the aduersaries that wil haue Christ as God to act nothing but ascribe the whole office of Christes Preest-hood to the humane nature doe deuide the person and not onelye the two natures approching neerer to Nestorius then our teachers to error Finally hee alleadgeth the testimony of Egidius Hunnius against Caluin as if in expositiō of scriptures he did Iudaizare or fauour the Iewes But neither is the testimony of a sworne enemie to be much regarded nor hath any man that felicitie in expounding Scriptures that he fayleth in nothing In the second chap. he chargeth vs that we make Christ an absurd redeemer these are the words of this absurd surueyor And why so I pray you forsooth because we hope onelye to be iustified by Christes iustice But this doth not touch vs onely but the holy prophets apostles also God by his prpophet Isay c. 53. saith that his iust seruant shall iustifie many by his knowledge shal beare their sins The Apostle 1. Cor. 1. teacheth vs that he is made vnto vs wisdome righteousnesse sanctification redēption To make his matter good page 257. hee maketh vs to say that there is no justice but Christes justice nor good workes but Christes workes nor merit but his merit nor satisfaction but his satisfaction But these are his owne sottish ideotismes and not our wordes For wee doe not denye that there is a certaine imperfect iustice in man sanctified by Gods holy spirit and that such doe good workes pleasing vnto God We confesse also that man by sinne doth merit death albeit his workes be not so perfect that they can deserue eternall life Finally we know that the Fathers sometime accompt the obedience of the law to bee a satisfaction and so cal the performance of penalties enioyned by the Church But did we attribute all the honor of our iustification and saluation vnto Christ our Sauiour yet this is neither absurditie nor dishonour to him But this absurd and kettle Diuine dooth dishonour and blaspheme Christ ioyning the wordes absurd and redeemer together He doth also contradict the Scriptures where hee saith that Christ with one word or teare or drop of blood might haue redeemed vs. And therein he passeth the impudency of his holy Father Clement the sixt in the chap. vnigenit extr de poenit remiss for he saith one drop of blood would haue sufficed But this dropping dreary dunse addeth a teare or a word How cōtrarie they are to scriptures these testimonies declare Isay 53. therfore shal he deuide the spoiles of the strong because he hath giuen his soule to death Mat. 20. We reade that he came to giue his life a ransome for many and Luc. 24. that so Christ must suffer and 1. cor 15. that Christ dyed for vs according to the Scriptures Gal. 3 We learne that to deliuer vs from the curse of the law he was made accursed and Hebr. 2. that it was fitting that the author of our saluation should by suffering be cōsummated Heb. 9. that his testamēt could not bee fulfilled without the death of the testator Absurdly also he talketh of a storme raysed in heauen for the Sonne of God when Lucifer wold be like the highest For it is ridiculous to thinke of any stirre or storme raysed in Heauen where there is and alwaies was such quiet and content or to suppose that Lucifer contended with the Sonne of God Hee might doe well to tell vs what Deuill tolde him this For in holy Scriptures no such thing is found Finally describing the blessed state of man in Paradice and of his miserie being throwne out of Paradice vnawares he ouerthroweth with his boysterous eloquence two bulwarks of Popery to wit Freewill and Purgatory For if euery sinner bee a slaue to his flesh and a captiue to the Diuell and a slaue to sinne and the Diuell as hee saith then hath hee not freewill For to bee free and bound at one time implyeth contradiction Againe if the deuill hold sinners in hell perpetuallye as page 254. hee confesseth then there is no redemption out of Purgatory which as Papists teach is in hell Pag. 258. he chargeth vs farther that we teach that good workes are not necessary and thence inferre that no Lawes eyther humane or diuine can bind vs in conscience And lastly he sayth that we hold that no sinnes nor euill workes can hurt vs because Christes justice being ours no sinne can make vs sinners And so he runneth on in a course of wild eloquence like a Colte that hath broken his halter But as Hierome sayth in his Booke against Vigilātius stultum est fingere materiam cui rhetorica declamatione respondeatur It is a foolish and dizardly thing to feine matters thē in a rhetorical surueying declamatiō to answer In his fictions certes this man seemeth neither to haue reason nor conscience For first albeit we say that we are not iustified by workes yet we teach that as many as are iustified by faith in Christ are also sanctified by his grace and that workes are necessary effects of our iustification Secondly we directly affirme that Gods Lawes doe bind in conscience and mans Lawes as farre as they commaund for Gods Lawe albeit through Christ Iesus we are deliuered from the curse of the law being iustified by fayth and walking no more after the flesh but after the spirit Thirdly we beleeue that all sinnes and euill workes do hurt those that doe them Although we also beleeue that he who is borne of God and iustified by fayth sinneth not vnto death Finally most falsely he maketh vs to teach first that Christ hath redeemed vs because no sinne can hurt vs and next that we are deliuered from the Law because no Law can binde vs and thirdly that we are deliuered from the Diuel and Hel because howsoeuer we liue they cannot hurt vs. Nay we pronounce him anathema that shall hold that eyther sinne cannot hurt or that the Law bindeth not or that howsoeuer Christians liue they cannot be damned to Hell And thus much may serue to cleare vs from this barking curres slaunders But Popish Doctrine concerning our redemption is not so easily defended For Papistes beleeue that the Pope by his indulgences can redeeme soules from Hell They teach also that euery man is to satisfie for his sinnes committed after Baptisme But then Christ is but halfe a redeemer Neither do they sticke to say that the sonne of God assuming the nature of Thomas Aquinas or some other might haue redeemed the world which is contrary to all the promises made to the Fathers concerning the Messias to come of the seede of Abraham Kellison pag. 261. sayth that Christes Passion was not our formall justification nor satisfaction he should haue said Christes Passion obedience and iustice if he would formally haue crossed our Doctrine but only the meritorious cause of our redemption and saluation which deserueth for vs at Gods hands grace by which together with our cooperatiō we may
profess fid cath affirmeth that Christ according to his humanitie did grow and profit in age and wisedome Quamobrem fatendum est saith he deum natum ex foemina non secundum diuinitatem sed secundum humanitatem deum in cunis iacentem pannosum sordibus inuolutum creuisse et profecisse aetate et sapientia secundum humanitatem non secundum diuinitatem Finally if Christ as man by the Vnion be omniscient why is he not omnipotent and praesent in all places and why should not al the rest of the diuine attributes be really transfused into his humanitie as well as this one In the the tenth Chapter he saith we make Christ a desperate man and for proofe he alleadgeth certaine places as taken out of Caluin But what if Caluin haue not these wordes doth not this K. desperately abuse his readers patience I would also complaine that Maister Caluin is wronged but that the enemies of truth take pleasure in slaundring him Whosoeuer list to compare Caluins wordes with Kellisons reporte shall easilye perceiue the wrong offered him For neither dooth hee say that the horrible confusion of damnation did fiercelye torment Christ with feare nor that hee had to doe with the iudgement of God albeit Kellison impute both vnto him Falselye also hee translateth Caluins wordes in Math. c. 27. v. 46. turning reum culpable and exitio deuotus already condemned making him to affirme that which hee obiecteth to himselfe and answereth But suppose Caluin in tearmes had passed to farre yet if this surueyor had doon his office hee would not haue reported other mens wordes for groundes of our religion The eleuenth chapter conteineth nothing but an inuectiue against Caluin who supposed that the article of the creede concerning Christes discending into hell ought to be expounded of his greeuous suffringes in his soule which in bitternesse might be parangoned as he thought to hellish paines But all this concerneth vs and our religion nothing which mislike his particular opinion heerein All this while therefore that he bauled against Maister Caluin the Surueyor seemeth to bée out of his way Furthermore moste shamefully hee belyeth Caluin diuers waies First he saith that Caluin acknowledged no locall hell Secondly that hee affirmed that these wordes my God my God why hast thou forsaken mee were the wordes of a damned man And lastly that Caluin at the houre of death dispayred and called vpon the Deuill The two first are confuted by his writings vppon the Creede and the passion The last by the testimonie of all that were present at his death Neither must Kellison thinke to escape hell for reporting these hellish vntruthes deuised by Bolsec Genebrard and such like hel-houndes vnlesse hee repent Finally hee saith first that all hellish paines are without end Next hee counteth it strange that Caluin brought Christ into hell And lastly affirmeth that Christes blood was sufficient to redeeme the Deuill and the damned But his followers teach first that the paines of purgatorie are hellish and caused by the flames of hell Next they say the limbus patrum whither Christ discended is in hell and lastly that Christ came not to redeeme Deuils nor tooke the nature of Deuils but of men In the 12. Chapter he goeth about to traduce vs as not louing Christ And why Forsooth because sayth hee you loue not the Mother of Christ nor the Saintes nor the Crosse nor the Images of Christ or the Saintes nor his Nayles and other things belonging to him He might if it had pleased him haue added also the Asse wheron Christ rode to Hierusalem and the Bones of the Paschall Lambe and the Baskets wherin the Fragmentes were gathered after hee had fed fiue thousand with fiue Barly loues and two Fishes But how prooueth hee that we doe not loue the blessed Mother of God nor the Saintes Forsooth because we do not worship them as the Papistes doe But if this bee an argumēt of want of loue thē neither the Apostles nor first Chrstians loued Christ or his Saintes He telleth also how Quintin an Heretike vsed the Apostles with lewd termes But we do detest Quintin as we doe Kellison Thirdly he sayth that Caluin called Sayntes long eared creatures and Wicleph called them scurras principis and that Luther wrote that euery Ministers yoake-fellowe may bee as holy as the Mother of God But these are calumniations deuised by them that neither loue Christ nor the professors of the Christian faith It may be that Caluin said the Papistes made them to haue long eares and that Wicliph said they were vsed as Princes vshers But against Gods true Saints they neuer opened their mouth or thought basely Further he talketh idely of the Crosse of the nayles and Images of Christ and the Saintes For it is no great signe of loue to keepe the instruments which were cause of our friends death and well may Christians detest the worship of Images and yet loue the memoriall of holy mē that either trauailed in setting forth the Christian faith or suffered for the same This scuruy Surueyor in seeking to set forth the honor of the Mother of God and the Saintes doth most shamfully abuse them endeuoring to prooue that we loue not Christ because that we loue not his Mother nor his Saintes euen as those loue not a man that loue not his Dogge and so most blasphemosly he compareth Gods Saintes to Dogges Much hee talketh of the worship of Saintes and their reliques after the Popish manner But if he were the man he would be taken for he should leaue his vagrant scurueying discourses and prooue the same with arguments That hee will be able to doe it wee haue cause to suspect seeing feeling his weaknesse in this kinde Pag. 355. hee saith the Saintes see and knowe euen our cogitations and prayers But that is as much as if he should make them Gods For to God alone it belongeth to search the hearts He telleth vs also how they see all in the face of God But then they must comprehend Gods infinite essence which implyeth a contradiction Thus we see our Doctrine concerning Christes person and nature cleared But the wicked Doctrine of Papistes concerning not only the same articles but also his office and the partes therof neither shall Kellison nor all his consortes be able to cleare or defend Chap. 6. A collection of certaine absurd and blasphemous assertions of the Papistes concerning Christ his incarnation person natures and offices THIS argument if I should prosecute it fully would require a very ample and large Treatise The absurd and impious assertions of the aduersaries are so many But I will content my selfe with few that out of them we may collect what the qualitie is of the rest First then Alexander Hales p. 3. qu. 2. membr 13. sayth that although man had not fallen yet Christ should haue bene in carnated With him also consenteth Vdalricus Lib. 5. sum and other Doctors Thomas Aquinas in scripto holdeth the opinion to be
vnusquisque in vias suas nec fuit iam diu qui faceret bonum non fuit vsque ad vnum The Bishop of Bitonto preaching in the first session of the conuenticle of Trent speaking of the manners of the people then confesseth that they said in their heart that there was no God dicunt in corde suo saith he quod non est Deus This may also bee specified by infinite examples both of Popes and Cardinals and their followers Theodoricke à Niem de schism lib. 2. c. 42. calleth Gregory the 12 and Petrus de Luna Elders of Babylon and saith that such iniquitie was gone from them that the Catholike faith was therby ouershadowed and that Religion suffered Shipwracke and that vertue was departed from all men Vt Catholica fides obnubiletur omnis religio naufragium patiatur Virtutes ab omnibus recesserunt Iohn the 12. or as some number the 13. dranke to the Deuill in his meriment and called vpon him when he playd at Dice and as the Histories set out by Papistes themselues declare was a wicked fellow Gregory the seuenth as Beno the Cardinall writeth had commerce with the Deuill and was in the Councell of Brixina condemned for a Magician Hee saith also that hee cast the Sacrament into the fire which is not so much in him to bee maruelled For hee that worshipeth the Deuill cannot esteeme much of the body of Christ which as Papists hold is contained vnder the formes of bread and wine in the Sacrament This man when he dyed as Sigebertus witnesseth confesseth that by the perswasion of the Diuell hee had raysed many stirres in the world Siluester the second as storyes report made a compact with the Deuill It is sayd also that Gregory the 6. Bonet the 9. Paul the third and diuers other Popes were Magicians and Negromancers But such men as giue themselues to art Magick renounce God and serue the Deuill Of Sixtus the fourth we read that hee laughed at Religion and beleeued not that their was a God Riserat vt viuens caelestia numina Sixtus Sic moriens nullos credidit essé Deos. saith one Vpon Alexander the sixt Sanazar wrote these verses as a memoriall of his impieties Humana iura nec minus caelestia Ipsosque sustulit deos c. That is he disolued both Gods Lawes and mans Lawes and beleeued not that there was a God Clement the 7. as is said when hee drewe neere to his end told those which stoode about him the shortly he hoped to bee resolued of that of which he had euer much doubted viz. whether there were eyther Heauen or Hell or no. And the rather wee beleeue this report because these verses were written of him Contemptor diuum scelerum vir publicus hostis that is a contemner he was of God a flagitious fellow and à publique enimie of his Country Iohn the 23. was condemned by the councell of Constance for denying the resurrection of the dead and for other poyntes of Atheisme Leo the 10. esteemed the Gospell no otherwise then as a fable And of Iulius the third the Papistes them-selues reporte diuers speaches sauoring of Atheisme If then Atheisme do so raigne in the Popes of Rome whome the Papistes call most holy and honor as the heades and foundations of their Church supreme Iudges of all controuersies and are bound to follow albeit they may lead infinite soules to Hell as it is said in Chap. si Papa dist 40. it is no maruell although the Masse priests and their followers be tainted with Atheisme and contempt of Religion Machiauell whome many Atheists follow was no English-man but an Italian and a great friend of Clement the 7. to whōe also he dedicated his Florentine historie Neither was he an English-man that held it a peccadillo or little sinne no creer en dios that is not to beleeue in God That Italian that beleeued no other Trinity then Messer domine dio il papa et nostra donna et preti et frati that is God Almightie the Pope and our Lady and Priestes and Friars learned not his impiety I trow from vs. The * That the Doctrine of Popery tendeth to Atheisme very doctrine of Popery tendeth to Atheisme and ignorance of God Generally the lay-people think themselues safe if they beleeue as the Church beleeueth and so Hosius and others teach their Disciples But what I pray you is this but Atheisme for men to be ignorant of Christ his grace and of the meanes of their saluation and of Gods true worship Ephes 2. the Gentiles worshipping many Gods are sayd to be without God in the world May not then the same be verified of Papistes that worship so many Angels and Saintes and giue the honor of God to the Sacrament to the Crucifixe and the Images of the Trinity Thirdly how can we esteeme them to haue any feeling of true piety that speake so lewdly of Scriptures Some call them a Nose of Waxe some a Ship-mans Hose some a bare Letter some Inky Diuinity some a matter of strife some the ground of Heresies Kellison pag. 687. saith if a man contemne the authority of the Romane Church that hee shall no more bee able to assure himselfe of Scripture then of a Robin Hoodes tale Pag. 41. hee saith the Scripture with a false meaning is the word of the Deuill As if the Scripture being endited by the holy Ghost could in any respect be called the word of the Deuill Pag. 39. he compareth Scriptures to Aesopes Fables and saith they are of a Waxie nature But he that is of God heareth Gods worde and speaketh reuerently of Scriptures Fourthly none but Atheistes and such as sauour of Atheisme directly violate and impugne Gods commaundements and make Lawes repugnant vnto them But the Papistes offend heerein both greeuously and notoriously God sayth thou shalt haue no other Gods but me the Popish faction sayth contrary thou shalt haue other Gods commaunding their followers to call vppon Saints and Angels to worship the Sacrament and Crucifixes to confesse their sinnes to offer Christes body and blood in the honor of Saintes and Angels Tursellinus a Iebusite in his Epistle to Peter Aldobrandini before his storie of Loreto saith Christ hath made his Mother partaker of his diuine Majestie power as farre as it was lawfull Matrem suam saith he praepoteus ille deus diuinae maiestatis potestatisque sociam quatenus licuit asciuit In the second Commaundement we are directly prohibited to make grauen Images to the intent to bow to them and to worshippe them But the Papistes haue impiously blotted out this commaundement in their short Catechismes commaund men vpon paine of death and damnation to fall downe before Crucifixes and other Images and to worship them somtime with doulia sometimes with latria according to the subiect The third Cōmaundement forbiddeth vs to take Gods name in vaine But Papistes in their rascall Rhemish annotations in Act. 23. teach their followers to