer Emperours hath done was by consent of the Pope of Rome theÌ„ with the authority and consent of the Byshop of Rome neyther did the first Byshops in those tymes indicte any counsell without the helpe of the Emperors so that euer the authority of the Pope was ioyned with the Emperor as for example that great couÌ„sell of Nyce was not only gathered of Constantyne Emperor but also of Siluester Pope as it is sayd in the sixt Synod Act. 8. to whome agreeth Ruff. lib. 10. Hist. cap. 1. saying Constantine to haue gathered that great counsell by iudgment of the Pope and Priestes of the Church and not of his owne authority and commandement Moreouer this authority of the Emperor was very necessary for the Byshops to be gathered at one counsell First The authority of the Emperour is necessary for diuers respectes that the Prelates of the Church might by their authority be defended from paganes in the way Secondly that they might be transported with publique charges for then they were poore and might not beare so great chardges of themselues Thirdly because in that tyme the old lawes of the Emperors did rule and were in effect obserued which inhibited all great meetings and couentions without the authority of the Emperor for fear of sedition and coniurations leg conuent cod de epist. cop presb which lawes haue now ceased OBIECTION IT is sayd Iohn 5. search the Scriptures therefore the certaine way to compose controuersies of religion is by the searching of the Scriptures and not by decition and senteÌ„ce of counsell ANSVVER THe Scripture kept the place of a witnes and not of a iudge For Christ hath not sayd search the Scriptures because they bear iudgemeÌ„t of me but he sayth search the scriptures by the indicatiue word because they beare witnes of me for it is not the office of a witnes to giue sentence but only to giue testimonie but it is the iudges part to hear search and examine the witnes
to theÌ„ iustly with S. Aug. l. 4. de Symb. c. 10. All coÌ„gregations heresies is a concubine and an â—â—hoore who cannot blushe and be ashamed as experience teaches Did not Luther translate the new testament in the German tongue but so wicked pernicious corrupt and erroneous that it ministred sedition mutination and rebellion of the people against the higher powers By this simple women tooke on them the reading of the Scripture and their notes with such feruour of the spirit with contempt of all learned men to preach and exhort publickely contrary to the inhibition of S. Paul who ought to keep silence hold their peace where men are In the same manner did not the sighing-puritane-sisters of Edin brough and other cities in Scotland after this Ghospelling conuersation at four a clock when they were rypest of vnderstanding take vpon theÌ„ to read the Scriptures I hope it falls to them by ignorance and blindnes of mynd so long as they read that bible bable as was prophesyed of Peters-wyfe who will neuer mend but euer grow worse and wòrse For are not their Rabbies in that same conformity with the old Hereticks about the Scripture who were condemned of the ancient Fathers for depraueing the Scriptures denying of sundry books as the Aebionits who denyed S. Paul epistles as witnes S. Iren. l. 1 cap 26. S. Epiph. haeres 3 Lykewyse was not the Manicheans damned for denying the Ghospell of S Mâ—tthew as witnes S. Aug. lib. 33. contra Faust cap. 3 7. Lykewyse the Alogians were condemned for the denying of S Iohns Euangelist and his Apocalyps S. Aug Haer. 30 Lykewyse the Marcionists and Arians for denying the Epistle to the Hebrewes to be S. Pauls as witnes Tertul. de praesc Iten lib. 1. cap. 29. Epiph. Haer. 41. S. Hier. in praef in epist ad Tit. Or the same opinion is the moderne Rabbins with the old Hereticks concerning the Scripture to repudiat reiect the bookes of Moyses here upon is Luthers doctrine Serm. de Moyse saying let not Moyses be thrust on vs we in the new testameÌ„t will neyther regard nor hear him Againe idem Luther calles the old testament no word of God belonging to Christians for Moyses appertayneth nothing to vs. Againe in his booke de decem praec lib. 2. cont Rusticos Thow seditious preacher affirmes sayth he that the old TestameÌ„t is to be obserued preacher I say not to me but to the Iewes preach thy Moyses not a title or Iot of Moyses belongeth to vs yea not the law concernes vs but the Ghospell yea not the ten coÌ„mandements belongs to vs. Lykewyse Luther Serm. de Phar. Publ in proaem noui testam Not vnfitly did I admonish the reader in my prologue of the new testament that they should abolish this opinion to be four Ghospells for I haue sayd that the Ghospell of Sainct Iohn was most acceptable and true Lykewyse he sayes in Assert in prologo the bible buble-bable togeather with the Scripture is nothing but fables Lykewyse Ochinus denyeth the whole new testament Iacob Carion in Chron. an 1556. pag. 151 printed at Basil And lykwyse Ochin lib. 2. dial pag 154. 155. 156. saies that we ought to belieue no more theÌ„ the S â—â— of the old testameÌ„t to him subscrybeth Cal taxing the Euangelists and Apostles lib 4. inst cap. 8 § 4. saying if they be Apostles let theÌ„ not bable what they lift Lykewyse Calu. in Iohn cap. 19. v. 23.24 sayth that the Euangelists wrest allegations and depart from the right meaning of them in cap. 2. Matth. v. 18. in 3. Matth. v. 13 in 5. cap. Matth. v. 17. Caluin accuseth them to speake a bruptly many senteÌ„ces in their wrytings to tearme things improperly and to vse many improper wordes Whereupon Caluin sayd that he could neuer be persuaded that the sixt chapter of S. Iohns Euangelist was euer his To this effect is not these books called Apochrypha in summa the translation of the Byble in the vulgar tongue is the cause of a thowsand errors for sayth not Broughton in his aduertisement to the counsell of the corruptions of the Byble an 1604. That the whole originall text of the new TestameÌ„t was peruerted in aboue 8. hundrith and 8. places and that it was nothing inferior to the Turkish Alcaron Lykewyse in Hampton conference pag. 45 c. The Inglish Bybles are euill translated altogeather And them of Geneua the worst of all they containe partiall vntruthes and are full of seditious notes to much intending to mutiny and rebellion allowing dissobedience to Kings and full of taxing of Kings OBIECTION LOng since of some Fathers some bookes of the Scripture were put in doubt as Iudith Tobie Wisdome and the Epistle to the Hebrews the second of S. Peter Iude Apocalyps c. Therefore with vs also it is lawfull to doubt of them ANSVVER THe sequel is nothing for albeit Thomas did once doubt of the resurrectioÌ„ of Christ it followeth not that he should euer doubt and albeit ther was no book of Scripture which was not walled with the Apostolicall authority and tradition yet-notwithstanding in the beginning of the Church were suspected and doubted whyle by litle and lytle by inspiration of the holy spirit things were made more clear so that these books which before haue ben doubted of haue now of the vniuersall Church abtayned diuyne authority and so consequentely they are no more to be doubted OBIECTION THe Counsell of Laodice omits and leaneth out those books of the old Testament because they were not in the Canon of the Hebrews ergo what the counsell hath not acknowledged neyther we acknowledge for cannon Scripture ANSVVER IDeny the consequence for the Fathers in that Counsell haue not reiected these books as not holy neyther canonicall but they haue not numerated them amongst those books which are read in the Church because of the coÌ„uerted Iews who almost liued Iudaizing of whom Phrygia was full from the tyme of the Apostles and therfore the holy Byshops in that counsell would not atteÌ„pt to read those bookes in the Church which they had not in the Canon of the Hebrwes Secondly if no booke be Canonical but these which are in the Canon of the Hebrewes the new Tastament shal be ieiected for it is not in their Canon OBIECAION GRegorius lib. 19. Mor. cap. 17. as coÌ„cerning these bookes of the Machabees we do not speake vnciuilly if by beside the canonical books which are made for the edification of the Church we shall produce any testimonyes Ergo these books are not canonicall ANSVVER HE denyeth not these books to be holy which are rehearsed in the Canon of the Church seing it could not be hid and vnknown to the holy man of God that 200. yeares before blessed Innocent Pope and the counsell of Carthage had spoken of the Machabees as canonicall Scripture But he speaketh of the Canon of the Hebrwes in which these bookes were not nombred neyther
actions of man and Brut-beastes and man shal be after the same inclination and appeare with them alyke then freewil must be subiected to the appetite and concupiscence is of necessity what can be spoken mare wildly against the excellency of humane dignity is not also this an open axiom plainely contrary to reason putting no difference betwitxt man beast for indenying this it taketh away all consolation it freeweth man of solicitude it secludeth feare that he may do what he list he is exempted of reason and discretion what he doth of necessity he must do it whether it be good or euill That thereby this end may follow security and idelnes referrâ—ng all to the grace of God and only fayth sluggish to euery good works extinguishers of vertue peruerting the grace of God introducing ineuitable necessity and excusing sinne in making God the author of sinne and chargen the bening goodnes of God of all wickednesse OBIECTION GOD sayth I haue indured the hart of Pharao Exod. 10. v. 1. Lykewyse Ioseph bretheren who sould him sayes Gen. 50. v. 19. can we resist the will of God But the diuyne will of God hath predeterminat Pharao to afflict the people the brethren of Ioseph to sell him Therfore there is no liberty of frewill ANSVVER THe consequent is false for God hath not forced Pharao to the detention and affliction of his people but in iust iudgment for great sinnes going before he hath depriued him of his grace for that cause he is left to himself and turning him from God leanning to the creature hath indured him self for so it is written Exod. 8. v. 15.19 Pharao hath obdured his hart againe it is sayd that the hart of Pharao is obdured so that Pharao waÌ„ted not frewill but he wanted the grace of God to worke with his frewill because of his forgoing sinnes As concerning Ioseph and his bretheren it is to be vnderstood of the determinat will of God for the exalting of Ioseph and is not attributed for a sinne to his bretheren which glory and exaltation God had decreed longe before to him as may be gathered of his visitions and dreames and therefore for this cause it is sayd in the v. 20. yee thought of me euill but God hath turned it in good that he might exalt me so that their frewill by this was no wayes necessitate and forced but concurred with the will of God for the glory exaltation of Ioseph OBIECâ—ION IT is neyther the Willer nor the Runner but it is of the mercy of God Rom. 9. v. 6. Therefore there is no frewill but God doth all in vs after his will and mercy ANSVVER I Deny the Sequell for the mynd of the Apostle is that the beginning of good workes is not of humane will neyther from the indeuoire of maÌ„ but first of the preueaning grace of God which excludeth not the free cooperation following afterward of freewill to this purpose sayth the Apostle 1. cor 3. v. 9. We are Gods helpers and S. Iohn Epist 3. v. 9 exhortes vs to be helpers to the truth ergo Frewill remayne in man to worke cooperat with the grace of God OBIECTION NO man commeth to me except my Father who hath sent me drawe him Iohn 6. v. 41. but he that is drawne hath not frewill ergo man hath not frewill because drawing designes violence ANSVVER TO draw is vnderstood for internall vocation by which God sturreth our will to worke good things but this vocation oftentymes man resistes as is sayd Prou. 1. v. 24. I haue called and you haue refused for that cause it followeth such vocation not to be violent so that after God hath called vs frewill is left in vs to inclyne to the vocation or to that which may chiefly please vs eyther good or euill and therefore he is sayd to be drawen when he is called for if the Poet say trabit sua quemquae voluÌ„ptaes and as S. Aug. sayes ostendas puero nucem trahas cum so that neyther in loue neyther in showing a child a nut make any violence but motions to frewill and therefore God in calling and powring in his grace in man so draweth that the follower may will and therefore frewill is in man without any violent drawing but in mercifull vocation to accept and repell as euery mans pleasure is OBIECTION AL our works thou hath wrought them in vs sayth the Prophet Isai 26 v. 12. and the Apostle lykewyse Phill. 2 v. 13 sayes that it is God which worketh in you both the will the deed euen of his good pleasure Therefore the frewill of man altogeather is passiue neyther can do any thing but as it is moued ANSVVER GOD so worketh good things in vs yet notwithstanding a place is left in our frewill to worke togeather with God to this purpose and effect S Paul argue for vs saying that he hath more laboured then the rest yet notwithstanding he sayth not I to wit only of my strenght but the grace of God with me 1. cor v. 10. for grace freewill are coherent as the first cause with the second as expounds S. Aug. de gra lib. arb cap. 5. Greg. lib. 16. cap. 11. Bern. Tract de gra lib. arb as for example who is to drawe his nyghbour out of the pit draweth him that is willing to be saued on togeather with him euen so God workes with the freewill of man first by a generall concurse secondly be a speciall help illuminating the vnderstaÌ„ding to the knowledg of God and pushinge the will in lyking vertue and honesty thirdly by habitual grace which worketh grace to the soule and giues to the body corporall health all thire-wayes God worketh in vs so that God worketh not allone neyther impedits nature neyther predeterminat any act by freewill but helpeth by influence of grace as wyne helpes the weake and sicke persones and as a stocke which a sicke man leanes to is a helpe to walke with facillity so that he no wayes is forced or is necessitated for grace takes not away nature but helpes and perfytes it OBIECTION THe Scripture fayth that we are in the hands of God as clay in the hands of the Potter as is sayd Isai 64. v. 8. We are clay and thou art our fashioner but the clay is passiue to suffer only ergo euen so are we in frewill with God ANSVVER THe Apostle sayth sup obiect 2. We are Gods fellowe helpers a fellow helper must be actiue ergo not passiue but in so farre as we called clay is in respect that clay is as it is of it self filthy and of no worth without the labour of the cunning potter to make it in a good and an excellent veshell Euen so no man may merite of his owne power or may attayn to be adopted a child of God seing all are borne children of wrath and seing all are the work of God by giuing of preuening grace and iustification which is not
without freewill and so to conclude we are sayd to be Clay and he our former respectiue OBIECTION FRewill in good things cannot fall in euill euen so to aryse to good or euill it can be without an excitant and mouing helpe therefore will is not free 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
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