according to the spirit Neither when we say faith onely do we thinke that the faith whereby we are iustified is alone and without loue and works any more then he that saith the heate onely of the fire burneth meaneth thereby that the heate is without light but we hold that iustifying faith is alway accompanied with workes as the Sunne is with his light and trees with their fruite and causes with their effects though the workes themselues iustifie not but being the effects of iustification haue their proper vse to sanctifie vs which is a condition in his due time and order necessarily required to saue vs as well as iustification because as I said God bringeth no man to glory by iustifying him alone but by sanctifying him also for whom he electeth them he calleth and iustifieth and sanctifieth both 41 And this is it we meane by saying our sinnes are not imputed or we are iustified by faith onely whereat as often as our aduersaries wonder they should be put in mind of that which Erasmus told them long since This word Only which now adayes they shout at so in Luther is reuerently heard and read in the writings of the Fathers For Saint Ambrose t Comment 1. Cor. 1. saith This is the worke of God that he which beleeueth in Christ should be saued WITHOVT WORKES FREELY BY GRACE ONELY receiuing the pardon of his sinnes Chrysostome u Hom. 7. Rom. 3. saith But what is the law of faith Euen to be saued by grace here the Apostle sheweth the goodnesse of God who not onely saueth vs but also iustifieth and glorifieth vs vsing no workes hereunto but requiring FAITH ONELY Basil x Hom. de humil saith This is true and perfect reioycing in God when a man is not lifted vp with his owne righteousnesse but knoweth himselfe to be void of true righteousnesse and to be iustified by FAITH ONELY in Christ Comment 2. Eph. Theodoret y saith We haue not beleeued of our owne accord but being called we came and being come he exacteth not puritie and innocencie of life at our hands but by FAITH ONELY he forgaue our sinnes Bernard z Cant. ser 22. saith Whosoeuer is touched with his sinnes and hungreth after righteousnesse let him beleeue in God that iustifieth sinners and being iustified by FAITH ONELY he shall haue peace with God Thus the Fathers in their time spake according to a Rom. 3.28 4 5. Gal. 2.16 the Scriptures whereupon we ground our selues whose words can no way be so wrested but they will yeeld our very opinion and plainly shew that in this point they held the same thing that we do 42 And out of all question our aduersaries themselues in times past haue thought it the truth For Aquinas hath left b Rom. 3. lect 4. Gal. 3. lect 4. written that workes be not the cause why a man is iust before God but rather they are the execution and manifestation of his iustice for no man is iustified by workes but by the HABIT OF FAITH infused yea IVSTIFICATION IS DONE BY FAITH ONLY And c Iac. 2. the ordinary Glosse Abraham was not iustified by the workes he did but by FAITH ONELY his oblation being a worke of his faith and a testimonie of his righteousnesse But Gropper with the Diuines of Colen d Antididagm pag. 29. speake more fully that By the faith of Gods word working in vs contrition and repentance and other workes of preuenting grace we are iustified as by a certaine preparatiue and disposing cause but by faith whereby without doubt we firmly beleeue our sins to be forgiuen for Christ we are IVSTIFIED AS BY THE APPREHENDING CAVSE So God iustifieth vs by a double righteousnesse as by formall and essentiall causes whereof one and the chiefe is the perfect righteousnes of Christ not as it is out of vs in him but as and when the same being apprehended by faith is imputed to vs for righteousnesse And this imputed iustice of Christ is the chiefe and speciall cause of our iustification whereunto we are principally to rely and trust 43 And thus we see the Protestants doctrine of onely faith and the not imputing our sinnes vnto vs was thought sound diuinitie among our aduersaries themselues till within these threescore yeares that the Trent Councell began to looke asquint at it which was no maruel for it is an ordinary thing that a man marrying a latter wife looketh strangely on his owne children had by a former yea giueth his land from them to their yonger brethren though once the time were when he was of another mind And so no wonder if the Church of Rome now begin to turne away her louing countenance from her former faith when she hath about her so many brats of latter opinions begotten by the Friers and Iesuites her new louers that would haue no nay Otherwise faith onely is a doctrine that might haue inherited her mothers lands euen this day in Rome had she not in her widowhood played the wanton And yet seeing in auncient times it was holden in the dayes of the Church of Romes first husband our aduersaries for reuerence of their schooles and credit of the Doctors should handle the matter as gently as might be and not so intemperatly reuile their mothers elder sonne calling it as this Iesuit doth a doctrine drawing men to leudnesse or as e Rom. 3.22 the Rhemists do a new no-iustice a fantasticall apprehension nor as f Whright art 9. another doth a Solifidian portion nor as g Apolog. ep sect 8. another doth a desolation of order a doctrine against a common wealth because such foule words as these will touch the Scripture it selfe and all the ancient Fathers and many Romane Catholickes as well as vs and they that are so lauish of their tongue in vsing them if they take not good heed may chance to haue his hap that threw a stone at a dog and vnawares hit his step-mother Digression 41. Intreating of Predestination and Free-will as the Protestants hold them and shewing that their doctrine concerning these points doth neither make God the author of sinne nor leade men to be carelesse of their liues nor inferre any absolute necessitie constraining vs that we cannot do otherwise then we do 43 In the last place he mentioneth our doctrine touching Predestination and Freewill as if thereby we led men to be carelesse in their actions because as this Iesuit vrgeth it God hauing predestinate all things mans free will is lost thereby that he cannot do otherwise then he doth but God himselfe is the author of sinne Wherein he sheweth his vnsatiable desire of contention and that besides h Pâ—â— 30.15 the graue the barren wombe the earth and the fire which neuer say I haue enough there is a fifth thing as vnsatiable as they the contentious spirit of an aduersarie neuer satisfied with lying and contradiction For let them say directly what is the point they mislike
be more edified they want therefore this fruit Thirdly touching Latin Seruice Thomas Aquine and Cardinall Caietan u in 1. Cor. 14 hold it is better for the edification of the Church to be in the vulgar tongue Fourthly touching the power of Priesthood to remit sinne x 4. d 18. §. Non autem the Master of Sentences and y Fr. Victor relect 1. de potes Eccl. sect 3. others with him hold that onely God forgiueth sinne and the Priest bindeth and looseth onely by declaring them to be bound or loosed himself working no spirituall effect Fiftly touching shrift z De poenit d 5 in poenit gloss Panot ibid. the Canon Lawyers say it was not ordained by Christ but taken vp by an institution of the Church and Michael Bononiensis a Expos in Ps 29. saith It is not needfull for our iustification or the pardon of our sinne and Caietan b 3. Tho. q. 80. art 4. holdeth A man by contrition without any confession is made clean a formall member of the Church 6. Touching iustificatioÌ„ by our own righteousnesse Th Aquin c In Gal. 3. lect 4. saith No workes either ceremoniall or morall are the cause why any man is iust before God For works are not the cause that man is iust but the execution and manifestation of his righteousnesse because no man is iustified with God by his works but by the habite of faith infused And againe d In Rom. 3. lect 4 1. Tim. 1 lect 3. he saith The Apostle sheweth iustification to be wrought by faith onlie there is in the workes of the Law no hope of iustification but by faith onely Seuenthly touching the imputation of Christs holinesse for our iustification and the apprehesion thereof by faith Pighius e Bell. de grat l. 1. c. 3. de iustific l. 2 c. 1. holdeth that there is in vs no inherent righteousnesse whereby we may be iustified but f Controu Ratispon contr 2. pag. 47. edit Paris 1549. that we are iustified in Christ not by our owne but by the righteousnesse of God and Christ interposing his iustice betweene his Fathers iudgement and our iniustice so we present our selues boldly before Gods tribunall not onely seeming but also being iust and the reason why our righteousnesse is placed in the obedience of Christ is because we being incorporate into him * Nobis illi incorporatis acsi nostra esset accepta ea fertuâ— ita vt ea ipsa etiam nos iusti habeantur it is imputed to vs and by the same we are accounted iust And the Diuines of Collen g Antididagm Colon. pag. 29. A booke written by Gropper of whom the def of the Cens saith he was the rare man of our age See his commondations in Sur. comment An. 1547. p. 424. say We are iustified by faith as by the apprehending cause such a faith as without all doubting assureth vs of the pardon of our sinnes through Christ whereof notwithstanding it behooueth vs to be assured by the testimony of the holy Ghost through faith and after the same manner we are iustified of God by a twofold iustice as it were by formall and essentiall causes whereof the first is the perfect iustice of Christ not as it is without vs abiding in him but as the same being apprehended by faith is imputed to vs. This righteousnesse of Christ thus imputed to vs is the principall cause of our iustification whereon we must chiefly trust and stay our selues Eightly touching the certaintie of a mans owne saluation h Enchirid. Concil Colon. tit de iustif c. noÌ„ habes ergo the same Diuines of Collen write thus We confesse the truth is that to a mans iustifiâ—ation it is required that he certainly beleeue not onely in generall that they which truly repent haue their sinnes forgiuen by Christ but that his owne selfe also hath forgiuenesse through Christ by faith i Innoc. Gentill exam Con. Trid. The same was also preached openly by Marinarius a Frier at the Trent Councell Ninthly touching merits k De iustif l. 5. c. 7. idem Waldenâ— tom 3. de Sacra c. 7. Bellarmine saith In regard of the vncertaintie of our owne righteousnesse and because of the danger of vaine glory the safest way is to put our confidence in the sole mercy and goodnesse of God 10. Touching the sacrifice of the Masse Cornelius Mus l Sixt. Senen bâ—blioth sanct lib 4. a Bishop so famous for his learning that he was a Preacher at twelue yeares old and all Italie ran after him defended m Fr. Sua. tom 3. d. 74. s 2. that Christ at his last supper offered no sacrifice at all 11. Touching the Apocrypha it is cleare n Lyra Hugo Caâ—et Sigonius and others that many deny them to be canonicall Scripture 12. Touching the communion vnder one kinde Ouandus o 4. d 9. Pro. 6. saith It were better to allow the cup to the people then to deny it and lesse hurt would grow by yeelding then by detaining it 13. Touching mariage p 4. d. 26 q 3. quem refert Ioh. Capreol ibid. Durand held it was no sacrament and Canus q Loc. l. 8. c. 5. saith it is none vnlesse the Priest by solemne words of the Church do it And r Tolet. Sum. cas l. 7 c. 21. that which some Papists call heresie that the innocent party may lawfully marrie againe after diuorce is affirmed by Å¿ Comment in 19. Mat. Caietan and t Annot in Caiet l. 5. Catharinus 14. Touching freewill Ariminensis u In 2 d. 26 p. 103. denyeth that a man can will any thing that is good by nature without the special helpe of Gods grace and Alphonsus x Lib. 9. verbo Libert holdeth our wil is free from constraint but not from necessitie 15. Touching the descention of Christ into hell y In 3. d 22. q 3 Durand and z Apol. qu. 1. Picus Mirandula deny it affirming that he descended not properly and in substance but onely by effect in that without any locall motion the power of his death reached thither By these few examples you may coniecture how well they agree that thus are diuided about the principal articles of their faith and nothing can be so generally or certainly receiued but some or other among them deny it 21 And to manifest this contention yet a little more you shal see what a number of opinions they haue among theÌ„ concerning any question which themselues moue in Diuinitie For example whereas in the Sacrament they thinke the substance of bread and wine passe away the formes or accidents onely remaining the question is in what subiect or substance these accidents abide Some say they remaine separated without any subiect this is the opinion of Occham Biel Cameracensis Maior and the Nominals Some that they obtain a way wherby to exist of themselues this is the opinion of
tying vs to repentance and amendment and patient bearing of the crosse though we do not thinke the doing hereof is it that answereth and explateth the iudgement of God due to our sinne but onely serueth as a condition subordinately required that we may be partakers of Christs satisfaction Thus the Papists themselues o Sum. Rosell v. satisfactio somtime describe satisfaction p De dogni c. cl c. 54. out of Austin to be the cutting off the causes of sin and the stopping of the wayes that suggest them and q Bavus de indulg c. vlt. sticke not to grant there is but one satisfaction onely to God euen that of Christ and we do not properly satisfie but only do some thing in respect whereof Christs satisfaction is applied to vs. Satisfaction to God thus described we confesse and thinke our selues blamelesse though we admit no more because we haue some Papists on our side herein And touching offences against our brethren we thinke it necessary that we satisfie such as we haue offended by confession restitution suffering punishment as the case shall require yea we beleeue r Iob. 36 8. Act 1â— 22 liâ— 2â— Heb. 12.6 that God in this life by temporall afflictions punisheth not onely the reprobate but euen his owne children whose sinnes he hath remitted thereby to humble and mortifie them and exercise their faith and whole sanctification by opening their eyes This is it we hold touching satisfaction wherein we acknowledge an absolute condition of working and suffering but deny the merit of the worke so done and beleeue no vertue therein ordained to expiate our sinne 29 Now compare this with that which themselues say and so you shall see the point they quarell at Å¿ Sess 4. sub lui c. 8 Câ—tâ—ch Râ—m traâ—â—â—â—e â—â—â—isfacâ—ione The Councell of Trent defineth that when God forgiueth a sinner yet he forgiueth not all the punishment but leaueth the party by his owne workes to satisfie till it be washed away t Greg de Valent tom 4. disp 7 q. 14 punct 3. Bell. de poenit l. 4. c 6. Herinq Sum. l. 5 c. 19. n. 8. The workes whereby this satisfaction is to be made are said to be all good actions proceeding from vertue either inward or outward all penance enioyned by the Priest at confession as praier almes and fasting and al the sufferings that befall men either in this life or in Purgatory The things which by these workes we are supposed to satisfie God for are holden to be u Bellar. coÌ„muâ—â—ter oâ—â—es the temporall punishment x Câ—nciâ— Tâ—â—d Catech. Ro. vbi sâ—pr the relickes of sinne y Tâ—â—peâ— expl art Loâ—â—aâ—â— 6 Vega 〈◊〉 c. 36. the fault it selfe yea z Tâ—â—â—h â—e poenit 4. c. 1. Caâ—â—t 1. qu. 4. de contâ—â—t the same punishment that should be suffered in hell excepting the eternitie Caietan a 21. qq Quoli quâ—â—â—â— saith The canonicall punishment enioyned by the Priest for satisfaction includeth the punishment which is due to sinne before the presence of Gods iustice And Gregory of Valence b Vbi 1. â—â—a punâ— 1. § Quod si vero writeth The recompence made by satisfaction respecteth not only the temporall punishment that is to be paied but some part of the offence also and the wrath of God which by the said recompence must be turnâ—d away The thing that giueth the workes their condition to be satisfactory c Rhem. Col. 1.24 they say is Christs grace but they adde that the passion of Christ and they together make but one masse of passions our sufrings applying the medicine of his merits to vs. d Bell. de purg l. 1. c. 1◠§. Tertius tamen Not that his satisfaction it selfe taketh away the punishment due to vs but in that it remoueth it so farre forth as we haue grace from thence to make our owne satisfaction of power The plaine meaning whereof may be knowne by two other speeches of theirs The first is e 3 d. 19. art 2. concl 5. Biels Though the passion of Christ be the principall merit for which the grace of God and the opening of heauen and the glorie thereof be giuen yet it is neuer the sole nor totall meritorious cause but alwaies there concurreth some worke of him that receiueth the grace The second is f De purgat l. 1 c. 14. Bellarmines That a righteous man hath right to the same glorie by a twofold title one of the merits of Christ by grace communicated to him and another of his owne merits Which he could not haue said but that he thought our owne workes to be satisfactory and effectuall as Christs are and able to do the same that his death can 30 So then the Papists condemne vs in this point because we beleeue not the merit of our workes and their vnion with Christs sufferings for the satisfying of Gods iustice due to our sinnes but thinke Christ satisfied for all both sinne and punishment and our owne workes are no more but dispositions or conditions whereunto God hath tied vs vpon other termes And what they thinke more then this that I haue touched the Lord knoweth but they speake desperatly g Soto Palud Caiet Ruard nonnulli ex recentioribus quos refert Suar tom 1. d. 4. l 9. That a sinner by the grace of God may satisfie for his sinne condignly and equally and by that satisfaction obtaine pardon Caietan h In 3. Tho. q. 1 art 2. ad 4. dub saith For so much as Christ the head and we the members make one mysticall person therefore my satisfaction being conioyned with Christs satisfaction is made simply equall as it is the satisfaction of a mysticall person yea sometime it is greater then the fault i Tom. 1. disp 41 sect 3. §. Vltimo tandem Suarez saith When the soules in purgatory obtaine remission of punishment not by pardons or suffrages * Quae potius est solutio quaÌ„ remissio poenae quia fit per coÌ„dignam satispassionem for so much as then it is by a condigne suffering of the whole punishment there is no reason why it should be an effect of Christs merits because there the man hath paid God as much suffering as he oweth him There be finally k Scot. Duran Biel. quos refert Suar. tom 1 disp 4. sect 11. some that hold a man by the power of nature without grace may be able to satisfie for veniall sins expell them These meÌ„ in their ordinary books made for the people to reade l Hopk memor tract of satisfact â— 1. sometime no doubt to conceale their impietie speake bitterly of vs for saying they teach a man may satisfie by his owne naturall power and in the state of sinne and for the fault of sinne and the eternall punishment as well as for the temporall paine which satisfaction is equall to Gods iustice and vnited with
there is why they should disdaine vs supposing we had lesse learning then we haue Irenaeus f L. 2. c. 45. hath a saying which I commend vnto them when they thinke they haue so much vantage of learning against vs It is better and more profitable to be simple and of small knowledge and by loue to approach neare God then to thinke themselues to know much and to be of high experience and in the meane while to be found blasphemers against God 11 We know no cause therefore why we should not constantly and cheerfully go forward with our profession and confirme our selues daily more and more therin against all the premises and oppositions of the Romane Church whatsoeuer First we haue the Scripture in manifest places free from all ambiguitie on our side secondly we haue the principles of religion contained in the Lords praiers the Creed and the ten Commandements that directly leadeth to euery point of our faith Which is the true reason why the Church of Rome forbiddeth the reading and exercise of these things to the people lest they should see so much Thirdly we haue the ancient fathers in expresse termes in all things that they held constantly certainly with one consent I do not deny but our aduersaries in some smaller points as Purgatory praier for the dead may make shew of some particular opinions in the fathers but vpon triall it will fall out they held theÌ„ waueringly doubtfully that no certainty can be set downe touching their resolute iudgement Whereas in the principall points touching the Scriptures iustification merit of workes images and all the rest they write most clearely with vs. Fourthly and which may perswade any man not drunken with his owne preiudice we haue the mercies of God to pleade for vs whereby our Church hath bene miraculously vpholden when they threatned God defended vs when they practised and expected our vtter ruine God disappointed them when they wrought all maner of treasons yet God deliuered vs. Fiftly and this is our further assurance that we haue done nothing against the Church of Rome but innumerable people in all ages wished it long ago What ceremony what doctrine what custome what one parcell of their superstition haue we refused but the world long since complained of it yea the learnedst men that were groned vnder the very burthens that we haue haue shaken off g Evetusto quoâ—am libro refert Illyric catolog test tom 2. p. 805. It is written of Gerson the Chauncellor of Paris who liued about one hundred yeares before Luther that the Sorbonists expulsed him the Vniuersitie and in his old age depriued him of all his d gnitiesâ— because as it is like he misliked diuers errors in the Church of Rome What time he betooke himselfe to teaching of schoole wherein his manner was daily to cause all his schollers the little children to ioyne with him in this short praier My God my maker haue mercy vpon thy miserable seruant Gerson It should seeme by this that he tooke small comfort in those times when forsaking all confidence in the glory of his Church he would call for mercy at the hands of God rather in the company of a few poore childreÌ„ then in the societie of such as were reputed the Doctors of the world And it may easily be thought Gerson saw more then he either loued or liked because the moderne Papists reiect his iudgement h Resp Card. Bellar. ad resolut Io. Gerson confute his writings and i Fra. Victoria relect 4. p. 138. say This Doctor in all things was an enemie to the Popes authoritie and with his heresie infected many others His opinion touching this matter little different from schisme Yea at this day they see more errors then they will reforme O God saith k Naucler pag. 499. one of their Historiographers what will become of our age when our vices are grown to that that they haue scarce left vs any place with God for mercy What couetousnesse is therein Priests what lust what ambition what idlenes what pompe what ignorance both of theÌ„selues and of Christian doctrine how little religion and fained rather then true God haue mercy on vs. 12 And hâ—â—â— omitting the way that is by triall of arguments I offer certaine externall markes and sensible tokens whereby the falshood of the Romane Church may be discouered the most resolute Papist that liueth moued to misdoubt his owne religion for it is vnpossible that these things following should be found in the true Church or practised by men of the right faith The first is their enmitie with the sacred Scriptures the word of God whereof I haue spoken in the 22. Digression of this booke For the words l Esa 8.20 of the Prophet are cleare To the Law to the Testimony if they speake not according to that word it is because there is no light in them And one of their practises against it whereby they haue depriued it froÌ„ being the totall rule hath left theÌ„ vtterly voide of all meanes to secure their faith by and to find the truth For the Church the fathers the Councels the Pope which is all they can pretend are yeelded by themselues to be subiect to error And how can that giue them assurance of their faith which it selfe is not assured from error The second is the very face and outward state and gouernment of their Church cleane contrary to the first antiquitie How vnlike is their Pope to Peter their Cardinals to the Apostles their Prelates to the ancient Bishops in state in ambition in intermedling This is noted at large by many among themselues Zabarella Cusanus Marsilius Occham Duarenus How vnlike is their priuate Masse halfe Communion Latin Seruice Image worship to the ancient Seruice of the Church of God If it were the true Church no continuance of time could thus haue altered it age changeth the colour of a mans haire and the sound of his voice but not his complexion or the shape of his bodie The third is that THERE IS NO POINT OF OVR FAITH BVT MANY LEARNED IN THEIR OWNE CHVRCH HOLD IT WITH VS AND NO POINT OF PAPISTRIE THAT WE HAVE REIECTED BVT SOME OF THEMSELVES HAVE MISLIKED IT AS WELL AS WE And this may be demonstrated in all the questions that are betweene vs and they know it and for that cause haue purged and razed the principall bookes of the elder Papists and some of them they haue vtterly forbidden In the bookes of latter Catholickes also m Index librorum prohib p. 25. §. 3. saith the Index which were written since the yeare 1515. if that which needeth correcting can be amended by taking away or adding of a few things let the correctors see it be done but otherwise let it be wholly razed out The fourth is that the most points of Papistrie are directly and at the first sight absurd and against common sence and the law of nature For who can conceiue
thought this a fit course Dionysius Alexandrinus h Niceph. l. 6. c. 8. said of himselfe that he vsed somtime to be occupied in reading the writings and treatises of heretickes though it something polluted his mind with touching their vncleane opinions because he reaped this profit therby that he might the easilier refell them and the more execrate detest them If any will take vpon him to confute me the lawes of Christian conference specially in the points of faith bind him 1. to do it temperately abstaining from railing and reproaching 2. perspicuously that I may certainly know his meaning 3. honestly that what I say be faithfully set downe and what I proue my sayings by be not dissembled For I affirm nothing that concerneth the cause but I proue it either in the text by reason or in the margent by authoritie which I would not haue dissembled or according to an vsuall trade taken vp of late among them traduced with taunts and outcries as if it were false alledged vntill it appeare to be so indeed Which if he performe I shall thinke my lot the better to haue met with so profitable an aduersarie And so wishing the good Reader that with loue to all men and reuerence to Gods truth and care to leade a sanctified life he would pursue the cause of religion I take my leaue beseeching our Lord Christ by the power of his spirit to make way for the truth in all our hearts Amen A Table of the seuerall matters and questions handled and disputed in this Booke The first number signifieth the Section noted with this marke §. The other following the first signifieth the numbers of that Section VVhere the number is but one there the whole Section is meant THe true faith is absolutely necessarie to saluation 1. 1. No part of our faith stands vpon tradition 1. 2. Infolded faith is not sufficient without knowledge 2. 1. 7. There is a Rule whereby the true faith may be knowne 3. 1. This Rule is not visible and knowne to all men without exception 3. 2. The properties belonging to the rule of faith 4. The Scriptures translated into English are the rule of faith and how 5. The true reason why Papists deny the Scriptures to be the rule 5. 7. 8. The Scripture ought to be translated into the mother tongue that the people may reade it 5. 9. Touching the certaintie and truth of our translations and how we know it 6. The last resolution of our faith is into the authoritie of the Scripture 6. 9. 10. Our English translation is purer then that which the Papists vse 6. 11. The obscuritie of the Scripture disableth it not from being the rule 7. 1. All matters needfull are plainly laid downe in the Scripture 7. 3. Why the Papists pretend the obscuritie of the Scripture 7. 7. Whence it is that the Scripture is obscure 8. 1. The Scripture is vnderstood by it selfe and how 8. 1 2 3. How we are assured of the true sence of the Scripture which is it among many sences 8. 7 8. The true cause why men erre in expounding the Scripture 8. 13. Our faith is built on the Scripture not on the Church 8. 17. The Scripture is perfect containing all things 9. How I know this Scripture to be the very word of God 9. 5. All things needfull are fully comprehended in the Scripture 9. 9. The Papists hold that the sence of the Scripture varieth with the time 9. 11. Againe touching the errors of men in expounding the Scripture 10. The place of 2. Tim. 3.16 proueth the all-sufficiencie of the Scripture 11. How priuat men priuat cōpanies may see the truth against a multitude 12. By the Church the Papists meane nothing but the Pope 13. 2. Whether and how the Church of God may erre 14. 1. Tim. 3.15 expounded how the Church is the pillar of truth 15. The Protestants do not say that the true Church at any time failed was not 17. 1. The state of the question touching the visiblenesse of the Church 17. 2. The Protestants say no more touching the inuisiblenesse of the Church then the Papists themselues in effect do 17. 3. The arguments are answered whereby the Church is proued to be alway visible 18. inde The true faith is a sufficient marke of the Church 24. 2. The arguments against this are answered 26. to 31. 1. Ioh. 4.1 proueth that it is lawfull to examine the teaching of the Church 31. One Holy Catholicke and Apostolicke are not the marks of the Church 32. What the vnitie of the Church properly is 33. 1. The Protestant Churches want not true vnitie 33. 2. Gods true Church in all ages hath had some contentions 33. 4. inde The Protestant Churches haue the true meanes of vnitie 34. 1. What kind of vnitie the Papists haue 34. 1. 2. The Church of Rome vseth the Scriptures most despitefully fiue wayes 35. 3. The present Roman Church is departed frō the ancient primitiue faith 35. 9. The Church of Rome wanteth vnitie and liueth in manifest contention demonstrated 35. 16. The Popes authority was not receiued of old as the foundation of vnity 36. 2. The very Papists themselues do not yeeld to the Popes determinations 36. 5. The Popes supremacie is no sufficient meanes to preserue vnitie 36. 10. The places of Mat. 16.18 Luk. 22.32 Ioh. 21.15 handled at large shewed to make nothing toward the Popes authoritie ouer the Church 36. 11. inde The Primitiue Church acknowledged not the Popes supremacy foure experiences 36. 26. The Pope may erre euen iudicially and be an hereticke 36. 32. It is vnpossible to proue that the hope is S. Peters true successor 36. 36. No certainty among the Papists how the Popes supremacy is proued 36. 39. A place of Cyprian alledged for the supremacie answered 37. 1 2. The Protestants Church is truly holy and how 38. 1. Certaine words of M. Luther expounded 38. 2. Outward holinesse no proper and essentiall marke of the Church 38. 3. The vnholines wickednes of the Roman Church demōstrated 38. 4. inde What Saints the Protestants haue in their Church 39. 1. Canonization of Saints by the Pope a ridiculous conceit 39. 2. 3. The doctrine of the Protestants induceth not to libertie 40. 1. inde Fasting how the Protestants and how the Papists vse it 40. 2. Auricular confession or shrift iustly reiected 40. 6. Necessitie of good workes taught and defended by the Protestants 40. 11. Touching the merit of workes 40. 12. Touching mans power in keeping the commandements 40. 18. Whether all the good workes we do be sinne 40. 22. The distinction of sinne into mortall and veniall 40. 26. Satisfaction how taught by the Protestants and how by the Papists 40. 28. A short view of long Pardons 40. 35. The doctrine of Iustification by Faith only expounded and defended 40. 37. Predestination how holden by the Protestants 40. 43. What is the roote of Contingencie 40. 44. Freewill and Gods
decree how reconciled together 40. 45. Touching Freewil and the determination thâ—reof by Gods prouidence 40. 46 Predestination not for works foreseene 40. 49. God is not the author of sinne The Papists in this point go as far as the Protestants 40. 50. Againe touching Freewil at large shewing all the questions in that point 40. 52. inde Wherein true holinesse standeth 41. 1. How good works become an infallible signe of true holinesse 41. Touching the certaintie of grace and saluation the point explicated 41. 5. The miracles of the ancient Church do the Papists at this day no good 42. 1. The ancient Monks were not like the moderne 42. 3. Touching miracles obiected by the Papists an answer 42. 4. inde Incredible miracles and ridiculous reported 42. 8. The abuses of Monks and Monasteries detected 42. 10. A proofe that the Protestants doctrine excludeth libertie of the flesh 43. 2. The Roman doctrine is an occasion of their sinfull liues 43. 3. Some points of Papistry named that inuite men to libertie 43. 5. inde The Roman faith a meere deuice inuented to maintaine ambition and couetousnesse 43. 7. The vniuersalitie of the Protestants Church is shewed and expounded 44. 1. inde Touching the ancient Fathers their authoritie and vsage with vs and the Papists compared 44. 4. inde Who are Fathers with the Papists and who All the Fathers 44. 9. The Pope vshers the Fathers 44. 11. The Papists are notorious for contemning all the ancient writers exemplified 44. 12. inde The Protestants answer to them that bid them shew their Church in all ages 45. 1. inde The Papists haue not the Church Catholicke either in time or place 46. The Romane Church hath forsaken her ancient faith 47. inde Transubstantiation a late deuice 47. 8. 9. The present Romane Church hath conuerted no countries to the true faith 48. 1. inde The Indies knew the true faith afore the Papists came there 48. 3. Touching the conuersion of England by Austin the Monke 49. How the Roman Church hath conuerted the Indies Spanish massacres 49. 5. inde The question When did the faith faile in the Roman Church answered and disputed 50. 4. inde The time maner of the coming in of some points in Papistry 50. 8. inde The resistance made in former times against the Papacy with a catalogue 50 18. inde An answer to some things obiected against the former catalogue 50. 40. Papistry came in secretly and by little and little expounded 51. 2. 3. Images notoriously resisted when they came in 51. 5. The Papists worship stocks and stones as well as the Gentiles 51. 6. inde Touching adoration of the Sacrament 51. 9. The maner of Christs presence in the Sacrament explicated as we hold it 51. 10. The Papists haue written most spitefully against the honour of the blessed Sacrament 51. 11. Succession is in our Church and of what kind it is 52. 1. The callings of Luther and our Bishops iustified and declared 52. 5. The Fathers commending the succession of the Roman church in their time doth not helpe it now 53. The places produced out of them are answered 53. 5. Ephes 4.11 alledged to proue outward succession answered 54. 2. 3. Externall succession of persons in one place is neither onely in the Romane Church nor there at all 55. 2. Seuen things obiected against the succession of Popes to shew it hath bene grosly interrupted 55. 4. inde Touching the credit of Anastasius booke of the Popes liues 55. 7. It is not knowne who succeeded Peter 55. 5. The sea of Rome hath bene long voide 55. 6. A woman was Pope 55. 7. Hereticks haue bene Popes and intruders and boyes 55. 8. 9. Popes haue bin made and cast out again at the willl of famous whores 55. 9. Popes for wickednesse more then monstrous 55. 9. Many Popes at one time and the right Pope not knowne 55. 10. The Fathers commendation of the Romane Church expounded 56. Imputations layd vpon the Protestants as if they had forsaken the Church answered 57. 1 2. Luther defended touching his departure from the Pope his writings his life his mariage and his death 57. 3. inde Monsters of lies deuised against Luther 57. 7. Luther an honester man then any Pope in his time and many more 57. 9. Againe the calling of our Ministers is defended 58. Touching the power of a Priest in remitting sinne and the sacrament of Penance 58. 4. inde Miracles not concurring with all extraordinary calling 59. 1. Extraordinary callings distinguished 59. 2. Luther needed no miracles and why 59. 3. All men haue not bene in loue with Papistry 60. The obiection that Luther made to himselfe when he departed from the Pope 61. 1. The Protestants haue not forsaken the high-beaten-way of the Catholicke Church 61. 2. Touching the saluation of our ancestors vnder the Papacie 61. 4. The Scriptuies are surer tokens of the truth then the Popish miracles 62. A briefe exhortation of the Author to his countrimen 63. A Table of the Digressions contained in this Booke with their Titles The number set before signifieth the number of the Digression The number following signifieth the §. vnder which it standeth 1. PRouing that the Papists grounding the doctrine of faith on traditions make them equall to the written word 1. 2. Shewing the infolded faith of the Papists and confuting the same as not entire 2. 3. Wherein by the Scriptures Fathers and reason and the Papists owne confession it is shewed that the Scripture is the rule of faith 5. 4. Containing the very cause why the Papists disable the Scripture so from being the rule 5. 5. Wherein against the Iesuits conceit secretly implied in his first conclusion it is shewed that the Scriptures ought to be translated into the mother tong and so read indifferently by the lay people of all sorts 5. 6. Declaring how the assurance of our faith is not built on the Churches authoritie but on the illumination of Gods Spirit shining in the Scripture it selfe 6. 7. Wherein the Trent-vulgar-Latine and our English translation are briefly compared together 6. 8. Shewing that the Scriptures are not so obscure but that they plainly determine all appoints of faith 7. 9. Declaring that the Papists haue reason to hold the Scriptures be obscure because the articles of their religion be hardly or not at all to be found therein 7. 10. Assigning the true cause of mens errors in expounding the Scriptures 8. 11. Prouing that the Scripture it selfe hath that outward authoritie wherupon our faith is built and not the Church 8. 12. Wherein it is shewed that the Scripture proueth it self to be the very word of God and receiueth not authoritie from the Church 9. 13. Shewing against the Iesuits assumption that all substantiall points of our faith are sufficiently determined in the Scriptures and the reason why the Papist call so fast for the authoritie of the Church 9. 14.
bookes among them that examine their religion h Annot. on Act. 17. v. 11. The Rhemists say the hearers must not trie and iudge whether their teachers doctrine be true or no neither may they reiect that which they find not in the Scripture And this is also commonly defended by i Hosius de express Dei verb. Andrad defens Trident. l. 2. others And whereas k Prolegom cont Petrum à Sot Et Confess Wittenber cap. de sacr scriptur Brentius had written no lesse godly then truly that in the matters of our saluation we might not so cleaue to another mans opinion that we should embrace it without the approofe of our owne iudgement and it belongs to euery priuate man to iudge of the doctrine of religion and to discerne the truth from falshood l Bellarm. de verb. Dei lib. 3. c. 3. the Iesuites very scornefully reiect his saying 5 Thirdly they extoll ignorance to the skies and encourage their people to it m Rhem. annot â—n 1. Cor. 14. on Luk. 12. v. 11. They require no knowledge of the things we pray for but preferre ignorance nor yet abilitie to professe the particulars of our faith when possible we are to die in the defence of the same farre contrary to that which n 1. Pet. 3.15 the scripture so plainly teacheth And the rather to hearten the people in this blindnesse o Rhem. vpon 1. Ioh. 2. v. 20. they promise them a part in other mens gifts graces which haue knowledge p Conf. Petrie cap. 14. pag. 18. Hosius saith To know nothing is to know all things and ignorance in most things is best of all 6 This is the whole entire faith mentioned here in the Iesuites discourse whereby nothing is meant but the Colliars faith whereof q Apologie transtated by Staplet part 1. pag. 53. I spake and Staphylus writeth thus The Colliar being at the point of death and tempted of the diuell what his faith was answered I beleeue and die in the faith of Christs Church being againe demaunded what the faith of Christs Church was that faith said he that I beleeue in Thus the diuell getting no other answer was ouercome and put to flight By this faith of the Colliar euery vnlearned man may trie the spirits of men whether they be of God or no by this faith he may resist the diuell and iudge the true interpretation from the false and discerne the Catholicke from the hereticall minister the true doctrine from the forged I could scarce beleeue this to be their doctrine of entire faith vpon the report of so base a companion as Staphylus but when I saw the same conceit as grauely set foorth by r Hosius contra proleg Brentij lib. 3. pag. 146. Pigh hierarch lib. 1. cap. 5. Iacob de Graffijs decision part 1. lib. 1. cap. 26. nu 34. Antonin part 1. tit 5. c. 2. §. 1. skilfuller clearkes then he then I perceiued the Colliars faith was canonized for the Papists creed and the prouerb true that Like to like were the diuell and the colliar saue that it hath brought such a flood of ignorance vpon their people that Å¿ Imman Sa. aphor verbo Parochus pag. 298. a Doctor of their owne cries out vpon all the clergie for it Wo to our Parish Priests wo to our Bishops wo to our Prelates 7 And wo to them indeed from him that so plentifully in t Es 53.11 Ioh. 17.3 Ro. 10.14.17 Col. 3.16 Heb. 5.11 the Scriptures hath condemned this ignorance and in vaine did Christ u Ioh 5.39 commaund the people to search the Scriptures and x Rom. 15.4 Ioh 20.31 Paul and Iohn teach that whatsoeuer things are written were written for our learning and that we might beleeue if to assent to the Church without any knowledge thereof were a sound whole and an entire faith y Enarrat in Psalm 118. Hilary saith Many thinke the simplicitie of their faith shall suffice to accomplish their hope of eternall life as if the studie of innocencie according to the iudgement of the world needed not the precepts of heauenly doctrine It is written of z 2 Tim. 3.15 Timothy and a Basil Aschet prolog de iudic Dei Et epis 75. ad Neocaesar Basil that of children they were trained vp in the knowledge of the mysteries of religion And in the Primitiue Church b Iust Martyr apolog 2. Euse demonstrat euang l. 1. c. 6. Theod. de curand GraecoruÌ„ affect l. 5. the doctrines and seuerall points of religion were knowne and discoursed by the meanest of the people and c Chrysos hom 3. in Lazarum Orig in Num. hom 27. the Bishops exhorted them thereunto which practise declareth manifestly enough that in those dayes knowledge of the things beleeued was thought necessary to an entire faith though now the case be altered in the Church of Rome and the Iesuites owne reasons proue as much for d Thom. 22. qu. 1. art 10. 3. Athanasius creed is a rule of faith and therefore sheweth we are bound both to beleeue and know the things contained in it else he might as well haue pointed downe the Colliars creed Againe to what purpose should God propound all the points of our faith one as well as another vnlesse his will were that we should learne them all according to e Deut. 29.29 that of Moses Secret things belong to the Lord our God but the things reuealed belong to vs and to our children that we may do all the words of the law f In Ioh. tract 21. Austins saying is to be noted Some may obiect we do rashly in discussing and searching out the words of God but why are they vttered if they may not be knowne why haue they sounded if they may not be heard and why are they heard but that we should vnderstand them § 3. Fourthly as this one infallible entire faith is necessarie to the saluation of euery one as well the vnlearned as the learned so we must say that Almightie God Qui vult omnes homines saluos fieri ad cognitionem veritatis venire 1. Tim. 2. hath for proofe that this for his part is a true will prouided some certaine and infallible rule and meanes whereby euery man learned and vnlearned may sufficiently in all points questions or doubts of faith be infallibly instructed what is to be holden for true faith and that the onely cause why a man misseth of the true faith is that he doth not seeke and finde this infallible rule or hauing found it will not with an obedient mind captiuate his vnderstanding selfe-iudgement and contrarie opinion in obsequium Christi for the seruice of Christ and in all points yeeld infallible assent vnto it as euery Christian ought Credamus Deo saith S. Chrysostome hom 83. in Matth. nec repugnemus etiamsi sensui cogitationi nostrae absurdum videatur quod dicit Let vs beleeue God without
repugnance although that which he saith seeme absurd to our sence and thought This I proue For vnlesse there were such an infallible rule prouided it were impossible for anie man especially for anie vnlearned man in all points infallibly to learne and hold the true faith and since it is impossible it is no way to be thought but that almighty God who is so desirous that all men should come to the knowledge of the truth consequently to saluation did prouide that infallible rule or meanes sufficient to instruct euery one in all points by which it might be possible for thē to attaine to the true knowledge of infallible faith by that to saluation The Answer 1 This fourth conclusion conteineth two members First that God hath left in the world some certen rule and meanes wherby we may infallibly be instructed what is to be holden for true faith this you may freely grant him with that which he inferreth thereupon that the onely cause why a man misseth the truth is either because he doth not find this rule or hauing found it he will not obey it The second is that this rule is left to all men indifferently so that euery man without exception of what estate or faculty soeuer may haue accesse vnto it be instructed This mēber includes 2. sences First that the rule is of that nature that it is able to direct any man be he neuer so simple yea the most vnlearned aliue may conceiue vnderstand it sufficiently for his saluation This you shall also yeeld him as an vndoubted truth Next that all men at all times may haue accesse vnto it as being a thing concealed from none but visible and reuealed to all places ages and persons And this to be a part of the Iesuits meaning I gather by the words of his eighteenth section where he concludeth the Church to be the rule alway visible Because otherwise men sometimes viz. when it were inuisible should want a rule to instruct them contrary to that of Paul that God would haue all men to be saued and come to the knowledge of his truth this he could not haue said if his meaning in this place the ground of his speech there were not that the rule of faith is euermore and in all places visible and manifested to all men indifferently a point meerely false and smelling of Pelagianisme 2 For before Christ it was reuealed only to the Iewes and not to the Gentiles except some particular persons as appeareth plainly both by obseruation g Psal 76.1 103.7 147.19 Mat. 10.5 Act. 14 16. 16.6 Rom. 3.2 the text And experience sheweth how at this day the Lord hath concealed the meanes of saluation from the Turke and infinite other barbarous gentiles of whom it cannot be said that he hath left vnto them this entire rule but that in his iudgement many times secret but alway iust he hath denied it them seeing as h Rom. 1.16 the Apostle speaketh the Gospell of Christ is the power of God vnto saluation both to Iew and Gentile i 1. Cor. 1.21 and when the world by wisedome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue thē that beleeue And k Epist 107. ad Vital circa med Austin saith It is a most manifest truth that many cannot be saued not because themselues will not but because God will not and the contrary he confuteth as Pelagianisme But if I mistake the Iesuite and he meane the words in the first sence it is well and we both agree To the place of Timothy concerning Gods willing all men to be saued l Deus vult omnes homines saluos fieri id est omnes homines qui saluātur saluos sieri nullus enim nisi eo volente saluatur Vel sit distributio non pro singulis generum sed pro generibus singulorū quia de quolibet genere statu hominum vult aliquos saluos fieri Greg. Arimin pag. 165. l. 1. I shall answer in the 18. section nu 6. § 4. Fiftly this infallible rule prouided by almightie God as sufficient to instruct euery one aswell learned as vnlearned in all points of faith must haue three properties or conditions First it must be infallible most vndoubted sure For otherwise faith grounded and built vpon it cannot be infallible certaine and sure Secondly it must be such as may be easily and plainly knowne to all sorts learned and vnlearned For otherwise be it neuer so certaine and sure in it selfe yet if it be vnknowne or vncertainely knowne vnto them it cannot be to them a rule or infallible meane whereby they may attaine to the infallible knowledge of the true faith Thirdly it must be most vniuersall that it may not onely make vs know certainly what is the true faith in some one or two or more points but absolutely in all points of faith For otherwise it is not a sufficient rule whereby we may attaine to an entire faith which integritie of faith is necessarie to saluation as hath bene proued The Answer 1 To these three properties of the rule of faith we must adde two more if we will shew all the nature thereof First that it be not partiall addicted more to one side then another Secondly that it be of power and authority able to conuince the conscience of such as vse it and from the which there can be no appeale For neither can it be a rule of the truth which it selfe is crooked with affection neither may we safely rely vpon it if either it dismisse our consciēce wauering or admit a superior rule whereto we may appeale And the reason is because our faith and knowledge must be m Col. 2.2 Basil Reg. contract qu. 95. with full assurance and perswasion the which we cannot obtaine vnlesse the rule giue it vs and nothing can giue it but that which hath a coactiue power to bind the conscience and to stay it at his owne tribunal 2 Next the second property must be expoūnded that the rule be easie and plaine to all sorts of men learned and vnlearned to wit which vse the means and are diligent in attending it be enlightned by the spirit of God To all such it is plaine be they neuer so vnlearned to the rest it is not neither is it a necessary condition of the rule so to be Not because it selfe is obscure at any time but for that sometimes men haue not eyes to see into it For all meanes and rules are vaine vnlesse God giue eyes to see as n Gen. 21.19 he opened Hagars eyes to see the well of water according to that of Dauid o Psal 119.18 open mine eyes that I may see the wonders of thy law and p Esa 29.10 Pro. 14 6. Luc. 8.10 Ioh. 8.43.47 1. Cor. 2.14 2. Cor. 3.14 4.3 the Scripture teacheth the point manifestly So saith q In. Ioh. lib. 1.
doth it is no good marke they say the contrary it is a marke indeed a chiefe marke a proper and very cleare note of the Church a note ingrauen and perpetually cleauing to it Let him therefore be well aduised how he crosse his fellowes lest his so doing impaire the credit of his Churches vnitie and make his reader suspect that he is labouring to confute a matter which his owne conscience telleth him is most true 3 For our Sauiour saith in the g Ioh. 10.27 Gospel My sheepe heare my voyce Which teacheth vs euen by h Bellarm. de not Eccl. c. 2. the confession of our aduersaries that wheresoeuer the voyce of Christ which is the true faith soundeth there consequently are the elect his sheepe that heare it And if his sheepe be knowne to be there by this then is the Church also knowne hereby for wheresoeuer the sheep of Christ liue there is the Church in as much as these two are neuer diuided The true faith and doctrine of the Scriptures then being notes to teach vs where the elect be are proued hereby to be a sufficient marke of the Church because wheresoeuer the elect liue there is the Church of God Again Christ i mat 18.20 saith Where two or three are gathered together in my name there am I in the midst of them This teacheth vs two things by k Bellarm. de notis Eccl. c. 2. the Papists owne confession First that the true faith is a signe where Christ is which is all one as if they had said it is a signe where Christs church is for Christ his church are neuer asunder but l Mat. 28.20 he abideth with it for euer Next that it is a note of the Church if such teach it as are gathered together by lawfull ordination and successiō which is as much as we desire for it is neuer taught by any other and it quite ouerthroweth the Iesuites conceit for he thinketh his Romane Church-men to haue lawful ordination and succession and yet denyeth the faith they preach to be a marke of the Church wherin he cannot reconcile himselfe with his fellowes The same is further confirmed by diuers other places of m Deut 4.6 Psal 147.19 Esa 2.2.3 Act. 2.42 Ioh. 8.31 Rom. 10.14 2. pet 1.19 Scripture whither I referre the reader 4 And surely plaine reason sheweth it For it must needs be granted to be an vndoubted note of the Church which maketh vs know it when we seeke it and distinguisheth it from the false Churches of the heretickes Now this the true faith which is according to the Scriptures doth in that euery church pretending it selfe to be the Church of Christ is examined thereby and that allowed to be the true Church indeed which agreeth therewith according to that of Saint Paul n Gal. 6.26 As many as walke according to this rule peace shall be vpon them and mercie and vpon the Israel of God And our Sauiour in the Gospell o Mat. 7 16. saith Ye shal know the false Prophets by their fruits p Iansen harm cap. 43. Rhem. annot in cū loc Stapl. princip doctr l. 10. c. 1. that is by their doctrine So that if the men which professe themselues to be the Church are first to be tried by the Scriptures it followeth necessarily that the doctrine contained in the Scriptures is the note of the Church In which regard the Apostle q Ephes 2.19 saith of the Church that it is the houshold of God built vpon the foundation of the Apostles and Prophets And Epiphanius speaking of an hereticke r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 1 l. 2. haer 4◠saith This man is found altogether differing from the holy Scriptures as it will appeare to all them that reade attentiuely if then he be dissenting from them he is altogether an alien from the holy Catholicke Church And me thinkes if we said no more to this point the very confession of our aduersaries might put it out of doubt who say expresly ſ Reynol Caluinoturc l. 4. c. 9 pag. 859. These two the true Church and the true faith are so knit and infolded together that the one inferreth and concludeth the other frō the true Church is concluded the true faith and from the true faith the true Church is inferred And t Bellar. de not eccl c. 2. when the question is concerning the Church then the Scripture is better knowne then the Church Now betweene vs and the Papists the question is concerning the Church and therefore the Scriptures are the best marke to know it by Moreouer the doctrine of the Scripture declareth what be the notes of the Church as the Iesuite himselfe speaketh and all Papists are constrained by the Scriptures to proue those marks which they assigne and who then seeth not that the doctrine it selfe must needs be the best note of al when it is first and best knowne This is his owne reason who in his discourse following hereby would proue the Church to be better knowne then the doctrine because it sheweth the doctrine and bringeth it to our view Againe u Canis catec magn pag. 131. Reynol Caluinoturc pa. 860. Staplet princip doctrin l. 4. prooem the learned among them maintaine sundry of their notes of the Church to be true notes because as they say the Church is defined by them and why then shall true doctrine and faith be debarred which are the efficient cause very difference of the Church wherein it differeth principally from all false assemblies and therfore to be put in the definition thereof Finally x 2. Pet. 1.19 Apoc. 2.5 the Scripture calleth it self and the faith thereof a light shining in the Church as in a candlestick or lanterne which proueth it sufficient to shew vs where the Church is as a light in a dark night directs the sayler to his hauen And whereas the Iesuits marks vnitie antiquitie and vniuersalitie agree to other assemblies as well as to the Church of God and by y Bellar. de not eccl c. 3. their owne confession are no proofes of euident truth this of the True faith can be found in none but the Church of Christ whereunto it is proper euery way euen to all the Church at all times and to it alone and so cannot deceiue such as follow it 5 In the last place I desire the Reader to marke the iudgement of two ancient fathers Chrysostome and Augustine and to compare the same with the Iesuites conclusion and then freely to say whether the Church of Rome haue all antiquitie on her side or not In this time z Op. imperf hom 49. saith Chrysostome since heresie hath taken hold of the Church there can be no triall of true Christianitie nor any other refuge for Christians desirous to know the true faith but the holy Scriptures formerly it might many wayes be shewed which was the Church of Christ and which Gentilisme but now they that will
be as ready to obey is one thing but neither to be willing to learne nor when you heare the truth to be satisfied therewith is another The first of these may befall the particular Church c. § 26. Because a marke whereby a thing may and must be knowne must be more apparent and easie to be knowne to all those men which should by that marke seeke out and find that thing then the thing it selfe otherwise there should come no helpe by the marke to the knowledge of the thing But to know which is the true faith in all points at least to some sorts of men to wit the vnlearned is more hard then to know and assigne which companie of men be the true Church For to know which is the true faith in all particular points requireth learning whereby one may vnderstand the termes and state of the question besides iudgement to discusse and weigh prudently the sufficiencie of the authorities and reasons oâ— both parts that vpon this pondering of reasons they may prudently conclude which is the better part Moreouer they must haue a supernaturall light of God his Spirit whereby they may discerne and see those things which be aboue all naturall rules and reasons Ad haec quis idoneus Who can say that he is sufficiently furnished with these helpes or who can be infallibly sure that he hath all these in such sort as is requisite for obtaining by his owne industrie an infallible faith in al points And as for the vnlearned they must needes confesse that in diuerse mysteries of faith they do not so much as vnderstand the termes and state of the question and much lesse are they able sufficiently to examine the worth of euery reason neither are all such as can perswade themselues that they are singularly illuminated immediatly taught of God his Spirit neither if they did thus perswade themselues could they be infallibly sure that in this their perswasion they were not deceiued since it is certaine that some that most strongly in their owne conceit perswade themselues to be thus enlightened are in this their perswasion deceiued Now for to know which is the true Church and by giuing credite to it consequently which is the true faith there are not so many things required nor anie great difficultie as shall be declared For this is the direct way which Esay as did foretell cap. 35. should be in the time of Messias which he said should be so direct that euen fooles to wit simple and vnlearned men should not erre in it Haec erit vobis directa via saith he ita vt stulti non errent per eam The Answer 1 This is his first argument the summe whereof is concluded in this Syllogisme That which is the marke whereby to know a thing must be more apparent and easier to be knowne then the thing it selfe otherwise it helpeth vs not in finding out the thing But the true faith is not more apparent or easier to be knowne then the Church but contrary the Church is easier to be knowne then the true faith for to know the true faith there is required learning iudgement and supernaturall illumination which no man sufficiently hath but to know which is the true Church these things are not required for the Church is the direct way Esa 35.8 Therefore the true faith is not the marke of the Church To this I answer denying the second proposition and the confirmation thereof that it is harder to know which is the true faith then to assigne which company of men be the Church For faith is the cause of the Church that is to say this is the thing that maketh a people to be the Church of God when they beleeue the word of God and euery cause as it goeth before his effect so is it more apparent to our vnderstanding and better knowne to our iudgement then the effect Aristotle saith a Analy Poste cap. 2. Causes are both before their effects and better knowne and b Ibid. Metaph l. 1. c. 2. l. 2. c. 2. Plato in Thraet the true knowledge of things ariseth from the knowledge of their causes yea those things are simply first and best knowne which are furthest from our sence and nearest our vnderstanding and so the doctrine and beliefe of the Church must needes be easier to know then the Church it selfe because it cometh first to my vnderstanding and of necessitie I must see it afore I can tell whether the Church be there or not For though that company which is offered to me as the Church be more apparent to my sence yet haue I no certaintie that it is the Church or a companie so qualified vntil I know the faith thereof to be true I see indeed a company of men and heare much of their greatnesse but I am not sure they are the Church vnlesse I know they hold the true faith and so the knowledge of this leadeth me to the knowledge of that and the faith is easilier discerned then the Church 2 The Papists themselues haue a saying which if this Iesuite would receiue might determine this matter We see indeed that companie of men which is the Church c Lib. 3. de eccl c. 15. saith Bellarmine but we do not see that this companie is the true Church of Christ we beleeue it For that is the true Church which prâ—fesseth the faith of Christ but who doth euidently know this faith to be the faith of Christ we rather beleeue this by a firme and most assured faith In which words this Iesuites assumption is thus disproued That whereupon I beleeue the Church so to be is more apparent and easier to be knowne sooner to be seene then the church it selfe But vpon knowledge of the Churches faith I beleeue it to be the Church therefore the Churches faith is more apparent and sooner knowne then the Church it selfe Againe By faith we beleeue this to be the true Church and the profession thereof to be the truth but d Rom. 10.17 all faith cometh by hearing the word of God therefore by the meanes of hearing Gods word I beleeue this to be the true Church and so consequently the knowledge of Gods word cometh sooner and easilier to my vnderstanding then the knowledge of the Church 3 And though it were granted that in some cases the Church were easier to know then the faith yet as things depend betweene the Papists and vs the faith is easier to know then the Church for the question betweene them and vs is who hath the true Church In which triall it is the greatest folly in the world for either of vs to offer our selues to the world as the true Churches of Christ till first we haue proued our selues so to be by the doctrine that we professe and in vaine shall we attempt this if as the case standeth this doctrine be not easier and plainer then the Church This is the confession of the Iesuites
e Bellar. de nâ—â— eccl c. 2. When the question is concerning the Church which it is and the Scripture is admitted on both hands then the Scripture is more apparent and easier to know then the Church So that the Papists do but spend time and mocke the world in obiecting to vs the authoritie and dignitie of their Church they may do it as they list one to another but in their controuersies with vs they may not not onely because we reiect it but principally for as much as the doctrine of the Scripture by their owne verdict is easier and plainer 4 Neither are the Iesuites reasons to the contrary of any value For I grant that to the finding out of the true faith we haue need of learning iudgement and illumination as the meanes Yea the doctrine hereof is so hard to natural men as we are all till God haue regenerate vs f Ioh. 7.17 8.31.43 14 17. 1 Cor. 2.14 2. Cor. 3.14 Mat. 16.17 Iob 32.8 that it goeth beyond the capacity of flesh and bloud But he should haue remembred the ministery of the Church and light of Gods spirit helpeth our infirmities the doctrine it selfe is a light shining through all these incumbrances These meanes are not such but the simple may attaine to a sufficient portion thereof and his Ad haec quis idoneus with that which followeth is denied as an idle conceit and g §. 7. 8. alreadie confuted And let the impediments be what they will yet shall the Iesuite finde them in the way of his owne Church and let him if he can free his owne notes from them For is his Catholicke Romane which so eagerly he putteth to his friend such a Church as needeth neither learning nor iudgement nor the light of heauen to discerne it If it be I am content he enioy it himselfe neither will I euer perswade my friends to communicate with that companie which is so famous that the very wind wil blow a man into it And yet h Staple relect controu 1. q. 3. Greg de ValeÌ„t commen theol tom 3. pag. 145. some of the Iesuites owne side will say sometime that they had need both of wisedome and skill that shall alwayes discerne the Church 5 The text of Esay speaketh of the ministery of the Gospell and it meaneth that it shall infallibly guide the meanest people that liue therein to eternall life which it doth by propounding to them the word of God that thereby they may know it to be the true Church and be drawne to walke in the paths thereof And though the Prophet call it a direct way yet I am sure he meaneth not that any can walke in it till he haue found it or any can finde it i Esa 35.5 till his eyes be opened k Ioh. 12.40 Act. 26.18 2. Cor. 4.4 which is done no way but by the doctrine of the Church Or if he think the way of the Church so easie because the holy Prophet calleth it a direct way that fooles may walke in it let him say vnfainedly if his affection to the Romane Helena haue not blinded h s eyes l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. Bucoliast as louers are blind and besotted his conscience that he cannot see the doctrine of the Scriptures to be as easie seeing it is called m Psal 19.8 Pro. 1.4 a sure law giuing wisedome to the simple and light to the eyes sharpening the wit of the simple and giuing knowledge and discretion to children And Austine saith n Enar. in psa 8. The Scripture is bowed downe to the capacitie of babes and sucklings And Chrysostome affirmeth o Hom. 1. in Mat. They are so easie to vnderstand that the capacitie of euery seruant plow-man widow and boy may reach vnto them p Hom. 3. de Laz. yea the most simple that is of himselfe onely by reading may vnderstand them In which sayings we see as much affirmed of the doctrine of the Scripture as the Iesuite can say is affirmed in the place of Esay concerning the Church and yet possible he will turne him in a narrow roome afore he will yeeld and keepe possession still in his Church-porch against all the pulpits in England that speake for the Scriptures § 27. Secondly I proue the same because when we seeke for the true Church we seeke for it principally for this end that by it as a necessarie and infallible meanes we may heare and learne and perfectly know the true faith in all points which otherwise is in it selfe hidden obscure and vnknowne to vs according to that of S. Paul Animalis homo non percipit ea quae sunt Spiriritus Dei 1. Cor. 2. For as no man by the onely power of nature can attaine this supernaturall knowledge of diuine mysteries which we beleeue by our faith so neither doth the Spirit of God who doth as the principall cause infuse this gift of faith into our soules ordinarily instruct anie man in the knowledge of true faith immediatly by himselfe alone but requireth as a necessary condition the preaching and expounding of matters of faith to be made by the true Church according as S. Paul saith Rom. 10. Quomodo credent ei queÌ„ non audierunt quomodo audient sine praedicante quomodo vero praedicabunt nisi mittantur Therefore the true Church is rather a marke whereby we must know the true faith then contrarie the true faith to know the true Church The Answer 1 This is the second argument and is concluded in this Syllogisme That is no marke or meanes to know the Church by which it self is vnknowne to vs till the Church teach it and is learned by the meanes and ministery of the Church But such is the true faith that we cannot know it til the Church teach it vs and it selfe is learned by the meanes and ministerie of the Church for God instructeth no man immediatly but by the preaching of the Church as Saint Paul saith Rom. 10. Therefore the true faith is not a sufficient marke to finde the Church by For answer to this argument it will easily be granted that the ministery of the Church is the ordinary meanes whereby we learne the faith of Christ and that no man of himselfe can attaine to the knowledge thereof but as the Church teacheth him This I say is granted so it be well vnderstood For the spirit of God in the Scripture is the principall schoolemaster from whom all truth cometh and which openeth the heart to beleeue and the Church is it which by her ministery holdeth this truth before vs and therefore except in some extraordinary cases the preaching thereof is required as a necessary condition as the text of Saint Paul speaketh 2 But hence it followeth not that therefore the Church is rather a marke of the faith then the faith a marke of the Church for these two the true Church and the true faith are like relatiues inseparably vnited together by a
the Iesuite so confidently beareth his friend in hand that the Gospels of the foure Euangelists cannot be knowne to be true Scripture more then those of Thomas and Nicodemus but by the authoritie of his Church Wherein possible he hath also the same meaning that Doctor Standish vttereth in the place alledged x In the letter b. a little before that those counterfeit Gospels bearing the titles of Thomas Nicodemus and Bartholomew were written by them in deed but his Church to shew her authoritie that this she can do hath repealed them A fat conceit yet some mens stomackes belike can digest it But if the Iesuite cannot conceiue how the Scripture may be discerned from other writings vnlesse we allow him the Churches authoritie let him hearken and learne of a rare man of his owne side Picus of Mirandula who speaking of the Scriptures y Refert Posseu bibl in Cicero c. 11. hath this memorable saying They do not moue they do not perswade but they enforce vs they driue vs forward they violently constraine vs. Thou readest words rude and homely but such as are quicke liuely flaming stinging piercing to the bottome of the spirit and by their admirable power transforming the whole man This admirable light shining in the Scripture it selfe shall assure vs it is the word of God better I hope then that Church whose tongue is sold to speake nothing but the Popes will § 29. Fourthly if to haue an entire faith in all particular points must be foreknowne as a marke whereby to know the true Church then contrary to that which hath bene alreadie proued the authoritie of the Church should not be a necessarie meanes whereby men must come to the infallible knowledge of true faith for if before we come to know which is the true Church we might by other meanes haue knowne which is the true faith in all points what need then is there for getting the true faith alreadie had to vse or bring the authoritie of the Church The Answer 1 Because this reason is the same with that which goeth before therefore it shall receiue the same answer That although we need the ministerie of the Church to teach vs the faith and this faith is not ordinarily knowne till the Church or some member thereof reueale it to vs yet may it be a marke whereby to know the Church as the effect is a marke of the cause that produceth it the fruite of the tree the teaching of the schoolemaister In which case the reuelation of the true faith whereby we come to know it is an effect or worke of the Church and so able and fit to assure vs that it is the Church Neither doth this suppose or imply that the faith is already had and knowne by other meanes before we vse the Church but onely that when the Church teacheth the faith thereof in the order of my vnderstanding is first knowne that is to say the Church and the faith being inseparably ioyned together yet the faith first cometh to my knowledge This I further explicate by a similitude For musick is the marke of a Musitian whereby to know him and to distinguish him from all other professions And though I must first be assured it is good musicke that he sheweth before I can be certaine he is a Musitian yet were it folly to reason as the Iesuite doth what need then is there for the getting of the musicke already had to vse the ministerie of the Musitian for the musicke is not already had but onely by his playing it cometh in order before himselfe into my vnderstanding and then I know him thereby So a 1. Reg. 3.16 two women laid claime both to one child and both pretended themselues to be true mother thereunto as the Church of Rome this day striueth with vs pleading for her selfe that she is our holy mother the Church and the child is hers in this contention we must find out the Church by the same markes that Salomon found out the true mother which was her tender compassion inclosed in her bowels and discouered by her words that she had rather part with her child then haue it cut in sunder And if the Iesuite should reason against Salomons iudgement that he had followed a wrong marke which was inclosed in the woman heart and needed great iudgement yea diuine illumination to find it the woman her selfe by her speech and behauiour made it knowne to him and if pietie and pitie were the note of a true mother whereby to know her then contrary to that which hath bene already proued the speech and behauiour of the mother should not be a necessary meanes whereby Salomon must come to the knowledge of this pietie c. If I say he should thus argue against Salomon he might do it with the same reason that he vseth against vs and possible with as good successe * V. vltim the spirit of God and the iudgement of all Israel in both alike equally condemning his sophistry For was not the womans pitie toward the child knowne to Salomons wisedome before he knew her to be the mother and yet her selfe was the instrument that made it knowne So true faith is the mark of the Church and known to me before the Church but yet by no other meanes but by the Church whose ministery is needful for the getting it as the cause is needfull for the obtaining of the effect and afterward it selfe is proued by the same effect Now the teaching of the truth is an effect of the true Church § 30. Fiftly if before we giue absolute infallible and vndoubted credit to the true Church we must examine and iudge whether euery particular point which it teacheth be the truth with authoritie to accept that which we like or which in our conceit seemeth right and conformable to Gods word and to reiect whatsoeuer we dislike or which in our priuate iudgement seemeth not so right or conformable then we make our selues examiners and iudges ouer the Church and consequently preferre our liking or disliking our iudgement and censure of the sence of Scripture before the iudgement definition and censure of the true Church But it is absurd both in reason and religion to preferre the iudgement of anie priuate man be he neuer so wittie or learned or neuer so strongly perswaded in his owne conceit that he is taught by the Spirit before the sentence of Gods Catholike Church which is a companie of men many of which both are and haue bin most vertuous wise and learned and which is chiefe is such a companie as according to the absolute and infallible promises of Scripture hath Christ himselfe and his holy Spirit continually among them guiding them and teaching them all truth and not permitting them to erre Matth. vlt. 10.14 16. vt supra The Answer 1 This is his last argument wherein he reasoneth thus that if the faith be a note of the Church then it must first be examined
8. c. 22 Zosim l. 5. Socr l. 6. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. The Cathedrall Church at Constantinople with the Senate house were set on fire burned to the ground in the pursuit of reuenge The people were robbed of their Pastors and the Pastors themselues persecuted each other and pursued their people most vnmercifully Caesar Baronius beginning to intreate of this contention z Annal tom 5 An. 400. nu 51. hath these words A shamefull contention in the Church the lamentable narration wherof I now take in hand wherein shall be described the bickering and cursed persecution not of Gentile against Christians or heretickes against Catholickes or wicked men against good and iust men but which is monstrous and prodigious of Saints and holy men one against another The which words make it plaine that this contention was among Gods owne children in the true Church The like is written of the Bishops in the Councell of Nice a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozo l. 1 c. 17. accusing one another to the Emperour as soone as they were assembled of whose iarres that famous speech of Constantine made vnto them vpon that occasion giueth witnesse wherin among many other things b Soz. ibid. Niceph l 8. c. 16. idem in Conc. â—y â—apud Niceph l 8. c. 50. Euseb vit CoÌ„stant l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he telleth them that he thinketh this worse then all the euils to be vttered that he seeth the Church of God dissenting by contentions and contrary opinions Yea Sozomen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. c. 16. saith The contrarietie of opinions among the learned at that time was so scandalous that it turned many from embracing the Christian religion So likewise in a Councell holden at Constantinople for the deposing of Nazianzen he thus admonisheth the Bishops d Vita Nazian praefixa operibus eius Graecè editis Basil It is a shame ô my fellow Pastors of the sacred flocke of Christ and not befitting you if while you teach others peace your selues fall to warre and how shall you perswade others to vnitie your selues being at variance In the second Councell of Ephesus Flauianus the Bishop of Constantinople was deposed e Liberat. breu c. 12. Niceph. l. 14. c. 47. pitifully murthered f Euagr. l. 1. c. 10 Niceph. l. 14. c. 47. with him were also deposed Eusebius Dorilaeus Ibas Theodoret Domnus Daniel Aquilinus and Irenaeus all Catholicke Bishops and this was not done by the faction of Dioscorus alone g Baro. An. 449 nu 97. 98. 105. but by the Catholicke Bishops themselues all which saith Baronius Consented both to the restoring of Eutyches and deposing of Flauianus and the rest There was in this contentious Councell aboue 132. Bishops whereof the foure Patriarkes beside the Popes Deputie were part yea it was an Oecumenicall Councell lawfully assembled of Catholicke Bishops yet through the conueiance of cunning aduersaries they were set one against another For the godly men of those times had secret enemies grieuous wolues in sheeps clothing who tooke all occasions to abuse their simplicity and set them at variance among themselues For so do men vse h Sozo l. 6. c. 4. saith an old historie speaking of this matter as long as strangers wrong them to hold together but when they are deliuered frâ—m outward troubles then they fall out among themselues Thus the policie of the Arrians kindled those contentions that among the Catholickes brake out in the cause of Athanasius and by strange deuices nourished them wherby they drew godly Bishops into their faction against the truth as i Haer 68. Epiphanius noteth of the Meletians * Primas fereÌ„tes tum in pietate tuÌ„ in vita Meletiani qui summam iustitiam veritatis demonstrabaÌ„t Godly men that being mingled with the Arrians though they abode in the true faith yet were they not free from some contagion which they gathered in that societiâ— and one part hereof was k Atha orat 1. contr Arrian their standing with others against Athanasius This was it that bred the troubles among the Bishops in the Councels of Seleucia Syrmium Antioch Tirus Lampsacum Ariminum and many other wherin euermore something was practised euen by Bishops of the true faith against their fellow Bishops and the faith it selfe The Councell of Ariminum is famous for this wherein there were aboue 400. Bishops of the West all Catholicke l Athan. de Synod but 50. or therabouts that were Arrians and yet they relented from the faith of the Nicen Councel towards Arrianisme and gaue occasion of infinite broiles in the Church afterward by their inconstancie 5 And long before this Saint Cyprian lamented Church-contentions and m L. 4. Ep. 4. thinketh God sent the persecutions of his time for no other cause These euils saith he had not come vpon the brethren if they had bin linked together in brotherly concord And a little after the persecution of Iulian was ouer the stories n Sozo l. 6. c 4. Niceph. l. 10. c. 40. tell how the Church-gouernours againe moued questions and disputations about the dogmaticall points of faith And Eusebius beginning to intreate of the bloody persecution which the Church suffered vnder Diocletian saith the contentions of the learned therein was the cause o Lib. 8. hist c. 1 these are his words They also saith he which seemed to be our Pastors casting off the rule of piety inflamed themselues with mutuall contentions each against other they increased nothing but strife threats enuy and quarels euerie man with all tyranny pursuing his ambition Neither did the persecution ensuing stay this dissention but as soone as euer peace came to the Church they fell to it againe p Euseb vit Constan l. 3. Gela. CyzeceÌ„ Act conc Nic. l. 2 c. 7. 8. that the good Emperour which brought this peace had much ado with all his authoritie to appease them wherupon Basil the great maketh this sorowfull complaint In other arts and sciences q Aschet proae de iudic Dei p. â—89 Graec. The like complaint made by the Emperour Theodosius of the Catholicke Bishops in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Ephes pag. 235. saith he I haue seene much concord among the professors thereof onely in the Church of God I haue obserued so much diuision and so exceeding great dissention of many both among themselues and against the holy Scriptures and that which is most horrible the Bishops themselues haue stood in such difference among themselues both of mind and opinion and contrary to the commandements of Christ haue vsed such contrarietie that thereby the Church of God hath bene vnmercifully drawn in sunder and his flocke troubled without all care and pitie A heauy complaint and such as chargeth the Church with a foule blemish euen as foule euery way as that wherewith the Iesuite and the rest of our enemies this day vpbraid the Church
appeareth by d Ep. 109. lib. 7. the epistle of Gregorie to Serenus and e De inuent l. 6 c. 13. Polydore a Papist confesseth All the Fathers condemned the worship of Images for feare of idolatry Afterward the second Nicene councel brought in the worship also f Act. 7. decreeing notwithstanding that no image should be adored with Latria diuine honour but at the last g Part. 3. q. 25. art 3 4. Thomas of Aquin h Ses 25. and the Trent Councel i Fr. Suar tvm. 1 disp 54 sect 4. Vazqu de adorat l. 2. c. 4. expouÌ„ded so by the Iesuits taught that diuine honor also should be giuen to them Here we see three alterations in one point the bringing of Images in the reuerencing them with ciuill honor the adoring them with diuine worship 14 The fift example shall be in the article of iustification For Thomas k Lect. 4. in Gal. 3. writeth that no workes either ceremoniall or morall are the cause why any man is iust before God For workes are not the cause that man is iust but the execution and manifestation of his iustice because no man is iustified with God by his worke but by the habit of faith infused This doctrine of Thomas is proued to haue bene the faith of the Romane Church in his time by this that he was made a Saint therein and was as l Studiosus impendio pontificum Fr. Vict. rel 1. de potest Eccl. p. 41. they say of him exceedingly deuoted to the Pope yea m Henriquez sum moral proaem the fift Doctor of the Latin Church and the light of all the world who brought all Theologie into a briefe summe c. Yet n Ses 6. the Councell of Trent is varied from this decreeing that mans owne inherent iustice is the formall cause of his iustification and that we are not iustified by faith since which time the learned men of that Church haue left Thomas in the point 15 Many other examples may be giuen of their inconstancy and no doubt they could be content to alter much more if the feare of losing their credit with men did not restraine them as their owne confessions now and then vnawares breaking out from them giue probabilitie We acknowledge freely o Biblioth sanct l. 8. pag 365. saith Sixtus Senensis that there are many faults in our Latine edition of the Bible which yet the Church hath left therein lest the faithfull whose eares haue alwayes from their infancie bene inured thereunto should now be offended with the noueltie of an exact correction And concerning the Communion vnder one kind p Fr. Ouand 4. d. 9. prop. 6. one of them saith that All things duely considered it were better to grant the cup then to denie it And touching the adoration of Images with diuine worship q Bel. de Imag. li. 2. c. 22. Sâ—ar to 1. disp 54. sect 4. the learnedst among them that euen themselues hold it yet thinke it not fit to be vttered in common talke or sermons before the people but rather the contrary that they ought not so to be worshipped And whereas to take away the odiousnes of this opinion that yeeldeth the honor of God to an Image r Cathar lib. de Imagin ador concl 6. 7. Peres de tradit part 3. some would haue them worshipped with a worship inferiour to that which is giuen to the first Samplar and Å¿ Holk in Sap. lect 157. Durand 3. d. 9. q. 2. Picus Mirand apol q. 3. some would haue no worship at all giuen to them but onely men should vse them to stirre themselues vp to the worship of the Samplar by kneeling before them this is misliked by othersome t Vazq de adorat l. 2. nu 415. who thinke it could be propounded to the people with small fruite yea it were foolishnesse to speake it So that we see the learned in the Church of Rome can hold nothing so absolute but some of their fellowes vary from it and what is propounded therein as matter to beleeue and practise is misliked among themselues the most being readie to receiue alteration in some points or other whensoeuer occasion should bring it in Digression 24. Touching the contentions among the learned of the Church of Rome and how the Papists liue not in that vnitie that is pretended 16 They which know Rome and Papistry are sufficiently satisfied in this matter onely some ignorant persons whom the cunning handling of such as this Iesuite is hath got into their possession will beleeue no discord to be among them But were we all so blind that we could see none of this contention yet their noyse outcries in schooles Councels pulpits and consistories one against another would make vs heare it the clamors of the conteÌ„ders resouÌ„ding in our eares no lesse then the noyse of two armies when they ioyne battell or as the old philosophers of whom u Lucian in Timon one saith merrily that with the noyse of their disputations they so filled the eares of Iupiter and made him deafe that he could not heare their praiers In whose roome x Schol. in Lud. Senec. de morte Claud. §. Facilius inter Philoso saith Rhenanus himself a Papist haue succeeded a Gods name Scotus Aquinas Egidius Romanus and others whose contentions are no lesse then that which was among the Philosophers that herein they may seeme aboue all things to resemble the old Academicks Stoicks and Peripateticks For first y See Auentin anal Boio l. 6. pag. 407. they haue the families of the schoolmen wherin euery one professeth his particular sect-maister Thomas Scot Occham or Durand where both masters and scholers haue spent their life and writings in nothing else but opposition against each other that it is truly spoken of them THERE IS NOTHING DISPVTED OR AFFIRMED BY ANY ONE OF THEM WHICH IS NOT GAINSAID BY ANOTHER Thus the Dominican and Franciscan Friers spent with their partakers whole ages in quarelling about the conception of the virgin Marie and thus the moderne Doctors of this time contend about euery thing depending in controuersie betweene them and vs hauing no certaintie among theÌ„selues what they may say against vs so far forth that I * An offer made to the Papists for the triall of the questions betweene vs. offer to make demoÌ„stration hauing done it partly already throughout this treatise against any that will deny it That there is no one point denyed or affirmed against vs wherein they vary not among themselues and if any Papist will alledge or set downe what he thinketh is the truth in any question or exposition of Scripture controuerted betweene vs I will name him againe a learned Papist either old or new that saith the contrary which is enough to show they haue no vnitie 17 This may also be confirmed by their writing one against another z His sermons printed with the booke of his answer to
he vsed speeches of exhortations to the Bishops perswading them to concord and when many things were propounded on both sides and much controuersie in the beginning arose the Emperour heard them all with patience and leisurely receiued that they said by course he entertained the words of both sides quietly reconciling them in their iarres and mildly speaking to euery one and as for the Pope he onely sent two priests to p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. l. 1. c. 7. assent to the things concluded not to be Presidents in the Councell it being folly to thinke that simple priests should be Presidents ouer Patriarks and Bishops In the second generall Councell holden at Constantinople the case is cleare for q Bell. de conc c. 19. the Iesuiteâ— confesse the Pope was there neither in person nor by his Legates but Nectarius the Patriarke was President In the first Councell of Ephesus r Conc. Eph. â—â—â—c CoÌ„melin Scripâ— ad Thâ—od Valentin Cyril and Memnon were Presidents Å¿ Concil Calc act 1. Euagr. l. 1. c 10. In the second Dioscorus put in by the Emperour t Concil Sard. Theod. l. 3. c. 12 In the Sardican Councell Hosius the Bishop of Corduba and Protogenes the Bishop of Sardice I would reckon vp more particulars but that it is needlesse because the Presidentship was not a matter of power to rule the Councel or to conclude matters after his owne minde though the Councell were against him but as I touched euen now out of Duarenus of honor and order onely to haue the first place to propose things to gather voices to giue direction to publish the Councels definitiue sentence and therefore it concludeth no primacy for him that had it 30 Thirdly he was not reputed to be aboue Councels to ouer-rule and checke them as now he claimeth but contrariwise they iudged and commanded him as appeareth in the practise of the Councel of Chalcedon against Leo of Sinuessa against Marcellinus of the sixt seuenth eight generall councels against Honorius whereof I shall speake more particularly u Digress hereafter And I assure my selfe the most Papists beleeue this to be true because they defend that a Councell is aboue the Pope which they would neuer do but that they caÌ„not deny that so it was in ancient times Cusanus x Concord l. 2. c. 34. saith A generall Councell of the Catholicke Church in all matters is of highest power euen aboue the Pope himselfe y C. 20. And it is manifest that Pope Leo in certaine points would not receiue the constitutions of the Chalcedon Councell but alway disclaimed them and some other Popes after him and yet the decreee of the Councell waâ— of force Panormitan z De Elect. electi pot c. Significasti saith In things touching faith a Councell is aboue the Pope so that he cannot dispose of things against the determination of a Councell hence it is that a Councell may condemne the Pope for heresie For in things concerning faith the saying euen of one priuate man is to be preferred before the Popes iudgement if he haue better reasons authorities of the old and new TestameÌ„t Victoria a Relect. 4. de potest Papae prop 8. saith that Caietan holdeth the Pope may lawfully disanull the decrees neither of generall nor prouinciall Councels nor yet dispense against them but vpon good reason and that the decrees of a Councell binde the Pope in conscience and in this point he is to be beleeued Yea Bellarmine b De Concil l. 2. c. 14. confesseth that Alliaco and Cusanus Cardinals Gerson Almain Antoninus Tostatus and many others hold that a Councell is aboue the Pope yea the Councels of c Constant Sess 4. 5. Constance and d Bas Sess 2. Basil decreed that he should obey the Councell in all things pertaining to faith and reformation of the Church And that which cometh yet closer to the cause a generall Councell hath reuoked things decred by the Pope in a lawfull Synode whereof e Concord l. 2. â— 13. Cusanus giueth an example in the Councell of Chalcedon that examined Leo his proceedings against Dioscorus Vpon all which euidence I dare be bold to say it is manifestly false that the Iesuite affirmeth All Catholicke men haue alway acknowledged the Popes determination to be Gods ordinance for the maintaining of vnitie and if I and all Protestants should hold our peace yet the Iesuits owne fellowes would blabbe it out for f Cap. 12 Cusanus saith The Bishop of Rome by custome of mens obedience toward him hath gotten farre beyond the bounds of the ancient obseruatioÌ„s and g Part. 2. c. 18. Marsilius saith That vnlawfully and against the minde both of diuine and humane reasons he assumeth to himselfe this fulnesse of power both ouer Prince and community and any singular power 31 The last obseruation is the proceeding of Gregory the first a Pope in the later end of the 500. yeare against the Patriarke of Constantinople which was this h Sabel Eâ—nea 8. l. 5. Platin. in Greg. Sigon de regn Ital. l. 1. an 595. He the Patriarke assembled a Synode wherein he was desirous to make himself the vniuersall Bishop ouer all as the Pope now conceiteth himselfe and to this purpose he also laboured the Emperour Maurice to helpe the matter forward who writing to Gregory commanded him to obey the Patriark But Gregory withstood him and by many letters both to the Emperour and him sheweth that no man might be a vniuersall Bishop ouer the rest detesting the name and calling it vaine proud profane blasphemous mischieuous Antichristian against the commaundements of God and decrees of the councels and finally saith he is a follower of Satan and forerunne of Antichrist that assumeth it i See l. 4. ep 32 34. 38. 39. His writings are full of this discourse whereby it appeareth plainly he then had no such iurisdiction as now the Pope vsurpeth but detested it not onely in Iohn of Constantinople but euen in himselfe and calleth the name containing it a proud title and biddeth it be packing k D. 99. Ecce in when one in his letter stiled him with it as l Ib. Primae sedis the Councell of Affricke long before had decreed that not the Romane Bishop himselfe should be called vniuersall Notwithstanding about seuen yeares after Boniface the third of that name preuailed against the Patriarke by the friendship of the next Emperour which by a foule peece of seruice he purchased and obtained that himselfe which the Patriarke had striuen for and so this title with some part of the iurisdiction was first visibly brought into the sea of Rome as m Duaren de sacris eccl minist l. 1 c. 10. Otho Frising chro l. 5. c. 8. Paul Diacon de gest Longo l. 4. c. 11. Sabell Ennead 8. l. 6. Rhegi chro l. 1. Anast Biblioth Luitprand Albo Floriac Platina
kings gift calling him to the place implieth both So is it in our sanctificatiō which is the way that leadeth to the kingdom that God hath freely giuen vs and the dutie which that gift calleth vs to and therefore necessary in it owne kind and order no otherwise Which the Protestants holding do not teach thereby that men should neglect good workes but the contrarie they onely thinke them not necessary or requisite to our iustification for the satisfaction of the law because herein nothing concurreth with the merit of Christ or can do as many learned Papists themselues confesse and the ordinarie sort of people that now misconceiueth our doctrine in this point when they vnderstand it as I haue laid it downe will not denie Digression 35. Touching the merit of our workes and what is to be holden thereof 12 Next the Iesuite accuseth our doctrine of good works because it denieth the merit thereof For answer whereunto we beleeue assuredly our good workes shall be rewarded both in this life and in the life to come yea farre beyond that which they are worth onely we deny their merit that is to say we thinke this reward is not giuen for the merit or desert of the worke but of the meere grace and mercie of God for the merits of Christ Wherin we haue not onely the Scripture and ancient Doctors but the most skilfull and learned Papists that euer liued on our side t Exod. 20.6 The law saying the reward is of mercie and u Rom. 8.18 the Gospell telling vs The sufferings of this life are not worthy of the glorie in the life to come 13 That which the Papists meane by merit is this which I set downe in their own words and let the reader iudge whether the Protestants haue not reason to refuse it Andradius x Orth. expl l. 6 saith The heauenly blessednesse which the Scripture calleth the reward of the iust is not giuen them of God gratis freely but is due to their workes yea God hath set forth heauen to sale for our workes The Deane of Louan y Expl. Artic. Louan tom 2. art 9. saith Farre be it from vs that the righteous should looke for eternall life as a poore man doth for his almes for it is much more honour for them as victors and triumphers to possesse it as the garland which by their labour they haue deserued Bayus z De merit operum l 1. c. 9. saith That although the restauration of mankinde be ascribed to the merits of Christ yet it is not for Christs merits that our workes are rewarded with eternall life neither doth God when he giueth the reward looke toward Christs death but onely to the first institution of mankind wherein by the law of nature it was appointed that in the iust iudgement of God obedience should be rewarded with life as disobedience is with death Suarez a Tom. 1. in Tho. 3. d. 41. sect 3. §. Secundo oportet saith A supernaturall worke proceeding from grace within it selfe and of it owne nature hath a proportion and condignitie with the reward and a sufficient value to be worth the same The reward therfore is not giuen for Christs merit The merit of Christ cannot be made our merit therefore neither can our merits haue the power of meriting from Christs merits or any more worthinesse then they be ordained to haue of themselues It must not be denied but our merits are true merits so that the workes of the godly proceeding from grace haue of themselues an inward worthinesse and are proportionable to the reward in the same manner as if we conceiued a man to be iust and worke well without the merits of Christ as many thinke of the Angels and of man in the state of innocencie Thus the merits which the Protestants denie are not the reward of good workes but that inward condignitie which our aduersaries place in them whereby they thinke God is bound to reward them yea without any respect to the death or merits of Christ This we hold a detestable opinion because it abrogateth the Gospell and setteth on foote the couenant of workes 14 Beggers asking for almes shew their wounds but Papists will haue vs shew our merits and not aske heauen as an almes for Christs sake but challenge it as due for our workes sake but what saith one b Marc. herem de his qui putant se ex oper iustif He that doth good seeking reward thereby serueth not God but his owne will Origen c Ad Rom. l. 4. c. 4. saith I can hardly beleeue there is any worke that may require the reward of debt Austin d De gr lib. arb c. 9. writeth We must vnderstand that God bringeth vs to eternall life not for our merits but for his owne mercie And Bernard e De Annunc serm 1. That the merits of men are not such that eternall life should be due to them of right or that God should offer men iniurie if he did not therefore bestow it f In Cant. ser 61. The mercy of God is my merit g De grat lib arbit The things which we call our merits are the nurses of our hope the prouocations of loue the signes of our election the forerunners of our future happinesse the way to the kingdome not the cause why we raigne And Gregory himselfe who was a B. of Rome h Super. Ps 7. poenit saith It is one thing for God to reward men according to their works and another thing to giue the reward for the workes themselues When the Scripture saith according to our workes the qualitie of our workes is vnderstood that the reward shall be his whose the workes are for vnto that blessed life wherein we liue with God can no labour be compared no worke likened seeing the Apostle saith The suffering of this life is not worthy of the glorie of the life to come This that these fathers haue said is it we also say for our selues answer our accusers Now I know well enough a witty Romanist deuoted to contention can inuent some fine distinction to make these men speake good Romane Catholicke whatsoeuer they meant let him do vs the like fauour making the same distinction for vs that he will do for Austin Bernard or Gregorie and we shall be as good Catholickes as they 15 Moreouer it is diligently to be obserued that howsoeuer our aduersaries contend for their merits yet the learnedst and most iudicious among them disauow them teaching people at their way-gate to renounce them and holding that which I haue said to be the sounder doctrine so did Anselme the Bishop of Canterbury 500. yeares since teach the people to die in this faith i Refert Hos confes Petrico◠1. c. 73. confessing Lord I set the death of Christ betweene me and my bad merits and I offer his merits for my owne merits which I should haue but haue not
his hand who is the end of the law for righteousnesse to all that beleeue And the Papists teaching the contrary haue filled themselues ful of detestable presumption and hypocrisie and pestilent contempt of that righteousnesse which is through the faith of Christ Seeke not i Marc. Herem de lege spirit saith an old Heremite the perfection of the law in mans vertues for no man is found perfect in it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The perfection thereof is hid in the crosse of Christ I end the point with Saint Austins speech k Retract l. 1. c. 19. All the commandements are holden to be kept when that which is not kept is forgiuen Digression 37. Whether the Protestants thinke whatsoeuer we do is sinne 22 l Answer to the book of Engl. iustice pag. 183. Our aduersaries confesse there is no hatred so capitall and deadly as that which ariseth from the contrarietie of religion This they speake out of their owne practise whose hatred against vs hath deuised and layd to our charge more lies then themselues beleeue truths which trade of lying and coining whensoeuer they lay away that very houre they shall be silent hauing no occasion to speake against vs if they will speake the truth For we do not hold that whatsoeuer we do is sinne as the Iesuite chargeth vs but that we hold is this m Math. 7.17 12 33. 1. Cor. 13 2. Heb. 11.6 first that euery work not directed to the right end which is the glory of God nor arising from the right cause which is faith is sinne and displeasant to God what shew soeuer it make before men as the workes of Gentiles and other vnregenerate men And herein not onely the Fathers hold with vs by n Sic que cleemosynae reiunia operaque pia infidelium peccata esse affirmant quia non sunt ex fide Idque Augustin multis in locis videtur docere ante cum Origenes Tolet. in Rom. 14. annot 15. the Papists owne confession but the Papists themselues Gregorius Ariminensis o 2. d. 38. art 1. d. 36. saith It is truly spoken that a worke is then vertuous or morally good when according to all the circumstances required it is conformed to true reason and euery morall action not so conformed is euill and vitious as if it want the due circumstances of the end c. The like say p 1. d. 1 q. 1. lit h 3. q. 12 lit yy solut 3. Occham and q Moral c. 11. tract 1. Almaine that nothing is a good deede vnlesse it proceed from the loue of God whereupon no worke of infidels is a vertue c. So that hitherto they condemne vs for that which themselues confesse to be the truth 23 Next concerning the workes of the godly done in the state of grace we do not say whatsoeuer they do is sinne but onely that sinne cleaueth to it and in part blemisheth it whatsoeuer it be as water running through a miry channell is mudded and wine put into a fustie vessell is changed thereby The which pollution yet we do not thinke either maketh the work lose the name of a good worke or put the doer into the state of damnation as a work that is formally sinfull wittingly committed doth by reason God for Christs sake forgiueth the imperfection and reputeth it good for that parts sake which himselfe worketh And as water mingled with wine in part delayeth it and yet receiuing the colour and tast by the mixture the whole is called wine so our naturall corruption mingling it self with the good that Gods spirit worketh in vs blemisheth it in part and yet being ouercome thereof the whole is called and reputed a good worke 24 The Scripture teacheth this plainly for r Exod. 28.35 God gaue the high Priest a plate of gold to weare on his forehead with the holinesse of Jehouah grauen in it that he might beare the iniquitie of the offerings the holy offerings of the people to make them acceptable Å¿ Apoc. 8.4 And Iesus Christ is faine to mingle the smoke of sweet odours with the prayers of the Saints when they go vp to God What better workes then the sacrifices of the synagogue and prayers of the Church Yet we see they had need to be purified afore they come into the iudgement of God Yea Chrysostome t Hom. 19. ad pop Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith of our praiers that such negligence and careleâ—â—â—â—esâ— groweth vnto them that we could not liue one day if God should straightly examine them To will is present with me u Rom. 7 18. saith Saint Paul but I find * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no power throughly to perform that which is good And he that beleeued in Christ yet cried Lord helpe my vnbeleefe For as a Scriuener teaching a child to write though he leade his hand yet the writing beareth witnesse of the childs imperfection so God by his spirit writing his law in our heart yet hath not giuen vs so great perfection but that the best workes he teacheth vs beare witnesse of our naturall infirmitie so farre that Saint Austine x Confess l. 9. c. 13. is of minde that wo be to our commendable life if God remouing his mercie should rip into it and y De ciuit Dei l. 19. c. 27. saith All our righteousnesse standeth rather in the remission of our sins then in any perfection of iustice 25 And it is the spirit of contention that chargeth this doctrine with making people carelesse to eschue sinne For what can more encourage vs to weldoing then when we consider the mercie of God that will not impute the imperfection of our obedience to vs but supply what is defectiue out of the treasurie of Christs perfection and as long as out of a good hart and an vnfained purpose we striue without fainting to serue him he is readie not onely to pardon vs but by exercise in sanctification to leade vs to more perfection And if our aduersaries thinke the merite of their workes and integritie of their holinesse be such a spurre to prick them forward z As this Iesuit himselfe disputeth § wherein yet by their owne confession they may be deceiued we are contented to relie on the promises of the Gospell a Rom. 8.1 which assure vs there is no condemnation to them that are in Iesus Christ which walke not after the flesh but after the spirit by reason the law of the spirit of life in Iesus Christ hath freed vs from the law of sin and of death Which hope including Gods acceptation of that we can do his pardoning that we cannot do Christs mediation for that I can and that I cannot do the holy Ghost vniting my worke and his together I hope is more to be trusted to then such a Pharisaicall perfection as may deceiue vs and by their confession that labour in it is subiect to error so
Christs merits yet by this that I haue shewed it appeareth they meane no lesse and are our enemies in this question for no other cause but for that we beleeue it not knowing wel enough we teach true repentance and satisfaction as I haue described it though we thinke our workes haue no power to expiate nor the Priest authoritie to enioyne them nor a pardon any vertue to absolue vs by applying any satisfaction to vs. 31 Wherein we do iustly both reprehend and refuse them as vile and sacrilegious blasphemers of the crosse of Christ climing vnder m Procul dubio enim magnopere à peccato reuocant quasi fraeno quodam coërcent hae satisfactoriae poenae Conc. Trident. ses 4. c. 8. sub Iul. pretence of bridling men from sinne after him n Esa 14 14. that said I will ascend aboue the height of the cloudes and I will be like the most high For first o Esa 53.5 Psa 32.2 Heb. 1 3. Rom. 8.1 1. Pet 2.24 the Scripture attributeth our whole redemption and reconciliation to Christ wherein is included our deliuerance both from sinne and punishment Inasmuch as there is no sinne or punishment so small but the breach and curse of the law containeth it p Rom. 10.4 2. Cor. 5.21 Gal. 3.13 which Christ took vpon him to satisfie And to ioyne our own penance with this satisfaction maketh two satisfactions the one that Christ did the other that our selues do whereby God shall be made vniust in punishing one sinne twise ouer Or if as some say the satisfaction be but one it is Christs so we satisfie not or ours and so Christ satisfieth not or Christs and ours both and so we diuide the honour with him which is blasphemy 32 Next a worke before it can satisfie must haue three qualities which are so necessary q Suar. tom 1. disp 4. sect 6. that Christs owne obedience could not haue satisfied his Father without them First that it be our owne goods and not the gift of God For his free gift cannot tie him to reward it euery time it is vsed and all our good deedes r 1. Cor. 4.7 2. Cor. 3.5 Phil. 2 13. are the free gift of God we being vnable to do them by our owne will or power Next that it be due no other way which our workes are not for Å¿ Eph 2.10 Luc. 17.10 we are created to walke in them and if we had neuer sinned yet we owe them all to the law of God and it is madnesse to thinke that may satisfie an offence which was due to the law if the offence had neuer bene done Thirdly that it be of equall proportion with the trespasse Which no worke is because no worke is of infinite goodnesse as t Peccatum veâ—â—â—lâ—e eâ—t insi â—â—tae mâ—â— iae Alm 〈◊〉 Moral tract 3. c. 2â— euery sinne is of infinite wickednesse and euery punishment due to sinne of infinite effect if it be not staid The Protestants therfore haue reason to disclaime all confidence in such works as the ancient fathers in all ages haue done For Chrysostome u Homil. de Philogo saith If thou depart from thy former sinnes with all thy heart and truely promise God that thou wilt turne no more to them he will require nothing else for any further satisfaction And x In Luc. 22. ser 46. Ambrose I haue read of Peters teares but his satisfaction I read not And y De domo inter c. 1. Bernard This is a condigne satisfaction to amend our liues and when they are mended to sinne no more 33 And I do not beleeue the Papists in good earnest hold their satisfaction of such necessitie though sometime they speake zealously for it when the pardoner wanteth money For then their Church would neuer haue z Aperta est in ecclesia â—anua poenitentiae redemptionis Baro. tom 11. an 1055. n. 9. opened her doores so wide to let satisfaction out and pardons in which is a signe she loueth the price of a pardon better then her doctrine of satisfaction And the opening of this doore letteth in more libertie then the Protestants refusall of satisfaction specially as the Popes vse to open it For a Theod. à Niem de â—cism l. 1. c. 68. pag. 29. it is written of Boniface the ninth That he sent into diuers kingdomes his treasurers with pardons and Buls who extorted thereby very great summes of money from the simple people that in some one Prouince they would get together an hundred thousand Florenes releasing all offences whatsoeuer without any penance and dispensing with all irregularities For it is a ruled case b Suar. tom 4. disp 50. sect 3. inde Henriq summor l. 7. tract de indulgent That all satisfactory punishments may be released by a pardon and c Tax Cancell apostolic the Court of Rome hath an order containing the price to be paid for all kinde of sinnes murther incest parricide sodomy sacriledge c. Aquinas d Supplem in 3. part q. 25. art 1. saith Christ might release the fault without any satisfaction and so might Paul therefore so may the Pope Yea e Magist l. 4. d. 17. § Quid ergo Boz de sign eccl l. 16 c. 7. they hold a man may be released without a pardon also by contrition and humility of heart Panormitan f De poeâ—itent remiss c. Nouit qui. saith A man may be inwardly so penitent and contrite that he shall need no satisfaction at all but may be absolued presently without any penance doing And another g Glossator Panorm c. licet de poenit remiss saith He hath heard of many Diuines that a sinner may be so sorowfull for his sinne that without any other satisfaction in this world and without any liberalitie of his Prelate or punishment in Purgatorie he shall obtaine eternall life through the great mercie of God Thus they that so zealouslly reprehend vs for teaching repentance and faith in the sole merits of Christ against humane satisfaction are driuen to the same point themselues and yet will not confesse it 34 The which truth in all ages hath so preuailed against them that labouring by their conceit of satisfaction to obscure it yet could they neuer agree in teaching it nor for their liues offer vs any certaintie but dazled therewith like birds in the snow or as the Sodomites smitten with blindnesse at Lots doore they know not which way to go Onely they agree in this to raile at the Protestants but what they would haue vs beleeue themselues know not For by what workes must we satisfie h Paludens 4. d. 15. One answereth by none that are otherwise due Yes saith i Nauarr man c. 3 nu 4. another If a man do them not onely to pay his debt thereby but also to satisfie as if our intent could giue the worke any other condition then the law requireth And who
what say you to forty thousand yeares of pardon Pope Sixtus the fourth granted it to whosoeuer will say a prayer of his making not fiue aboue fortie words long that his Catholickes might not complaine the Protestants satisfaction was easier then theirs And there is another prayer somewhat longer which Saint Bernard vpon a time saying before the Rood so pleased the said Rood that bowing it selfe it embraced him in his armes being belike of the same good nature that the Rood of Naples was f Anton. Chro. part 3. tit 23. c. 7. § 11. p. 206. which spake so kindly to Thomas Aquin or of the same mettal that the crucifixe was of g Sibi or anti crucifixi imaginem inclinare caput aspexit Baron annal to 11. an 1051. nu 1. which nodded his head to the monke Gualbertus Now such a praier as this that like h Dictus Amphion Thebanae conditor vrbis Saxa mouere sono testudinio prece blanda Ducere quò vellet Horat. art Poet. Amphions harpe could make stones moue by all likelihood would pierce further then the straightest satisfaction that could be taught Or if the Protestants haue an easier way yet at last they must giue place to one peculiar kinde of deuotion throughly plied in our country which is to haue the armes of Christs passion the crosse nailes whip lance heart and hands of Christ for example painted and them deuoutly to worship For this kind of satisfaction hath wonderfull priuiledges granted it by one and thirtie Popes and an hundred twentie eight Bishops The first Pope granting three yeares pardon to them that vse it the other thirty adding euery one a hundred dayes more and each Bishop fortie 36 And so I conclude that the premises considered our aduersaries haue no cause to disgrace the Protestants with their penance or any longer to raile vpon them for putting it away for as much as their owne doctors haue spoken so coldly and vncertainly thereof and contrary one to another and allowed such qualifications by contrition pardons as make it a thousand times easier then an hypocrites repentance Which they would neuer haue done being warie and wise but that they thought in their conscience the repentance taught in our Church to be the truth and their penance a discipline of their owne inuentioÌ„ And so froÌ„ henceforward we wil take their angrie words about this matter as spoken in zeale of their cause and iealousie of their pardons but neuer thinke they meane in good earnest to condemne vs thereby though they speake somewhat rigorously for feare of the worst lest their people should suspect them and buy no more pardons Digression 40. Wherein the doctrine of iustification by faith onely is expounded and defended 37 The ninth point whereof he accuseth vs is for teaching that by onely faith our sinnes be not imputed to vs the which we teach indeed or rather haue learned of him that teacheth all truth the Spirit of God who i Psal 32.1 Rom. 4.6 saith Blessed are they whose iniquities are forgiuen and whose sinne is couered blessed is the man to whom the Lord imputeth no sinne Now I neuer knew but k Sixt. Senens biblioth l. 6. annot 216. it was alwayes lawfull for Catholick men to vse the Catholicke phrase of the Scripture and speake as it doth For to say they are not imputed and by faith onely they are not imputed is all one because the not imputing of sinne is a mercie of God l Nazian orat in sanct bapt whereby he ascribeth it not to vs nor deputeth it to condemnation but as if we had neuer done it he forgiueth it and esteemeth vs no sinners The which mercy being in God alone supposeth somewhat on our behalfe that may receiue it which can be nothing but faith alone the Scripture saying m Gal 3.14 We receiue the promise of the spirit by faith and n Rom. 4.11 righteousnesse is imputed to all them that beleeue as o V. 3. Gen. 15.6 Abraham beleeued and it was imputed to him for righteousnesse The which our exposition making faith alone the instrument and not penance or workes if our aduersaries mislike then let them hearken what some of the learnedst among themselues haue written Forsomuch p 4. d. 15. q. 1. saith Bonauenture as man was not able to satisfie for so great offence therefore God gaue him a mediator who should satisfie for it whence it cometh to passe that by onely faith in his pâ—ssion all the fault is remitted and without his faith no man is iustified And q In Ioh. 19. â— 30 Ferus Our saluation is consummate not fully but in hope by reason maÌ„ beginneth to be iustified healed so that whilest he is iustified the rest of his sin remaining in his flesh through Christ is not imputed to him And r Antididagm Colonienf tit de Iustif hom pag. 29. Gropper By faith we are iustified as by the apprehensiue cause that faith whereby without doubting we firmly beleeue that hauing true repentance our sins are forgiuen vs for Christ whereof notwithstanding it behoueth vs by faith to haue the inward testimonie of the holy Ghost Whereby we see that iustification or not imputation of sin by faith onely is good diuinitie among our aduersaries themselues 38 But because either through ignorance or malice it is misreported to the people who are made beleeue that thereby we exclude the necessitie of a godly life therefore I will briefly expound the meaning of this proposition By faith onely we are iustified Wherein there are three termes the first is iustification and thereby we meane Gods acceptation of a sinner to grace and glorie For man being guiltie of the breach of Gods law and so subiect to the penaltie thereof which is condemnation cannot be restored againe vnlesse he bring a righteousnesse to satisfie this law againe that is to say which may answer both the obedience that it requireth and the punishment that it inflicteth The reason hereof is because the law being part of Gods will and being giuen to man out of the iustice of God must take his effect else God should leaue his iustice vnsatisfied and depart from his nature Å¿ Mat. 5 18. which is vnpossible This righteousnesse we affirme to be not our owne inherent iustice but the obedience of Christ alone whereby he fulfilled the whole law most perfectly for vs. We denie not but euery seruant of God hath in him true sanctification and holinesse enabling him to repentance satisfaction faith hope and charitie but we denie these or any of them to be the iustice whereby the bond of Gods law is answered and we appeare righteous before Gods iudgement seate partly because they are vnperfect and partly for that we do them not by our owne strength But the very thing that maketh vs accepted as iust is the obedience of Christ whereby he fulfilled the law and satisfied the punishment in his life and
not away the iudgement of our owne reason nor constraineth vs but so directeth vs that we alway in chusing or refusing follow the direction also of our vnderstanding our will hereby is left free as if a man inuite me to a banket he is indeed the first mouer of my will thereunto and he leadeth me by the hand towards the place and in a sort determineth my will to that house rather then to any other yet for so much as I allow of his motion and finde reason in my selfe to go I go freely and with full libertie though this freedome is not from all necessitie but from coaction onely And so we describe freewill to be the operation of the will in chusing or refusing whatsoeuer the full and perfect iudgement of our vnderstanding offereth which iudgement going before is sufficient to make the will free because where it is there is no constraint Others contrariwise dispute our will to be free not in this respect but because it is subordinate to no necessitie For man say they hath such a soueraigne dominion ouer his actions that what he doth he not only doth vncoÌ„strained but he absolutely may and can do otherwise * Voluntas a Deo determinata non liberè sed necessariò agit Bellar. de grat lib. arb l. 4. c. 14. § Deinde being no wayes constrained by Gods will But such an absolute freedom there seemeth not to be for I haue shewed before that Gods will is aboue ours and sloweth into it and moueth it and determineth it whereupon it followeth that our will of infallible necessitie must needs be moued and determined for Gods wil cannot be in vaine And this is allowed by many of our aduersaries though some others condemne it For Alphonsus defining free will saith k Aduer haeres l. 7. verbo Gratia there is a libertie which is opposed against necessitie or more truly against coaction because some things are necessary which yet are done freely though necessarily but not of constraint or violence and of this libertie we call mans will free And l Altisiod l. 2. tract 11. pag. 70 Anton. part 1. tit 4. c. 2. § 7. others shewing how free will standeth in libertie from necessitie yet define that necessitie to be nothing else but compulsiue and externall constraint whereby it is like they thinke the will is no otherwise free but from compulsion Againe m Almain Mor. pag. 2. they say God by his concourse determineth the action of mans will whereupon the will cannot but worke and yet is free n Dom. Bann part 1. q. 19. art 10. because it followeth the iudgement of reason which is the roote of freewil And as often as the act of willing ariseth from this roote of iudgement it is alway free And o Tom. 1. lib. 1. art 1. c. 25. p. 41. Waldensis writeth that great clearks in his time did place this precedent necessitie which is the cause that the thing is in humane workes and that it flowed from Gods wil. Which sheweth that they thought our wil is not freed from necessitie but coaction onely And finally those speeches of theirs p Anton. part 1. tit 4. c. 2. Our will is inclined changed determined by God he maketh that one inclination shall succeed another q Tho. contra Gentil l. 3. c. 89. Man cannot vse the vertue of his owne will but so farre forth as he worketh in the power of Gods will r Bellar. de grat lib arb l 3. c. 18. And as a man by deuice should let birds flie and yet causeth them all to go to such places as himself wold so doth God rule the will Å¿ Ib. l. 4. c. 16. yea moue and apply it to that it willeth I say these and such like speeches cannot be cleared so but they subiect the will to necessitie as much as we do 55 This being the nature of our will the next point to be enquired is touching the strength thereof which is not alike in all actions For the things whereabout the will is occupied are of three sorts naturall ciuill and spirituall naturall and ciuill things concerne this life onely but spirituall things touch the life to come and therefore mans will hath not a like power in them all By naturall things we meane such as appertaine to all liuing creatures for their exercise and preseruation and of their natures as to eate drinke sleepe moue themselues and such like By ciuill things we meane all humane actions tending to societie and the outward gouernment of mans life which the light of nature and vse of reason leadeth vs to as speaking buying selling going this or that way the learning and practising of a trade or profession whereunto we also referre morall things that is the gouerning of our externall actions and members according to the rules of outward discipline without the inclination or consent of the conscience renewed as the exercise of all ciuill vertues and many externall workes in their kind appertaining to Gods worship to be temperate bountiful faithful in word chast courteous to speake and heare things good and honest to go to Church t Rom. 2.14 Act 23.1 Phil. 3.4 Psal 50.16 2. Tim. 3.5 in things of which kind man hath naturall freewill that he can voluntarily follow what his vnderstanding sheweth him and apply himself thereunto by chusing or refusing And in this point we all agree u Habere quidem hominem liberum arb ad actiones ciuiles externas quae spectant ad coÌ„muneÌ„ conuictuÌ„ societatem hominum docuit Luther Melanct. Chemnit alij passiâ—n Valen. to 1. pag 1058. b. as our aduersaries confesse But we set downe three limitations first x Mat. 10.29 Iac. 4.15 Exod. 35.31 Esa 54.16 that our will in all these things needeth Gods generall helpe to moue and apply it to the worke without which helpe the bare facultie of our mind can do nothing for vnlesse he sustaine the power of my will and apply and direct it I cannot so much as put a morsell of bread to my mouth Secondly this generall concourse of Gods helpe being granted y Esa 26.12 Ier. 10.23 yet we can will none of these things perfectly but in much weaknesse and are often hindred by reason our nature through sinne is depraued whereupon the mind is obscured with error the iudgement corrupted with blindnesse the affections disturbed the will distracted and the reason hindered by Satan and vncertaine obiects Thirdly in the smallest things that are and wherein our libertie is greatest z Mat. 10.29 Nu. 22.18 yet the will of God going before determineth ours that we can will no more then God pleaseth These limitations are also consented to by a Biel. 2. d. 28. lit n. Bellar. de grat lib. arb l. 4. c. 4. 11. Ban. part 1. c. 19. art 10. our aduersaries and so in things naturall ciuil and pertaining to morall discipline we haue
could not haue bin without it Now our aduersaries say otherwise 4 Secondly the Fathers insisted on the succession of other Churches as well as the Church of Rome which proueth manifestly that the succession which they assumed proueth not the Church of Rome to be the Church of God because it proueth not other Churches so to be Our aduersaries haue e Posseuin noc verbi Dei pag. 329. written that the ancient Fathers reckoned not vp the successors of other Bishops alike as they did the successors of the Romane chaire but this is an vntruth proceeding of desperation for Irenaeus in the chapter alledged mentioneth the Churches of Smyrna Ephesus Asia and in f L. 1. c. 3. another place the Churches of Germany Spaine France Egypt Lybia and others And Tertullian g Praescript referreth vs to Corinth Philippi Thessalonica Ephesus Rome Whereby it is plaine that if Rome be now the true Church because the Fathers mention the succession thereof then the Churches of Greece must be granted to be the true Church also because the Fathers mention their succession also which in Constantinople and Alexandria is preserued to this day But in that they reckon vp the succession of other Churches as well as of Rome it appeareth that they thought it was tied no more to Rome then to others 5 Out of all this that I haue said I answer to the places alledged And first to Irenaeus that he saith not simply he conuinced heretiks by shewing succession but by shewing the faith which successiuely had continued to his time and we are contented the Iesuite conuince vs so too if he can Tertullian biddeth hereticks if they can deduce the succession of their Churches and sectmasters which he might wel do although it would not follow thereupon that wheresoeuer outward succession were there should be also true doctrine And he had reason to make them this challenge for though euery company be not the true Church that hath outward succession yet they pretend themselues so to be therefore he prouoketh them to put the succession in triall and shew if they can that the first author of their sect was an Apostles successor This was a good trial then but now it is not when not onely new seas are erected but the successors in ancient thrones are corrupted Austine saith the succession of Bishops retained him in the Church of Rome And good reason when they succeded in faith as well as in sea If he were now aliue he would say otherwise when the succession such as it is remaineth without the faith it was not the succession alone that retained him but other motiues ioyned with it and mentioned in the same place which now are wanting So likewise h Ep. 165. in his epistle to Generosus he reckoneth vp the Bishops of Rome that had bin till his time not vsing their succession as an argument to proue it the true Church but naming those that had succeeded therein and perseuered in the truth which he then well might do but the Iesuit now cannot in as much as the Popes following declined from the faith of their ancestors Optatus mentioneth the Romane succession as Austin doth reckoning vp a catalogue of the Bishops that had bin in that sea till Siritius time to shew the Donatists that the Church was in other places as well as in Affrick and to admonish them that their Churches wanted succession also and not the true faith onely This is no aduantage to the Iesuites cause For as some hereticks want succession so all that haue it are not proued thereby to be true Catholicks for any thing that Austin or Optatus say That which Cyprian saith receiueth the same answer that I haue giuen to the rest § 54. The which to be conioyned may euidently be proued out of S. Paul himselfe Ephes 4. who saith that our Sauiour Dedit pastores doctores ad consummationem sanctorum in opus ministerij in edificationem corporis Christi donec occurramus omnes in vnitatem fidei agnitionis filij Dei in virum perfectum in mensuram aetatis plenitudinis Christi c. Signifying that Christ appointed these outward functions of Pastors in the Church to continue for the edification and perfection thereof vntill the worlds end especially for this purpose as is said in the same place vt non simus paruidi fluctuantes non circumferamur omni vento doctrinae that we may not be little ones wauering and caried away with euery wind of doctrine Therefore that this ordinance and intention of our Sauiour might haue the purposed effect he must prouide so to assist and direct these Pastours in teaching the true faith that the people their flocke may alwayes by hearing them be preserued from wauering in the ancient faith and from error of new doctrine the which cannot be vnlesse with succession of the Pastors lawfully succeeding be conioyned true doctrine in such sort that all true Pastors shall neuer vniuersally erre or faile to teach the ancient and Apostolicke doctrine For if they should thus vniuersally erre then all the people who do and ought like sheepe follow the voyce of their Pastors should also generally wauer and erre from true faith and be caried about with the wind of new doctrine contrarie to this purpose of almightie God expressed in this place by S. Paule Yea the whole Church which according to S. Gregorie Nazianzene orat de moderat in disput habend consisteth of sheepe and Pastors should vniuersally erre contrarie to diuerse expresse promises of our Sauiour Christ of which I haue spoken somewhat before Since therefore these promises cannot be false nor the purpose of almightie God faile it followeth that the people hearing their Pastors may also infallibly alway learne and continue in the true Apostolike faith consequently that these ordinary Pastors appointed by almightie God of purpose to instruct and confirme the people in true faith shall neuer at least vniuersally faile to teach the true faith And therefore the succession of this externall function of ordinarie Pastors must needs be conioyned with the succession of one and the same true holy Catholike and Apostolike faith The Answer 1 The Iesuite hauing said immediatly before that with the outward successiō was alway infallibly conioyned the true faith now proceedeth to proue it wherin you may easily conceiue he taketh a hard taske in hand because his owne Bellarmine confesseth the contrary a Not. eccl c. ◠It is not necessarily gathered that there is alway the Church where there is succession and the Greek Church at this day proueth it inuincibly against our aduersaries For they haue the succession as entire as Rome it selfe and yet b Bell. ib. §. Dico secundo argum Can. loc l. 4. c. vlt. the Papists thinke them not the Church of God because among diuerse errors they will not submit themselues to the Popes authoritie The Iesuit therefore hath vndertaken to proue that which the learnedst
of his owne side know and confesse to be false But that is ordinary 2 And as his assertion is insolent so he proueth it as weakly though I must confesse he hath verbatim borrowed his discourse from c Greg. Valent. tom 3 d. 1. q. 1. punct 7. §. 25. as learned a Iesuite as euer Iesuited But I answer two things First that no man denieth but the succession of true doctrine and communication which the true Church of God is vnseparably annexed with the succession of Pastors lawfully succeeding I say not the outward succession of Pastors but the true succession of Pastors lawfully succeeding the which are the Iesuites owne words whereto if our aduersaries will hold them and require no more they shall be yeelded vnto and I wil grant the same to be sufficiently proued by the text of Eph. 4. But this neither confuteth vs nor iustifieth the Church of Rome It confuteth not vs because d §. 52. per totam I haue shewed the teachers of our faith do lawfully succeed so alway haue done though not outwardly and visibly to the world And it iustifieth not the Church of Rome forasmuch as the ordinarie Pastors therein succeed not lawfully They succeed in a sort externally sitting in the seats where sometime the Apostles and their successors did but they succeed not lawfully as I will shew in the next section or any other way then the Greecians now do or then the Pharises high Priests did in our Sauiors time when they refused him denying him to be the Sonne of God requiring a murtherer to be giuen vnto thē the which they could not haue done if the Iesuites assertion were true that the faith of Gods Church is infallibly conioyned with the outward succession For they had the outward succession from Aaron lineally without interruption and yet if the people had obeyed them in all things they had led them into an vniuersall error no lesse then the reiecting of the Sonne of God Now if onely lawfull succession haue the truth abiding with it and that is lawfull which succeedeth principally in doctrine retaining the ancient faith as well as the place and externall shew which our aduersaries dare not deny and Tertullian affirmeth e Praescrip c 32 where he saith the Churches that conspire with the Apostles in the same faith are reputed no lesse Apostolicall for the consanguinitie of the doctrine if I say this lawfull succession onely haue the true faith going with it let them say freely and without collusion to what purpose should they pleade their externall succession to iustifie their faith before they haue pleaded their faith to iustifie their succession which when they haue done and they can do it no way but by the Scripture the Protestants will neuer except against their succession but imbrace it And what vanitie is it to obiect against vs that we want outward succession when that succession which is to be stood vpon consisteth not in the circumstances of place and shew but in the retaining of the true faith which may be done without interruption when the outward shew of places and persons is interrupted 3 Secondly I answer further to the text alledged and to all his discourse thereupon granting first that the ministerie of Pastors is the ordinance of God Secondly to continue in his Church for euer Thirdly for the teaching of his people Fourthly in such sort that they shall neuer vniuersally erre or faile to teach the ancient and Apostolicke doctrine Fiftly whereupon the people are bound to heare them And hence it followeth that sixtly where such Pastors succeede the true faith is alway conioyned This is granted But then our aduerries should consider that such Pastors furnished with these promises do not alway succeed openly or in one place without interruption of the externall succession but they may arise and successiuely continue when the world seeth them not or seeing them driueth them from the Episcopall seas that they shal be constrained to teach the Church in secret S. Paul saith Pastors and Doctors shall succeed and succeeding teach the true faith but he saith not all that haue outward succession hold the true faith neither is there any thing in his words that proueth this succession to be of that nature which our aduersaries require Now the question betweene vs is not whether there be a perpetuall succession of Pastors in the Church of Christ that infallibly teach his truth for we deny not that but whether these Pastors be onely they that continue in one place one after another outwardly and visibly at all times to all the world whether Pastors succeeding in this maner be so priuiledged that they cannot erre which we deny and in al Saint Pauls discourse there is not a word against vs because whatsoeuer he saith may be vpholden in that kind of succession that I haue described Againe our English Bishops this day succeed lineally in their places from the first Apostles of our land will the Iesuit therefore grant we are the true Church he will not though indeed we be because they haue changed that which the precedent Bishops held for the true faith the which being thus obiected ouerthroweth himself for now you see that with Pastors succeeding the true faith is not alway ioyned for one may succeed that will change the ancient doctrine which the Iesuite thinketh our English Bishops haue done though they haue not that which is most ancient but we proue against all exception their Italian Popes haue as I haue shewed Digress 49. 51. 52. § 55. But as I haue said before and by many Catholicke writers hath bene proued at large in the Romane Church onely is this lawfull vninterrupted succession of ordinarie Pastors found therfore the Romane Church and those that communicate agree with it is the true Apostolike Church and hath in it alway taught the true Apostolike faith The Answer 1 Lawfull succession is when the persons succeed in doctrine as well as in place which in the Romane Church at this day they do not inasmuch as they are departed from the ancient faith to their owne heresies And this is the principall cause why we deny that which the Iesuite saith here touching the Romane succession 2 We do not deny but they haue a ranke of Bishops whether interrupted or no I will shew in the Digression following externally sitting in Rome one after another but we deny lawfull succession to stand in this And we deny againe that this is found onely there and no where else for it is found in the Greeke Church also at this day as appeareth by e Legat. eccl Alexand. apud Baron annal tom 6. in fine the letters which the Patriarke of Alexandria sent to the Pope about 15. yeares since wherin he stiles himselfe thus Gabriel by the grace of God the seruant of the seat of Saint Marke in the citie of Alexandria in Aegypt and all other places ioyning to him and bordering
Papists as deepe in breaking fasting daies as the Protestants ibid Fasting was an indifferent ceremonie in the Primitiue Church ibid. Lent fast was holden diuersly ibid. Fathers and Doctors are not the rule of faith 23.1 They may erre ibid. The Papists boast that the Fathers are on their side 44.4 They had their errors 44.5 We are not bound to euerie thing that they haue said but may sometime lawfully dissent from them 44.7 The Papists themselues do it ibid. The state of the question touching the authoritie of the Fathers 44.8 Who the Papists meane by the Fathers nu 9. What they meane by all the Fathers consenting in one nu 10. The Pope vshers the Fathers nu 11. The practise of the Papists in reiecting the Fathers nu 11. 12. Forefathers how farre forth to be followed 61.2 What is to be thought touching our forefathers that liued and died in the times of Papistrie 6â— 4 Freewill denied by Papists 35.20 All the questions touching freewil laid downe in order as they rise with their true states Digress 42. The want of freewill debarreth not consultation 40.48 How it is reconciled with Gods praedestination nu 45. What freewill is and wherein it standeth nu 54. Free-will in naturall and ciuil things expounded nu 55. No freewill in spirituall things till grace come nu 56. The Papists doctrine to the contrarie nu 57. Some learned men in the Church of Rome thinke freewil to be Pelagianisme nu 61. The will of man concurreth not with Gods grace in vprising from sinne nu 64. The Papists doctrine to the contrarie nu 64. The efficacie of grace dependeth not on our will ibid. What freewill man hath when he is regenerate nu 65. Frier how defined by Lincolniensis 50.32 G. GOd not the author of sinne 40.50 See Author of sinne Good works necessarie to saluation Digress 34. They are to be excluded out of our justification but not out of our sanctification ibid. They merit not Digress 35. The Protestants do not say Good works are sinne Digress 37. Grace The Papists meaning expounded when they say Mans wil without grace can do nothing 40.57 The Papists teach that a man of himselfe can do good before any grace come ibid. Man cannot dispose himselfe it is grace that doth it 40.63 What that is that maketh grace effectuall 40.64 A man may infallibly know if he be in grace Digress 43. Greeks They haue as good outward succession as the Romish Church hath 55.2 Gropper the Cardinall A storie of him 55.7 H. HIerome of Prague a good man Holinesse no note of the Church 43.1 The holinesse of the Romane Church disproued 38.1 The places of Luther and Smidelin answered that are obiected against the holinesse of the Protestant Churches 38.2 The holinesse of the Protestants doctrine is iustified 40. ad 49. What holinesse the Protestants lay they haue 41.1 Complaints made by Papists against the vnholinesse of their own Church Digress 31. A man may infallibly know if he be truly holy 41.3 and Digress 43. Honorius a Pope that was an heretick 36.34 In that cause of Honorius you haue an example how the Papists denie all authorities 44.15 I IGnorance in matters of faith is commended by the Papists 2.5 Images not allowed of in ancient times and their worship forbidden 47.5 They are a new deuice 35.13 The Papists are not at one among themselues touching the first that rejected Images 50.5 Images of the Trinitie when brought in 50.11 Image worship when it was first brought in 50 1â— 51.5 The Papists are deuided among themselues touching the adoration of Images 50. 16. They worship stocks stones as the Pagans did 51.6 Imputation of Christs righteousnesse for our iustification is acknowledged by Papists 35.20 What this imputation importeth 40.41 Indies not conuerted by the Iesuites 48.2 but vtterly rooted out by cruelties vnspeakable which are touched at large Digress 50. The Protestants religion was in India afore the Papists knew them 48.3 Iudge of controuersies is the Scripture Digress 3. Papists will be iudges in their owne cause 5.7 The Pope is made iudge who is a partie 5.8 The iudge of controuersies assigned by the Papists falleth into the â—ame difficulties that are layed against the scripture 34.2 The Papists will not stand to their owne iudges 30.4 35.15 Iustification is by faith and not by works 35.14 20. Digress 40. What iustification is and how it is distinguished from sanctification 40.38 K. KEeping the commaundements See Law of God Keies giuen to the rest of the Apostles as wel as to Peter 36.12 They import not the supremacie euinced by disputation 36.16 inde Digress 30. What the keyes of the Church meane 36.18 Knowledge very commendable in the people 2.7 Great among them of the Primitiue Church ibid By what meanes the elect know and are assured of their owne saluatioÌ„ 40.39 L. LAtin prayers and seruice misliked by some Papists 35.20 against antiquitie 47.2 Law of God No mans righteousnesse can satisfie it Digr 34. No man can keepe it Digress 36. Why giuen when no man can keepe it 40.21 The Papists say absurdly that the coÌ„mandements are easie to keepe and a man may liue without sin 40.19 Lay people ought to reade the Scriptures and to haue them translated See Scriptures and Translations Lay men haue bin made Bishops 5.11 LegeÌ„d The miracles recorded therin are of no credit 42.2 Nor the Legends themselues 42.7 Lent fast not holden in the Primitiue Church as now it is 40.4 Libertie Our faith is falsly charged to be a doctrine of libertie 43.2 Luther His calling is iustified 52.5 59.2 And his writings 57.3 And his life and death against the malicious reports of the Papists Digr 57. Those reports are touched ib. M. MAriage no sacrameÌ„t 35.20 The mariage of Priests not restrained in ancient times 47.4 When the restraint began 50.10 Marks of the Church See Church Virgine Mary The Papists say the Church was in her alone when Christ died 17.3 Masse not offered by Christ at his last supper 35.20 When it began 50.14 Merits renounced by Papists 35.20 and 40.15 Merit of workes none 40.12 and 14. When that opinion began 50.13 The Papists hold it and what they meane by it 40.13 The diuers opinions that are among the Papists touching merits 40.16 Merits of Christ how farre they go by the Papists doctrine 40.13.29 Merit of congruitie what and how holden in the Church of Rome 40 62. Miracles not now needfull 12.6 Their proper vse 42.4 The time when the Church had them and the end why 41.4 The miracles that the Papists stand vpon are of no certaine credit 42.5 inde The Gentiles had as good miracles as the Church of Rome hath 42.6 The Legendaries tainted for whetstone liers 42.7 Incredible reports in the Legends and some also in the ancient fathers 42.8 Morall works what 40.59 Touching naturall freewill in things morall ibid. Monkes of ancient time not like ours of this time 41.3 and
42.11 Mortall sinne Digress 38. See Sin Monasteries were first throwne down by Papists 42.10 Of vile report in their time 42.12 The testimonies of diuers old writers touching the liues of cloisterers Digress 45. A bragge that the Papists make touching the order of Bennet 42.13 N NEcessitie of good works expounded and handled Digress 34. Notes of the Church See Church O OBscuritie of the Scripture not so great as the Papists obiect Digress 8. Why they make folke beleeue they are so obscure Digress 9. See Scripture Occham the Schoolman 50.35 Onely faith See Faith onely Opinions Variable exceedingly among the Papists 35.21 The saying that they vary not in dogmaticall points answered 35.19 Originall sin No agreement among the Papists touching the nature of it 50.17 Originall text of the Bible is the Hebrew and Greeke which is free frō all corruption 6.11 and 35.3 P PAinter The Painters iest 38.6 Painting Christs armes for what vse 40.35 Papists famous for controlling reiecting censuring and purging one another 44.14 An example of their impudent deniall of all antiquitie 44.15 50.18 They wipe our names out of bookes 45.2 Papistry is a complete doctrine of liberty and a meere witty deuice for the maintenance of their ambition and pleasure 43.3 and Digress 46. A new religion 48.1 Pardons when and how they came in 50.8 They release all satisfaction 40.33 The treasury whence they rise nu 34. A view of long pardons granted for short seruice nu 35. Penance The Papists cannot tell whē it was ordained nor by what Scripture it is proued Digress 55. Peter receiued no more power ouer the Church then the other Disciples did disputed 36.12 inde The Papists are not agreed how his supremacie is proued or what it containeth 36.39 inde Pope made iudge of our faith 5.8 and ouer the Fathers 44.11 His iudgement was not receiued as the rule in the primitiue Church Digress 25. but be was resisted ibid The Papists themselues will not yeeld to his iudgement 36.8 Manie Popes deposed nu 8. What kind of men they commonly are nu 9. He was tyed to his owne prouince in the primitiue Church 36.26 He may erre See Erre He calleth him selfe S. Peter 36.38 Popes what kind of men how they haue bene chosen 55.9 Manie at once nu 10. The liues of some of them described 57.9 How the Popes sinne is excused 57.11 Popes succession He is not S. Peters successor Digress 29. If the Pope be not effectually proued to succeed S. Peter in the conceited primacie all Papistrie will fall 36.24 Prayer in Latine misliked by some Papists 35.20 Long pardons promised to short Prayers 40.35 Predestination Our doctrin touching this point is belyed by the Papists 40.43 The doctrine thereof layed down n. 44. It imposeth no naturall necessitie vpon the second causes ibid. The reconciliation of it and Free will nu 45 46. The Papists make the will of man as subiect to Gods decree as we do num 46 47. It is not for works foreseene num 49. Presidencie ouer Councels belonged not to the Pope of old 36.29 Priests power to remit sinne denied by learned Papists 35.20 This power handled Digress 55. Their mariage allowed in ancient times 47.4 The foulenesse of their liues noted in the Papacie 38.5 A sillie Priest that beleeued all was true that was printed 42.8 Purging of bookes the Papists practise 35.18 Puritanes That name doth properly belong to Papists 40.19 Q. QVestions of faith must be decided by the Scriptures Digres 3. No end of Questions among the Schoolemen 35.21 R. REading the Scriptures forbidden by the Papists 2.3 The lay people did reade them in ancient time 47.3 Rebaptization a point wherein there was much contention 36.4 Reprobation not for works foreseene 40.49 Religious men Orders See Monks Resolution of our faith See Faith Romane Church How the world in former times communicated with it 46.2 The Greeks refuse it ibid. How it increased 47.1 When the faith of the ancient Roman church began to be altered into that which now is therein 50.4 inde Resistance made against the change nu 5. One meanes whereby it may euidently be demōstrated that the Romane Church hath changed the old faith nu 15. A full demonstration of the resistance made in all ages against the Romane Churches alteration Digress 52. The obiections that are made against the catalogue are answered nu 40. The Romane Church altered the faith by little and little how it is meant 51.3 How the Fathers praised the Romane Church 56.1 How the faith of the Roman Church grew 58.1 The Papists absurdly call the Catholicke Church the Romane Church 13.3 Rule of faith is certaine 3.1 Such a rule is simply necessarie ibid. but not reuealed to all ibid. It hath fiue properties 4.1 The Scripture is it ibid. and the Papists cannot denie it 4.6 How we call the translated Scriptures the rule 6.1 The rule is easie though some meanes be needfull to learne it 7.2 and 8.10 How the doctrine or teaching of the Church may be called the rule 13.1 See Church S. SAcrament Seuē Sacraments merrily prooued in a Sermon at the Councell of Trent 8.15 How the Sacraments are a marke of the Church See Church Sacrament in one kind against antiquitie 35.11 and 47 7. In both kinds best 35.20 Our doctrine touching the Eucharist layed downe and how Christ is present therein 51.10 The Papists haue no certaintie of the presence of Christ in the Sacrament 47.9 Saints What kind of Saints the Protestants haue 39.1 and what kinde the Papists 39.2 41.1 Obiectiōs against the Popes canonizing of Saints 39.3 The Papists claime kindred of manie Saints that neuer knew the Popish religion 42.1 Saluation A man may be assured thereof 35.20 by what meanes 40.39 The Papists not able to denie this 41.10 Sanctification of life absolutely necessarie to saluation Digress 34. Satisfaction What kinde of Satisfaction we require and teach Digres 39. and what kind the Papists ibid. The true state of the question touching Satisfaction 40.28 Note what the Papists teach concerning the Satisfaction of our workes nu 30. Our workes satisfie not nu 31. The Papists play with their Satisfaction nu 33. Pardons release all Satisfaction num 30. A view of the Papists vncertainties and contradictions in this question of Satisfaction num 34. Scripture The people allowed to read it in ancient times 47.3 The Scripture is a letter sent from God to man 62.2 The Papists forbid the reading of them 2.3 and disputing of them num 4. The knowledge thereof needfull num 7. They are easie to such as haue the meanes 4.2 It onely is the rule of faith 4.1 and 10.1 and 34.1 The true cause why the Papists disable the Scripture from being the rule Digress 4 It must be Translated See Translations It is not obscure 7.2 Digress 8. but onely in two cases 8.1 How the sence thereof is attained 8.2 It containeth all things needfull nu 3. Why learned men varie
certaine order and respect either to other as a school-master and his teaching so that the one proueth and declareth the other as causes and effects vse to do In which kind of prouing the order is that first the effect sheweth the cause it being ordinarie that a cause cannot be assured so to be but by the effect which it produceth and offereth vnto vs as a schoole-master is not knowne certainly so to be but by his teaching And if among many bad you would find a good one to whom you might commit your children this cannot be done but by hearing and examining his maner of teaching in which case though the man be a necessarie meanes whereby you learne his teaching yet the teaching it selfe is the marke whereby you know him to be such a man and distinguish him frâ—m all others And euen as the tree beareth his fruite and we seeke the tree principally for this end that by it as by a necessary meanes we may find the fruite and yet the fruite it sheweth vs is the onely marke that it is such a tree and if it be denied or doubted the tasting of the fruite wil proue it and distinguish it from all the trees in the ground beside So likewise as he saith the Church expoundeth the faith vnto vs and we seeke the Church principally for this end that by it as by the meanes we may learne the truth and yet this truth which it sheweth vs may be the marke to assure vs it is such a Church and to distinguish it from all other Churches in the world Therefore for the Church to teach the faith and the faith to be a note of the Church are not opposite but onely diuers and so may both be true as a light vpon a watch-tower in the darke night may be the onely marke whereby to find the tower and yet the tower it self holdeth out the light and sheweth it and is the meanes that the traueller seeth it § 28. Thirdly true faith is a thing included in the true Church and as it were inclosed in her bellie as S. August speakâ—th Psal 57. vpon these words Errauerunt ab vtero loquuti sunt falsa In ventre Ecclesiae saith he veritas manet quisquis ab hoc ventre separatus fuerit necesse est vt falsa loquatur Therefore like as if a man had gold in his bellie we must first find the man before we can come to the gold it selfe so we must first by other markes find out the true Church which hath this gold of true faith hidden in her bellie before we come to see this gold in it selfe since especially we cannot see it vnlesse she open her mouth and deliuer it neither can we being borne spiritually blind certâ—nly know it to be true and not counterfetted gold but by giuing credite to her testimonie of it according as S. Augustine saith Euangelio non crederem nisi me Ecclesiae authoritas commoueret lib. 9. Epist cap. 3. For if we had not the testimonie of the Church hâ—w should we be infallibly sure that there were any Gospell at all or how could we know that those bookes which beare title of the Gospell according to S Matthew Marke Luke Iohn were true canonicall Scriptures rather then those of Nicodemus and S. Thomas bearing the same name and title of the Gospell The Answer 1 This is his third reason and may be concluded thus That which is included in the Church is no mark of the Church But the true faith is included in the Church Ergo. The second proposition whereof that faith is a thing included in the Church and as it were inclosed in her belly is true and he hath well affirmed it out of Austine but yet it is worth the enquiring to demand how he wil reconcile himself herein with his fellowes For a Bellar. de not â—ccl c 2. a Iesuite writeth that true doctrine and pure from all error may be in the false Church for if this be so then is he not certaine that the true faith is inclosed in the true Church and he must needs speake vntruths which is deuided from the belly of the Church For mine owne part I think that Bellarmine lieth but yet it becomes not the Iesuit thus to crosse him and then in b §. 35. the next discourse so highly to extoll their vnitie 2 But the first proposition that because it is included in the Church and the Church teacheth it therefore it can be no marke of the Church is denied because true faith is inclosed in the Church not obscurely as gold is in a mans belly so as c Ioseph de bello Iud. l. 6. c. 15. we reade the Iewes vsed to swallow it thereby to hide it from their enemies but as a candle in a lanterne or a light in his watch-tower discouering both it selfe and the place that holdeth it which gold in a mans belly cannot do And therefore as a light standing in the window in a darke night is a good mark to find the house though otherwise it be included in the houâ—â— so the true faith being included in the bosome of the Church not as gold that is buried in a mans bowels but as a candle standing in a lanterne by it owne light can guide vs infallibly to the Church d 1. Tim. 3.15 Apoc. 1.20 Pro. 6.23 which is Gods house enlightened by his truth Neither did S. Austine in the words alledged thinke the contrary as may appeare by that which followeth within twentie lines after By the face of truth I know Christ the truth it selfe by the face of truth I know the Church partaker of the truth Which words shew plainly that S. Austine thought the Church was to be knowne by the truth which it contained as by it owne fauour and proper countenance as children are knowne one from another by their owne countenance and complexion which shineth in their faces And though the Church by opening her mouth deliuer vs this truth yet is she found by no marke but by this truth it selfe as a darke house is found by no meanes but by the light contained therein though it selfe by opening the window deliuer vs this light and the firmament is seene by the light of the Sunne though it selfe hold out the Sunne vnto vs. 3 Thus far then we agree that the Church containeth the light of the truth in her bosome and that she openeth her mouth and deliuereth this truth vnto vs but that by other markes we must find out the Church afore we can see this truth is the Iesuites conceit And so is the rest that followeth concerning our knowledge of the Gospell vpon the Churches testimonie for I haue shewed e §. 9. Digr 12. before that the Scriptures and the Sunne are both knowne by their owne light and the Church teacheth the Gospel by her ministery but proueth it not by her authoritie Neither did S. Austine meane otherwise f Lib. contra epist fundam c.