how the reformed belieue this article of the creed to wit the remission of synnes Cal. doctrine can not agree accord with this article Good workes are synne seing that they say that all our workes ar mixed and defyled with synne and what soeuer good workes shal be done of the most holyest man by the vncleannes and the impuritie of the fleshe are polluted corrupt and putrifyed Man is not fre neither of originall nor actuall synne by any Sacrament Only faith by imputatiue iustice maketh man fre Lyckwise he teaches that we are not free of originall synne neither are we absolued or remitted from any other synnes howsoeuer confessed and satisfyed but only couered by the imputatiue righteousnes of Christ neither are these synnes imputed to the fault nor to the punishment as Rabbi-Caluin teaches lib. 3 inst cap. 14. § 9.10 11. lib. 4. inst cap. 15. § the which doctrine doth subuert and ouerthrow the very article of our creede to wit the remission of synnes Cal. reiectes the iudgment of S. Aug concerning synne in the regenerat He teaches that in the sainctes synne reignes All the regenerat ar in aid cleaue by imputatiue iustice which stoutlie he defendes by reiecting and casting of the opinion and iudgment of S. Austen de concupiscentia in renatis We teach sayes he in the holy Sainctes euer to be synne vntill they be freed and vnclothed of this mortall body lib. 3. inst cap. 3. § 10. and proceeding more deeplie to iustify his doctrine of only faith moues this doubte and solues it him self But how is it sayes he that God doth purge his Church of all synne and that he promiseth to hir the graces of fredome and puritie by baptisme and doth fulfill it in his elect It is referred and fulfilled in communicating his imputauiue iustice and this God performes and exhibites in regenerating his own that in them the kingdome of synne may be distroyed abolished by subministratinge to them vertue of the holy Spirit by which they are superior and victors in the fight lib. 3. instit cap. 3. § 11. Synne to reigne and not imputed for a faust is false doctrin And a litle after those reliques of synne which be in his sainctes we cōfesse them not to be imputed as if they were not of the which doctrine it followes synne absolutlie not to be remitted for it implicates a contradiction synne to reigne and not to be imputed for a fault for Caluin affirmes Cal. sayes synne reignes not but dwelles Synne failes to reigne in the sainctes but not to dwell as an other contradiction Contrariwise catholikes exhort all men firmely to belieue assured lie confide that there is remission of synnes in the holy Church and this remission is to vs and to yow and to Iudas the triator and to euery mortall synner and to those that now are and to those that shal be hereafter and to those that are in purgatorie for Christ hath promerited to all abundantlie who hanging in the crosse is made a propitiation for our synnes and not for ours only The Catholikes firmly belieue remissiō of synnes but for the synnes of the whole world But that we Catholikes belieue all men to haue receaued and obteined remission of their synnes de facto sola fide credendo not onely we Catholikes deny and gainstand but also the Scriptur for treuly Christ hath tasted the death for all But that all men haue remission of synnes de sacto is against the Scriptur and Christs death We belieue the remission of synnes by the power of the Church but all do not apply to them the fruite of his most pretious death for in deed he is made the cause of saluation to all but yet the Scriptur sayes Heb. 5. v. 9. He was made the author of eternall saluation vnto all them that obey him Therefore wee belieue most firmly the remission of synnes but not to be remitted in particular by onely faith but that power is giuen to the Church to remitt synne and to reteine synne Howbeit we admitt the heauenly promisses of the remission of synnes iustification and eternall lyfe Remission of synnes is not made to any in particulat The promises of God are to all a lyke are made with condition and such lyke which generally is denounced to perpeteyne to euery man to wit so farr as lyeth in God who without acception of persones promisseth and giueth to all men abundantly but with that condition that he do worthy pennance for his synnes and to keepe the commandementes of God as Ezech. cap. 18. v. 21. If the vngodly man shall do pennance for his synnes which he hath wrought and shall keep my preceptes and do iudgment and righteousnes he shall liue the lyfe and shall not die and lykwise Matth. cap. 10. v. 22. Yow shal be hated of all men for my name saks but who shall perseuer vnto the end shal be saued No mā is certaine of perseuerance in vertue But because a man is vncertaine of his owne righteousnes and perseuerance in virtue and lykwise vncertaine of his saluation therefore it is said in the holy Scripture Apocalyps 3. v. 11. Hold fast what thow hast that no man tak thy crown for there hath falne Saul Salomon Iscariotes Many haue falne those they stoode as of the Caluin som are made Turkes Paulus Alciatus Sartor Blandrata Socimus Lysmannus Luther Calu. and many more of the protestantes companious abiuringe their faith are falne to Turcisme Mahematisme and Atheisme as witnesseth Beza in the history of Valentine Gentill and Caluino-Turcismus lib 1. cap. 2. Wherevpon we may gather that the great maxime of the Caluinistes Theologie is falne and is conuniced of falsehood affirming that only faith once gotten neuer doth faile or decayes as stoutly Cudsemius in his Hyperaspisce declares but when we see their owne turned from their owne faith to infidelitie what iudgment is against them and what condemnation fall they into no lesse treuly than in the same iudgment and damnation of the heresiarches who by the doctrin of this only faith minister subiectes to Paganisme and Atheisme OBIECTION I. THerefor what Dost thow commande and bids vs dispaire ANSVVER GOd forbid for as we deny that any can firmly belieue certainlye persuade him self of the remission of his synnes euen so no lese we affirme cōstantlie that euery Christian man is bound to belieue and with faith to do what is in him to expect the effect of faith What Christiās ar bound to hope with firme and sure hope in this lyf of true remission of synnes by the Sacrament of baptisme and pennance and in the world to come to eternall lyf which hope except we haue it firme and constant in vaine we ar called Christians OBIECTION II. THow speakes a paradox and a contrary thing for firmly to belieue and assuredly to persuade thow denyes and yet thow commaundes and biddes euery one to be
ANSVVER I Confesse we are called so of only Heretickes but not so of any nation vnder heauen no not of the Turkes neyther is that name of any particular man as Heretickes names be but â—f â—im who in the place of Chrâ—st gouerneth the Church of God and if all the Popes were nombred to thâ—s present day all the Protestants are not able to fynd one that is called by this name Pope or any of them to haue inuented any new religion or to haue left any disciple after theÌ„ who haue byn named after that name Therefore when we are called Papists I aske of the Heretickes was there euer any that was called Papa by his proper name or did euer any Heresie coÌ„tinâ—e a thowsand yeare without a name giuen to it but how should the Church descrybe Heresies to vs but by naming them from their proper names for their names shewe who hath instituted and inuented that sect OBIECTION THe Church is belieued by faith but we belieue the holy Catholick Church Therefore it is not seene because saith is not a thing of appearence and seene ANSVVER THe conclusion is false because that which is seen may also be belieued in so far as it hath some thing that is not seene as Christ Iesus was seene wiâ—h mens eyes a man and was belieued by faâ—th God and man as is said 10.20 to S Thomas because thow hast seen me Thomas thou hast beliued that is to say thou hast seen a man and thou hast belieued him to be thy God and Lord euen so we see men with our eyes who appertaine to the Church and those men we belieue to be the holy Apostolik and Catholick Church and in this Church to be only remission of sinnes grace iustification eternall lyfe and therefore out of this multitude of mortall men neyther Saluation nor the fauour of God is to be expected of any other societie or Church OBIECTION CHrist sayes that the Kingdome of God shall not come with obseruation neyâ—her shall they say behold here or there â—e is ergo the Church cannot be demonstrated and seen ANSVVER THe solution is made in the words following for he sayes behold the Kingdome of God is with yow but Christ denyeth not but the Kingdome his Church may be seen and demonstrated But he answers the folish question of the pharisie who had heard so oft the Kingdome of God preached of Christ who was desyrous to see it it is aÌ„swered that Christ is not to reygne in this world after their mynd as other Kinges doe with magnificence and pompe and to place the throne of Maiesty in a certaine place of the Kingdome but he sayes he dorh reygne as he hath begunne in the hartes of men which is his Kingdome whom he doth paint out with his finger saying Mat. 5. Blessed are the poore in spirit for theirs is the Kingdome of God to wit ye are citizens of Gods kingdome the Church from which the pharisies are farr of OBIECTION THe Church is belieued to be Holy and none except the holy appertayn to the Church but holines is not seen knowne with the eyes ergo the Church is inuisible the members of the Church are vnknowne ANSVVER THe conclusion is false for there are Sainctes and holy men in the Church albeit we see them not yet we belieue for to a lyuing tree there adhere many dead branches and in the body of man are many humors and excrementes without life resident in the body and yet notwithstaÌ„ding all men belieue and say that a man is a lyuing man ergo OBIECTION IT is defended of the Fathers that the Church in this present lyfe is sayd to be beautifull and to be without spot cant 4 Ergo sinners and wicked men are not meÌ„bers of his Church ANSVVER THe Scripture in that place speaketh of the Triumphant Church in Heauen notwithstanding if with S. Greg. cap. 86 Eccl. dogmat Thou coÌ„paâ—re it to be the mâ—litant Church in that sense it is called also beautifull and spotles because of the Sacrament of regeneration which makes her meÌ„bers liuely by inherent righteousnes and grace are made glorious before God and are not obscured and hid as the Donatistes thought with the conuersation of the wicked And albeit as S. Greg. cap. 4. Gen. sayes no iust or holy man doth want sinne yet notwithstanding he fails not to be holy and iust if in affection he retayn holynes and righteousnes and by pennance doth wash away his sinnes carefull to keep himselfe from mortall synnes and is contrite for the venyall saying with the Psalm 50. Create in me a new hart o God OBIECTION THe Church of God is only in the spirit because it is belieued ergo it is inuisible ANSVVER IF the Church be inuisible how hath Christ coÌ„maunded Matth. 18. to tell the Church and if he heare not the Church let him be c. but if the Church be inuisible how shall she be told and how shall they hear her censure Lykewyse if the Church be the body of Christ and Christians members Rom. 12. 1. Cor. 1. 12. Ephes 15 Coll. 1. If the Chutch be inuisible and only mathematicall how hath the Apostle sayd ye are the body of Christ and members of his members It is true the Protestant Church is inuisible and mathematicall but the Catholick Church is a visible Church as a candell on a candelstick and as the sonne and moone in the firmament Luc. 11. ps 19. For if it had been mathematicall and hid S. Paul should not haue had the prayses of all the Churches 2. Cor. 8. Neyther Dauid would not haue sayd Ps 21. with thee my prayse is in the Church of the people and in the chaire of the elder they doe praise him What the moderne heresies do say about the inuisibility of the Church the same haue the former Heresies done lykewyse as S. Augustin is witnes against the Donatists who would haue included the vniuersall Church in that inuisibility and in a hid corner in Africk QVESTIO XIII Of the pretended reformation of the Protestantes WHerefore enuyously name the Papists our reformed Church deformed Seeing we haue reiected all papisticall doctrine and superstitions of Poperie out of it Bucherus Melan. Piscator Sarcer Caluin c. ANSVVER THat shall we declare friendly without enuy seeing that vnder the pretext of a sounde reformation The ProtestaÌ„ts reformation consistes in denying the article of our Faith ye haue introduced a most horrible deformation concerning the doctrine of fayth and in abolishing all ecclesiasticall discipline in reiecting the generall Counselles in condemning the ceremonies of the Church in dispysing the auncient Fathers and in giuing liberty to the flesh For what is more deformed or abominable in religion then to counfound deforme and deny the faith of Christ For what article of our faith is not deformed and denyed of the Protestantes as appeareth by the iudgement and doctrine of their owne Rabbies Against the 1. article of the
Christ according to his persone should not be God or at least there should not equality of good-head be belieued And moreouer in his Comment in cap. 14. Gen. v. 18. and in 6. Ioh. v. 57 he sayes Christ our Lord to be but a second King next to God and a second cause of lyfe Hath this Arch-Rabbi had any respect to S. Paul Phil. 2. who iustifieth his equality with his Father to rob him so easily Moreouer the very deity it self could not retayne Caluin frō this abominable blasphemy Lykewyse Caluin affirmes That the word of the creation was imperfect for somuch that in Heauen he is not dutifully and sincerely serued without sinne committed euen by the Angells them selues Calu. in c. 1. col vers 20. Which doctrine is contrary to the Scriptures that witnes that in that Heauenly Citty is no vnclean thing or sinne Apoc. 21 Seing that all power and gouernement belongs to the Father all wisdome knowledge and doctrine belongs to the sonne all begnity liberaltty plenitude and sanctification is appropriated and imputed to the holy Ghost all good thinges are ascrybed to the three persones not excluding any good from any of them as being all three equall God and consequently not vnequally fountaynes of all good things as well in particular as in generall Morouer concerning this article which sayes and in Iesus Christ his only Sonne our Lord Against the 2. Article How the Protestants deny Christ in the Creed 16.17.18.19 many of the Protestant Professors appeare to be against this article For some affirme that Christ is not the Messias others saye that the name of Christ is a filthy name Some other that he was a deceauer of the world and that he was not God Some other sayd that he had but a meane measure of Godhead Some lykewyse sayd that he was ignorant and his discourse absurde and himself no more God then Socrates and Trismegistus c. All these blaspemies are extant in the first and second article of the family of loue as wryteth Rogerus against the sect of the family of loue printed at Lōdon an 1579. Lykewyse Cartwright discentes nothing from his former false bretheren whyll he sayes in his 2. replic pag. 191. That he could not be persuaded that the Israelites was so madde as to belieue him to be the liuing God whom with their eyes they did behold to be a miserable and simple man And therefore all the world may see of themselues what distrust they haue of Ghrist to be God and our Lord. Morouer they impugne this Article who equal themselues in Gods fauour in right to Heauen vnto Iesus Christ the only begotten consubstantiall Sonne our Lord. Lykewyse they belieue not in Iesus Christ our Lord who distrust any part of his doctrine whether it be of the Sacramēts or whatsoeuer other point because they conceaue it not in their vnderstanding as Caluin affirmes in cap. 6. 7. Iob when the reason of any thing doth not appeare vnto vs such is our great Pryde that we esteeme it nothing Lykewyse they misbelieue this article who thereby haue made God the Father sometymes not to vnderstand which is his begetting For sayes Caluin it is foolishnes to think that God the Father doth continually begett his Sonne And so the sonne is abolished who is not otherwayes actually the Sonne of the Father but by determinating actualy the relation of the Father to himself Wherupon Luther disp de deo Thes 18. Tom. 2. VVittemb lat It is no marueil saies he if Arius if a Iew if Mahomet and all the wold denie Christ to be the Sonne of God And farlesse marueil if the Protestant be also thus persuaded to deny Christ cōsidering their principall Euangelistes teach the same Against the 3. Article Moreouer as concerning that Article Who was cōceaued of the holy Ghost borne of the Virgin Marie How the Protestants deny Christ to be conceaued of the holy Ghost and borne of the Virgin Mary in the creed It is impugned misbelieued by those who blasphemously affirme the holy Ghost to haue been Father to Christ in manner of other Fathers towards their children as reportes Maldonat in cap. 1. Mat. Lykewyse others misbelieue this Article who belieue Christ to haue byn only cōceaued but not borne of a Virgin Caluino-Turc pag. 530. 531. Greg. de Valent. de Virg. S. Mariae To which assertiō Caluin condiscendes saying That the blessed Virgin was in manner weakenned in trauail vpon Christ as other women in their trauail Lyckewyse they misbelieue this Article who equal or prefer themselues to be the B. V. M. and such are the Houling-Puritā-typling Sisters with Rachel Arnot the maistresse of the congregation with Smythes doughters besides these ring-leaders there is not a dyrtie hussy or drabbe in the I le of Britane but will auouch the same which the poore people would not so ignorantly doe if they were not teached of their high diuynes soe to say and belieue against the true grounds of Scripture that pronunceth her prerogatiue to be blessed aboue all women and to conceaue and beare a child and he to be the God of Heauen earth which no other women euer had or did Moreouer they misbelieue this Article who make Christs body as much in Abrahams tyme as when it was conceaued and borne by the Virgin Mary not only in efficacy but also in essence nature as Beza did lib. cont Hesbusium fol. 284. On this sam subiect is the colloq mompel gart saying Christs body was extant euen in the tyme of Abrahā Wherupon these absurdities followes that Christ was true man in essence and in existence before his conception birth so consequently the Angel sayd not true to the sheephearders that this day is borne to you a Sauiour and that the Blessed Virgin Marie was not his Mother c. Moreouer they make Christ to haue two bodies one deliuered in the supper another borne of the Virgin Mary because they forge another Christ thē was her Sōne as witnes aucto diallactici vide Bellarm. 5. Euang. pag. 98. Colon. 1595. Moreouer they misbelieue this Article who affirme that Christ was not eternally but began only at the tyme of his birth Symler in praef lib. de aeterno dei filio Against the 4. Article How the Protestants deny this article that he suffered and how they euacuate his passion Moreouer as concerning that Article That he suffered vnder Pontius Pilat was crucifyed dead and buryed many Protestants deny this Article by euacuating the Passion of Christ and that by saying that the blood is putrifyed in the earth and for that cause which is putrifyed and corrupt cānot redeeme vs but the Apostle defendes the contrary 1. Pet. 1. who sayes VVe were not redeemed by any corruptible pryce Morouer they euacuate the passion of Christ according to all other partes who with Molineus in Harm Euang. makes the merits of Christs of no effect saying they profit vs
descended to vs to wit only by spirit and vertue in such sorte as none surmise his body or soule to haue discended To which agreeth Brentius that there is no other but a figuratiue imaginatiue and spirituall hell without other tormentes then metaphoricall This practise of Heresie S. Ang. lib. 3 de doct Christ cap. 10. fortould saying when the myndes of any are preoccupated by errour all that Scripture hath to the contrary they affirme it to be spoken but figuratiuely As for example they begunne at the Sacramentes to make them but figures and followed next to affirm all promisses by Christ Al Christs suffering actions shal be but figuratiues nothing in effect made for good workes to be but hyperbolicall diuerse mysteries of his lyfe to be ineffectuall all his passioÌ„ suffered to be but figuratiue and histrionicall and Heauen and hell to be but only tropical fantasticall so hath sayd of theÌ„ Iosias Simler in vita Bulling fol. 3. Alan cop dial 5. cap. 18. Morouer this article is impugned for the other part of Ghrist resurrection saying with Calu. in sua harm in cap. 24. Luc. v. 38. Beza 1. Cor. cap. 15. v. 23. That Christ wanted some perfection of a glorious resurrectioÌ„ and as yet neuer to haue rysen but yet to remaine dead wherupon great exceptioÌ„ hath been made against the feast of Easter in remembrance of Christes resurrection amongst the new professores who desyred to abolish it or obserue it according to the Iewes ceremonies Luth. de conc Bal. lib. 3. cap. 25. de scrip Morouer this article is impugned by Zuing. tom 2. resp ad Luth. librum de Sacr. fol. 465. VVho denyes Christ to haue rysen by his owne power but ridiculously mocking Luther sayes that the grosse pretor Luther apparelled in his red hose in lyke maÌ„ner as Christ went out of his Sepulchre might also haue issued For Christ after his death issued out of the Sepulchre of his own force and power without remouing the stone place or monument as all the Fathers and Doctours affirme As concerning that Article Against the 7 Article He ascended into Heauen sitteth at the right hand of God the Father Almighty This article is contradicted of the LutheraÌ„s affirming HeaueÌ„ to be belowe in the bowels of the earth and hell in the highest partes of the world Vid admonit Caluinist ad libr. concord Danen cont Osiand Next by Caluin saying lib. 2. inst cap. 14 § 8. That Christ sitting at the right hand of God will continue no longer then till the day of iudgment Lykewyse Beza impugnes this article in cap. 3. Act. v. 21. saying his being at the right hand of God his Father doth hinder his true being in the Sacrament And lykewyse Caluin lib. 2. inst cap. 14. § 3. Denyes that he surpasseth the qualities of a naturall body and consequently could neuer ascend to Heauen lykewyse some other affirme his being at the right hand to argue an inferiority or inequalitie with God the Father or that God the Father had a spirituall kind of body hauing hands c. Vid. inter mangerie pag. 157. Niuerium in Bello 5. Euang. pag. 72. Lykewyse Caluin denyeth and sayes that it is not to be imagined ther is any place in Heauen wherunto Christ is ascended or the humanity of Christ accepted Lykewyse many Protestants hould opinioÌ„ that Christ ascention is nothing but a disappearing without any motion vpward where he was before ita Ios. Simler in vita Bulling fol. 35.55 Luth. tom 7. VVittemb fol. 408.409 And concerning that Article Against the 8. article From thence shall he come to iudge the quick and the dead This article is impugned by those who graunt a Generall iudgement at the day of doome but denye him to iudge with any particular iudgment at the houre of death Lykewyse some hold that only infidelity is to be subiect to iudgement Luther sup Lykwyse this article is impugned of those who say that God will iudge iniustly as Luth. tom 2 fol. 461. de seruo Arb. saying That like as God in this lyfe hath poured mercy grace vpon the vnworthy euen so in his iudgment he shall poure angre and seueritie vpon the vndeseruing Which iniustice demonstrates That God is the author of euill not only by prouocation but by impulsion and inforcement For being the forcer to euill how can he punish them iustly who obey him Lykewyse they deny and impugne this article who affirme that Christ who should come to iudge is dead according both to his humanity Diuinity and this Musculus doubted not to mantayn publickly to professe spread abroad that Christ remayned dead and is not rysen neyther asceÌ„ded or yet shall come from heauen to iudge any quick or dead Siluest CZecanonicus de câ—rup Morib viriusque part art 3. And as concerning that Article Against the 9. article I beliue in the holy Ghost the holy Catholicke Church Many Protestants belieue not in the holy Ghost because they affirme it blasphemous and idolatrous to confesse Christ to be God or to haue had any point of deity before his birth of the Blessed V. M. and thereby denyeth the holy Ghost proceeding from the Sonne no lesse then from the Father Bez. cont Heshus fol. 284. colloq mompel fol. 77. Lykewyse who impugneth the holy Trinity doth to that end that more easily he may reiect the holy Ghost Zanch lib. 3. Elohim Simler in praf de aterno det filio Vnto which barbarisme Calu. epist ad Polon pag. 946. accords What is it we belieue one God as much as to say the Trinity belieue you in God as much as to say in Trinity I hat they should know thee one God as much to say the Trinity This is not only vnsauery but also prophane and I do dispyse it This blasphemous derision other Protestants dissembled not but rebuke in highest manner Vid. Schlus in Theol. Calu. lib 2. fol. 2 8 14. 20 26. VVherupon his disciples followed his example to mocke the holy Ghost as Prateol in Haer lib. 10 cap 10. saying nothing in holy Scripture of the old or new testaments to be had of his Diuinity Hereupon a Protestant exclames Stanch in â—pistol contra Calu. num 45. Beware Christian Reader saies he and especially yow Ministers of the word of God beware of the bookes of Caluin especially in the article of the Trinity Lykewyse another Iohn Schutz in lib. 50. caus causa 48. sayes Arianisme Mahumatisme Caluinisme are three bretheren and three sisters thre breeches of one cloth he that will not fal in Arianisme let him beware of Caluinisme who as a Iewe Iudaizes 53 Moreouer they impugne this article who make their phantasticall imaginations the very inspirations of the holy Ghost and all their wicked inclinations his motions So Zuinglian affirmed him to haue this spirit saying Tom. 2. in Act. Tiguri fo 609. I know for certaine my doctrine to be no other then
contrary is with the Protestants no constancy no stability in their doctrin as witnes Zuingl Tom. 2. comm de vera falsa relig cap. de euch fol. 202. We recant here what we sayd there with this condition that that which we delyuer the 42 yeare of our age take place of what was taught in the 40. yeare In this same mynd is Beza in colloq mompel pag. 1â—0 268 388 I confesse me to haue written many things which I wish had not been written I would to God the memory of them all were abolished Moreouer they impugne this article and fall in misbeliefe who appeall to an inuisible Church remoued from all senses lyk a Platonicall Idea separated from all knowledge neyther extant in any country neyther read of in any history in which there is no Euangelicall Annunciation no Sacraments minystred no persones knowne and this is done because their conscience informed them that the true visible auncient and vniuersall Church in which Christs name Scriptures and Sacraments were preserued stood with vs agaynst them in auouching the same It is a desperat opinion proceeding from profound infidelitie As concerning that article The communion of Saints the forgiuenes of sinnes Against the 10 Article By this article it is euident that there should be a communion betwixt the liuing and the dead who liue and die in one faith hope and charity But this article is misbelâ—eued of the Protestants who deny all corespondence betwixt the Saincts in Heauen and men in earth As also they misblieue impugne Scriptures which iustify this controuersie of the inuocation of Saincts conformable to this article Moreouer this article disalloweth the discordes amongst the Protestants themselues For Sturn di ratiâ— contradict ineundae pag. 24. sayes that the Lutherans in their published bookes do condemne the Churches of England Fraunce Flanders Scotland c. And call their martyres Martyres of the Diuel And Iester Zuingl Caluinist lib. de diuturm belli eucha pag. 25.80 There is no end of chiding wryting accusing disputing condemning excoÌ„municating betwixt the Lutherans and the Caluinistes and this is the communion of the Saincts in the reformed Church Morouer they fall in misbeliefe and impugne this Article who affirme it blasphemie to giue tytles to Saincts in Heauen which they themselues vsurpe and giue to sinners on earth in this madde humor is Caluin who not induring any honour towards Saincts or images yet could permit his owne picture to be borne about the necks of them in Geneua and when some thought it insolent arrogancy and reprehensible admonished that the people might sinne thereby because they esteemed it as a remedy against mischances answered them grieue at it till yow burst and after hange your selues Bols in vita Calu. cap. 12. Morouer as concerning the forgiuenes of synnes all protestants remayne in this misbeliefe and are repugnant to this article partly affirming only fayth to iustifye and consequently being once in this Protestants fayth which once had can neuer be lost they can neuer after synne what should they belieue which they already haue as we haue declared in the second question at length Partly by making God the author of euil and themselues but bare instruments and consequently not themselues but that God hath need of the remission of sinnes Partly in saying a man hath no frewill and consequently cannot synne Partly by saying that synnes caÌ„not be forgiueÌ„ in the Church contrary to Christs doctrin Iob 20 For if the Protestant will not deny but there is remission of sinnes in baptisme whey not in pennance to the remission of sinnes for if the one be a washing of the spotted the other is also a lowsing of the bound and the one as necessary as the other Against the 2â— article Moreouer as concerning the resurrection of the dead this article is misbelieued and impugned amongst themselues For Luther sayth of the Caluinists that they intend to a manifest Apostasie coÌ„cerning this article Tom. 7. VVitt. defend Verb. Caen. fol. 390. The same Villagaignon epist ad Geneu in praef lib. 1 de euch affirmes that with his eares he hard it preached of the Caluinistes that the hope of lyf did not beloÌ„g to the bodyes but to the soules Lykwyse Almaricus on of Foxes Martyres as Caesar lib dial dial 5 affirmes sayd that there was no resurrection of the bodyes Caluin is of this same opinion in his epist ad Farell fol. 194. saying In that the resurrection of the flesh seemeth incredible to thee it is no thing admirable Moreouer they misbelieue this Article who deny mens soules to be immortall vnto which opinion Luther is inclyned Tom. 4 in Eccles cap. 9â— 5 10. It appears sayth he out of this place that the dead feel nothing Lykewyse Calu in praef Psiâ—hrinachiae in praef Gallasij sayes that he knew certayne good men to whome this opinion of the souls sleeping seemed sound It followes that he himself is one of these good meÌ„ who in the ps 130. sayes that the soules of the wicked are anihillated and not in hell lib. 3. iust cap. 25. § 12. and the residue to be but shadowes imaginations fantasies idoles dead And consequently no immortality Whereupon it was concluded in a solemne disputation at Geneua when they had long consulted how to auoyd purgatory to say Let vs affirme the soule to be extinguished togeather with the body Purgatorie is abolished by denying the article of the â—â—eed and so purgatory wil be spedely abolished For this doctrine is so vrgent that they are persuaded that it cannot well be denyed vntill the resurrection of the dead and the immortality of the soule also be denyed But why is purgatorie so annexed to this article that the Protestants are driuen to his extremity because they obserued that God oft forgiueth the offenses and yet reserueth a chastisment for satisfaction as in Adam in Moyses in Dauid whose offenses being forgiuen yet Adam remayned subiect to death This place serueth for the proofe of Purgatory and indured all other myseries Moyses neuer entred into the land of promise Dauids ch ld begotten in sinne dyed So lykewyse because God is euer one and lyk himself such as repent late or slakly might be forgiuen at their death and yet for satisfaction remayne in purgatory therefore it is the rediest way to deny purgatory by the denyall of the resurrection of the dead and mortality of the soule Against the 12 article And as for that Article the lyfe euerlasting So many are in misbeliefe and impugne this as deny God Heauen the resurrection of the dead the immortality of the soule and our redemption by Christ c. And this is the great aboundaÌ„t light of truth that hath sprung with the reformed who in the blindnes and night of darkenes wherein they are wrapped do vant and glorifie as in the clearnes of the light Greg. lib. 1. Mor cap. 26. who wil be more curious to know how
deformed the Protestantes profession is concerning the articles of our creed let him read Quirinus Cnoglerus de Symbolo Caluin Luther and he shall fynde a thowsand pointes of misbeliefe and filthy absurd errors and negations in the twelfue articles of our fayth that rightly they conclude their proposition to be true to haue indeed in their reformation reiected all papisticall doctrine God and all true fayth and therefore iustly may be called deformeres and no reformers QVAESTIO XIIII Of the stability of the visible Church WHerefore affirme the Papists the Church of God euer to be visible seing sometymes tho hath perished and hath remayned altogeather inuisible Luth lib. de Abrogand miss Caluin lib. 4. instit cap. 1. § 7. Melanch in loc com loc 12. alij ANSVVER GOod friends I belieue you suppose that Christ hath two churches seing it is oÌ„ly one which according to the prophesies is visible and spreed abroad through the whole world and that her citizins shyne in the midest of a crooked peruerse nation lyke stares in the firmament The Church is visible and doth remayne glorious in euery nation shewing themselues members in professing the doctrine and Sacraments of this visible Church Therfore one it is and not many publict and not hid the kingdome of Christ is visible the tabernacle of God is placed in the sonne Nether shall this seeme marueâ—ll to any if all that appertaine to the Church would take heed to the last end vnto which all doth tende and to the same principales mediates if all I say would coÌ„curre with one mynde to wit in fayth hope and charity for it cannot be that there be two Churches otherwayse there should be two last endes distinct and two kynds of principall mediates to obtayne these endes Therefore it is to be belieued of fayth that the Church of Christ hath euer bene visible as may appeare of her notes and by many places of the holy Scripture of the which two shall suffice for breuities sake first in the ps 18. It is sayd that he had placed his tabernacle in the foune that is to say he had placed the Church in the pure light that it may be visible to all the world For as S. Aug Tract 2. in Epist. Ioh. sayes he hath placed his Church in the sonne not in the night but in the day Agayne he sayeth what more am I to say theÌ„ that he is blind that sieth not so great a mountaine and that he shuttes and closseth his eyes against the candell sette on the candelstick Matth. 5. Againe S. Aug vpon the 18. of Matth. v. 15 our Sauiour admonishes if they brother sinne against thee goe and reproue him betwixt thee him if he hear thâ—â— thow hast wonne thy brother but if he hear thâ—e not yet take owne witnes with thee or two that in the mouth of two or thee â—itnesses euery word may stand but if he hear thee nâ—t â—hen tell the Châ—rch if he hear not the Church let him be to thee as an heathen and publican I hope if reason be with man the reformed will here consider diligently the wordes of Christ be-because these wordes specially tell the Churcâ— is to recure to the Church as iudge the which must be visible for no iudge can be inuisible if he execute the office of a iudge for how shall I finde her that is inuisible how shall I declare to the Church if it be not visible who hath euer institute recourse to an inuisible iudge Lykewyse I ask how long hath your reformed Church bene inuisible what minysters of the diuyne word haue you had with you what Sacraments and how are they minystred in all ages past who of yow hath opposed against Vprysing heresies For somuch as the spouse of Christ hath ben oppugned in euery age Answere for her inuisibility if you can As for the Catholickes and to their purpose many places of the Scriptures serue as the parable of the banquet The Thresking floor and the fishers net the sheepfold c. All which doth proue the Church to be visible In the name of the other Senatours of the world compereth S. Aug. in his Epist 161. ad Hon. Danat making meÌ„tion of the visibility of the Church and belieues it of fayth and as it were with his finger pointing the Church of God euer to be visible For so much as S Paul in all his Epistles putteth the names of these Cities Kingdomes and Nations as Macedonia Achaia IerusaleÌ„ Romanes Hebrues Corinth Colloss Philip Gallat Ephes Lykewyse S. Iohn in his Apocal. wryttes to the seauen Churches in Asia c. Which Churches vndoubtedly were visible as the other Churches rehearsed thorefore the Churche is not inuisible and mathematicall vnknown to the world but only to God Are Christian men so blind as yet not to see thâ—s Church before your doctrine which of necessity must make a visible Church for if the Church he inuisible how are you become visible for Pastores are the representation of a visible Church and not of an inuisible who is so blind to â—ollow your imaginary opinioÌ„s against the mount of God the glorious sonn the burning laÌ„p to make the churche obscured and darkned through your idle opinions obserue this for a true note we are all obliged vnder payne of eternal damnation to coÌ„ioyne our selues to the true Church of God to perseuere in her that is to say to obey her head to coÌ„municate with the rest of the meÌ„bers Lyke as S. Hier. sayes Epist ad Dam. Vnto thy holynes that is to say I ioyne and concord with the chayr of S. Peter I know the Church is builded vpon a rock whosoeuer is without this hous shal not eat of the Lamb and he is prophane And if any man be not within the Ark of Noe. he shall perish induring the deluge Now truely it is impossible to any to eat of this lamb out of the right house or to be out of the ark of Noe who desyres to be saued or to communicat with the true Church if it be inuisible Therefore as the Israelites in the old testameÌ„t had the visible signe of circumsition as a sacrameÌ„t of a visible Church euen so in the new testameÌ„t the holy Ghost descended vpon the Apostles in visible signes as a Sacrament of a visible Church for if in the law of nature there was euer certaine externall Symboles visible for humane society obseruance of deuty euen so in the law of grace Christ hath instituted the Sacraments for vnity and charity of the members of his Church For as S. Aug. lib. 19 cont Faust. cap. 11. sayes in no religion true or false men can be vnited without visible signes and Sacraments Moreouer the visible Church from the tyme it began it neuer fayled neyther may fayl because before the incarnation of Christ the true fayth of God was euer and lykewyse the worship of God was in some men who made vp a Church
Creed what the Protestāts beliue is from the catholicks beliefe by proper definitiō And seeing the first words of our beliefe consist in this forme I Beliue So that after S. Pauls definition Heb. 11. Fayth is the ground of things which are hoped for and the euidence of things not seen This faith must be resolute and vndoubtedly belieued of all Christians which all good Catholickes vndoubtedly doe belieue both in hart and mouth without any waueringe or erronious opiniō and this is the Catholikes beliefe such was not the beliefe of Luther saying That he hoped so soone as the curiosity of these tymes should be fulfilled his monuments would decay and perish Serm. conuiualis fol. 158. in praef Tom. 1. Tomo 2. fol. 9 in praef lib. de abusu missae Moreouer he sayes I neuer dismisse these cogitations out of my head that I wishe I had neuer begunne this course In this remorse and distrust is Zuingl epist ad Alberum saying In matters of faith we defyne nothing but only delyuer our opinion Lykewyse how laboures Caluin as reportes Bols invita Calu. cap. 22. Beza Oecolampad Melanch That they haue euer adioyned to their inconstant fayth to bynd it to the compasse of reason For say they Gods word ought not so much to be followed in diuinity as the words of nature in that we should looke with the left eye at the word of Christ but with the right at the natures of things Lykewyse Caluin in Ioh. cap. 6. cap. 7. declareth this of his bretheren what opinion they be of for sayth he That by meanes of their carnall conceipt of Christ they cannot attayne to perceaue him worthely and by corrupt interpretations they are come to a contempt of the Euangely for when the reason of any thing appeareth not vnto them they suddainly dispyse it So that in the beginning they stumble and doubt before they proceed any further How repugnant are the Protestantes in the belieue to say I belife in God who are found lyers And when they say I belieue in God to make a foundation in whom they anker their faith they are found lyers and condemne themselues for how doe they belieue in God who are Atheistes in profession for by the true signification of the word they renounce disclame all from loue or belife of God Moreouer neyther belieue they in God who make him the author of euill who doth atempt none Iac. 1. who in mystaking the effect of the article transforme him into a diuell for sayes not Luther that God doth work euill workes in the wicked Roff. art 36. and Caluin lib. 3. inst cap. 23. § 7. cap. 21. § 7. sayes That it was decreed of God that Adam should sinne And lykewyse in the same booke he sayes whom God hath appointed to damnation by his iust The Protestants misbelieue God and irreprehensible decree he shuts vp from them the way of lyfe Do these men belieue in God who they make author of all euill and iniquity Are they not lyers and their beliefe abominable Is not this defended of Zuingl de prouid dei Tom. 1. fol. 365. when we commit adultery or murther it is Gods works as mouer author and inforcer for the murtherer by Gods impulsion doth kill and is often constrayned to offend Moreouer they belieue not in God who account questions concerning the deity but triffles and indifferent things and no wayes necessary to saluation and such be the question of Christ his office and mediation his consubstantialitie with the Father of the vnity of the Trinity of Predestination and of frewill of iustification of Angeles For in true beliefe the reputation and knowledge of God and what belongs to him is of greater importāce then al other things in Heauen and earth The Protestantes misbelieue God whill rhey cal him Father deny the Trinity Beza de Haeret. a ciuili Magist. puniendis Moreouer as concerning that word of the beliefe in calling him Father truely as they misbelieue God so do they misbelieue the Father whyle they deny and misbelieue the Trinity for sayes not Caluin lib. 1. inst cap. 13. § 5. lib. ad Valent. Gentil Epist. 2. ad Polonos That he would the name of Trinity were buryed that these words in the Litanies rehearsed of Christiās Holy Trinity one God haue mercy on vs is a Barbarous and vnproper prayer Lykwyse Ochim Dial. lib. 2. dial 19.20 Calleth the name Trinity a sathanicall and diuelish name Wherupon the family of loue hath reiected the name Trinity as a papisticall fiction Edw. Roger. cont fam Lond an 1578. Art 24.25.26 Lykewyse Luther in enchired Praecum ann 1543 he saies That his soul abhorreth that prayer Holy Trinity one God haue mercy on vs and lykewyse that word Homousion that is to say the consubstantiality of Christ betwixt the persones in the holy Trinity To animate this detestable hatred the more the Seruetians called the Trinity a thre headed Cerberus and hel hound Beza epist 81. And moreouer to this effect was not the Embassadge of the Caluinistes of Poll and sent to Zurick and to Geneua to haue this Article abolished out of the beliefe and that the name Trinity should not be mentioned Wherupon the Caluinian Synod ensued at Vilnaan 1589 11. May where it was ordeyned by publick decree that all Ministers in their Sermons should not make mention of the Trinity Symler an 1560 in vitae Bulling fol. 33. Brendenbachl 7. cap. 19. Lykewyse they misbelieue the Father who with Caluin lib. 1. inst cap. 13 § 13.23.24 vlt. doe affirme it folishnes to belieue or think that God doth cōtinually beget his Sonne Wheras by this continuall vnderstanding he must euer produce a word which is the wisdome of the Father his Sonne Lykewise all they misbelieue the Father who exclude the Sonne holy Ghost from infinit Diuinity and coequality with the Father Melan. loc com ann 2539. fol. 8. 10. ann 1545. fol. 53. an 1558. loco defilio How the Protestants denye God almighty In calling and attributing to him Almighty amongst the principall protestants this Article is denyed Caluin lib. 2 inst cap. 7. § 5. 24. lib. 4. cap. 17. § 24. in psal 37. v. 4. Moreouer whereas we Catholickes professe him maker of Heauen and earth the which right beliefe doth confesse that the Sōne holy Ghost created asmuch as God the Father seing they are not dinstinguished one from an other as they are God and consequently their doings are and must be all one in externall operations such as in the creation of the world Against this article fightes Calu. cont Valent. Gent. lib. 2. inst cap. 14. § 3. saying that the name of God peculiarly doth belonge only to God the Father and that Christ considered according to his persone may not be called Creator of Heauen and earth Which vngodly assertiō being allowed to be true besydes all other absurdities it followeth that