inuinciblie for when S. Paule saith vve are coheires vvith Christ yet conditionallie that is if vve suffer vvith him that vve may also be glorified vvith him he sheweth the excellēt dignitie which in Christ we are called vnto beinge graffed into that vine and made members of his bodie and partakers of the diuine nature he doth shew and deduce this that as Christ our head suffered first and those his sufferinges were not only media meanes but also causes efficient of his glorificatiō in some respect so from him the lyke vertue is deriued vnto vs his members for as it behoued Christ to suffer and so to enter into his glory as he humbled him selfe to the death of the crosse propter quod for vvhich cause God exalted him so his members by tribulations folow where he is gone before and not by faith only but also by patiente suffering inherite the promises and such sufferinges workes of charitie are semen and fundamentum the verie foundation and seede growing to life euerlasting as the Apostle calleth them And in this comparison cōsisteth the dignitie of our Christianitie as in S. Paule euery where appeareth for vvhom he hath foreknovven he hath also predestinated to be made conformable to the image of his sonne that he might be the first borne in many brethrē And albeit the sufferings of this life wayghed in them selues are short and transitorie and therefore can not be condigne to the glorie to come vvhich shal be reuealed in vs yet being wayghed as rysing and wrought in vs by the spirite of God sanctified in the bloud of our Sauiour and applied to his honour so this our tribulation vvhich presentlie is momentanie and light vvorketh aboue measure exceedinglie an eternal vveight of glorie in vs. And S. Paule els-where most diuinelie conioyneth both these in one so as a man can not deny this effect to Christian mens workes but first he must deny the same to the workes of Christ vve see Iesus saith the Apostle because of the passion of death crovvned vvith glorie and honour that through the grace of God he might tast death for all for it became him for vvhō all thinges and by vvhō all thinges that had brought many children into glorie to consummate the author of their saluation by his passion for be that sanctifieth and they that are sanctified all of one for the vvhich cause he is not ashamed to call them brethren In this diuine discourse S. Paule compriseth the maner of Christes glorificatiō and of Christians of him as the head of vs as the mēbers of him as the roote first begotten brother principal anointed with oyle of exultation prae participibus aboue his felovves vs as braunches seconde brethren inferior receiuing of his fulnes yet so that we alway continue in the same race and course according to our measure and proportion and so are made conformes conformable to our head vvho is the firste borne amongst many brethren The sum of al is this that as in the place cited by M. Martin glorification in Christ sheweth his workes to haue bene the causes efficient thereof and in Christ passion and glorification are so compared together as the cause and the effect and one inferreth the other so in vs Christians his members compassion in the Apostles sense and conglorificatiō proueth lyke cause and effect and one is concluded of the other and this shal appeare more plainlie by that which ensueth You vnderstand not S. Paule alleaged by your selfe when of his wordes Donum Dei vita aeterna eternall life is the gift of God you conclude ergo it is not gotten by our trauails fot the Apostle meant nothing lesse then any such illation which in so manie places he refelleth And if these two grace and vvorkes be so opposite in Christians that one must destroy the other then consider I pray you the force of these argumentes In feare and trembling vvorke your saluation sayth S. Paule ergo our saluation is of workes and therefore not of grace our afflictions and calamities susteined patientlie vvorke our glorie ergo it is not of grace he that sovveth sparinglie sparinglie also shal reape and he that sovveth in blessinges of blessinges also shall reape that is he that geueth almes aboundantlie shall haue in heauen aboundant reward and he that geueth lesse shal haue his reward proportionable ergo heauen is not of grace Come ye blessed saith our sauiour receaue my Kingdome why so for what cause for because you haue done the workes of charitie you haue fed the hūgrie harboured the stranger visited the sick succoured the diseased c. ergo heauen is not of grace he that is not a hearer but a doer of the lavv shall be blessed in or for his vvorke ergo not by Gods grace and mercy and so forth infinite such argumentes might be made after the paterne of M. Whit. and proue as wel and yet notwithstanding how many so euer they be be they a carte-loade they are all wicked and not worth a straw and no more is his And the Apostle intended nothing els in so sainge but to commend the grace of Christ which is the true cause of merite or good workes and not to deny the value of good workes as he might haue learned of S. Austine noted vpon that place in the new testament were it not that he disdaineth him and plainly accompteth him a superstitious and Sorbonical papist for geuing that sense and interpretation And vpon these his good argumēts fourthlie I say M. Whit. vnderstandeth not the state of the question where of he writeth for if he had he woulde neuer talking of Christians regenerate by the spirite of God haue imagined a contrarietie betweene grace and vvorkes mercy and iustice inheritance and purchase which although perhaps it is not so easelie conceiued in buying a peece of lande yet is it not hard to be conceiued in buyinge or procuringe heauen no harder then it is to beleeue that we shal enioy heauen by Gods infinite grace and mercy yet for al that by right and iustice because Christ our sauiour hath trulie and fully paid for it and S. Paule and S. Austine of old haue many tymes notified vnto vs the recōciliation of these two which to ignorant men seeme so opposite That heauen is of grace S. Paule cited by M. W. proueth that it is of vvorkes any one of those places sheweth which last of all I noted and in the same epistle whence M. W. taketh his argument the same S. Paule most euidentlie declareth where he saith In the iust iudgement God vvill render to euerie man according to his vvorkes to them truly that according to pacience in good vvorkes seeke glory honour and incorruption life eternall but to them that are of contention and that obey not the truth but geue credite to iniquitie vvrath and indignation Tribula tion
and anguish vpon euerie soule of man that vvorketh euill of the Ievv first and of the Gentil but glory honour and peace to euery one that vvorketh good to the Ievv first to the Gentil for there is no acceptiō of persons vvith God by which wordes also he clearlie refuteth that distinctiō of media and causes efficient wherein M. whit seemeth well to please him selfe and twiteth M. Martine with ignorance thereof for when he layeth in indifferente balance good workes and euill and so maketh one the cause of heauen as the other is the cause of hell to which effect the place is flat and euident M. W. must be content to geue ouer that inuention how dearely soeuer he esteeme it except he wil say that sinnes are the meanes but not the cause efficient of damnation That heauen cometh of mercy S. Paule sheweth at large in the first and second chapter to the Ephesians that it cometh of iustice the same S. Paule sheweth when he saith There is laid vp for me a crovvne of iustice vvhich our lord vvill render to me in that day a iust iudge and not only to me but to them also that loue his comming when he saith in iust iudgement God vvil render to euery man according to his vvorkes and iustice requireth that as God should punishe the vvicked so he should revvard the good it were iniustice to do otherwise as he sayth to the Hebrues That heauen commeth by adoption and of inheritance M.W. sayth it and though he proue it not we beleeue it because it is true but that it is not gotten by vvorkes and trauayls this we deny because it is false and S. Paule refuteth when he compareth the crowne of heauen to a pryce or garland which is proposed to wrestlers runners or such like thereby declaring thus much that as the first is gotten by running and labouring so is the second by payne and wel working and the same our Sauiour signified when he sayd The kingdome of God suffereth violence and the violent beare it avvay The same is proued by that ordinarie phrase wherein heauen is called merces operum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hyre paiment vvages stipend or pryce of vvorks The same is proued by S. Paule whereas though the worde properly sound in the better part yet for truth of doctrine he vseth it indifferently as well for the payment of eternall damnation which sinners receaue for their iniquities in hell as the contrary payment of eternall saluation which good men receaue for their holines in heauen So he saith in the epistle to the Hebrues that all preuarication and disobedience hath receaued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iuste retribution and payment as afterward in the same epistle that Abrahā Isaac Iacob and Moyses for Christs loue susteyned all affliction hoping for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust retribution or paiment and in the same chapter he putteth the beleefe of this pointe as a first principle in Christian religion for so he speaketh He that commeth to God must beleeue that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that vvill repay men for their good vvorkes which point sith you haue not yet learned it foloweth that you are very greene and a mere nouice in Christian religion And S. Austin whose iudgement agreeing with S. Paule I trust you will esteeme as wel as before you did Luthers in sundrie places expounding these wordes of S. Paule 2. Timoth. 4. My resolution is at hand I haue fought a good fight I haue consummate my course I haue kepte the fayth concerning the rest there is layd vp for me a crovvne of iustice vvhich our lorde vvill render vnto me in that day a iust iudge neuer maketh doubte of this veritie He vvill render sayth S. Austin being a iust iudge for he can not deny the revvarde vvhen he seeth the vvorke I haue fought a good fight that is a vvorke I haue consummate my course that is a vvorke I haue kepte the fayth that is a vvorke there remayneth to me a crovvne of iustice this is the revvard but in the revvard thou doest nothinge in the vvorke thou art a doer but not alone the crovvne commeth to thee from him the vvorke from thy selfe but not vvithout his helpe And agayne VVhy vvill God render to me a crovvne of iustice because he is a iust iudge VVhy a iust iudge because I haue fought a good fight I haue consummate my course I haue kepte the fayth therefore being iust he can not but crovvne these thinges By these vertues sayth the same doctor imparted to vs from God a good lyfe is ledde in this vvorlde and lyfe eternall the revvarde thereof is repayed in the next for here these vertues are in acte there in effecte here in vvorke there in revvarde here in office there in ende And he doubteth not to call them the very pryce whereby as I may say we buy heauen with which worde you are so much offended And that this iustice nothing diminisheth gods mercy or this purchase our adoption as you very simply imagine the same doctor in very many places teacheth To note one for all explicating the place of Timothee before touched God vvill render to me sayth he a crovvne at that day a iust iudge He said not he vvill geue but he vvill render vvhen he gaue he vvas merciful vvhen he shal render he vvil be a iudge because mercy and iudgement shall I singe to thee ô Lorde but forgeuing our offences he made him selfe a debtour of a crovvne there I obteyned mercy our lord therefore is mercifull first but aftervvardes he vvill render a crovvne of iustice Is not a crovvne sayth he els-where disputinge this matter more at large rendered as due to good vvorks yet because God vvorketh those good vvorkes in vs therefore he crovvneth vs in mercy c. This may serue to informe you a litle in the state of this question and for your further satisfaction I referre you to the Catholike new Testament in English especially those places whence you commonly fetch your arguments agaynst this necessary parte of Christian lyfe and fayth Finallie I say you vnderstand not your self and your owne doctrine when you write that such vvorkes though they be not causes efficient of saluation yet are they necessarily to be done except vve vvil be excluded from grace and glorie For how stādeth this with your doctrine of only fayth how wil that alone serue the turne if now of necessitie good workes must come to helpe forth the matter Thinke you that impertinent distinction of causa efficiens medium can serue you the whole course of your doctrine whole bookes and cōmentaries of your maisters brethren being against you some there are sayth Flacius Illyricus vvho drousely vvayghing the matter thinke this to be the cōtrouersie properlie betvvene vs the papistes vvhether good vvorks
last supper Cip. ep 63. Luke 22. Iren. li. 4. ca. 32. The sacrifice of the Masse deduced directly from Christ by M. Whit. owne grauÌ„t Psal 109. Heb. 7. Aug. ciui li. 20. ca. 10. Propter misticu chrisma pag. â— S. Austine a priest Aug. CoÌ„f. li. 9. cap. 11. Ibid. ca. 12. Ibid c 13. Coloss c. 2. An obiectioÌ„ pa. 6. The English churche ruled by Pastors such as are no priestes The church of Christe was neuer so ruled Beda in eccles histor Aug. li. 1.2.3.4 in perpetuuÌ„ Aug. de vnitate eccle c. 6.10.12.20 con epistol Parm. lib. 1. c. 1. li. 2. c. 19 con lit pet lib. 2. ca. 31. coÌ„ Cres graÌ„ li. 3. c. 63.64.65 Sup. pa. 23. Bal. act rom pont in Leo ne pa. 45. Calu. lib. de scaÌ„ et lib. de vera eccl reformaÌ„ ratio inter opuse P. Mar. in defens Eucha con Gardi Par 1. obiec 156. Zuin. to 1. Epichir de ca none missae fol. 183. Cal. in libel de caena domini Sacrifice offered by priests was coÌ„moÌ„ in the primitiue church by coÌ„fession of the aduersaries Cent. 3. ca. 5. col 138. pro natalitiis Ib. c. 10. col 247. M. Iew. challeÌ„g touchig the sacrifice art 17. aÌ„swered confuted by the chief protestants of our time Cal. de vera eccle reforratione Iewel artic 17. con Hatding 1577.1579 How the priesthode of Christ is eternal aboue the Priesthode of the law Numer 20. Christs priesthode is no more against the office of other priests then his kinglie power is against the office of temporal kings Mat. 23. v. â— 10 Heb. 1. v. 2. Iac. 3. v. 1. See S. Chry. Occumen Theophil S. Amoros S. Primasius or any other in Heb. ca. 7. The authority of princes coÌ„municated to inferior magistrates without iniurie of princes sheweth how the power of Christ is communicated to priestes without iniurie of Christe The ParlameÌ„t yeldeth to ministers a principal part of Christs priesthode vz. power to remit sinnes The Communion booke in the visitatioÌ„ of the sicke Rom. 9. Act. 8. v. 22. Heb. 10.29 pag. 7. pa. 7. â—itiosifiima Euery heretiks particular heresy is that word of god wherby they iudge al fathers Note these errors of the auÌ„cient Fathers concerning the Sacrifice see before pa. 60.61.69.70 c. P. Martyr de votis p. 524. The vnlawful mariages of priestes votaries T.C. pa. 122. in D. Whitg pa. 547. The honour of Saintes What memorie of Christ wil they reteyn who labour to abolish the day of his resurrection The B. Trinitie Beza in episto theolog epist 81. Cal. con Sernetum pa. 82 â—91 The person of Christ Bulling in fundam fir cont Brenti parte 2. ca. 7. Mat. 7. v. 13. Pag. 7. l. 2. v. 23. His description of penance External discipline and works of penaÌ„ce coÌ„meÌ„ded both in the olde and new Testament Mat. 11. v. 20. Ioel. 2. Esa 1. Mat. 6. v. 2.5.16 Ibi. v. 1.4.6.18 Hiero. cont Iouin lib. 2. Num. 30. v. 13.14 2. Reg. 12. v. 16. Ionae 2. 3. Reg. 22. v. 27.28 1. Co. 9. v. 27. 2. Cor. 2.6 Act. 13. v. 2.3 ca. 14. v. 22. 1. Tim. 5. v. 23. Mat. 9. v. 15. Colo. 2.23 Bible 1577. Theodor. in hunc locum The protestants commoÌ„ argumeÌ„t aginst workes of penance Conci Trid. sess 14. ca. 8. a 2. Cor. 3. b philip 4. c 2. Cor. 2. d 2. Cor. 10. Gal. 6. Act. 17. e Mat. 3. 4. Luc. 3.10.17 Iew. defeÌ„ce of the Apologie part 4 ca. 19.20 ¶ 1 Brentius in Apol. coÌ„fes Wirtem ca. de contriti Insigni contumelia afficitur The Catholikes by the judgment of Brentius honour Christ to much Andr. Fri. de eccles lib. 4 ca. 12. Non obscuratur sed illustratur noÌ„ euacuatur sed fâ—cunda redditut noÌ„ minuitur sed augetur Pag. 8. Ro. 6.23 media Stancarus iudgemente of Caluin other chiefe protestante-wryters Stanc in libro de Mediatore contra â—ulling P. Mart. Caluin Geneuenses k. 5. qui omnes 〈◊〉 in mortario coÌ„tuÌ„dereÌ„tur noÌ„ exprime retur vna vn cia verae the ologiae presertim c. pa 1. M.W. manifolde ouersightes Discor pag. 205.206 Life eternal the effect of good works good workes the efficient cause of eternall life Rom 8 v 17 Ioan. 15. v. 5 Rom 6 2. 1 Cor. 12.27 2 Pet. 1. v. 4. IoaÌ„ 17. v. 11. Luc. 24. v. 26 Philip. 2 v. 9 Act. 14. v. 21. Heb. 6. v. 12. 2. Cor. 9. v. 6. 1. Timot. 6. v. 19. Heb. 12. a. Rom. 8.29 Rom. 8.18 2. Cor. 4.17 Heb. 2. v. 9. Heb. 1. v. 9. Ioan. 1. v. 16 Rom. 8.29 Rom. 6.23 Grace taketh away the merite of worke no more then merite of work taketh away necessitie cooperation of grace Phil. 2.12 1. Cor. 4.17 2. Cor. 9. v. 6. Mat. 25. d. Iac. 1.29 See after in the last chapiter towardes the end Eternal lyfe is both of grace workes mercie iustice Rom. 2. media Eph. 1. et 2. 2. Tim. 4.8 Rom. 2. v. 5. 2 Thessal 1. v. 6.7 Heb. 6. v. 10. 1. Cor. 9.24 brauium Mat. 11. v. 12 Mat. 5.12 Ibid. ca. 6.1 ca. 10.41 1. Cor. 3.8 Apo 11.18 Ibid. 22.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scriptures teach that heauen is the repay or rewarde for good workes as hell is for euil Heb. 2. v. 3. Ibid. c. 11.26 Heb. 11. v. 6. 2. Tim. 4.7 Aug. inter hom 50. ho. 24. Aug. in ps 100. Idem epist 52. in fine Idem in ps 49. circa medium et ad Dulc. qu. 4. Aug. in psal 100. Aug. de gra et lib. arbit ca. 6 9·8 necessario subeundae By makinge works necessary to saluation M.W. ouerthroweth the Protest doctrine of only faith Illyr praefa ad Rom. pa. 636. QuidaÌ„ somnolentius rem expendentes Ibidem pa. 634.635 Neopapistae Ibid. M. Whitak doctrine coÌ„cerning necessitie of good works condemned as papistical by the protestante diuines Arguments of the protestaÌ„ts prouinge good works to be necessary to saluation in no respecte Illyr vbi supra gloriatio Ro. 4. et 10. Philip. 3. Col. Altem collat 4. fo 75.76 They note one special printe because they suppose other printes to be corrupt Pag. 7. a litle greuously pag. 9. pag. 7. pag. 8. 9. Discou pag. 205. not a litle a litle No good workes no martirdome profiteth any man to saluatioÌ„ out of the Cath. church Euseb lib. 5. cap. 15. Niceph. li. 4. cap. 23. 1. Cor. 13. 1 Ioan. 3. 4 Ciprian de vnit Eccles Examine by this certain sure rule the martyrdoms martyrologes of LutheraÌ„s Zwinglians Anabaptistes c. sette forth by M. Fox Crispin Hamstedius and others Aug. epi. 252 The fowle grossnes of that error with which M.W. chargeth the auÌ„cieÌ„t fathers Galat. 3. Ibi. ca. 5. v. 2. Gal. 1. v. 8. Luth. To. 2. fol. 322. Luth. To. 5. in Gal. ca. 4. fol. 382. Ibid. ca. 4. fol. 400. S. Hierom. S Gregorie S. Austin old papistes by Luthers verdit Iustitiaâ—ios
verū est c. Sotus braggeth that he taketh nothing frō Christ but rather glorifieth him but the contrary is true that Christ by him and his felovves is iniuried vvith great cōtumely For to attribute vnto Christ that not only he by his death hath deserued the expiation of our sinnes but also hath imparted that merite vnto our good vvorks this is to attribute much more to Christ then ether he acknovvlegeth or the thinge it selfe can suffer and it is comtumelie not onlie to detract from the glorie due to any thing but also to ascribe to much praise and glorie to it and the lavv of God manifestlie signifieth that in seruice of God it is a sinne to decline not onlie to much tovvardes the lefte hand but also to much tovvardes the right Thus he howbeit Andreas Fricius the Kinge of Poles Secretarie a great learned and zelous Zuinglian disprouinge both the one and the other both M.VV. the Zuinglian and Brentius the Lutheran geueth vs testimonie that in this parte our doctrine is sincere and holdeth the iust and goldē mediocritie and bendeth to much nether to the one hand nor yet to the other for thus he writeth Although Christ take not avvay all infirmitie from such as be regenerate yet renevving them by his spirite and planting in them vertues of nevv life and imparting to them merite and his iustice most truelie and vvith singuler fruite he is sayd to liue in them anh by this meanes the glory of Christ is not obscured but clarified the Crosse of Christ is not euacuated but made more copious the price of the bloudshed for vs is not diminished but increased vvhereas that vvhich by his ovvne nature is not so great by his goodnes is accōpted for such so far he truely and according to gods word and therefore by your warrant I may not thinke otherwise if a thousand Caluins and thousandes of any other protestantes should striue to perswade me the cōtrarie much lesse can I be moued with such seelie and pitifull sophismes as you shuffle together for thus you goe on Atque hic insultas c. And here you triumph S. Paul saith our suffering vvith Christ is necessarie to saluation M.VV. saith it is a derogation to Christes suffering vvho M. Martine may not vvonder at your egregious subtiltie but I ansvvere heauenly lyfe and glorie is the gift of God ergo it is not gotten by our trauayls and the Apostle calleth vs heyres of God coheires of Christ ergo the kingdome commeth to vs freelie by inheritance and adoption in Christ. hereof it folovveth that our sufferinges are not the efficient causes of saluation and glorie as you M. Martine foolishly reason yet are they necessarily to be vndertakē of vs except vve vvil be excluded from grace and glorie c. if you could haue distinguished the meanes frō the causes efficiēt you vvould neuer haue reasoned thus Certainly M. W. if some aduersary would haue made a booke in mockerie of your diuinitie I thinke he could not possiblie haue more disgraced you then you shame your selfe you heape vp absurdities together so grosse and so thicke one in the neck of an other that whereas I should by appointment haue gone thorough with this pamphlet in a few howres I weene I shal not riddle my handes of it in many dayes When Stancarus the Archheretike of Polonia began to breake from Caluine in the article of the blessed Trinitie and Caluine ether through malice or ignorāce fel into greater wickednes in that mysterie then he and amongst other raylinges and scorneful reproches obiected to him his studie in Peter Lombard the Maister of the sentences Stancarus after much spoken in the commendatiō of that writer comminge at length to Caluin and the great Rabbines of your new Church God saith he hath deliuered you vp into a reprobate sense so as you say teach vvrite and persuade others such things as are naughtie vvicked and heretical for I tel you one Peter Lombard is more vvorth thē a hundred Luthers thē tvvo hundred Melancthons then three hundred Bullingers then foure hundred Peter Martyrs then fiue hundred Caluins vvho al if they vvere pounded together in a morter there vvould not be beaten out of them one ounce of true diuinitie especiallie in the articles of the Trinitie the incarnation the Mediator and the Sacramentes I wil not applie this odious comparison against the Englishe writers of our tyme. but this I protest in my cōscience touchinge you that I suppose neuer mā of any account set penne to paper to publish a thinge in printe to the vew of the world who vttered such notorious ignorance as euery where appeareth in this your discourse whether the fault be in me that I haue not hetherto so narrowly examined others as I haue now cause to examine you or whether the thinge in truth be so as I imagine or whether you in your other writinges vtter more substantial matter in this through much hast haue ouershot your self as canis festinans caecos parit catulos I see that much you couet to be counted a quick dispatcher of bookes or whatsoeuer els may be the reason for scarce any sentence haue you geuen forth which carieth not with it some marke to the shame of the maker In this paragraph you cōmit as many errors as lightly you may For first you vnderstand not M. Martin Secondarily you vnderstand not S. Paule alleaged by him Thirdlie you vnderstand not S. Paule alleaged by your selfe Fourthlie you vnderstand not the state of the question of which you talke And last of al you vnderstand not your selfe the doctrine of your felowes You vnderstand not M. Martin whē you make him to conclude that good workes be the causes efficient of saluation because they be necessarie to saluation M. Martine maketh no such argument nether hath he in that place any cause to talke thereof and so that distinction of causae efficientes media is pulled in by you to make a shew whē it needeth not M. Martins argument is this plainly you say good workes are iniurious to Christes passion he proueth they are not because the scripture requireth them and that as necessarie to saluation And how can you be so blynde as not to see this argument good workes are necessarie to saluation therefore they derogate nothing from Christes passion for cleare it is if they derogate from Christes passion they sette vs forwardes to damnation helpe vs nothing towardes saluatiō You vnderstand not Sainte Paule alleaged by M. Martine when you make sporte with the argument drawē from the Apostles wordes and would seeme to shake it of so lightly for though M. Martine not talkinge of that question which you for ostentation of a litle skil now hale in vrged not the place so farre as to proue workes the causes efficient of saluation yet the place proueth it
by good vvork you may make sure your vocation and electi◠But this is more easily auoyded the any of the rest For first it standet◠vpō courtesie vvhether this epistle sha◠be autorized or no. for being doubted of in the primitiue Church by some vve may doubt of it novv This is a case ruled in the Towre disputatiōs Againe admitting the epistle for canonical the place auaileth nothing For notvvithstandinge it be in al latin copies that euer vvere manie greeke and therefore put in the first translation of the Protestants as namely that vvhich vvas appointed to be read in the english church the yere 1561 and Luther otherwise an immortal enemie to good vvorkes in his commentarie saith expressely Petrus hortatur vt vocationem et electionem nostram bonis operibus certam et stabilem reddamus Peter exhorteth that vve make our vocation and election stable firme and assured by good vvorks yet because those vvords vvant in the later greeke prints and therefore are not put in Beza his translation and therefore are left out in the later english versions this text is not scripture and so the argument taken thence is nothing vvorth This ansvvere geueth Vergerius in his dialoges against that great learned man Cardinal Hosius Hosius obiecteth vnto me that Peter saith c. Possum respondere illa tria verba nempe per bona opera non reperiri in fonte graeco I may ansvvere him that those three vvords by good vvorks are not found in the greeke foūtaine Therefore leauing this search vvee farther And to this purpose very pregnant is the place in the first epistle of the same Apostle S. Peter vvhere he exhorteth Christians to liue as be commeth men of so excellent a vocation Castificantes animas suas in obedientia charitatis Purifying their soules by obedience of charitie remembring alvvaies that God vvithout acception of persons iudgeth euery man according to his vvorkes And this place at lest conuinceth the aduersarie first that vve haue free vvil vvorking vvith the grace of God then that we purifie cleanse our selues frō sinne thirdly that good vvorkes are necessarily required of Christian men For by many diuine arguments S. Peter vrgeth this cōclusion Vt animas nostras castificemus That vve purifie our ovvne soules And against this epistle there is no exception as being neuer doubted of and therefore by the Protestants is not refused And al greeke copies haue this text most clearely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so translateth that man of god Luther Castificantes animas vestras per obedientiam charitatis Illyricus Qui animas vestras purificastis and the Tigurine translator hath the same vvords and according to this vvas translated the testament in King Edvvard his time For as much as you haue purified your soules and the first of the Quenes raigne That ye might haue faith and hope tovvards God euē ye vvhich haue purified your soules So as this place standeth strong for proofe of our faith and those seueral points which now I noted But saith my Protestant howsoeuer Luther or the Diuines in king Edwardes time or in other times and places read it should appeare that ether some greeke copies haue otherwise or at least our maisters deliuer otherwise vnto vs. For Theodorus Beza translateth it in this maner Animabusvestris purificatis obediendo veritati per spiritum which the later bible printed by C. Barker printer to the Q. maiestie and translated according to the hebrevv greeke rēdereth in these words Seing your soules are purified in obeying the truth thorough the spirit and so translateth the english bible printed at Geneua and so doth the Scottish printed at Edēborough so that these words make nothing at al ether for free wil or cooperation or value of good works Nay rather they make much for the contrary side against free wil and our working with Gods grace and proue that in our iustification we worke not but actiue are wrought we cleanse not our selues but are cleansed we are not actiue and doers but passiue and sufferers which is the very opinion of Luther and the Protestants and for such condemned in the Tridentine Coūcel Wherefore leauing this and wishing the reader to remember by this example amongst many how madly and furiously our aduersaries are bent to coyne vs a new testament of their owne who trāslate thus hauing no greeke or latin copie in the world fauouring them but euen in the very same place when they geue vs this latin yet there leaue they the greeke as they finde it agreable to our latin therefore controling them of desperate falsificatiō proceede wee to some other text cōcerning the same veritie that shal be out of S. Paule who handling the fame argument and making the like exhortation willeth the Christians not to be afraid of the aduersaries of Christ though they persecute neuer so terribly VVhich to them is cause of perdition but to you of saluatiō where he maketh good workes necessary and so the causes of saluation as sinnes are the cause of damnation But Beza replieth that the old interpreter was ouerseene translating so Quū nusquam fideliū afflictio dicatur salutis eorum causa sed testimonium Because the afflictiō of the faithful is neuer called the cause of their saluatiō but the testimonie and therefore he translateth it Inditium and the english translators his scholers a token although the first testament before noted translate it as we do a cause so doth Erasmus so doth the Tigurine trāslator And the Apostle matching sinnes with good workes these leading to heauen as the other do to hel conuinceth the sense to be so Theodoretus a greeke father gathereth so much of that word Id enim illis exitium vob is autem salutem conciliat saith he That procureth to thē destructiō but to you saluation And to passe ouer S. Primasius S. Hier. S. Aust the other latin fathers how false the reason of Beza is which moued him to alter the text hath bene shewed els where sufficiently And our Sauiour sheweth best of al other when he thus speaketh of Marie Magdalen Remittuntur ei peccata multa quoniam dilexit multum Many sinnes are forgeuen her because she hathe loued much Against which no man liuing can cauil by greeke hebrew or latin but that workes of charitie are a cause why sinnes are forgeuen and so a cause of our iustification and saluation for so saith and meaneth our Sauiour most euidently the latin and greeke word for word agreeth with this english and in hebrew the Euangelist neuer wrote But Beza hath a shift for this also thus he translateth Remissa sunt peccata eius multa Nam dilexit multum That is according to our english translation Many sinnes are forgeuen her for she loued much And what difference is there betwene
vvorst of al other 381.382.383.384 he then most busily corrupteth scripture vvhen it is most to the dishonour of Christ 384.385 M. W. inuectiue against the late Catholike translation of the new Testament 444. it is mere histrionical 445.446.448 in condemning it he reproueth himself 447.454.455 the hypocrisie of his accusation 449.450 Notable bragging and lying 459.460.461 how weakely he iustifieth his inuectiue 462.463 he obiecteth only two faults 263.264 both false and if they were true of no importance 464.470.472.473 What they are in particular 464. his vnconscionable dealing 472.473 What is principally requisite in a Translator of scripture pa. 371.372.375 Translations more autentical then the original pa. 290.291.306 V Of the name Vniuersaliâ— See Primacie W Arguments that Good vvorkes are not the cause of saluation pa. 95. refuted at large 99.100.101 c. Good vvorkes in Christians are cause of saluation pa. 99.100 vsque ad 106. 418.421.422.423 as euil workes are cause of damnation 104.105.106.107 See Heauen Good vvorkes are in no respect necessary to saluation by the Protestants doctrine pa. 110.111.113 their argumentes prouing the same 112.113 The fathers doctrine touching good vvorkes set downe by M. W. pa. 115. the wickednes thereof 116.118.119 they are therefore condemned by Luther as verie Iewes 120.121.122 M.W. notable wrangling pa. 14.15 his manifold ouersights 97.98 he vnderstandeth not the Protestants doctrine of only faith 109. he commonly contradicteth him self 23.25.114.115.123.126.319 he proueth the English ministers to be Antichrists for sayng Communion 127.128 how fondly he answereth a place of S. Chrysost 204.206.211.212 his straunge assertion that only the hebrue text is scripture 286.287 Refuted 287.288.289 he calleth S. Austin a Sorbonist for his doctrine touching the value of good workes p. 543.545.546 and by like reason al the Apostles and Prophetes pag. 545.546 his arrogancie in condemning al doctors 495.496 et praef pag. 44.45 The summe of his answering D. Sanders consisteth partly in preferring him self before al other pref pa. 42. ad 51. partly in leauing out the substance of D.S. arguments ibid. pa. 75. vsque ad 81. Z Zuinglius the Apostle of the English church pref pa. 89.90 Zuinglians notable lyers pag. 525.526.555 and braggers 554. their maner of writing pref pa. 81.82 The faultes correct thus Pa. 4 linea 13. for charged reade charging Ibidem in many copies wanteth a marginal note Contra Campian pag. 11. Pa. 41 li. 26. Estaticus reade Ecstaticus Pa. 85. lin 6. Christ reade Christes Pa. 145. lin 18. forth reade forth Pa. 195. l. 17. argumenr reade argument Pa. 328. li. 8. for the two hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also in some few examples the later hebrue word is diuided which should be ioyned Some other faultes there are of like qualitie especially of one letter for an other as s for f and r for t and in one place of some copies is vvhich for vvhich is al which considering the ordinarie difficulties of printing where straungers are the workers coÌ„positors correctors besides other extraordinarie mishaps I trust the Reader of his curtesie wil easely pardon Whom I request if by reading hereof he fynde ought for the encrease of his faith towardes Christ and his Church Catholike euen for loue of the same Christ and Church to help me with his prayer FINIS Contra Sand. pa. 5. in fine Ib. pa. 6. in principio M.W. knoweth not wel what that Antichrist is against whom he writeth Lucian de vera historia lib. 1. Cyclades Lucians historical verities the Protestants Euangelical verities are of like nature and probabilitie Much good time spent in reading or refuting heretical bookes 1. Tim. 6. Tertul. de praescript Heretikes are generally proude and ignoraÌ„t 2. Timoth. 6. v. 4. W. contra Sand. pag. 250. See after chap. 7. pag. 130.131 Whit. contra Camp pag. 154. Ibi pag. 153. Fulke con Mart. pag. 64 65. in sine Supra pa. 4. A strange proposition to say the church is Antichrist In the Protestants faith there is no cercertaintie In their writing and disputing there is no ground That the Protestantes haue no certaine fayth The Prince supreme head of the church The Prince not supreme head of the church A declaration of the iust c. Printed by special commaundement and licence â—no â—532 a pag. 411. Cart. in his second reply b 412. c 413. d 414. Ibi. 419 Communion booke in the forme of publike baptisme Baptisme remitteth sinnes Baptisme remitteth not sinnes Tower disputatioÌ„ the second day Priuate baptisme allowed Priuate baptisme disallowed M. W. contra Sander pag. 276.278 Ficta quaedam necessitas Great difference and coÌ„trarietie in the Communion bookes The sacrameÌ„t of confirmation admitted Refused T.C. pa. 174 apud Whitg pag. 785. Christ descended into hel Christ descended not into hel Carlile Caluin Instit aedit anno 1553. ca. 7 ¶ 28. et in postre aeditione l. 2. c 16. ¶ 9. Christs diuinitie graunted Christs diuinitie denyed M. Whit. contra Campian pag. 25.2.153.154 Sleid. Coâ—â— 17. an 1546. Rebellion against princes iustified and commended Ibidem lib. 8. an 1531. fol. 124. Ibid. lib. 22. an 1550. fol. 411. Sleid. li. 18 anno 1546 fol. 320. Beza ad D. Elizabeth Angl. Regi in praefat noui testament aedit 1565. Fox Actes and monumentes pa. 250.255.257 Ibi. pa. 251.252 a pa. 250. ad 260. Vbi supra pag. 250. Ibi. pag. 260 Gilbie Goodman c. WomeÌ„ may beare no rule ouer men in matters temporal The boâ—kes were pâ—inted at Geneua the yere 1558. yere 1559. Women may beare rule ouer men in al matters temporal and spiritual The Communion booke in the beginning before morning praier Copes and such like ornaments approued CoÌ„demned General chaunges and contrarieties in faith Foâ— actes monumeÌ„tes pag. 586. Real presence CommunioÌ„ in one kynd Mariage of priests vnlawful Vowes of chastitie Priuate masse Auricular confession These articles were according to the law of God in king Henries time Ibi. pag 587 The same articles were contrarie to the law of God in king Edwards time Fox vbi su in historia Cranmeri pag. 1473. A realme pitifully ordered where a chyld of 9 yeres old may by order of law ouerthrow al religion Chaunge vpoÌ„ chauÌ„ge D. Whitg Defensâ—a pa. 31. vsque ad 51. Ibi. pag. 178 Infinite difference betwene our English protestants and those of other nations Whit. Def. Tract 1. p. 74 A rule most assured Groundes or heads of disputation In the protestants writing or disputing there is no grouÌ„d Scripture denyed Whit. contra Camp pag. 17. Traditions of the Apostles denyed General Councels denyed T.C. pag. 16. apud D. Wh. Tract 2. p. 95 Of this see more chap. 3.5.7.17 after in the praeface Auncient doctors of the Catholike Church denyed Whit. coÌ„tra Sand. pa. 92. then we perceaue to be agreable to scripture Si vel intogrum patruÌ„ Senatum in nos commoueris D.
iustifie or be the merite cause efficient of iustice life and not vvhether they be in any respect necessarie to saluation which in deed is or was when you first began the verie point of the controuersie which he therefore defendeth vz that they are in no respect necessarie by 26. most firme and stronge demonstrations as he calleth them and reckeneth this your doctrine for a papisticall error and calleth you a nevv papist for putting the questiō as you doe These are his wordes Hetherto touching the papistes corruption of this doctrine novv I come to the doctrine of the nevv papistes vvhich is as pernicious as the old they say that the Apostle meant to exclude good vvorkes from iustification non simpliciter ratione debiti not simply and as due but only as meritorious causes efficient vvhere-vpon these doctors or rather seducers do diuers vvayes elude that proposition of S. Paule vve are iustified by faith gratis vvithout vvorkes eche one according to his ovvne head and as his priuate spirite suggesteth to him and most of thē couet diligently to mingle vvorkes as a certain harmefull leauen vvith iustification the lambe of God And there he reckneth twelue such corruptions the last where of is yours the very self same which here you defend against which he setteth downe the protestantes faith thus But the true sense of Paules vvordes is that vvithout al merite condition or necessitie of our vvorkes by only faith in Christ vve are iustified before Christ saued so as our saluation doth in no sort depend of our vvorkes nether be they any vvay necessarie to saluation c. Scripture Luther and al doctors of sound iudgment thinke thus of vvhich doctrine these be most firme demonstrations c. and in fine he saith Iste ipse error est omnino papistica corruptela articuli iustificationis This verie error is altogether a papistical corruptiō of the article of iustificatiō And if you can recal to memorie the common argumentes gathered to your hand by euery heretike that hath writtē vpon the epistle to the Romanes namely the fourth chapter you shall soone perceiue that your opinion and their commentaries can neuer match together out of the mayne heape I wil note one or two such as are most common to euery preacher and found in euery booke whereby you shal see how by this assertion you ouerthrow your whole doctrine S. Paule excludeth al our boastinge from iustice and saluation and that in Abraham a man most holie ergo vvorkes are by no meanes so much as causa sine qua non of saluation othervvise vve shoud haue some occasion of boasting Againe Paule him selfe separateth his vvorkes and iustices so far from his saluation that he accounteth them for trashe and hinderances of saluation If such an Apostle vvho for Christ and the Gospel laboured more then al the rest be constrained to cast avvay his innumerable most excellent vvorkes as trashe and hinderances to saluation hovv madly do vve say that our vvorkes are necessarie Againe all our iustices saith Esai ca. 64. are as foule stayned clothes hovv can a thinge so filthie and disallovved of God do any thinge or be necessary to iustice before God Out of which M.W. may of two cōclusions choose one which shal lyke him best ether that his principall doctors interprete S. Paule peruersly and wickedly when in S. Paules epistles they interprete the vvorkes of the lavv our iustice legal iustice I esteemed my vvorkes dunge durte that I might obteine the iustice of Christ when I say they stil expounde these places of the workes of Christian men done by the grace and spirite of God or els that his assertiō is against al sense and reason to make that necessarie to saluation which the Prophetes Apostles do so abase so condemne make so filthie in the sight of God of these two which he wil choose I know not but because I thinke he wil rather cōdemne them then deny him self for so long as he may be his owne iudge the word of God shal be cleare on his side I finallie oppose against him as in this self same question the zelous Lutherans opposed against the cold Melanchthonistes in the Councel of Altemburg after manifold argumentes brought for only faith against any necessitie of workes After al this say they vve conclude vvith that vvorthy sainge of Luther in his first tome printed at VVittemberge if vvorkes be necessary to saluation then saluation can not be had vvithout vvorkes and then vve are not saued by only faith And thus you see how wel you haue disproued M. Martins saing and approued your owne so wel that by verdite of your great writers in fine you haue marred the topp and crowne of your Kingdome your solifidian iustification and by them for your paines are iudged to be a Papist which I wish were true for your owne sake CHAP. VI. Hovv vnreasonably M. VV. behaueth him self in reprouing and approuing the auncient fathers for their doctrine touching good vvorkes NOw come I to the third part that is your accusatiō of the fathers wherein also M. Martine noteth you of contradiction to your self for with what reason could you call them most holy sanctissimos when in the self same place you defaced them as most iniurious to the bloud passion or Christ you answere smoothing so much as you may the matter and say that they erred a litle and yet within fiue lines before you say they erred greuously and diminished not a litle the force of Christes death passion and there error proceded rather of lacke of vvitte then of malice and though vve graunt that herein they erred a litle yet in respect of yours their errors seeme ether light or none at all Here of you conclude that vvel you might cal them most holy although they erred once or vvere not so vvise as they might haue bene This is that which in the beginninge I tolde you that you speake doubtfully and stammer falter in your tale know not wel what to say for to let passe that in one page you make it a greuous error and in the next ether none at all or a verie light one compare your cruel and bloudie wordes whereof riseth M. Martins reprofe with this second modification then let euery man iudge what a miserable defender you are you say there that the fathers thought by their external vvorkes of penance to pay the paines due for sinnes and to satisfie Gods iustice and to procure to thē selues assured impunitie remissiō iustice that thereby they derogated not a litle from Christes death attributed to much to their ovvne inuentions and finallie depraued repentance Here you say it vvas a litle error a smale ouersight they slipt a litle and that they vvere not vvithstanding most holymen You a Christian M.W. dare thus to write you
a refuter of errors make this a light one had you any part ether of the spirite of S. Paule S. Cipriā S. Austine or such Saintes of the Catholike Church or some zeale and sense of your owne Gospel and religion how could this euer haue slipt out of your penne to cal them most holy who by your doctrine were as far from al true holynes as euer was Scribe or Pharisee to cal thē most holy who had not in them the first stepp or degree where holines beginneth for whereas to holines first of al and principally is required faith in the death and passion of Christ then zeale and feruour in good woorkes to cal a man holy without the first is to commend for strenght and valor a man that hath neuer a sound ioynt or to praise for eloquence such a one whose tongue is cutt out of his head In the number of Christians professors of Christianity there haue bene from the beginning many that haue liued very hard seuere lyues that haue bestowed their goods amōge the poore that after many labours and trauails rare workes of extraordinarie zeale haue at lenght suffered death for the testimony of Christ And this oftentimes chaūced in the primitiue Church within the tyme of the first persecutions before Constantinus Magnus yet if such men liued and died schismatikes that is not beleeuing rightly in the church did euer any true Christian holde them for good holie If I spake vvith the tongue of men and angels saith the Apostle and knevv al mysteries and could moue mountaines if I bestovved al my goods vpon the poore and my bodie to the fier for the testimonie of Christ yet wanting the charitie of my brethren being without ecclesiasticall vnitie it profiteth me nothing wherevpon S. Ciprian They cānot dvvell vvith God that be not in vnitie vvith the Church though they burne amidst the flames being deliuered to the fier or cast to vvild beastes so yeld their lyues yet that shal not be to them a crovvne of faith but a punyshment of infidelitie such a one may be slaine he can not be crovvned he professeth him self such a Christiā as the deuil many times pretendeth him self to be Christ For as S. Austine saith vvhosoeuer is separated from this Catholike Church though he thinke him self to liue verie commendablie yet by reason of this only offence that he is deuided from the vnitie of Christ in his Catholike Churche he shal not haue life eternal but the vvrath of God remaineth vpon him And is al this true of men Christians by profession beleeuing rightly in euerie other article of faith onely erring in a secondarie point against the visible church and is it not much more true when the error runneth so grossly against the first and chief and capital article of Christianitie and that proper and peculier part whēce Christianitie hath his name the death and passion of our sauiour the verie hart life and soule of our religion can a fault against the bodie so pollute and contaminate a man that he becometh with al his supposed holines an infidell vvicked prophane an enemy of God and a damnable creature and can such sacriledge against the head be so light and contemptible that the offender remaineth notwithstanding faithfull a good Christiā and most holie S. Paule in the beginning when the law of Moyses was not yet quite abolished nor the gospel so vniuersallie and clearlie published said of the Galatians who would haue ioyned the law with the gospell O ye sensles Galatians vvho hath bevvitched you not to obey the truth Beholde I Paule tell you that if you be circumcided Christ shal profite you nothing and though an Angel of heauen teach you so that is preach you workes wherebie you should be withdrawen from Christ anathema be he that is the curse of God light vpon him how thē may a Christian that ether loueth or feareth Christ thus extenuate the fathers error being by M. W. declaration in substance the self same by reason of circumstance farre more haynous the light of the gospel spread more larglie the truth of doctrine more deepely rooted the law more vndoubtedlie abolished and euerie part of Christian religion more clearly acknowledged and professed wherefore in this I take M. Whit. inexcusablie rather for a Pagane then for a Christian when he saith The fathers by their penitentiall vvorkes derogated from Christ and thrusting them selues into his roome ascribed to their ovvne inuentions the satisfying of Gods vvrath and remission of their sinnes and yet for al this calleth them sanctissimas most holy whereas this being true they were the most impious and detestable men that euer the sunne saw Luther in his booke aduersusfalsò nominatum ordinem episcoporum describing his iustifiing faith writeth thus although wickedly yet agreablie to his owne doctrine and the common doctrine of the protestants Marke me saith he vvhat is Christian faith Christian faith is to beleeue that by no vvorkes but by onlie faith in Christ as thy mediatour and by mercy in him geuen thee freely thou art iustified and saued Gal. 1. so as a man despaire of all his ovvne strength vvorkes and endeuours and depende altogether of an other mans merites and an other mans iustice Iudaical faith is to entend to be iustified to blot out thy sinnes and be saued by thy ovvne strength and merites Rom. 10. by this Christ is cast avvay To like effect he writeth in his second commentarie vpon the Galatians expounding these wordes his qui natura non sunt dii seruiebatis ye serued them vvhich by nature vvere not gods vpon these words he maketh this question and thus solueth it is it all one in S. Paule to depart from the promise to the lavv from faith to vvorkes and to serue gods vvhich by nature are not gods I ansvvere vvhosoeuer falleth from the article of iustification he becommeth ignorant of God and is an idolater And therefore it is al one vvhether he returne to the lavv or to the vvorshipping of idols al is one vvhether he be a monke a Turke a Ievv or Anabaptist for this article once taken avvay there remaineth nothing but mere error hipocrisie impietie idolatrie although in shevv there appeare excellent truth vvorship of God holines c. Yea speaking expresly of the auncient fathers and in respect of this special matter he most wickedly but most plainly adiudgeth them to hell fier for their wicked faith in this verie cause I speake not saith he against the papistes for their life but for their faith because they vvil not come to God by only faith but by faith and vvorkes and therfore if the fathers those old papistes liued now I would speake vnto thē as I do to these new papistes thus stand his wordes Si illa facies veteris papatus c. if that face and forme of old papistrie stoode novv if that discipline vvere