were they in lyke authority with the Iewes whih after the vniuersall Church did authorize by the holy Ghost for authentical Scripture vpoÌ„ which authority S. Austen feared not to confirme the prayer for the dead as holy Canonicall Scripture with the Church OBIECTION LOng since of many it was doubted of the Epystle to the Hebrewes the second of S Peter the last of Daniel c. Therefore for this doubt they are not to be adiudged Hereticks who now eyther reiect them or put them in doubt ANSVVER THe consequent is denyed because the lyke raeson should follow in the lyke doubt whether they are to be baptized agayne whome Heretickes haue baptized which S. Cyprian with some others haue thought meet to be don And whether the Moysaicall law is to be obserued of Christians yea also who belieued of the Gen tils whereupon the counsell of Ierusalem was moued about these Heresies Lykwyse whether the grace of the Euagely did appertayn to the GeÌ„tils or to the Iewes only as is disputed in the Act. Apost cap. 11 For albeit the Church retayne all tymes the same one fayth yet notwithstanding by progresse of tyme and occasions as the church increaseth in her nomber so things pertinent to fayth may be amplifyed and made more ample then it was in the beginning For the Church at no tyme euer receaued for an opinion of Faith that which before she had once reiected Now those books once censured and approued by the Church it is not lawfull more to doubt of them and are in as great authority and veneration as the others bookes of Scriptures be for example For as a piece of gold in the beginning is suspected to be false and conterfeyt yet if afterwards it be tryed by the touch-stone of the Goldsmyth and found sufficient and approued of the Magistrat is receaued of the whole people goeth currant as other quoyne and is no lesse worth then any other peace of gould which was neuer suspect euen so these books of Scripture c. QVAESTIO XVII Of Traditions WHerefore are the Papists so simple as to belieue some thinges which are not expresly contayned in the Scriptures VVich they call traditions Calu. lib 4. inst cap. 8. § 8. Brent in prolog Kemnit in exam Conc. Trident. ANSVVER IT may be demanded in lyke manner wherfore Caluin lib 4. inst cap. 3. § 19. Alloweth and commendes traditions for in the ordination of the ministers of the Church he commandes as a precept the imposition of handes yet notwithstanding seing there is no commandement extant in the Scripture he himself protestes it to be necessary as his owne wordes recorde Albeit sayth he there is no commandement extant for the imposition of handes yet we doe see it to be in perpètuall vse from the Apostles and therfore that same diligent obseruation of theirs ought to be to vs as a commandement So that Caluin who before denyed traditions doth allowe of them as necessary in the ordination of the ministery whome for entrance we see led with the spirit of coÌ„tradictioÌ„ For I say that not only these things which plainly are conteyned in the Scripture are to be obserued but also many traditions and obseruations which haue flowed and comed from Christ his Apostles which are to be retayned necessary as it were in a manner the written word it selfe Because it is found in the Scriptures Christ and his Apostles to haue delyuered many things which are not written For in the 16 of S. Iohn Christ sayes I haue many things to say to you but you caÌ„not beare them now In which wordes he signifyeth that many things are necessary and needfull to be known to the Apostles which things out of doubt he made knowne when he appeared to them the fourty dayes speaking of the Kingdome of God his Church and of the gouernement of the Kingdome of grace and what the Apostles haue heard out of doubt they haue delyuered to the Church for her cause these were coÌ„municated of our Lord to them which although they be not expressed in the Scriptures yet by tradition are delyuered Of which S. Paul speaking to the Thess epist 2. cap. 2 v. 14. stand and hold fast sayth he the traditions which you haue receaued whether by word or by our Epistle that is to say the doctryne delyuered to you whether by the preaching viua voce or by an epistle written to you Which place these venerable fathers expoundes of traditions as S. Basil lib. de S. S. Chry. Oecom Theoph. and S. Aug. epist 174. to that now sayth he which I haue rehearsed it fal so that Homousion is not found in the writteÌ„ word and yet as an article of fayth the word is defended Lykewyse the Father is called vnbegotten which is not read in the Scriptures The Symbole of the Apostles is by tradition not by the writteÌ„ word Lykewyse the obseruance of Sondy for the Saboath the baptizing of infantes â—he receauing of the SacrameÌ„t fasting And S Luke acknowledgeth that he hath receaued by tradition what he hath written in his Euangely For if you reiect traditioÌ„s why not also the whole wrytten Scripture by what reason is there only four Euangelists and no more And wherefore are they receaued that neuer sawe Christ and these Euangelists reiected who did see heare and were conuersant with him as Nicodem S. Thomas Thaddeus S. Peter Bartholomewe and others who haue wrytren Euangelyes and yet their written Euangelyes are reiected and these other foure are receaued who neuer did see Christ And with vs you belieue theÌ„ which are not expressed by any written word but only belieued to be true Euangelists by tradition What can be more sayd for verification of the truth then the wordes of the Apostle 2. Thes cap. 2. v. 14. Which wordes all tend for the commendation of our belief Of which S Basil l. de S. S. cap. 29. I account it Apostolicall to continue and belieue firmely the vnwriten word To whom all the Fathers are conformable For when the old Heretickes as Gnostes Marcion Cerdone Arius Eunomius Aerius Nestorius c. opposed themselues against traditions disdayning and denying them were with the whole consent of the auncient Fathers condemned as Heretickes as witnes Iraen lib. 3. Tert. de praescript S. Basil lib. de S. S. cap. 27. Epiph. Haer. 53. S. Aug. lib. 5. cont Maxim Now brother Asill what can be denyed against traditions what argument haue you for your defence for you accept no Scripture as canonicall ergo yow must proue Scripture by tradition and the other Scripture which you reiect is named apochrypha and in so doing you must allow tradition and so on euery side tradition conuinceth you and yet ye wil be oppugners and denyers of tradition I demand this if you were to conuince any man of Heresie for denying the Canon of Scripture what argument would you vse to conuince him As for example Luther in the Preface of the new testament decreed to reiect the epistle
so thou takest it not vnworthily or art any wayes guiltie but shalt obtaine grace thereby so that thou belieue The Apostle teacheth Examining of conscience Luther affirmeth that in receauing the Sacramēt with guiltie conscience a man receaues grace if he but only belieue to goe before but Luther and the rest teach only faith to suffise and belieuing doth assure him self of grace and that he doth obtaine the same in the Communion and so by disswading men from the examen and probation of themselues before they receaue the holy Sacrament and teaching them only faith to looke only on the mercyes of God and not on his iudgment doth make men guiltie of iudgment and so throwes them into perdition Moreouer this doctrine of only faith doth subuert ouerthrow the preaching of true repentance Only faith disanulleth repētance conuersiō to God and of our conuersion to God for the Scripture saith Psal 84. Conuert vs our God of saluation and turne away thy wrath from vs. And Isai 1. Let the wicked leaue his way the iniust man his cogitations and returne vnto the Lord and he wil be merciful vnto him Againe VVash you and be ye cleane take away your euil cogitations from before myne eyes cease to doe euil and learne to doe well come and reason with me saith the Lord. If your synnes were as scarlett as snowe they shal be made white Again Do pennance and be baptised enery one of you Pennance and conuersiō are before remission of synnes in the remission of synnes Act 2 Seeing the Scripture is euident witnes which declares and shewes true pennance and conuersion to God to goe before remission of synnes Contrarywise by this doctrine of only faith remission of synnes is obtained But the Protestants make remission of synnes to anticipate all meanes without any other meanes going before only by faith and then followeth forthwith true repentance and conuersion to God this Luther affirmes in Bulla Leon art 11.12 Who belieueth himself to be absolued saith he is absolued whatsoeuer be spoken of contrition and pennance Only faith disannulleth the iurisdiction of the Church concerning the loosing and binding of synne Moreouer the doctrine of only faith is contrary to the power of binding and looseing in remitting and retayning of synnes which power our Lord gaue to Peter and the other Apostles for our Lord did auouch synnes to he remitted to those to whome they remitted synne and those to be loosed in heauen whome they loosed vpon the earth Matth. 26. Ioan. 20. But this onely faith teacheth that synnes are remitted by only faith yea though no looser nor remitter be present or cōdescend thereto yea that hauing this faith euen when they shall come to the Pastors of the Church to be absolued their synnes be remitted to them and they haue obtained and purchased now already by only faith remission of their synnes that it is now ridiculous to stand to the promisses and wordes of our Lord which he hath said to his disciples VVhose synnes ye remitt they are remitted to them seeing their synnes are remitted to themselues before they come to the Apostles or their Successors Yea also no more power is left to the Apostles at the least in this parte then to any Christian man yea also children for after the foolish opinions of these Rabbies that belieuing the preaching of only faith anone receaues forgiuenes of synns Therefore of this maxime is that wonderfull saying of Luther Luthers absurd iudgmēt that women children and ech lay man may remitt synnes aswell as the Priestes of the Church That in the Sacrament of pennance and in the remission of the fault no more doth the Pope or Bisshop then the lowest Priest and when there is not a Priest each Christian may doe the same yea women and children may doe the same if they be present aswell as Pope Bisshop or Priest in Bulla Leon. sent 13. Moreouer the doctrine of this only faith is contrary to it self for no man agreeth and consenteth to any thing This doctrine is contrary to it self No man condescendes and Yeildes to any vnknowne thing but onely faith is belieued as an vnknowne thing which is contrary to al reason The gospell was not belieued without trial and miracles except he iudge it true first before he condescend to it for out of a natural loue of veritie and the hatred of falsehood moralitie teacheth that before we condescend to any thing we doe trye it whether that which is reported to vs be true and when we haue found the same to be in it self true then next we giue consent The same argument appeareth in the Gospell that many receaued and belieued the same by reason of the sygnes and miracles which they sawe done and likewise in searching of the old scriptures found the same thinges prophecyed to be fulfilled in the time of the gospell and to be true miracles but this doctrine of only faith and assured confidence that a man belieues his synnes to be remitted to him is by the same only faith which he belieues so it followes of necessitie that he hath remission of synnes before he belieued by the same faith and therefore the remission A filthie absurditie the effect to be before the cause is behinde the remission which is beliued to be of this only faith so that the effect is first before the cause which is very absurde For truly the Christian faith goeth before iustification as the Apostle sayes The hart belieues to richteousnes Roman 10. Likewise a man is iustifyed by faith Gal. 2. An other absurditie that only faith goeth before the word of God But it is most absurde that faith goeth before the word of God and the self same word of God faith to giue credit to the word it self seeing the word of God is not faith but faith dependes vpon the word of God it is therefore necessary that the testimony of God precede before his testimony may be belieued But the Christian Catholique Church knowes that before any belieue in Christ that he is a child of wrath and the wrath of God to abide on him Ephes 2. Ioan. 3. And also knowes that the vngodly man should leaue his wayes and the wicked man his cogitations Isai 55. and turne vnto God by true pennance and faith in Christ in hope and prayer and by frequent receauing of the Sacraments that so at last God may haue mercy on him This Catholique faith is farr from the other only saith which only doth belieue synnes to be remitted excluding all mediation apprehending the effect before the cause Onely faith doth peruert the word of God Again this doctrine of only faith peruerteth the word for this assured persuasion to belieue doth procede from the vnderstanding of a strange gospell and not of the word of God So that by the same doctrine of only faith the word of God is peruerted wherefore it is to be reiected which
the Priestes keepe wisdome and they shall aske the law at his mouth and not of the reading of the Scriptures which rashnes S. Hier. epist. 103. reprehendes that euery one will chalenge Scripture this the chatting old wyfe this the doting aged this the babling sophister this euery one presumes to teach before he learne And lykewyse Tert. de Prasc sayes all are swelled vp all do professe knowledge yea euen very hereticall women how male pert and bould they are to teach and dispute in Scriptures therefore to auoyd these absurdities it is not lawfull to reade the Scriptures OBIECTION CHrist gaue thanks to his Father that he had hid these things from the wyse and prudent and had reuealed them to babes Matth. 11. which doth manifest the greater ostentation of Gods diuine righteousnes mercy and light of the Ghospell therefore the Scripture is no lesse commended to the vnlearned of spirituall vnderstanding then to the iudgement of the prudent and wyse but the Papists doe interdict the people this knowledge in reading the word of God in remitting them to the Doctores of their vniuersities ANSVVER I Admit the antecedent and deny the subsequēt for by litle ones is not vnderstood the vnlearned people but the humble and meke that is not puffed vp with vaine science such were the Apostles and Disciples fishers who altogeather were not vnlearned in that whole three years they were conuersant with Christ the Master of veritie who by his diuine doctrine illuminated their mynds and vnderstanding to haue knowledge of the Scriptures But such little ones were not old-doting-foles prating-old-wyfes Barbers Smythes c. who hauing alwayes false passadges search not the vnderstanding of them but prate bable and read them in their shopps esteeming more of their owne iudgement then all the Doctors and vniuersities in the world OBIECTION THE Scripture is the booke of the faithfull Therefore it is to be read and is plaine to euery mans mynd and vnderstanding ANSVVER I Graunt it is but not to be expounded of all because S. Ambrose calleth it the Priests booke neyther was it without a cause that the bookes of the old Testament were most surely kept in the Temple by the Priestes as relates S. Aug. lib. 16. de cruit cap. 13. And therefore the Priestes bookes are not bookes for the vulgar people OBIECTION THEY shal be all taught of God Ioa. 6. v. 45. Therefore there is no need of any other Doctor for the people then the Scripture ANSVVER I Deny the consequent for it is not there signifyed that all people shall vnderstand all Scriptures without any externall Doctours of God by his inspiration as they dreame but he sayes all shal be taught of God in the last tymes which doctrine is fulfilled by Christ and after him of the holy Ghost in powring in his Pastores of the Church true faith So that this doctrine of Christ and true faith is publickly denounced by the Catholicke Church whereby euery one may be taught in the knowledge of God and not by naked reading of the Scripture For the assumption maketh against themselues To what end are ministers and preichers admitted amongst the Protestantes if all men by reading the Byble may be sufficiently taught in the knowledge of God of God by inward inspiration and of his owne reading aswell as by their preaching OBIECTION THe Scripture is the Key of knowledge but this Key ought to be knowne to all Ergo. and the Scripture ANSVVER ORigine lib. 4. de princ cap. 2. sayes that the inter pretatiō of the church is the key of knowledge drawne from the self same Scriptures but the Scripture it selfe is not the Key of knowledge because the Scripture cannot warrant it self withour the authority of the Church and this authority and spirituall interpretation of the Church is the spirituall Key of knowledge and not the reading of Scripture OBIECTION THe reading of the Scripture bringeth consolation of the spirit to the people therefore it is good and necessary to be read of the vulgar for consolations cause ANSVVER IT is true but not to the purpose for there are many other things which giue consolation to the spirit as the expositions of the Scripture Sermons Meditation receiuing of the Sacraments and not the naked reading of the Bible Otherwise if it be of necessity how shall the poore miscrable and idiots who can not read haue any consolation for the word of God consisteth not only in externall sound but in the true sense and vnderstanding OBIECTION CHrist commanded the Iewes to search the Scriptures Iohn 5. vers 39. And the same lykewyse is commanded to Christians to try the doctrine of fayth according to the rule of scripture and that they may iudge of his interpretation ANSVVER THe word search both in Latin and Greeke may be in the indicatiue and imperatiue moode if it be in the indicatiue as D. Stapeltō saies the sense is you diligently inquyre the Scriptures and yet will not belieue that there you doe fynde of me and these were the bookes of the old Testament for there were none other then writiē If it be in the imperatiue Christ hath not here spoken to the vulgar sorte but to the Scrybes Psiests Leuites and Pharisies with whom was the Key of knowledge who had their dayly conuersation in the Scriptures the which for probability Herod affirmeth whill he assembled the Scrybs Matt. 2. to inquyre of them where Christ should be borne OBIECTION THe Beronenses doe search the Scriptures after the preaching of S. Paul and are commēded that they bestowed thēselues dayly in searching the Scriptures cōcerning those things which were affirmed by Paul and Silas Therefore it is necessary to read the Scriptures ANSVVER THe Beronenses search the Scriptures after the preaching of the Apostles not as doubting of the word but diligently attending least with new doctrines cōtrary to the scriptur they might also be deceaued for as yet the Beronenses had not made professiō of Christ name neyther were they boūd to credit the Apostles except their doctrine had ben proued with myracles or els by testimony of Scripture But farr other wayes the reformed vse to do who will mix their priuate interpretation with the Scripture repugnant to the Scripture Church in raysing new opinions and renewing old damned Heresies OBIECTION LVther de ser Arbit Teaches and constantly affirmes that the Scriptures in thēselues are easy of vnderstanding and need no interpretor yea all men are taught of God and his spirit need not to be taught of any other Therefore as they are facill in vnderstanding so should they be cōmon to all men without interdiction ANSVVER WHere difficulties are it is not plaine neyther facill to all men but the Scripture is full of difficulties for it is the storehouse of Gods Secrets Ergo. Moreouer the disciples hearing Christ disputing about the mysterie of his body And because they were his disciples should haue better digested Christs words thē the people
one new doctrin and of these som were called Marcionists Basilidanes other Saturnists others agane of late Lutheranes Thair names and profession is after the name of men and so faile to be called Catholik Caluinists Protestants Puritanes and therfor in this they faile to be called Christianes as sayes Athan. in apol secund Lact. firm lib. 4. c. 30. de vera sapientia Therfor heretikes and ther Reformed faith is not lerned of the Apostles fathers and predecessors of the Church but partly borrowed of som other heresie or partlie by phantasticall and new inuention and so no faith but inuention neither Apostolicall but Pharisaicall The reformed faith â—is lyk a painted man nether Catholik but particular which is no more faith in effect than a painted man is a man For this cause S. Hieron Epist. ad Pamach reproches taxes the heretiks saying Wheir for after fourhundrith years past labor ye to teach which befor we haue not knowne for vnto this present day The world wes Catholik Christian befor thair faith was knowne without your doctrin the world was Christian And Tertull. de praes haeretic repelles their vaine boast concerning any Catholik tytle saying who ar ye from whence and when cam ye where haue ye lurked so longe And S. August no lesse scornes them saying to the Donat. S. Aug. admiration from whence they ar come From whence haue ye apeared of what soile haue ye sprunge out ouer what sea haue ye comed or what heauen haue ye faln from And lykwise Opt. Melet. lib. 2. contr Parm. Sayes in dirision to the heretiks Opt. Mel. derides them asking the originall of thair church Show the original of your Church who would chalenge to you the holy Catholick-Church And as Valer. Max. lib. 6. in principio sayes for conclusion that as the name of God is a most certaine pledge of humane saluation As the name of God is a sauegard to saluation so is the Catholike name a sauegard to al beleueres and a sauegard for man so is this name Catholike a sauegard to al Christian belieuers and theirfor we haue great reason to adheere and ioyne our selfe to the Catholik-Church and not to your reformed which hath no affinitie nor any thing of a Catholik Church or name in it Morouer these and diuerse reasones persuade me Reasone persuades man to beleue the RomaÌ„-Church to be Catholik the only Roman Catholik faith to be accepted as true Apostolicall doctrin but yours and others suchlyk vnder pretext colour of reformation to be repudiat as very fleeting dregges of heresie Which shall not be difficill to proue For the Apostle sayes Ephes 4. that there is one comen and sauing faith in expressing these wordes there is one God one faith one Baptisme This Church is praised of the Apostles own mouch And first for that is the trew and Apostolicall faith which the Apostel praising God and writting the Romans cap. 1. doth say your faith is published through the whol world But our faith which is hated and dispraised by name of Papistry and proprie is that same Roman faith This Catholik church is hated of all heretikes and calumniated Seing no man as yet by any sure reason could shew the Roman Church from that tyme to discrepat or disagree in any substantiall point or that eyther Bishope counsell or any Catholick person do dissent from the Roman Church in essentialles or yet the pastors of our Church Amongst the pastors of the RomaÌ„ Church ther is no variaÌ„ce in essentialles at any tyme to varie from them in substantiall things yea in the smal-lest artickles what soeuer but all to accord and agree with the Catholik faith and to fauour no opinion of heresie Therefor our Papisticall and Roman faith hath obteined the title of the Catholick and Apostolicall name That richtly others sectes discouered this is only to be adiudged and belieued of all men for trew Catholick and Apostolicall and yours for heresie Trew faith most be receaued and belieued of hearing and not by reading of books or reuelations The second reason is the trew faith which who ordinarly declares or teaches to any other it must be first by the ear receaued of the Church of God by the preaching of Christ as the apostell affirmes Rom. 10. faith is by hearing and hearing is by the word of Christ as he would say trew faith is conceaued not immediatly by reuelation or reading of the Scriptures but by those things which are hard of the preacher and mediatly by external doctrin and the doctrin trewly that is harde or to be harde consistes in the word of God preached by the Church But the reformed faith teached by Luther and Caluin and their faith is not by hearing and externall doctrin which they euer receaued in the Church from any pastor doctor bishope or any other hauing authoritie of mission The ProtestaÌ„ts preiching is nether by the word of God nether of the church or euer had commission of any man to preach that reformed faith Therefor their reformed faith is no trew faith The minor is euident becaus they can not produce any doctor nor pastor if they can do it from whome they haue receaued their doctrin For the assertiones written by Luther him self declare the contrary Who in his book of Seruill libertie Luthers glorie him to dissent from all the fathers of the Church obiectes against Erasmus Rotterd in the cause of frewill publiquely to vant boast him to depart and dissent from the doctrin of all the former pastores of the Church and declared by the mouth of the Church and to oppose him self coÌ„traire to Dion Areop Iren. Clem. Cypr. Arnob. August c. Whos 's doctrin in the course of frewill deliuered of the elders to be trew Catholik doctrin and authorised of the mouth of the Church We sayes Luther beliue Luther adiudged all the fathers blind ignoraÌ„t in the Scriptures and preach that the fathers all these many ages past plainly haue ben blind and most vnexpert ignorant and vnlerned in the holly Scriptures And therefor for conclusion of this minor theyr preaching and doctrin is not of the Church nor of any pastor of the Church and consequentlie no faith nether word of God Trew faith should beginne at IerusaieÌ„ The thrid reason is the preaching of the trew faith ought to beginne at Ierusalem and after to go abrod through all the partes of the world as it is writen in S. Luc. 24. it behoued that penance and remission of sinnes should be preached in his name to all nations beginning at Ierusalem but the preaching of Luther and Caluins reformed faith hath not begonne at Ierusalem The reformed faith begane in Germany in Geneue in particulare cornes nether is it spred abrod through the world and therefor it is no trew faith The minor is euident for Luther begane in Wittemberg in Saxonie and Caluin in
therfor it followes by this only faith Only faith brings no effect with it no remission of sinnes no iustification no securitie for what profites the doctrine of this faith when the effect profits not the effect is remission of sinnes and when this faith conferres not remission of sinnes to what end is it for an heretick hath not thereby remission of sinnes I proue the argument thus Fals religion is an highe offence to God God is highlie offended with false religion and with them that belieue and follow the same nether haue they forgiunesse with God but it is well known that the Lutherans and Caluinistes in matters most important in Christian religion do disagre and varie wonderfully amonge them selues The Lutherās Caluenists varie greatly amonge them selues about iustification and remission of sinnes consequentlie the one part is opposit to the other striuing and contending about religion therfor they in so belieuing this only faith which is false in it self offende God and ar in the wrath of God so that in this offence and wrath they can haue no forgeuenesse of their sinnes and yet all heretikes teach constantlie this point to all mē that they belieue securely and persuade them selues of the remission of their sinnes and by this presumption and arrogant confidence they belieue false religion to the offendinge of God and to their own iust iudgment Only faith is satanicall and deuilishe for ech heretik followeth his own inspiration and is cōtrary one to and other Morouer the doctrine of this only faith is Sathanicall and deuilish for Luther belieueth his sinnes to be fogiuen him and it is so according to his faith the Caluiniste lykwise beleues his sinnes to be remitted to him and it is so accordinge to his faith but Luther denyes them to by remitted to Calnin behold how they accord in belieueing one thinge and subuerte their owne Gospell and both these heretikes haue receaued that doctrin which aperteineth not to the Euangell of Christ therfor of their own mouth they ar conuniced For seing the Caluinistes sayes Belieue God to be appeased and reconciled with thee and he is appeased and thy sinnes ar forgiuen and this same the Lutheranes belieue According to their own censure one of thē erres and in Veritie both erres Only faith takes away the fear of God and yet according to their own censure and iudgmēt the one erres and both peruert the worde of God in teaching false religion do haynouslie offend God and abyde in his wrath and consequently obtaine no remission of sinnes Moroner this only faith takes away fear frō men and settes the seueritie of Gods iudgment at nought becaus it induceth men to persuade them selues assuredly of Gods mercy and commandes securitie and peace of conscience The heretik by this only faith reaches men to be secure for God is not to be feared as a iudge but as a father for they ar bold to say God is to be feared not as a rigorous iudge and not as a reuenger of sinnes but as a benigne father for Caluin sayes if we think God a seuere iudge than is faith torne and rent with the memory of diuine iudgment and therefor iustifying faith should be lame if we think God to be such a iudge whome we beleue to be a benigne father and this their doctrin of only faith is to free and exempt God of his iustice contrary to the holy Scriptur which declareth the mercy and iudgmentes of God as Psalm .. 110. and in the first commandiment he declaires him selfe a reuenger of sinne Exod. 20. saying The Scriptur declaires God to be a iust iudge and Zealous I am the Lord thy God Zealous visitinge iniquitie for if he be not to be feared as a reuenger of sinne to what effect ar these places in Scripture Eccles 5. the most highest is a patient rewarder and suchlyk if the forgiuen sinne be without feare Againe Matth. 10. feare him who may destroy both soule and body in hellfyre and Malach. 1. The sonne doth honor his father and the seruant his maister if therfor I be a father wheer is my honor and if I be a Lord and maister where is my feare and Sal. Pronerb 28. sayes blessed is the man that is euer fearfull by other places as Hier. cap. 5.1 Cor. 9. Psal 2. Psal 37. Psal 50. Psal 118 Psal 82. Eccles 7. Eccles 1. Which passadges condemne this only faith which would bring the fear of God and his iudgmentes in obliuion They teach the iudgmentes of God at but to fraye vs and not to fear vs. And to be of no validitie and force as a thinge to fraye vs and not bo fear vs. And in this maner all heretikes in the begininge teache to approach and mount to the supreame fruite of faith to wit securitie forgiuenes of sinnes peace of conscience and the settinge of all fear of God a syde frō one extremitie to an other without ony middest and whill they place sinners in the starres in presumption and ambition with Lucifer Heretikes are false iustifyers trew neck-breakers in iustifyinge them by only faith they percipitat them in condemnation and so proue false iustifyers and treue-neckebreekeres for as S. August in Psal 5. sayes Fear is a great saueguarde to them that goe forwarde to saluation yet not in securitie in this lyf for if the Apostell who knew nothing in him selfe reprehensible or sinfull was not secure much lesse any heretik following his own reprobat sense Only faith vsurpeth the office of Christ to iudge of the hidde thoughts of men Morouer this only faith doth vsurpe the office of Christ our iudge in pronouncinge iudgmēte of the thoughts of men which only God dothe search for whosoeuer in mynd doth serue the fleshe and sinne can not please God Rom. 8. Who ar in the fleshe and walk accordinge to the fleshe they can not please God but no man is certaine whether sinne reigne in him or no No man is certaine of his own perfectiō nether can iustify him self albeit he be innocent to him selfe or to walk after the fleshe their for no man is certaine that he pleaseth God if any be certaine that he walketh after the fleshe he is more certaine of this vertue than the Apostle Paull 1. Corinth 4. Who was not bould to iudge him selfe whose conscience accused him in no thing guyltie or reprehensible of sinne for he did read of the Prophet Delicta quis intelligit that is who knowes his sinnes Psal 18. Therefor he prayes to be cleansed of his hidde sinnes againe Sal. Prouerb 21. Ther is away that seemes to a man iust and the end thereof leadeth to deathe and cap. 15. all wayes of a man seemes right to him self but God knowes the hart therefor the Apostell did temperat his sayings The Apostles modestie in his own iudgment of iustification The hart of man is a depth vnsearchable to man with
him againe fall with his owne waight in the waters breaking his bones strangled and almost left dead this was the euent of his myracle as witnesseth Thomas Bozio de signis eccl dei lib. 5. cap. 2. Therfore iustly of the reformed minysteres and all Protestants we Catholycks demaunde and aske by what power they haue entered into the church of God Myracles for confirmation of their doctrine iustly demaunded for no true faith is without myracles and with what supernaturall signes for the confirmation of their reformation for a new faith moust haue newe myracles and therefore seing they haue induced a new faith in all things repugnant to the faith professed and belieued this thowsand fyue hundreth yeares past and doe contemne the ordinary mission lawfull succession ordination of the Church and haue intruded theÌ„selue extraordinarly by their mouing spirit therfore rightly demauÌ„de we supernaturall myracles for the confirmation of their supernaturall vocation And seing from the tyme of the begynning of the old Church Myracles are necessary to proue trew faith and lawfull vocation vnto the vprysing of the new no man denyes and all affirmes that myracles were euer needfull For the Heretickes theÌ„selues affirmes myracles to be so necessary as a proofe of their lawful vocatioÌ„ That they who otherwayes would entre into the Church of God to be preachers reformers planters of Religion and Faith are to be adiudged bold temerous heretickes presuÌ„ptuous imitatores of Chore Dathon worthy for their intollerable Zuing. condemnes those that preach a new faith without myracles and diuelish arrogance to descend into Hell for taking more on them then Iohn the Baptist Peeter and Paul yea and Christ himself This hath zuingl vttered against the Euangelicall extraordinary vocation as is euident to be read in his owne booke Tom. 2. Eccl. fol. 52.53.54 Lykewyse Brentius declareth the effect to what end myracles are done Brent declairs that myracle are to confirme trew faith In cap 3. Luc. hom 6. hom 76. de Resurrectione Christi myracles sayth he haue this vse especialy that they are a testimony and a confirmation of a doctrine and religion reuealed from heauen Vnto Brent agreeth and subscrybeth Luther Tom. 4. in cap. 35. Isa Musculus in loc comm 41. de nomine dei pag. 394. The Hereticks seek myracles of the other Sectes and professores of the new Gospell In so much that the Heretycks themselues impugne and contradict other Sectaries and requyre of them myracles who professe a new doctrine For they affirme proue that no doctrine which is from heauen can want myracles for the confirmation of the same doctrine Therfore this their doctrine is not from heauen Heretycks are lyke the sons of Scena the Iewe in working of myracles who are men lyke vnto the sonnes of Scaena the Iew as is written of them Act. 19. v. 14.15.16 who were more presumptuous then wyse who thought to haue coÌ„iâ—red Diuells and for their laboures were beaten of the Diuels so the Protestant willingly would worke myracles but the proofe takes none effect not so much as onlay me-horses No maruail that they worke no myracles Casu blasphemy against myracles after the pharisies manner who account so little of myracles for they so esteem of them as Caluin sayth as of feined fantasticall and Diuelish things and not to be of God Cal praef instit So sayd the Pharesyes of Christ myracles Matth. 12. and the paganes of thoses myracles which were done amongst the Christians yea the Heretyckes shew themselues worse and attributed the working of myracles to the Diuell The Heretiks of old were of this same mynd against myracles Of this mynd were the Arrians Eunomians Vigilantius so that these myracles done by the Catholickes were ascrybed to be wrought by the power of the Diuell and not of God as witnesse the holy Fathers as Aug. lib. de ciuitat dei cap. 18. Ambros Serm. de Geru prof Hier. cont Vigil Victor lib. 2. de vandalica persecut But the Catholyks haue better assurance to wit the word of God and promise of Ghrist for the defence of myracles against all counterpoyses manyfolde sleightes of Sathan Moyses with lawfull vocation workes myracles in Aegypt or what such hyrelings can obiect For first is not Moyses sent to Pharao by diuyne vision and hath communicated to him myracles and the power to worke myracles that the Iewes may belieue that the God of their Fathers hath appeared to Moyses Iohn Baptist natiuity and lyf is full of myracles as Scripture witnesseth Exod. 4.5 Lykewyse is not Iohn the baptist sent to denounce the mysterie of the Incarnation hid to the world who vvas adorned and beautifyed vvith many heygh myracles and a man replenyshed with the holy Ghost Moreouer is not Iesus the sonne of God sent who hath not glorifyed himself as heygh Priest but aboad vntill the tyme that his Father sayd Thou art an high Priest for euer after the order of Melchisedech ps 109. And was approued of God by the oppenyin of the heauens Christ proues his owne mission with myracles and the desceÌ„ding of the spirit of God in the forme of a doue vpon him vvith a voyce saying This is my beloued sone in whom I am well pleased Mat. 3. That after bearing vvitnes to the truth for vvhich he vvas sent sayes to the Ievves The workes themselues which I do bear witnes of me that the Father hath sent me Ioh. 5. And agayne he sayes in the 10. cap. If you will not belieue me yet beliue the workes that ye may know and belieue that the Father is in me and I in him And lykevvyse the Apostles The Apostles and Disciples are sent to preach and do confirme it with myracles and Disciples are sent into the vvhole vvorld to preach the Euangely but not except from Christ the chief presedeÌ„t of his Church vvho gaue them povver to preach baptisme and coÌ„secrat bread into his blessed body vvith povver to absolue and bynde synners and to vvorke myracles receauing giftes freely and commaunded to giue freely as witnesseth Mat. 10. saying He gaue them power ouer vnclean spirits to cast them out and to cure all deseases Moreouer in the 7. v. he sayth to them As ye go preach saying the kingdome of heaueÌ„ is at hand heall the sicke clense the leprouse rayse vp the dead cast out diuels frely you haue receaued frely giue And in lyke forte diuerse Prophets vvere sent extraordinarily The Prophets mission was approued with myraclest but not allowed except their missioÌ„ were approued of God vvith signes and myracles for so it agreeth vvell vvith the disposition of Gods prouidence as S. August disputes lib. 22. de ciuit dei cap. 8. For except mission and the doctrine be approued vvith myracles from heauen and receaued with common consent of men Trew doctrine must be approued from heauen with myracle and by the authority of the
Church and approued by authority for trew doctrine according to the iudgment of men and of them who haue authority to iudge in matters of Fayth Otherwayes their mission and doctrine cannot be receaued nor belieued who without this ordinary authoritie by thēselues approue doctrine to be sufficient or insufficient and must be moued thēselues by some other preacher and his authority to belieue and therfore if there want myracles I know not how they shall approue their doctrine discusse ambiguities resolue doubtes neuer I say by their owne reasoning and vnderstanding of their priuie spirit but their doctrine shall euer be held suspect No doctrine can be known trew without myracles zuing affi mes the same And for the verity of this assertion Zuing. Tom. 2. eccl sayes how many haue vsurped the function to Preach and teach or to worke myracles were called of God cōfirmed by eléctiō of the pastores of the Church Thus he I hope Zuingl hath sayd as much as I would say that ordinary vocation is necessaey that therby God workes often tymes myracles for the maitayning of the same and therefore both lawfull mission and myracles are of God The heretycks make themselues Pastors without ordination to their shame and ignominie who sitting in the Chayre of pestilence contemne and blaspheme all lawful succession and ecclesiasticall ordination calling themselues and presuming to gouerne vvithout lawfull ordination and taking the name of Byshop on them and no man gyuing it to them as sayth S. Cyp. de Simpl. prael They succeed to none but beginne at themselues Hereticks are prophane persones Calu. flyeth to extraordinary vocation and are prophane and enemies to our Lords peace and his diuyne vnity But Caluin teaches in his book de vera eccl reform That God rayseth vp pastores extraordinarily by the inspiration of his owne spirit who should restore his decaying and ruinous Church as long since he did in the Synagogue of the Prophets And so in our tyme by the ordinary vocation of man he hath raysed Prophets and Pastors for the building of his Church as Luther Zuingl c. Whose commendations of their owne Bretheren of the Gospel is wonderfull and first The commendation of the extraordinary Pastores Towit luth and zuingl Bez. to Sanctezij calles Luther the wonderfull instrument of God most heauenly inspyred and an admirable seruant of God in whom who acknowledgeth not the spirit of God knowes nothing Iewell calls him the most excellent man of God sent of him to lyghten the world Apoc. part 4. cap. 4. § 2. Mathesius calles him the Supreme Father of the Church con 8. de lut pag. 88. Amdorff sayes that there was none lyke in the world in spirit and faith vvisdome and profunde knowledge of the Scriptures Amdorff praef tom 1. Luther Albertus calls him a trew Paul and Elyas and a man sufficient to appease and diuerte the vvrath of God from men to whō Augustin myght think no shame to be his Scholler lib. cont Carollost lib. 7. Some other call him the Angell of God Austen might haue bene Luther Scholler flying throw the myddest of heauen hauing the eternall Ghospel in his hand Illiricus in apoc cap. 14. Schussinburge sayth that Elyas and Iohn Baptist vvere but figures of Luther Elias Iohn baptist were figures of Luther Luther vituperation and disprayse of his owne professors Theol. cal lib. 2. fol. 124. in the end this extraordinary Prophet is descrybed of his owne for Schulss lib. 2. art 12. de Theol. cal calles him proude furious intolerable full of errour impudent a forger and a deprauer of Gods word deceyptfull a seducer a false Prophet lunatyck presumptuous a crucifyer and a murtherer of Christ Lykewyse Zuing. calles him a drunken dreamer and a head full of lyes Moreouer Caluin vvould be numbred amongst these Prophets Caluin would be accounted a Prophet and extraordinaryly called as is obserued in diuerse of his sermons saying I am a Prophet I haue the spirit of God am sent of God I cannot erre if I erre it is God that deceaues me and puts me in errour for the synnes of the people His myracles and lyf his Propheticall extraordinary vocatiō is rehersed of Schlussinburge one of their owne professiō His myracles and vocatiō is commēded of the professors of the Gospel lib. 2. art 12. fol. 72. de Theol. Calu. who sayes that God would not be mocked by men hath shewed his iudgment in the world against Caluin visyting him in the scourge of his fury punishing him before the day of his death for he strok this sacramētal heretyck in such sorte that he dyed desperate swearing and inuocating the diuells to whom he randered his spirit vvhich isued out of his priuy members and out of his vlcerous soores and lay so stincking that the people was notable to endure the stinck and thus miserably ended his lyf Besides this he vvas infamous by sodomy Calu. dieth desperat cursing God and inuocating the diuels his bad lyfe The Catholyckes haue registred the myracles of the Sainctes for a memory all as S. Luc did the actes of the Apostles cruell bloody tyrannous deceytfull treacherous a babler a contemner a sophist an epicure and a tosser of the Scriptures as Quid in his metamorphosis thus he So that this way they haue made their extraordinary vocation conformable to their extraordinary myracles but for the Catholyck part all the holy Fathers haue accounted of myracles and haue written the admirable lyues of the Sanctes and haue them in regyster from Christ tyme imitating S. Luc admirable and miraculous relation of the actes of the Apostles and Dauid praysing God in his Sainctes as also to follow their deuotion and holynes of because the Prophet sayes Ps 14. He that glorisyeth them that fearour Lord shall dwell in his tabernacle and rest in his holy hill For their myracles done on earth haue made them glorious in heauen for Caluin confesseth In heb 2.4 2. cor v. 12. That myracles are seales of doctrine Calu. is contrary to himselfe for now he sayes that myracles are seales of trew doctrine The Heretyks wāt myracles Myracles The ouerthrow of Idolatrie Myracls were the cause of the conuersiō of Scotland and do establish faith and Scripture Wherupon all the Sectaries haue great cause to distrust their faith as a nouelty vnsealed and vnestablished by the vertue of God for they are knowne altogeather to want myracle as also good lyfe Far otherwayes was the conuersion of Scotland from Idolatry to the Catholycke fayth which was not only by the preaching of the vvord but also was in the working of myracles as trew faith reuealed and approued from heauen with admirable holynes of lyfe and modest conuersation both in clergie and lay persons that many ages after death and solution of mortality we see and read the lyuing Lord honoured and worshipped in them whose bodyes whilst they liued were the temples of the holy Ghost