of firme and assured hope that they receaue in the present remission of synnes and in the futur eternall lyfe ANSVVER I Deny the assumption for nothing is to be belieued of vs rightly and Catholickly which may be any way false for faith is the substance of things hoped and an argument of no appearance because the reason of faith is placed in the veritie reuealed of God which for that cause may neither deceaue or be deceaued Yea also we hope these things rightly which otherwayes may happen for the cheifest reason of hope consists in the possibilitie of the acquiring and seeking of these things which we haue hoped according to the commandement and promise of God and for this cause we are exhorted after the exemple of Abrâ—ham that in hope against hope we should labuor and belieue to mak our caling and election sure 1 Pet. 2. The differeÌ„ce betwixt hope and faith For many vnder pretence of this only faith being loaden with the weight of ther synnes and charged in conscience vnthankfull to their Creator and yet apeare externally to work the workes of the righteous and walk securely perswadinge them selfes to be in grace and fauour of God and at last to obteine eternall lyf when without hope they are condemned Because hope lookes to the promisses and coÌ„mandement of God which only faith annulles And therefore we are more commanded and exhorted to hope then beleue because hope hath euer actuall rychteousnes adioyned with him and only faith is lyk an Irishmans in his trowses which is without any conformity to the habit of any other nation so for conclusion only faith is no faith and is playne opposit anu contrary to the article of our creed I beleeue the remission of sinnes QVESTIO IIII. Of the informall fayth of Synners WHerfore doe the Papistes affirme teach fayth to remaine in Synners seperated from loue contrary to the tenour of the Scriptures Fathers Caluin lib. 3. inst cap. 2. § 8.9.10 in Antid Con. Trid. ANSVVER IT is the vniuersal doctrine of holy Church that trew fayth which the Apostles defynes to be the substance of thinges which are hoped for Faith may be without loue aswell as with it and the euidence of things which are not seene may successiuely stand with loue and charity or without it soe that fayth may be in the same specie and nomber notwithstanding with diuersity of tyme formall or informall Faith is formall and informall Calu. Scornes all diuyne and humane sciences Howsoeuer to the contrary Caluin laboures but to no effect albeyt he goeth about to scorne this distinctioÌ„ of faith made in the Theologicall Schooles but if this scorner of diuyne and humane sciences would approach to the fountayne of holy wryt and gust with wholsome taste truely he should fynde the same habit of fayth and nomber to haue the place of merit and of demerit that the scorner may be at rest For first Christ Matth c. 7. vers 22. acknowledgeth fayth in Synners for in the day of iudgment or in the hour of death as in a particular iudgment many shall say to him Faith may be in great sinners to the working of myracles Lord we haue prophesied in thy name and in thy name we haue cast out diuels and haue wrought many miracles to whome he shall answer saying I neuer knew yow For this nunquam giues to vnderstand that euen then when they wrought miracles in fayth and by faith in my name euen then I knew you not because you lyued a wycked and deformed lyfe with your faith Sinne is opposite to the merit of faith and was so defyled in sinne lyke to the conditioÌ„ of a most expert Phisitian who is not ignorant of art and science which he professes and vnderstandes and yet notwithstanding by fragility of nature by intemperancy and bad liuing a similytude doth violate the science and medecyne albeit he doth not loose and quitte the science of medecine euen so a Christian man a Prophet Religious Faythfull or els whatsoeuer morall man instructed in the faith sinning in the precepts of fayth Fayth profits nothing without workes doth not loose or is destitute of his faith nether faithfulnes or ceases to be a Christian and yet notwithstanding is excluded from the Kingdome of God for onely want and defect of charity good workes The naughty banquetter had faith with out his garment Secondly he who entered to the banquet of the King not hauing his weddinge garmeÌ„t Matth. 25.15 was cast into vtter darckenes not because of his faith or of his baptisme by which he entered and abode in the Church but because of only the waÌ„t of his wedding garment that is to say the want of charity So expoundes this place all the Fathers of the Church as S. Greg. in euang hom 78. Thirdly to conclud all doubtes the Apostle sayd if I should haue all faith so that I could remoue mountaynes and want charity I am nothing what it is to haue all faith without charity Calu. Glosse discouered to wit not to be in grace neyther auailles the glosse of Rabbi-Caluin in this place saying that the Apostle speakes not of the Catholyck faith but of the faith of miracles or the vertue of confidence to worck miracles but this euation is naught for when the Apostle sayes if he had all faith absolutly he concludeth all both intensiue and extensiue perfect and imperfect for in the end of the same chapter 1. cor 1 he concludeth that there doe remayne fayth hope and charity these three but the cheifest is charity only so out of doubt he speakes of that faith which before in the same chapter he made mention of Faith is compared with charity and charity to faith as he did speake of that same charity before therfore it followes that he hath compared the Catholicke faith with Charity Fourthly S. Iacob c. 2. v. 14. sayd Bretheren what helpeth it if a man say he hath fayth but hath no workes can his faith saue him Is any Christian so absurd of iudgment Faith may be without workes although it profit not that thinkes faith to iustify a man without workes to the defence of the verity the whole Fathers affirme and haue taught faith cannot iustify any man without workes as Iren. lib. 4. cap. 25. expounding the same saying of the Apostle sayth neyther knowledge nor wisdome towards God neyther the comprehension of diuyne mysteries neyther fayth neyther prophesie helpe without charity but are voide and of no merite before God And lykewyse S. Aug. lib. 15. de Trinit cap. 18. sayth without charity faith may be but not to profit What need we yet witnesses seying reason teaches that by true faith the faithfull are distinguished and discerned from Infidels Heretycks albeit defacto they are separated out of the Church yet in name and shew they are within yet damned and yet notwithstanding if synners fall from
whosoeuer is separated frō this bowels of the Church of necessity he must speake false I say of necessity he must speake false who eyther would not be conceaued or eyther of the mother is made abortiue being once conceaued Which Church Serm ad Catachum cap. 20. He calleth a true mother a godly mother a chast spouse garnished with the dignitye and riches of hir husband not in outward showe by lying deceipt but in veritie which cannot erre And if the prelates of the Church may err consequently the whole Church may err for the people are bound to follow their pastors Mat. 23. v. 3. from whence then is the protestants Church seing the Church is inuisible and hath erred c. OBIECTION IT is written say they the kingdome of God shall not come with obseruation Luc 17 neither shall they say behold here or behold there Luc. 17 v. 21 Therfore the Church which is thè kingdome of God is inuisible and may not be seen ANSVVER IN the same chapter answer is made saying behold the kingdome of God is within yow or amonge yow for in the obiection Christ repelles the vaine opinion of the Pharisies who thought the kingdome of God to haue his beginninge with obseruation of worldly pompe with triumph and publique coronation after the maner of worldly princes makeing his residence in a certaine place of the kingdome He answers them that the Messias shall not reigne that maner of way but in such maner as he hathe begunne to wit in the hartes of men and in his church which then consisted in his Apostles and disciples which in another place he verifieth saying Blissed are the poore in spirit for theirs is the kingdome of God Luc. 6. v. 20. as though he would say yow ar members of the kingdome of God with peace without worldly tumultes and triumphes from which the riche Pharisies are far of Lykewyse S. Pet. 1. epi. cap. 2. v. 5. sayes The Church is a spirituall house to wit not according to the inuisible substance as angells or soules c. Neither sayes he that the Churche consisteth of grosse materialls but of consecrated and sanctified men to God vnited in one body and mynd as was the multitud of belieuers in the dayes of the Apostles OBIECTION Yow haue not come to the mount that may not be touched and to the burninge fyre Hebr. 12. v. 18. 22. But yow haue come to the mount Sion the citie of the liuing God Therfore the Church is not visible for that the citie of the liueing God is not visible ANSVVER THe Apostle in this place denyeth not the visibilitye of the Church but discrybes the beautie of the triumphant Church in calling it heauenly Ierusalem vnto which it is sayd the faithfull haue to approche by faith and hope not that there are two Churches seing that it is all one but builded with diuerse estates to wit perfect and imperfyt vnto which perfection the militant doth labour in faith and hope whill she come to that beauties ende which is descrybed in heauen OBIECTION THose thinges which are belieued ar not seen but in the Creed VVe belieue the holy Catholik Church and therfor the Church being belieued is inuisible ANSVVER MAny things are belieued which notwithstanding are seen as Christ was seen with mans eyes and yet he is belieued the Messias and God and this he proues him self Iohan. 20. v. 29. saying Because thou hast seen me Thomas thou hast belieued ergo Christ was seen and belieued Lykewise in baptisme we see water and the application there of with the prolation of wordes and yet notwithstāding the vertue of the Sacramēt which we see not is effected which is that original synne is takē away iustifying grace is infused a character is impressed in the soule none of these are seen and yet faith belieues them for in all these things there is some things seen and other things belieued euen so in the Church we see with our eyes a company of men professing themselfes Christianes vnder the gouernment of a head but that that company is the very trew Church of Christ we belieue so that some things are seen and some things belieued Is therfore the article of our beliefe to be abolished and to say I see and suppose the Catholik Church and deny to say I belieue the Catholik Church this article conteineth many things more proper to faithe then reason because we see not the elect neither do we know them and yet we firmly belieue them to be in this company as lykewise we belieue this company and Church to be ruled of the holy ghost and yet we see him not and to be without error the piller and ground of veritie and in this Church only to be remission of synnes iustification the infusion of grace hope of eternall lyf the holy scripture and hir true interpretation dispensation of the Sacramentes and the true preaching of Gods word and out of this company and holy Church no mortall man can attain to the fauor of God or eternall saluation all these ar belieued and ar not seen nor known ergo the Church is visible OBIECTION ADam and Eua haue synned therefor the whole visible Church which consisteth in these two persones hath failled and erred Ergo ANSVVER ADam and Eua were not the Church but hir begining neither erred they in teachinge of false doctrine but as priuat persones doing euill or thinking euill OBIECTION IN the tyme of Isai and other Prophetes of the old Testament it appeared to haue failled for Isai sayes 1. cap. v. 3. That Israel hath not known me and in the 6. v. he sayes that from the soale of the foote to the crown of the head there is no whole place Lykewise Hier. 2. v. 29. Ye haue left me sayth the Lord. Et Psal 13. v. 3. All haue declyned and are made altogether vnprofitable there is not one who doth good there is not one VVherupon we gather both the Church to be inuisible and to haue erred ANSVVER ALbeit the whole Church of the Iewes in the tyme of Elias or at any other tyme hath failed which I graunt not notwithstāding it follow not that the Church of Christ hath failed because the Synagoge was not an vniuersall company of Gods peopl but a particular in which were many who liued holy and erred not as Melchisedech Iob Cornelius Centurio the queene of Candies Enuch and all these were found both righteous and faithfull Morouer the Prophet speaketh after the maner of Scripture by reason of the multitude of the wicked which speach passeth as an vniuersal signe how beit in truth all are not such for the mynd of the Prophet is no maner of way to affirme that all men haue falne from God absolutly but such as deny the diuyne prouidence of God saying there is no God and to be none who doth good notwithstanding a little after he declaires some to be good whom he calleth the people of God poor Iacob and Israell and
point of religion called in controuersie but lock to be directed as they haue been alwayes in all former ages by there Catholik Pastors to vvhoÌ„ they are coÌ„manded by the Apostle to obey submit theÌ„selues no lesse theÌ„ the soger to his captain or the passager to the schipper master of the shippe Therfore after the exaÌ„ple of the Apostle I haue set down the Protestantes opinion sound doctrine that the modest and discret Reader may iudge with equity that their profession is reall heresie and containes nothing but filthy abominable assertions without any good grounds eyther of Scripture or reasone That in vveighing the balance in thy hand of iudgement and vnderstanding thow may saue thy soule which is lost if thow remaine in the profession with them who will goe about to saue his soule will learne the verity And therefore Gentle Reader I haue set downe in this Protestant Theologie there owne wordes lest some would say that I doe belye them which to doe I am very loth but to obserue charity as I would they should doe the lyke to me and whereas Gentil Reader that thow hadst not the full work accomplished blame me not I lippened to mens promises who hath failled when I haue brought this booke so farre on the way for my owne part I am sory that it is manked or abriged if pouerty hath not been my impediment notwithstanding to my ability with the curtosie of some goodes friends out of the zeall of their deuotion This first part of my booke is commed to light expecting opportunatie and frienship to effectuat the other part which God-willing in his owne tyme shall be seene Therefore inioy this for the present and pitie my pouerty bidding the hartly fairewell Thy friend in Christ F. VV. P. A. THE PROTESTANTS THEOLOGIE QVAESTIO I. WHerefor good Christians adheere ye and ioyne rather to the Papists Church and faith than to our reformed Church seing our Church and faith is the trew Catholik faith and is from the Apostles them selues delyuered Cal. praef ad Franc. Gal. Reg. ANSVER The Catholik Roman faith was long befor the reformed WHEREFOR praefere ye not the roman-catholik-Roman-Catholik-Church and hir faith befor the Lutheran Caluinian or any vther sect what soeuer vnder pretence of reformation with a whorish applaud for as God was befor the deuil appeared euin so his trew Church and faith out of all dout is more ancient than the false and was befor it euer appeared for when the husbandman hade soowed his good seed in the feild than efter came the enuyous man and owersowed cockle as is said Matth. 15. but our Catholik Roman Church faith religion by the rest is long befor the reformation The Church and hir crew faith is from the tyme of the apostles ordeered and printed in the tables of verytie forasmuch seing that these many ages it hath bene from the tyme of the Apostles and long befor hath preuented the reformed nether can any of their wryters or centurians shew and declare as yet any forcible and sufficient argument what tyme place or by what author any corruption entered in the Catholick Roman Church Morouer ther was none except heretickes who beleued thes thinges contrary to the doctrin of the Roman Catholik Church or haue proposed to be beleued which they dogmatically indeed belieue and peruersly propound to be belieued if they can as yet shew and declare An honest chalenge let them approue them selues men for thair souls good and the honor of their reformed religion and for the satisfaction of many halting betwixt their new opinions and our old Roman Catholick doctrine Morouer we may easily declare demonstrate these your dogmaticall opinions and paradoxes in which yow do discrepat The new reformed religion is long sensed condemned disagre froÌ„ vs long since to be condemned and to be tryed real heresies out of diuerse sectaries alredy condemned by the Church also what tyme place increas procedings author of whoÌ„ they weer oppugned gainsaid It is bulded on the old heresies alredy condemned which when they weere brought to light and made knowne to all men did all sauour of heresie noueltie and change of religion with no long apparant continuans of long keiping possession or perseuerant tyme as shal be in euery place argument of this book obserued the man and his opinion the oppugner and contradictor the censor iudgment the age tyme. And therfor as for our part we shall first let Tert de praescr haret c. 32. as a defender of the Catholik Roman faith steppe into the feild with whom we demande Tert. demandes of the heretikes their entres and inquyre of your newe nouation and vpstatt reformation becaus yow claime the Catholick Church and hir name vnto you in this maner asking of you by these interrogations saying as he said to the heretikes in his tyme What do yow in my place and bee none of myne lykwyse by what right Marcion Luther Caluin cut ye doun my woodes by what liceÌ„se ValeÌ„tin Luther Caluin made into my fountaines by what authoritie Appelles Luther Caluin break yow my boundes myne is the possession why do ye rest heere to sowe and pasture at your pleasure myne is the possession Tertul defendes the Catholik name to aperte in to him as to a lawful successor of the Apostles long synce I possest it and first I did possesse it I shewe the first original of the owners to whome the thing was proper thus he Morouer our holy father S. August lib. de vtilit cred c. 7. as an other martial champion entereth in the feild against the heretikes of his tyme who vsurped the Catholick name and sayes ther is one Church All heresie confesse one Church as al confesse and if you look on the wholl compasse of the world it exceedeth all other in nomber as they affirme that know also shee is more sincere in doctrine of the treuth and ther is one Catholick Church Diuers heresies heth geuen diuers names to hir bot culd neuer deface hir of the Catholick name to which diuerse heresies haue geuen different names wheÌ„ as euery on of them haue their proper name which they dare not deny by which it may easily appeare to whom the name Catholick of which al are desyrous ought to be attributed This word Catholick made him to boast and outface the enimyes saying contr epist fund c. 4. I may not omit this wisdome This name catholick madâ—s him to boost against heresies which you deny to be the Catholick Church ther ar diuerse other things which do most iustly retaine and hold me in hir boundes as vnitie ther hould me the consent of people Consent of people authoritie and the name Catholik held S Augastin in the Church and nations the authoritie which had hir beginning by mirackles nourished by hope augmented by charitie confirmed by antiquitie there do hold me the succession of
Bishopes vnto this present day from the very seat of Peter to whom our Lord commended the feeding of his sheepe after his resurrection to the Episcopal dignitie of the present Bishop and last the name catholik doth hold me in the vnitie of the Church Not without caus the churh hath retained the name Catholick which name this Church hath alwayes not without cause among so many different sectes of heresies in such sort obtained that although all heretiks desire to be called Catholikes yet if a stranger should demaund where is the assembly of the Catholick Church No heresie can show their church for catholick ther is no heretik that dareth assigne him his temple or his preiching-hous for Catholick Lykewise in his Symbol sayes he we do beleue the holy Church that is Catholik for the heretiks schismatikes do cal their congregations Churches but the heretikes beleuing those things of God which ar false Heretikes by error do violat the faith Schismatikes by making diuisions violated vnitie They apertein not to the Catholik church do violate the faith the schismatikes by vnlawful diuisiōs do separat them selfes frō brotherly charitie although they beleue in all things the same with vs. And for this cause nether do the heretikes or schismatikes apertain to the catholik Church And againe S. Aug. lib. de vnit eccles c. 4. sayes all those that beleue that our lord IESVS CHRIST is come in the flesh in which he was borne and hath suffered that he is the Sonne of God with God and one with the Father the only immutable word of the father by whom all things weer made but do in such sort dissent from his body which is his Church that their communion is not withall them with whom the Catholick Church doth participate but ar in som diuided part it is a manifest token that they ar not in the catholik Church lykwise Prosper sayes that he who doeth communicat He who accordes with the vniuersall Church is a Catholik Vnder S. Cyprian the people where called Catholikes with this vniuersal church is a Christian and a Catholick he that doth not communicat is an heretik an Antichrist And Pacianus sayes the people vnder S. Cyprians charge haue neuer been called otherwayes then Catholikes Now amongst thiese testimonyes what place haue our reformed to be named with a catholik tytle whom as S. Aug. sayes dissention and diuision makes heretikes And againe in his Epist. 152. ad donatist Whosoeuer is deuyded from the Catholik Church sayes he how laudable soeuer he seeme to liue for this only cryme No heretik nor schismatik how soeuer he liue well can not be saued out of the church that he is only separated from the vnitie of the Church he shal be also secluded from lyf and the wrath of God shal remaine on him This same argument hath Fulgentius lib. de fid ad Pet. diac cap. 29 saying hold for most certain and dout not in any maner that no heretik or schismatik baptized in the name of the Father Sonne Holy Ghost if he be not in vnitie with the catholik-Church although he giue great almes and shede his very blood for the name of CHRIST yet can he in no wyse be saued Thus the fathers in the primitiue tyme wholly affirme how so euer they agree with the Catholikes in all the artickles of the belief and in holy Scriptur yet not being in the vnitie of the catholik church can not be saued What shal we say of the moderne heresies that deny the artikles of ther belief The ignorance of heresie to pretend which is no thaires and peruert the Scripture in adding diminishing in glossing and commenting in changing and chopping and yet will pretend the Catholik Church and hir name But in vaine as S. Augustin sayes to the Donatistes yow accord vvith vs in baptisme and in the belief and in all other Sacraments of our Lord but in the Spirit of vnitie and in the place of peace and last in the catholick Church No heresie could euer atteine to the name Catholick how soeuer they weere desirous to haue it you are not vvith vs and therfor heretikes separated and cut of from the church and nothing pertinent to this name Catholik For vve see euidentlie this name kept S. Augustein in the right faith for no heretik could obtein the name of the Catholik Church although euery heresie did much desyr to obtein it The reasō is because that all heresies be but partes and peculiar sects of some country or the doctrin of a small tyme. The word Catholik betokenes ane vniuersall profession Where as the vvord Catholick doth betoken a certaine vniuersall profession induring from the beginning to the ending and spread abrod thorovv all partes but those vvho began their doctrine after the apostles tyme vver euer named of their masteres The heresies haue thair names of the inuentors of that sect as the Arians of Arrius the Lutherans of Luther and the Caluinists of Caluin but they in the contrary vvere called Catholikes vvho kept the vniuersall faith vvhich the Apostles had first taught and vvhich vvas continued alvvayes in the vvhole Church And for that S. Augustin tract 22. in Ioh. We haue receaued the holy Ghost He hath receiued the holy Ghost that keeps vnitie and gif we reioyce of the faith with the name if vve loue the church and if vve be knit and conioyned together by charitie if vve do all exalt and reioyce to be a catholik as vvell in faith as in name Here vpon Pacianus Epist 1. ad Symphron sayes be not angry good brother and do not afflict thy self a Christian is my name The word Christian is the forname and the word Catholick is the surname and a Catholik is my surname by the former I am called and by the second I am made manifest Therfor this name is no wayes attributed to those who are enimies to this name and hath it in scorne and mockerie that iustlie they discouer ther corrupt affection The corrupt affections of heretikes to this name Catholik and hereticall malice toward the word in so much that some of them calleth it a voyd and vaine word some againe a gracelesse terme fruitles name so the old heretikes as S. August cont Gaud. lib. 2. cap. 25. sayes called it a humain fiction Thair intention is to put out of memorie the name Catholik by their euill nature and qualitie they geue diligence to abolish and extinguish both the veritie of our faith the name consonant thervnto therefore their name declare thē sufficiently what they are prognosticating of them as they are as Iustinus in triphone sayes Heretikes were prognosticat to com befor they cáme there shall aryse many false Christs and false Prophet and they shall seduce many of the faithfull and are distinguisht amongst vs taking their names of certane men as euery on was author of
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
Geneua in Sauoye their preachings They neuer saluted Ierusalem nether is their reformed faith farr spred abrode nether hath it ben in Asia Africk Grece Egypt nether in many Kingdomes of Europe and farlesse through the world nether to the middest of it And although the Church as they say is old and aged yet their Synagogue is more apparant to be at an end Diuisions and sectes are futer tokens of anâ— end for their own diuisiones and daily mutations are prognostications of an end for the Euangellist sayes Luc. c. 1. euery Kingdome diuided in it self shal be desolat this desolation appeares rightly in the propagation of sectes for some are Sacramentaries In what nomber of sectes the reformed fallin whil they forsake the Catholick Church some Confessionistes some fierce some slacker some contra-deuills some hellishe deuills some two Sacramentaries other thre Sacramentaries some superintendents some Luther-Caluinists some anti-Caluinists some new-Pelagians some new Manicheans some Puritans some Gomaristes contra-Puritanes Arminians c. What a rable and a degenerat crew of sectes ech one hath the new reformed Church and the new no faith In vaine they wold be called Catholickes wher Sathan hath his dominioÌ„ it tendes to desolation and are not ashamed to claime the Catholik name to them and the Church of Christ Where Antichrist hath his desolation abominable confusion of sectes And therefor their religion reformation and faith is nether religion faith nor Gospel The Protestants sayes without warrandes Ther exception here can not be omitted vndiscouered in that they affirme and say them to hold the same doctrin which begann at Ierusalem ther vpon to assume to them the Apostolicall and Catholik faith This exception is in vaine for when soeuer any heretik did appare he sayd and affirmed the same Christ answer e our Catholik beg nnâ—g but euill proued here vpon Christ â—eencounters their folish-cauilling-lies who hath not placed the doctrine but the beginning of the Euangelicall preaching to take place at Ierusalem for he sayes Trew doctrin is noâ— knowne but preaching and to preachers beginning at Ierusalem to wit the self preachers for the doctrin is not knowne except by preaching as the Apostel sayes how shall they belieue in him in whome they haue not heard and how shall they heare without preaching therefor the preacher and the doctrine must beginne first at Ierusalem The preacher the doctrin most beginne at Ierusalem Which the new reformed preachers haue not done therefor their doctrin and reformed faith is nether Apostolical nor Catholick All Churches hath one beginning of the Apostolicall preaching beginning at Ierusalem For all particular Churches haue one originall and commun beginning to wit the Apostolicall pr aching beginning at Ierusalem and after by the same Apostles spred abrod in diuerse nations It â—est now after so many ages that albeit the Churches of the other Apostles hath perished not w h standing only Peters the Prince of the Apostles to wit the Church of Rome Rome Church standes by singular priuiledge of God that in it is livly authoritie by the singular benefit of God to remain Wher many yeares he teached and in it ended his lyf which as S. Aug Epist 162. ad Glorium sayes hath euer bene resident with the authoritie of the apostolicall chayre And theirfor for verification of our mission doctrin and faith we make manifest and declare one originall to be of the Apostles for Peter him self first of all other hath preached in Ierusalem and also from this seate when as yet the seates of the other apostles weer extant The church of Rome is cheif of all other seates when the Apostles wer a-liue All the fathers defended ther originall by this church Trew faith should be vndouted in all thinges not with standing as cheif of all others and hereto many holy fathers and the trew Senatours of the world haue inferred and induced punctually the orignall of their churches against the heretikes of their tyme. As Tertull. de praesc haeret 2. con lib 3. c. 3. Epiph. haret 27. aug 4. The fourth reason is that the trew Catholick faith ought to be vndoubted in all things the which the Church proposes to be belieued so that it is most certain to vs the thing which we are commanded to belief to be such lyke for other wayes it should not be trew faith because faith is the substance of things hoped this is the trew proper and sure fundament and an argument of nothing seene Heb. 9. and this is the trew definition of our Catholik faith and the vndoubtenes there of to depend on the Church But the Reformed faith of Luther and Caluin is not vndoubted and first I proue The ProtestaÌ„ts faith is full of doutes because in matters of greatest importance and moment of faith they disagree one from the other extremly For Luther omitting many to touche a fewe discrepants in his booke de capt bap printed anno 1520. about the beginning doth acknowledge only one Sacrament if we do speke sayes he according to the custome of the Scripture Luther and Caluin varie in the number of the Sacraments notwithstanding after he takes occation for the tyme to place three bapt the Lords supper and pennance Far other wayes disputes Caluin in his Parnassus lib. 4. instit cap. 18. § 19 whil he reckneth two Sacraments saying besides these none other is institute of God and yet the Church of the faithfull ought not to acknowledge any other Notwithstanding a little after in the same booke Order a Sacrament acknowledged of Caluin cap. 19. § 31. he sings an other thing placeing order amongst the Sacraments ther rests imposition of handes sayes he which in trew and lawfull ordination I graunt to be a Sacrament Bread wyne to be turned in to the body blood of Christus is Luthers opinion Againe Luther in his book de abroganda miss pri plainly teacheth that Christ when he sayd this is my body and this is my blood changed the bread into his body the wyne into his blood likewyse in his Serm. de Euchar. it is not there bread sayes he and wyne but only the species of bread and wyne Caluin called bread wyne Sacramentall symboles Contrariwise Caluin denyed his body and blood corporally and essentially to be in the Eucharist but only spiritually and sacramentally as lib. 4 instit c. 17. § 5. for that we confesse him to be no other way in the Sacrament thaÌ„ by the eating of faith neither can he no other wayes be presupposed who in his first § sayes bread and wyne sayes he are signes which do represent the inuisible foode that we receiue of the flesh and blood of Christ by faith Morouer how variable and inconstant is Luther in the other artickles of the faith Luth. is so variable in the artikles of our faith that in one artkle he is noted of 36
brought in that perplexitie of mynd to stad hummering and in consultation with them selues what syde to be on what religion to imbrace what faith to beleue A conclusion descrybinge them to whoÌ„ they ar lyk for they them selues that ar the rabbies of this reformation are departed from the testament of the Catholik church to wit from vnitie peace and holy obedience and ar Ioyned to the gentilles to do the very workes of the gentilles and ar sold to do euill 1. Machab. 1. v. 16. Matth. 26. mantein the euill and to condemne the righteous and to bring perdition to the soules of men throw their filthy and damnable persuations Matth. 7. O frindly enimies kissing with a venemous mouth hauing sugered lippes to ly O wolfes hypocrisie vnder a lambes countenance to deceave Genes 3. O cruell wound vnder pretext of a charitable medicine Iudicum 14. O serpents narration full of envy and malice to our first parentes O desembled sighes 2. Reg. c. 20. and gronings the hypocritall Teares of Dalila 2. Mach. c. 13. O Ioabs trechorous salutation to Amaza O Triphons wicked banquet to Ionathas O Gabonit policy to deceave Israell what ells ar all the heretikes do they not pretend simplicitie innocency perfection religion and cloth theÌ„ selues with the catholik name when all is falsehood and wickednes that they pretend and thus the prophet sayes they protect them selues putting their hope in an vntreuth and falshoode Isa 68. being men void of grace and destitute of the fear of the Lord and ar become the children of this world to be wyse in their generation and to be destitute of all knowledge concerning God and so in the end to perish miserablie QVAESTIO II. Of the damnable and speciall faith of the Heretikes WHerfore doe the Papistes reiect our speciall faith which giues secure consolation to the faithfull Luth. art 10.11.12 Cal. lib. 3. inst cap 2. § 16.17 ANSVVER THAT speciall faith by whiche ariseth sure confidence by reasone of Christes imputatiue iustice merit and satisfaction in beleueing with your selues sinnes to be remitted and to be iust and of God predestinat to eternall lyffe as also vndoubtedly to obteine the inheritance of the kâ—ngdome of God This securitie Only faith is deadly and fight against God and the Scriptures and confidence is false and full of deadlie poyson and seales your obcecat and blinde conscience to go forwarde temeÌ„rously in presumption against God and his wisdome reuealed in holy Scriptures which reclames this assertion to be false vaine With standes nothinge and foolishe and by consequence accursed As these euident testimonies witnesse And first Ecclesiast sayes that a man knowes not Mans ryghâ—eousnes and predestination is vncertaine in this lyf whether he is worthy of Love or hatred but all thinges ar kept vncertaine to the end Eccl. cap. 9. v. 1. The which wordes ar spoken of righteous-men who ar not guyltie of any sinne in them selues for the preacher hathe saide a little before that there ar ryghteous iust and wyse men whose state of rychteousnes in this lyfe and predestination is vncertain Secondlie the same preacher pronunceth plainlie to reconcyled persones with God Reconciled persones at not without fear of the remitted sinne saying of the forgiuen sinne be not without feare Eccles 5. v 5. therfore what certaintie and securitie can be presupposed when we are commanded to feare the forgiuen sinne Thridly S. Paull 1. Cor. cap. 4. v. 4. Speakinge of the iudgment of conscience sayes as touckinge me I passe little to be iudged of yow or mans iudgment nor I iudge not my self Iustification is a hiden secret so that of hide things no man is sure and farrles secur and certaine For I know no thing by my self yet am I not therby iustified which all do sounde incertantie in iustification and no confident securitie as though he would say the iustification of man is so hidde and secret that albeit no man be guiltie and faultie of sinne in him self yet notwithstanding a man may not therefore promise to him self vndoubted iustification as all the fathers do expounde this place as Ambr. Chryso Theoph. Theod. Anselm c. Vnto which accordes S. Chry. oper imperf in Mat. hom 38. No man sayes he is vnder-propped and vpholden with so great firmnesse and strength that he can be secure of his iustification A presuÌ„ptious temeritie in the protestantes thus he thair for all heretikos puritanes and whatsoeuer sectaries may be ashamed of their temerous presuÌ„ption in persuadinge and assuringe to them selues predestination and iustification which neither the Apostles neither fathers nor holy Church hath euer presumed to ascribe to them selues The temeritie of this only faith detected doth demonstrate the presumption Speciall faith is no wayes reuealed of God as a thing certaine to be belieued and foolishnes of them in this formall argument No man can belieue any thing surely in the certaintie of faith except the self same be reuealed of God Therfore in particular me to be iust with habituall righteousnes at no tyme is reuealed excluding the singular priuiledge of Gods diuyne reuelation which is geuin to veriefewe therfor it can not be that I can belieue the certaintie of suchlyk faith to be reuealed of God which sightes against him self as an axioÌ„ to an impossibilitie In treue faith no man can belieue false thinges Moreouer no man can or may belieue falslie in heauenly faith but this is falslie belieued of many them selues to be iust For the verification of the same doth not the Lutheranes belieue them selues to be iust but the Caluinistes iniust But the protestantes faith beliues falstie many things and treuly coÌ„trary wise the Caluinistes beleue theÌ„ selues to be iust and the Lutheranes iniust For euery sect belieueth their ovne to be iust but others vniust Therfor it is of necessitie this speciall faith to be iniust and false for wherfore is it trewer which the Lutheranes doth beleue than that which the Caluinistes beleue for euery one of theÌ„ obiectes to the other the inspiratioÌ„ of the spirit and each one chaleÌ„dge an other of error Therfor only and speciall-faith is no faith and no thing els but deceipt Only faith is inuented for the libertie of the flesh Eunomius opinion about only faith his policie good lyf that many were deceaued by him and Sathans subtiltie to cosen and deceaue the simple and only inuented to defend the libertie of the flesh Of this opinion was Eunomius as sayes S. August lib. de haeres ad quod vult Deum to affirme this presumption of securitie of Saluation by only faith which this day the moderne sectaries defende yea S. Aug. sayes that the enimie was so subtill and of good maners of lif that many belieued him Moreouer he affirmed that no euill could harme any man nether perseuerance in sinne if he were participant of that faith which of him was teached and defended
Antichrist shall only preuaile in his Kingdome but three yeares and an half and in this time the Saincts shal be delyuered into his had who shall deale with them after his pleasure as Dan. cap. 7. 12. apoc 17. but when he hath reygned the forsayd tyme and hath spoyled all things in this world and shall sit in the temple of Ierusalem whose vprysing shal be by the working of Sathan with all deceipt of iniquity extolling himselfe aboue God And taking away the daily sacrifice Dan. 11. and the signe of the Crosse in all places as sayes Hippol. lib. de consummat saeculi Antichrist shall abolish the daily Sacrifice the signe of the Crosse and follow all sensualitie And lykewyse shal be the cause of the departure from Christs faith lawfull Pastor and Roman Emperour whose glorie shal be in all synne and therfore iustly is called the man of synne and following all sensuallity and lust as Dan. 11. But this the Pope doth not ergo he is not Antichrist neyther is his lyfe blemâ—shed with such bad qualities Therfore what vnderstanding haue these men in the worde of God that belieue it not concerning Antichrist neyther the graue authorities of the Fathers but rashly and presumptuously doe iudg the heigh Priest of God and vicare of Christ to be that abominable enemy of God and Antichrist to be his sonne our Lord and Sauiour QVAESTIO VIII Of the Primacy of S. Peter WHerefore doe the Papists worship the Pope as Supreame head of the Church and Byshop of all other Byshops Successor called to S. Peter and infallible Iudge in all causes of faith which titles and preheminence doe all sauour of Antichrist Luth. art 25. apud Roffens Cal. lib. 4. cap. 7. Centur. 1. part lib. 2. cap. 10. Nilus de primatu ANSVVER GOd did forsee that the people of Israel sometime might fall and declyne from religion eyther to the right hand or to the left therefore he prouided in the Synagogue a Pastor to whom in matters of doubt they might haue recourse God prouyded in the Law a supream Head for deciding of controuersies doubts that by his authority all controuersies arysing might be decyded and defined Moreouer the Scâ—ipture addeth Deut. 17. v. 12. If any man will do presaâ—â—â—uoâ—sly and not obey the commaundement of the Priest who in that tyme ministreth to the Lord thy God by decree of tâ—e iudge that man shall die the death God is no lesse carefull for his Church then he was for the Synagogue What the high Priest in the law was the same is S Peter in the Ghospell It is of greater reason to haue an head now then it was in the law A head is for holping of vnity in faith religion All men belieue that the Pope is head of Christs Church Wherefore seing with no lesse fauour the sonne of God doth assist and succour his owne Church with â—he Priest hood and authority now in this age then he did long since the Synagogue For which he hath instituted and placed S. Peter Pastor and hath ordayned that his successors shall rule in hir Therefore now it coÌ„mes to passe that greater necessity is at the present tyme to haue a Pastor for the gouernement of his Church then in S. Peter tyme. For at this tyme there are many more ChristiaÌ„s in the world indued with farr lese holynes and vertue theÌ„ they were long since Moreouer they are inuironed and compassed daylie with vpstart heresies and nouelties and for this cause greater necessity of a head by whom Gods flock may be preserued keept in one faith and religion and that all controuersies and dissention may be taken away For confirmation of the veritie all good Christians belieue that the Byshop of Rome sitting in S. Peter chayre is by lawfull ordination and the appointment of Christ the chief Pastor of the whole militant Church whose voyce euery sheepe ought to harken to as to the voyce of Christ his Apostle For no man that hath his senses free and is not led with the spirit of errour Will make any question of the Supremacy of S. Peter No man makes question against him that hath not the spirit of errour and his successores Seing so many euident testimonies coâ—firme the same thinge as first Christ sayes to him Iohn 1. Thow art Simon the sonne of Iona thow shalt be called Cephas the which by interpretation is Peter that is a stone or a rock Here it is to be obserued that Christ makes a promise that Simon shal be called Peter for as a stone is the fouÌ„dation of the house For Simon Peter had the first place by Christs appointment so shall Peter be the fouÌ„dation of his mâ—litant Church Secondly in choosing his twâ—lue Aposties Mâ—rc 13. Luc. 6. Simon is nominated first and is furnamed Peter Thirdly when the Godhead of Christ was reuealed to him and when he had confessed the same Chrâ—st answeres expounding his name saying and I say vnâ—o thee thow art Peter and vpon this rock I will build my Church c. For his name declairs him to be a rock and a ground stone of Christs Church In which wordes the promise of Christ is fulfilled and the reason of the promâ—se is declared concerning the new name So that Peter himself is called here a rock and that Christ promisseth to build his Church on him for in promising to Simon that he should be called Peter when as yet he had confessed him was to that end that he might confesse the more strongly and firmly as a rock Christ pronuÌ„ces Peter blessed and a rock to build his church on Next he named him Peter before he had confessed him so that he was thus farr forward in being the rock before his profession And thirdly when as yet he had not confessed Christ pronunces him not only a rock or a man in stedfastnes of the propertie of a rocke in his faith but also such a rock wherupon he would build his Church for euery Apostle was a rock in generall but S. Peter was this rocke in speciall whereof Christ now speakes Fourthly that the confession of Peter might remaine vnmoueable after Christ ascention For allwayes the Church needs a visible head rock Christ prayed for Peters faith The Church hath need of a visible head therefore Christ prayed for Peter that he might streÌ„ghen his bretheren What the giuing of the name and promise of Christ erected and he was bid to strenghen his bretheren After his conuersion of Christs denyall last of all to showe what kynd of strength Peter should giue to his Bretheren Christ willed him feede his lambes as for conclusion of these a foresayd the promise of the name of Peter was the first cause of Peters being this rock The giuing of the name was the performance of the promise The confession of Christs God-head was the fruite of the gift and of the promise The promise to haue the Church build on
asmuch as he had first by vision that the gentiles also were called to belieue in Christ act 10. For asmuch as God choose that the gentills should first of all hear the word of the Ghospel by S. Peters mouth and should belieue Act. 15. For asmuch as when Peter was in prison prayer was made in the Church for him without intermission Act. 14. For Peter prayer is made by the church Peter decides the question moued about the Law For asmuch as when a sedition was among the disciples in so much that Paul and Barnabas came to the Apostles at Ierusalem to seeke a solution from them and chiefly from Peter and tould the controuersie in the counsell Act. 15. Theod in Epist. ad Leenem For asmuch as Peter did not only first speake but also gaue a determinate sentence that the gentils should not be burdened with the law act 15. For asmuch as S Paul came to Ierusalem to see Peter Gal 1. And that as S. Amb-sayes in com cap. ad Gal. 1. Because he was first and chiefest of the Apostles to whome our Lord had commited the cure of his Church For asmuch as Peter was eyther alone or first or chiefest in the greatest affaires of the Church Chry. in act apost Hom. 21. For asmuch as he was send to possesse with his chayr Rome Peter by Gods prouidence is sent to Rome to possesse that see with his chayre the Mother Church of the Roman Empyre Athan. ad Solit. Vit. Agent Aug de sanct serm 27. Leo serm 1. in nat Pet Paul VVho calleth Rome the Head-city of the world to conquer all superstition Heresie and infidelity For asmuch as his chayr and succession hath bynacknowledged of all the auncient Fathers hath florished there to this present day without interruption of that faith which S. Peter professed and taught as expertence doth bear witnes Conc. Calced act 3. Bern. epist 190. For as Christ excelleth the Angels Heb 1 because God neuer said to any of them as he said to Christ euen so Christ neuer sayd to any of the Apostles as he said to S. Peter Thow shaltbe called Peter or vpon this rock I will build my Church or to thee I will giue the keyes or pay for me and thee or I haue prayed for thee that thy faith fail not feed my sheepe and rule my lambes Matt 16. Luc. 22. Iohn 21. To declare one Pastor and one chayre wherein vnity might be kept of all men The building of Christ Church varieth not but is neuer syk it self least the other Apostles might echone chaleng a chaire to himself Opt. milet lib. 2. de Schism donat So that in Peter himself is this rock and faith of his Church And because the building of Christs Church varithe not after his Ghospell planted but is alwayes lyk it self therefore all Catholyckes belieue that when S. Peter died who was the head coÌ„stitute by Christ another succeeded in his place by ordination of S. Peter All christians belieue the Pope to be the head of the church and confessor of the true faith and consequently the rock of the church vpoÌ„ whoÌ„ Christs militaÌ„te Church might be as stedfastly builded as it had ben once built on S. Peter And seing the Byshop of Rome succeedes S. Peter all Christians doe constantly affirme that the Byshop of Rome is the rock and head of his Church who confesses euermore Christes true faith Vpon which confession of the sea of Rome as vpon a sure rock Christs Church is built VVhervpon Bern. lib. de consid ad Eugen. pp. lib. 2. Other Pastores haue flockes assigned to them euery Pastor one flock to thee all are committed one flock to one sheepheard And not only of the sheep but also of the Pastores thow allone art the Pastor doest thou aske how I proue it by the word of our Lord. For to whom I say not only of the Byshops but also of the Apostles so absolutly without distinction are all the sheep committed as it is said It thow louest me Peter feed my sheep which sheep whether the people of this or of that city or country or certaine kingdome he sayes my sheepe Out of which worde it is euident that Christ did not appoint out some to a particular Pastor but assigned all nothing is accepted wher nothing is distinguished Thus he Therfore seing the pastorall office and authority of S. Peter was ordinary it behoueth that it must go for euer vnto his successors and for asmuch as the Byshop of Rome is that ordinary Pastor who succeedeth in S. Petees chayre and is aboue the rest according to Gods word All ordinary offices goe by succession for when the Church was built on S. Peter and he was made cheif Pastor of the same at what tyme he was in Palestina and not in Rome euen then he was accompted the high Byshop of the circumcision of the faithfull Iewes yet notwithstanding for asmuch as the same Peter at the leÌ„gth setled himself at Rome by Gods appointement and left a successor there as the holy Fathers affirme as Iren. lib. 3. cap. 3. Tertul. de praese And seing he was the rocke promised by Christ vpon whome he should build his Church and also the pastor who as he hath loued Christ more then any other So he had the authority to feed Christ flock more then any other Bâ—shop and seing that power of S. Peter was ordinary it must continue in the Church of God permanent and also it must continue in on chiefe sheepheard only which is the byshop of Rome who ordinarily succedees in the said authority of S. Peter therfore the said supremacy of the byshop of Rome is auouched and taught by Gods owne word Et Cyp. ad iubatan de simplicit prol sayes Christ gaue that authority that there should be no schisme Authority is in the Church that there should be no schisme and breach in vnity and that he might make vnity manifest that the originall of the same vnity may haue his beginning of one And therefore Iren lib. â— aduers Haeret. cap. 3. Speaking of the successions of Byshops in those Churches which the Apostls had first intituled called the church of Rome the greatest Church and most auncient and knowne to all men All Churches concures with the Church of Rome as mother Church Hereticks haue appealed from the affrican counsels to the sea of Rome being planted setled by two most glorious Apostles Peter and Paul and ech Church that is about this must come agree and concurr with her for her mighty principality and gouernement Hereupon S. Cyp. lib. epist 3. confesseth the authority of S. Peter to be at Rome for wheras certain factious persons Heretycks sayled from Cathage to Rome intending to complaine of him and the other Byshops of Africk sayd to Pope Cornelius they dare cary letters from Schismaticall and prophane men to the chayr of Peter and principall Church whence the
obtayning of blessednes which only fayth failles to that end The Doctor neuer dreamed that it should suffice without good workes and farre lesse that fayth can saue any mā without workes QVAESTIO XXIX Of the incertitude of Righteousnes VVHerefore denyeth the Papists that a man of his owne propre righteousnes is vncertaine seing the spirit himself giveth testimony to our spirit that we are the sonnes of God as it is written Rom. 8. v. 16. Luth. art 10.11 Kem. in exam sess 6. Calu. in Antid sess 6. lib. 3. iust cap. 2. § 16 17.39 40. ANSVVER YF yow affirme with your Rabbines that all the faythfull assuredly and infallibly ought to belieue with themselues sinnes no wayes to be imputed Who are assured of the remission of sinnes should not say the Lords prayer because of the righteousnes of Christ to what effect rehearse yow the Lordes prayer and why aske yow remission of sinnes saying forgiue vs our sinnes c. Why is not this prayer reiected aswell as the Puritās in Scotland hath reiected the beliefe For if you hold this opinion infallible and true of the certitude of righteousnes the Lordes prayer is no wayes profitable or necessary as is mentioned already in the second quaestion in discouering only fayth c. Therefore no man howsoeuer iust and holy cannot attribute vnto his owne righteousnes without peculiar reuelation of God that infallibiliter confidence in his owne righteousnes which is proped No man is certaine of grace farelesse of remission of sinnes and grounded vpō common reuelation made in holy Scripture that thereby any shall know himself to be in the grace of God it is vncertaine which proposition if it were true Iob would haue been more bold nor any Protestāt who as it were doubting sayd howbeit I were simple yetnotwithstanding my soule is ignorant of that cap. 9 v. 21. where distinctly by the name of simplicitly he names his owne righteousnes absolutly to be vnknown as thought he would say albeit I am iust notwithstanding I cannot confidt to it assuredly Moreouer this assertion is opposed to reason for whosoeuer is certaine of the remission of sinnes estate of grace it falloweth of necessity to haue the same certitude of their conuersion to God with true pennance and others motiues of fayth as charity patience and perseuerance c. requisite to iustification inteire receauing of the sacramentes but none is that can promise to themselues such certitude for no man is assured of his disposition to be supernaturall or in the receauing of the Sacramentes to haue a perfect intention Therfore no man without speciall reuelation of God is certaine to be in the state of grace And consequently the Rabbies of the reformed Synagogue are lyke vnto the serpent in paradise who whyle he promised to our first parents knowledge spoyled him of knowledge broght him in grosse ignorance euen so whyle they would teach the confidence of rightousnes to iustification send vs away empty of righteousnes but wrapped in grosse ignorance with presumption as at lenght is discussed in the third quaestion vt sup OBIECTION It is sayd by the Apostle Rom. 4. v. 16. That it is by fayth according to grace that the promise may be firme which is to say that we are iustifyed by only fayth and that we may be certaine to be confirmed in grace ergo c. ANSVVER THe Apostle meane an other thing for he teacheth men to be iustifyed by liuely fayth in Christ without the obseruation of the old Law and by that fayth we are made certaine and the promisses of grace is fulfilled and this assumptiō is proued in Abraham who belieued him to be a Father of many nations so that this promise of grace is made to Abraham and his fellowers of fayth whether in the tyme of the Law or after without the workes of the Law OBIECTION Lykewyse the Apostle sayth Rom. 8 v. 38.39 I am certaine that neyther death nor lyfe neyther Angells c. Neyther any creature may separate vs from the loue of God Therefore in this lyfe we haue certitude of grace through the certitude of Gods loue which argument Caluin vehemently vrgeth lib. 3. inst cap 2. § 40. That this certitude is not only for S. Paul but also it is a certitude apperteyning to all the faithfull and a perseuerance of the grace of God ANSVVER THis word I am certaine or as Caluin willeth I am persuaded speaketh not of the certitude of only fayth neyther infallibly of the fayth it self but only of morall confidence trust hope as is probable of the frequent common phrase as Rom. cap. 15 v. 14. where the Apostle speaketh confidently of the Romanes saying and I my self also am persuaded of you What is else this persuation but to confidt well Lykewyse 2. Tom. c. 1. v. 5. The Apostle repeates the same saying When I call to remembrance the vnfayned fayth that is in thee which duelt first in thy grād-mother Lois and in thy mother Ewnice I am certaine it dwelleth in thee also Here is no mention made of the certainty of fayth but only a good confidence and trust of them to haue pietie to saluation not to boost of fayth but to hope to haue it OBIECTION IT is sayd by the Apostle Rom. 8. v. 16. That the spirit himself beires witnes to our spirit that we are the sonnes of God And lykewyse S. Iohn 1. Epist cap. 5. v. 10. sayth who belieue in the sonne of God hath the testimony of God himself But the testimony of the holy spirit bringeth certitude therefore all are certaine in themselues to be the sonnes of God ANSVVER THe Scripture is falsly alledge because the meaning of the Apostle to the Romās is that ye H. Ghost with diuerse miracles distributions of giftes did worke wonderfull things in tyme of the primitiue Church for the confirmation of the fayth and to beare witnes of the same fayth vnto all those who worshiped and imbraced the fayth of Christ and keep it in lyfe to be the sonnes of God In this manner also is vnderstood that saying of the Apostle to the Gal. 4. v. 6. Because yee are sonnes God hath send forth the spirit of his sonne in your hartes which cryeth abba Father this witnessing of the spirit is to the wholl Church to no priuate persone as the Apostle sayes Gal. 3. v. 26. saying for yee are all the sonnes of God by fayth which is in Christ Iesu And lykewyse these places verify the same testimony of the spirit to be promised and giuen to his Chrurch as expoundes all the ancient Fathers 1. cor 2. v. 12. 1. Iohn 3. v. 14 4. v. 13 5. v. 19. and not particularly is to be attributed to only one For albeit in the righteous man this affirmatiue might be attributed notwithstanding not so really but by a certaine moral certitude of his own righteousnes good lyfe with hatred to
beateth the windes but runnes to obtaine and fightes to vinne the reward And lykewise that we late not goe the steadfast hold of our hope but holding it sure and cleauing fast to the Rock of our faith against which the gates of Hell cannot preuaile neyther infidelity to haue accesse Cyp. Epist 55. ad comm PP If therefore we see by the verdict of the Apostle that Heresies must be which in effect brust out in the dayes of the Apostles as bade weeades springs vp amongst the cornes in the good husbandrie of our Lord and as cockle owersowede of the enemy in the good feild of God For in the dayes of the Apostles there waÌ„ted not most wicked Heretickes as Simon Magus Her nogines Philectus Hymenaeus Alexander Nicolaus who are mentioned in the Scripture to haue wauered and been inconstant in the faith and after the knowledge of righteousnes to haue turned back from the verity and to haue maintayned erroneous opinions and teached false doctrine for lucre cause VVith those also brust out others as the Ebionists Cerinthus MarcioÌ„ against whom S. Paul S. Peter S. Iohn and S. Iude hath writen discouring theÌ„ their doctrin vvth there manners the which wicked persones were so druÌ„ned in the sees of Heresies and delighted themselues in their poysonable opinions of errors yealous and fyrie to mantaine the same with their blood So that to this preseÌ„t day there hath been no age free of Heresie neyther was the world so perfect in Faith and Religion in the dayes of the Apostles more then now neyther is the world so perfect yet as not to haue many simple people in it neyther is the simple people so happy as to keepe themselues securly humble and in the obedience of the doctrine of the Church neyther is the obedient fully secure not to be deceaued of subtill and crafty men neyther is the subtill crafty Heretick so carefull of his credit honesty to moderat his peruerse opinioÌ„ and malice to spare and forbeare to maintain opeÌ„ falshoods old dampned opinions to intangle and snare the ignorantes and simple people VVherfore the Apostle prognosticates Heresies to be that meÌ„ ben forewarnde and fortold that as Heresies must be with it subtility and malice that wheÌ„ men beholde the one to be circumspect not to be deceaued and trapped in the other against whom Christ our Saluiour exhortes vs totake head of false Prophets who are clothed in sheape skinnes and are inwardly reaweing wolues Matth. 7. And S. Iohn biddes not belieue euery spirit but try them and decerne them whether they be of God or no But who is this prudent and wyse that can not be deceaued and who hath that gift to decerne spirits seing Heresie it selfe is of the Scripture and deceit and malice is of the diuell that old serpent for made not Sathan this potion out of Scripture when he said Gen. 3. Eritis sicut dij his deceat and malice is discouered in calling him an Serpent as it is writen erat serpeÌ„s calidior cunctis animantibê° terrae gen 3. Therefore how shall men of good iudgement know theÌ„ farelesse how shall the ignorant and lai-persones try truth from falshood sounde doctrine from error heresie froÌ„ true Religion seing it is coÌ„mon in this age and taught euery man to read the Scriptures and by them to decerne spirites truth and falshood heresie and true Religion I wish froÌ„ my hart if it please God that as holy Scripture is the true tryall therof that it were as euident and plaine to all men to seike the tryall therin which the whole learned holy men froÌ„ the Apostles tymes hath iudged the contrary that the Scripture is a book of difficulties as S Aust saith lib. 2. de doct Christi cap. 6. Many things are darke and obscure in the Scriptures and it hath been so prouyded of God to the inteÌ„t that our pryd may be taymed with traueill and our knowledge not cloyed with facility which quickly contemneth what hath been easily learned In this same mynd is S Hier. in Ezech. cap. 45. saying All prophesie and interpretation of the Scriptute containes the truth in darknes and obscurity to the intent that the scollers learned within may vuderstaÌ„d but the rude people without may not know what is said least we should cast precious perles before hoges if the treasure of Gods secrets should be opened to euery maÌ„ To amplifie at more lenght the difficultie therof Epiph. in Anchoratu saies The Scripture telleth all truth but we haue need of a good vnderstanding and perseuerance to know God and his word Lykewyse Orig lib. 7. in leuit There is in the Gospel saith he the letter that killeth and this destroying letre is not only in the old buc also in the new TestameÌ„t to him that vnderstandes it not spiritually what is said VVhich difficultie Tert. in praesc affirmes saying I am not a feared to say that the Scriptures themselues haue been so disposed by the will of God that they might minister matter vnto Heretickes And therfore seing the Apostle prognosticates that Heresie must be which could not be without the Scripture which is an ample field for all sectes the greater should be our prudence and wisdome to beweere of their deceat and subtilities lest they bring to passe which S. Paul feared saying that as the Serpent deceaued Eua through his subtility euen so your senses may be corrupted and to fall away from the simplicity vvhich is in Christ Iesu For such false Apostles are decetfull workers transfigurating themselues in the Apostles of Christ Neyther is it marueil that they so appeare for their master Sathan can transfigure himselfe in an Angell of light therfore it is not a great matter if his ministers can transfigurat theÌ„selues in the apparance of ministers of righteousnes vvhose end shal be according to their vvorks Secondly to deceat and craft is neuer anexed malice enuy ialousie caluÌ„nies vvhich must proceed from Heresie as Christ himself defines saying ex fructibê° eoruÌ„ cognoscetis eos mat 7. vvhich fruicts are so manifest and euident that they cannot be obscured and denyed is their slanderous reportes inuections lyes skooffs and blasphemies against God and his Church vnknown to the vvorld no in vvhich doing they haue follovved and imitated the Manicheis as vvitnes S Aug. lib. de vtilit cred c. 1. vvho exceeded all other Hereticks before them that vvith open mouth selaÌ„dered the Church of Christ and charging her vvith sensles prodigious dostrines and errours outfaceing their blasphemies vvith bitter inuections and calumnies to affray the ignorant people froÌ„ the bosome of the Catholik Church and by setting them selues in the stoll as fearfull bogelles to affray children that they might not knovv the verity through ther deceat and malice neyther vvhether the Church is but their synagogue manasseing and treatning to ioyne all to there coÌ„uentickle lyke foullars vvho hauing layd the lyme vvands by the spring
feare least perchance by ignorance he had sinned for the hart of man is a depth and what is more profound then this depth Psal 41. for men may speak and may be seene mouinge and workinge and harde speake but of whome is his hart penetrated of whome is his thoughtes beholden what he meanes within him self What within he may think what he would what he would not who shall comprehend this depth hearing the Apostell saying I know nothing in my self yet do I not iudge my self would any beleue such a profunditie to be in man that this depth to him self is not known in wkome it is this profunditie of infirmitie appeared not to S. Peter S. Peter knew not his own weaknes in his rashe promises how shall a man know of his full perfection which is iustificatiō when he knew not what was to be done in him self when rashlie he promissed to dye for our Lord Matth. 26. Therefor is any man secure in this lyf which is called a warrfaire and temptation and as Hierem. 17. sayes the hart of man is froward and inscrutable who shall know it so that no man knoweth what is in man except the spirit of man which is in him and yet treuly the spirit him selfe not fully for when the Apostle sayes I esteme litle to be iudged of yow or of man but addinge therto nether do I iudge my self wherfore becaus I cānot giue a treu sentēce of my self for although I am nothing guyltie yet in this I am not iustifyed God knowes in man that he knowes not in him selfe for God heares and sees in the hart of the thinker that he nether heares nor sees in him self that thinketh For this cause Hier. 17. sayes thow knowest I haue not desyred the day of man and if this my day smyled on me nether iudge I my self because nether do I know my self sufficient therefor is our Lord Iesus worthily constitut iudge of the liuing the dead who knowes the thoughtes of all mens hartes and vnderstandeth their workes so that all good Catholikes doe attende the iudge whome we acknowledge our only iustifyer No mā should be temerous iudge of him selfe And therfor I do not vsurpe and tak vpon me being a Seruant the authoritie of the sonne nether do I nomber me with these solifidianes without knowledge of their oun weaknes and the hidde secretes of their hartes to iustifye themselues to iustify my self against whome the Prophet complianes Men heaue taken from me my iudgment God complaines on man that vsurpes the office which is gods Iob nor S. Paul would not iustifye them selues and therfor it is euident when the Apostle did say nether do I iudge my selfe rightlie he doth imitate Iob cap. 9. Who treuely in this same maner speaks of him self howbeit if I should haue any thing iust I shal not answere but I shall pray my iudge and when he shall hear me call I beleue not that he heares my voyce also if I be simple this same my soul is ignorant of and I was affraide of all my workes knowing that thow sparest not the sinner are not these sufficient scrupulous testimonies in so holy men as Iob and S. Paul doth not all men clearlie see that this their vaine solifidian faith The protestantes do plain cōtrary to all good rules and presumptuous persuasion and lykewise their sinfull securitie and impious iustification to be contrary to the holy Scriptures doctrine of holy fatheres from the primitiue church to iustify them selues while they ar conuersant in the fleshe and this verdict of iustification all heretikes vsurpe to them which is properly the office of Christ Iesus Iudge of the liuing and of the dead and not mans office Only faith anulls the lords prayer Morouer this doctrine of only faith taketh away and a bolisheth the Lordes prayer in which we pray that our sinnes be forgiuen vs for seing it is certaine that no man rightly askes in prayer that he hath assuredlie in him self but by this only faith a man persuades him self certaine Caluin mockes thē that do say the Lords prayer of the forgiunes of sinnes therfor it followeth according to Caluins saying that the faithfull man scornes God while he prayes forgiue vs our trespasses for what shall he pray for remission that hath already obtained remission of sinnes and is by only faith iustifyed Only faith anulles baptisme Moreouer the doctrine of this only faith is contrary to the Scripture concerninge baptisme for no man can be admitted in full yeares to baptisme except those who haue the Christian faith according to that sayinge of Philippe to the Eunuch Act. 5. if thow beleeue from thy whole hart it is lawfull to baptise but according to the doctrin of this only faith by assured persuasion If a man only beleue hee needes not baptisme a man in perfect yeares by belieuing this faith he is certaine in him self that he is the sonne of God that now in apprehensiō of this faith God is merciful to him and hath forgiuen him his sinnes and therfor consequently it is not need to baptise or to giue baptisme that sinnes may be forgiuen or to be borne againe of the water and the spirit So that this doctrin is contrary to the symboll of our profession which sayes I confesse on baptisme in the remission of sinnes and in lycksort to that Sermon of S. Peter to the Iewes in the day of Pentecost Act. 2. let euery one be baptised in the remission of sinnes as also to our Lords cōmaund Ioan. 3. saying except a man be borne of the water and the spirit he can not enter into the kingdome of heauen but this doctrin of only faith is false Who would persuade men of iustification and remission of sinnes without mediation Only faith is against the doctrin of the Apostle in the receauing of the Lords supper Moreouer this doctrine of only faith is against the doctrine of the Apostle concerning the right vse of the Eucharist for he sayes who soeuer shall eat of this bread and drinck of this cuppe of the Lord vnworthilie shal be guyltie of the body and blood of our Lord but let a man proue him self and so let him eat and drink of this cuppe for he that drincketh ad eateth vnworthily eates and drinkes to his own iudgment not iudging the Lordes body But this doctrine of only faith commandes thee to be certaine and to persuade thy self and firmly deere with thy selfe that thow shal be nether guyltie nether shall incurre iudgment and shall escape all perrill If we only belieue it suffices although we neuer examine our conscience if that thow only belieue but the Apostle teached the faithfull Corrinthians to proue thē selues least they should tak the holy Eucharist vnworthily to their gvyltines and therby be condemned but Luther Caluin and all the rest teach by only faith securitie and assurednes of the mercies of God and
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
begetts so many absurdities as a fewe we haue rehearsed for faith to no otherthing should leane to then to the word of God The word of God is from God and only faith from maÌ„ and by that nothing is to be belieued as the heretikes themselues confesse which word the Apostle declares whose word it is saying VVhen ye receaued the word of God which ye heard of vs ye receaued it not as the word of men but as it is indeede the word of God 1. Thess 2 Again faith is by hearing but hearing is by the word of God Roman 10. But there is no word in the Scriptures If only faith were found in the gospell the gospell it self should be nought saying to any man synnes to be remitted to him by only faith for the gospell is one and the same with all Nations and the gospell is generally proposed to all Nations But if the gospell should haue a particular annunciation of only faith thereby synnes to be remitted to the only belieuers it should be false and no Euangelie because it is not found in the gospell Onely faith is addâ—d contrary to the commaund of God in the Scriptures Moreouer God commaundes that thou shalt add nothing to his word least thou be rebuked and founde a lyar Prouerb 30. But they must confesse them to belieue this faith which God hath neyther spoken by his Prophets nor by his onely begotten sonne nor by his Apostles and to belieue the same as the word of God Only faith ouerthrowes all SacrameÌ„ts euery good wercke therefore they add to the word of God and for that cause are to be reproched and condemned lyars So that for conclusion I confesse this doctrine giues consolation and tranquillitie of mynde but full of perill for it doth subuert and ouerthrowe all the fortresses and strenghes of our saluation as the Sacraments good workes pennance prayer yea to repeat the Lords prayer is to doubt in the saith so that a man by this diuillish faith is come to that madnes that he feares not the diuine iudgment of God neyther his owne workes but passing ouer the time with securitie in the considence of this onely faith to be saued for Christs sake whome Christ acknowledgeth not As concerning iustifying faith it is not onely a certaine trust What is iustifying faith or firme hope of the mercyes of God in remitting synnes hauing for his obiect to obtaine a difficil good thing for that cause in the will subiected but it is a certaine facultie in the vnderstanding by which facultie we doe agree and consent to all those thinges which are proposed in the Church as true reuealed by God So that it is plainly a virtue distinct from trust confidence and hope of which these are begotten for who belieues God to be of infinite power and most excellent in goodnes easily by this Of the power goodnes of God we gather confidence conceaues and obtaines some benefit of trust confidence and hope for the Scripture doth manifest this distinction in separating faith hope and charitie so that they are not one thing as the Apostle saith 1. Cor. 13. v. 13. The Protestants mingle al togeather as one But now remaineth faith Hope and Charitie Therefore the reformed are deceaued whilst they confound faith with hope as one virtue not making distinction betwixt them Secondly the Scripture teacheth hope and confidence as effects of faith as of one great cause to arise of a certaine effect Hope confidence are as effects of faith not to be the self faith but somewhat flowing from him as the Apostle affirmes Ephes 3. v. 13. In whome we haue trust to draw nere in confidence by his faith Which to wit begetteth confidence which the Apostle also affirmes 1. Timoth 3. v. 13 VVho haue well ministred doe purchase to themselues a good place and much confidence in faith which is in Christ Iesu Where plainly the Apostle deduceth from faith confidence as an effect from his cause because God is powerful and faithful in his promisses therefore we arise in hope and confidence Faith hath not alwayes confidence ioyned with it Thirdly faith hath not alwayes confidence conioyned to it as it doth plainly appeare in the Leapre who said to our Sauiour Matth. 8. v. 2. Lord if thou wilt thou canst make me cleane Iustifying faith sheweth no matter and obiect Fourthly the Scripture speaking of faith necessary to saluation doth not shewe the matter and his obiect to be any thing which is to be belieued or to be apprehended by vnderstanding neyther properly doth it fall in hope or confidence of will for what els doth our Sauiour say Ioan. 14. v. 10. Doe ye not belieue that I am in the father and the father in me Likewise Matth. 9. v. 28. Doe you belieue that I can doe these things to you Which now sometimes is present now also in the future apprehended by onely vnderstanding and not hoped Faith sometimes apprehende the present tense sometimes the future for hope and confidence respect and looke to the future All the ancient fathers are of this opinion who place faith and his action to be in consent Faith falls in the consent operation of the vnderstanding and not in the confidence of will and operation of the vnderstanding and not in confidence of wil as sayes S. Aug. lib. de praedest sanct Ipsum credere respondet nihil altud est quam cum assentione cogitare That is Him to beleue he answers it is no other than with assente to think for this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth aswel signify consent as confidence as Matth. 9. v. 29. accordinge to your faith be it vnto you that is to say according to the thought of your myndes as the blindmen belieued Christ to be able to restore them their sightes but of the power to do is not confidence but an inherent qualitie persuadinge them to assent to this power in whom they belieued as ther prayer witnesseth The faith which Christ prayses is highly coÌ„mended of him self for vertue that is coÌ„ioyned with it But that faith which Christ so oft hath praised sayinge Thy faith hath made thee wholl as Luc. 7. v. 50. cap. 8. v. 48. Was not only faith or alone as the reformers this day goeth about to establishe hereupon laying downe the friuolous and weak foundation of their only faith who ar deceaued becaus they look not to the vertues that accompaned those persones as feruent loue towardes god with ernest prayeres confidence loue towardes ther neigkboures teares penitential workes humilitie shamfastnes confession of their sinnes perseueraÌ„ce gratitude in acknowledging of their receaued health many of these may be obserued and marked in the faith of Mary Magdalen and not only faith as they dreame of I know our sauiour to haue said to the archsynagogue asking health to his doughter feare not only belieue Marc. 5. v.
36. Not withstanding not so Only faith neuer patronizeth defendes internall iustification for the only faith of the father the health of the doughter is giuen although Christ stirred vp the father to belieue yet this fact doth not patronize nor defendes not the building of only faith to internall iustification but Christ speakes to him as a Phisitian vseth to speak to the patient saying only be of good courage and thow shall be wholl whill neuer theles he prescribes him to obserue a dyet and other wholsome medicines euen so is the health of the soule ascrybed to faith by the rest of other vertues because right faith is the fundament and roote of all other vertues neither is any work done absolutlie without faith acceptable to God OBIECTION I. WE know that we ar translated from death to lyf becaus we loue the bretheren 1. Iohan. cap. 3. v. 14. Therefor by speciall faith we ar certaine of ryghteousnes and forgiuenes of synnes for this is the translation from the death of synne to the lyf of grace c. ANSVVER THow art deceaued for lyf is not here supposed for iustification but for lyfe eternall as though he said We know vs to be instituted heires of eternall lyf and of that caelestiall kingdome if we loue the bretheren for this word because is taking for if conditionally OBIECTION II. THe incertitude of remission of synnes and of the present righteousnes doth torment and tortor the consciences of the faithfull takes away quyetnes and induceth diuerse anxieties add doubtes so that our archrabbie Luther in the 4. chapt of Gen. sayes the Papistes now Laitlie haue vsed to teach that we ought to wauer and doubt of the remission of synnes grace and saluation For this cause our confederat frind Chemnitius in his treatise of the certitude of iustifying faith calleth the papist Church a Shoppe of doubtes therefor this speciall faith is to be retained of the reformed Church with the certitude of actuall rychteousnes and by consequence of the remission of our synnes which makes our conscience free of a thowsand launcinge and pearcing scruples of the Papistes ANSVVER GOd forbid that we should wrappe snares of desperation or eyther butcher tortour the consciences of the faithfull for that we cōsent not to your only faith for neither the onely heauenly faith takes away all tortour of conscience neither doth it free men of these scruples neuertheles some morall certitude is gotten by faith or by diuers signes of the state of iustifying grace and of the remission of synnes for iust men may aspyre and rise to this certitude that ofte they fear not howbeit they might fear if they consider and looke to their own infirmitie First in the confiding and trusting them to be in grace so that in them selues be founde no contrary opposition and yet they may doubt and fear least perchance they be deceaued which way of iudginge of their owne richteousnes should be comō to all righteous men The second is muche more perfecter neither comone to all but to these only who are treuly turned to God with great zealle and feruour or haue long serued him with greate deuotion who may reache and attaine to that perfection that morally they ar certaine in some manner that they are in grace so that neither are they anxious ar moued with any doubt neither do they feare as morally a mā is certaine to be a Christian and to be verely baptized howbeit some maner of way he may doubte if he consider his owne fragilitie which is prone to doubt but dothe aspyre to the seconde perfection to wit that after long contrition and doing of pennance is absolued and lykwise is baptized in the intention of the church and liues a holy lyfe and by dayly examining findes nothing in him self guiltie of synne as also in contemning the world and studyinge to please god doth finde this certainety in them selues with these morall signes before iustifying faith to delight them selues in the exercises of vertue and to be penitent for their synnes committed to absteine from synne and to ouercome the perturbations of the mynd as wrath lust vaine-gloire passiones to Loth dispyse the world and to feele an internal motion to good things tranquillitie in mynd and peace in conscience a feruour to loue God and an affection to loue of the neygetbour to remitte trespasse and iniurie which how much the more they aboūde in man he is the perfecter and is more certaine and feare is lesse and confidence doth growe and increase the more in so farr that S. Basil in Reg. Breuior sayes VVhosoeuer takes heede and considers his owne fragilitie and pityeth other menns and is wholly affected towardes God let him belieue him to haue forginenes of synnes and to be in a goode confidence yit not withstanding with feare for Salom. Prouerbior 28. v. 14. tearmes the man blessed who is euer fearfull for securitie is the mother of negligence as writes S. Gregorius libro 6. epist. 286. Therefor God would not that our hope should only leane and depende on the promisses of God but to be strengthned and fortifyed with the merites of good workes as of contrition for our synnes and amendment of lyfe by the which the certitude of morall righteousnes sufficiētly aboundes and expelles the scruples of all anxietie and care and geaues to the iustman clearnesse of conscience and peace of mynde So that the reformed church in which this onely faith is forged and maintained is a merchant shoppe of temeritie presumption and perdition OBIECTION OVr Sauiour sayes to the sick of the palsie Matth. 9. v. 2. Sonne belieue they synnes ar forgiuen thee therefore God to the remission of synnes requires only faith and the euangelicall confidence and no other thing of vs therefor only faith is sufficient and is commended of Christ. ANSVVER I Deny thy absurde sequelle by the obteineinge of remissiō of synnes he is cōmanded of Christ to stirre vp confidence in him self and because of the precedent remission by saith the paralyt here in this place is commanded to belieue and to conceaue confidence of his future health for it is not said to him thy synne shal be remitted to thee as to come in the future where vpon they might build their only faith but Christ saith to him his synnes are forgiuene already and therefor here he exhortes him to tak confidence of his future health for thy synnes which was the cause of thy infirmitie now already are forgiuen remitted So that this only faith is neither sufficient neither is commended of Christ for iustifying faith but rather accursed and reiected as inuented of man QVAESTIO III. Of the article of the Creede I belieue the remission of synnes HOw belieue the Roman Papists the article of the Creed I belieue the remission of synnes if we accept not of only faith Caluin lib. 3. inst cap. 13. Brent in prolog cont a Soto ANSVVER ANd I pray thee good reader obserue
their faith and be separated froÌ„ the Church as Ethnikes and Infidels dâ—facto neuerthelesse in name and externall showe they are within as holy Scripture makes mention as Matth. 13 in the feyld of corne was togeather tares and wheat in the net good fysh and bad in an hous foolish and wyse virgines Euen so such persones hauing faith without workes not obscurly but plainly doe pertayn to the Church howbeit they are damned therefore it happeth to faith without charity eyther to be formall or informall but the effect and Vertue depends in his will in whome charity is and for this cause The effect of faith depends in his will in whome is charity the Heretickes forceing falsy the contrary are deceaued for whilst they presuppose and iudge with themselues that trew faith cheifly is placed in only persuation by which a man may persuade certainly assure himself because of the imputatiue righteousnes of Christ de facto that his sinnes be remitted to him and that graces and charity concomitanter are infused into his soule with his assured persuasion of only faith The hereticks folish persuasion concerning faith that this persuasion in their iudgmeÌ„t is a most trew thing neyther think they euer at any tyme that this can be separated from grace charity which is false and absurde as we haue before proued for they lay great weight vpon a weake foundatioÌ„ and build castelles vpon a sandy-mount for it is not only fayth that iustifyes a man nether is it euer annexed conioyned with charity grace but is separated OBIECTIO FAith consists in the knowledge of Christ but Christ cannot be knowne but by sanctification of his spirit Therfore faith can no way be separated froÌ„ charity For the Apostle sayth Rom 10 v. 10. VVith the hart man belieueth vnto righteousnes and with the mouth man confesseth to saluation ANSVVER THE Apostle vnderstandes not in these words sanctification of the spirit including charity but he sayth the hart belieueth to ryghteousnes in which wordes he plainly signifyeth that faith is way and mean to gett and obtaine righteousnes but this faith doth not euer include necessarily the actuall stat of righteousnes and charity and therefore the knowledg of Christ may be in man without charity and so it is separated Other expounde this place of the good affection of will requisit in man to belieue and not annexed absolutly to the action of loue and charity OBIECTIO FAict without workes is dead as the Apostle sayes Iac. 2. Therfore as a dead man is not a trewe man so neyther is fayth in sinneres a true faith without workes and charity ergo faith and charity cannot be separated ANSVVER THE Apostle to the contrary assimilated and compared faith not to a dead man but he assimilated and compared such to a dead body as v. 26. for as the body sayth he without the spirâ—t is dead concerning the vitall operatioÌ„s whereby it failes not to be a trew body euen so without workes faith is dead concerning the vtility meryt and saluation albeyt it failes not to be trew faith for the Apostel affirmeth the Diuels to belieue albeyt not to saluation how much more a sinner may belieue and haue true faith and yet not to his saluation Because it is without workes which are the operations of the vytall spirit and so faith is separated from charity and compared to a dead man without the spirit when he wanted the operatioÌ„ of the vitall spirit and yet cannot be called otherwyse then a body Ergo and so is fayth OBIECTION THE Fathers in whose doctrine thow Papist so oft dost boast teach faith without workes not to be true faith as S. Cyp de simplic pral Beda in cap. 2. Iac. c. Ergo â—rew faith is neuer without workes ANSVVER THE Fathers deny such to be true faith that is not liuely and perfyt and to be such as it ought to be as laughter is not full ioy yet it is accounted for ioy and gladnes So S Hier. cap. 5. ad Gal. When charity is farr of and suchlyke fayth is remote and absent we say it is not perfect charity and true faith not that it is farr of and absent as concerning his essence but concerning his perfection operation and lyfe And hereupon the Fathers teache the verity and the Heretikes lye and teache false doctrine QVAESTIO V. Of the necessity of myracles WHerefore require the Papists myracles of vs for confirmation of our reformed faith seyng long since it was maruelously confirmed of the Apostels Martyres Confessores So that there is no neede of newe myracles Caluin praef instit ad Franc. gal reg ANSVVER Luther atteÌ„ptâ— to rayse the dead He also attemptes to cast out diuels If their doctrine be trew from the Apostles how flee they to extraordinary things Caluin makes for a myracle of a liuing maÌ„ a dead He would haue wrought a myracle for confirming his doctrine of predestination I Aske wherefore Luther that great Prophete Elias and a cheif Apostle yea the Angel of God so called of his successores for confirmation of his Euangel made his recourse to myracles whilst he assayed and attempted to rayse from death one William Nesone drowned in the ryuer of Albus as Staph. in respons vlt. beareth witnes Also he attempted to work a myracle in the casting out of a Deuill out of the possessed but in vayne Wherfore I say went Luther to vse an extraordinary meane if his doctrine be the doctrine of the auncient tymes that myracles are not now necessary Lykewyse to the same effect wherfore attempted Caluin to work a myracle to rayse a dead man who by caluines policy dissembled himself dead for the confirmation of his doctrine of predestinatioÌ„ and the preordination of God concerning the fall of man as Bols in vita Calu. lib. 13. Againe I ask if Caluin was scrupulous to sowe the doctrine of the Catholyk faith yet wherfore induces he a new faith and if he hath purged the error of the Paptsts Church wherfore runnes he to working of a false myracle wonderfull to the world Lykwyse a certayn ringleader of the Anabaptists attempted to worke a myracle in the kingdome of Polonia who inuyted all his fellow compagnions to be present at his baptisme promysing to them that they should see the holy Ghost come downe from the heauen to confirme his baptisme An Anabaptist in Polonia attempted to cause the holy Ghost appeare to proue his doctrine from heauen to be from heauen the day is prefixed the place is appointed the rumor spred abroade all are desyrous to see this myracle and first of all this Arch-heretick entreth into the water but in place of the holy-Ghost and of the spirit of truth anone the Diuell appared with a horrible and fearfull countenance offering himself to them all The Anabaptist is beaten of the diuell and taking the Heretick by the hair of his head lifteth and caryeth him in the ayre letting
that rock was the reward of the confession The prayer of Christ for Peters faith was the warrand of perpetuity of his strong confession The prayer of Christ is a warrant of pâ—rpetuity Peters primacy The power to feede Christ sheepe was to make Peter such a rock as should stay vp his Church by teaching and ruling the faithfull whose voyce we are bound to hear as Chry. in Iohn hom 18. Cyril in Ioh. l. 2. c. 12. Hill de Trin. l. 6. Tertul. de praesc aduers Haeret. Hippol. de consum mundi Origen hom 5. in exod Cyp l. 1. Epist 3. l. 4. Epist 9. Hil. c. 16. in Matth. S. Amb. 68. S. Bas in conc de paenit S. Hier in 16. Matth. Epiph. in anchoratu Theod. in cant cant Damasc in Iosaphat Barlaam Theoph. in 22. Luc Euthym. in 26. Mat. Aug. retract l. 1. c. 21. cont Epist Don. Prosp de vocat geÌ„t lib. 2 c. 28. S. Greg. epist l. 6. epist. 37. In fine we haue many reasons why S. Peter aboue all others was this rock to wit the excellency of his faith The excelleÌ„cy of Peters confession and faith is the cause that he is the rock In Peter is vnity and an euerlasting Preisthood the auoyding of Schisme an ecclesiasticall iorisdictâ—oÌ„ These are Peters prerogatiues which declare him head of the Church and are collected and conferred of the Scripture set in order as followes Peters prerogatiue of primacy The keyes of heauens are promised to him Christ compares Peter with himself in paying tribut Christ made choise oâ— Peters but to preach in and the excelleÌ„cy of his glory the vnity of the church built on him are a lone the signifying of Christ to be the only euerlasting sheepheard And last for the eschwing of Schisme and for receauing of ecclsiasticall power for the whole Church So that the Apostle Peter passeth farr the other Apostles in ecclesiasticall dignity in so much that these his prerogatiues may be easly gathered out of the Scripture it selfe as first he is only named first of all the twelue Matt. 10. For asmuch as he had the promise to be called Cephas that is to say a rock and this promiss was made before the twelue were choosen and was really named Peter at the tyme of his choise Ioh. 1. For asmuch that although both S. Iohn Baptist had confessed Christs Godhead before and Naâ—hanieli had sayd Thow art the sone of God thow art the King of Israel Marâ— 3. Ioh. 1. Yet only Peters confession being made after was most heighly esteemed and rewarded For asmuch as he is called Peter and Christ doth say to him Matt. 16. Thow art Peter vpon this rock I will build my Church For asmuch as the keyes of the Kingdome of heauen are namely promised to Peter alone Matt. 16. And for asmuch That the tribut of didragma was dewe for the first begotten of euery famille num 3. loseph de antiq lib. 18. cap. 12. Yet Christ payed both for himself for Peter also as being the vnderhead and first begotten of his family the Church Chry. in Matt. Hom. 59. For asmuch as also Christ although an other boate was a hand yet he taught the people out of Peters boate Luc. 5. to shewe that in Peters chayre his doctrine should alwaies be firmely professed Christ prayeth for Peters faith Peter entered first into the sepulture of Christ Peter of the Angel is nominated specially Peter walkes on the sea as aprerogatiue to rule the world Peter more then others loued Christ and is commaunded to feed his sheepe Christ fortelleth Peter that he shall suffer death on the crosse for christs sake Peter answered for the rest of the Apostles Peter giues sentence on iudas to depose him Peter after receipt of the holy Ghost taught the faith to the multitude Amb. in 5. cap. Luc. For so much as the Apostles were sure to be sifted of Sathan Yet the faith of Peter allone is prayed for that he being once conuerted might strenghthen his bretheren Luc. 22. Leo serm 2. de nat Pet. Paul For so much as when the tidings of Christs resurrection was sent to his disciples Peter was first that entred into the sepulâ—hre Luc. 24. For asmuch as he was not coprehended with the rest but was seuerally named by himselfe whil the Angel sayd Teil his disciples and Peter Marc. 16. For asmuch as the other Apostes sayled in the sea in a boat yet Peter alone walked in the sea without a boate as a token that the whole world was as a sea and was to be subiect to his turisdiction Iohn 22. Bern. de considerat lib. 2. For asmuch as some other Apostles standing by Peter alone is shewed to haue loued Christ more then they Ioh. 21. And he alone is commaunded to seed Christs sheepe and to rule his lambes Aug. ibid. For asmuch as it is sayd to Peter alone Thow shalt strech-forth thy handes and foâ— ow thow me which way in following was by suffering death on the Crosse prophesied by Christ Ioh. 21 For asmuch as Peter answered alwayes for the Apostles as being the mouth of them all Iohn 6. Matth. 16. For asmuch as after Christs ascention Peter allone gaue sentence vpon Iudas and pronunced him deposed Act. 1. And an other to be choosen in his place Act. 1. Chry in act Apost hom 3. For asmuch as when the Holy Ghost came downe Peter aboue all the test first of aâ— taught the faith and the multitude being conuerted saye to Peter and to none other what shall we do c Act 2 Peter exhortes the conuerted to peÌ„nance and baptisme Peter wrought the 1. miracle Peter first publickly confessed Christ before the counsell Peter knew the secrets of Ananias and Saphiras harts Peters shadow wrought myracles Peter excommunicated enioyned pennance to SimoÌ„ Magus For asmuch as Peter made answere for all that they should repent and be baptized Act. 2. For somuch as Peter did the first miracle after the comming of the holy Ghost and first healed the seete of the lame because he being the head shewed mistically that he established the feete of others Act. 3. Amb. serm 68. For so much as Peter confessed Christ first not only before priuat men but also at the seat of iudgment Act. 4. For asmuch as Peter perceaued the secrets of the hartes of men some to do in simplicitie and some in deceipt He therefore extended his power on Anania and Saphira stryking them dead with one word Act. 5. Greg. lib. 1. Epist 24. For asmuch as all the Apostles did miracles yet Peter was so famous aboue the rest that his shaddowe wrought myracles Act. 5. For asmuch as Peter excommunicated and enioyned pennance to Simon Magus the first Heretick Act 8. For asmuch as he was the first after Christs AscentioÌ„ who rayted a dead persone to lyfe called Tabitha Act. 9. Peter by visioÌ„ is made to know of the conuersion of the gentils For
of God lykewyse that Church which was after Christ hath neuer fayled or might fayle according to that stait in which it was instituted of himself It is euideÌ„t by testimony of holy Scripture in which Christ kingdomes is fortold to be eternall as psal 47 v. 9. Is sayd as we haue hard so we haue we seen in the city of our God and God hath established it for euer Which psalme is spoken altogeather of the Church and her perpetuity lykewyse her visibility is also meÌ„tioned whyl the prophet sayes as we haue hard and seene therefore it is not obscurly designed or inuisible Also Dan. 2. v. 44. sayes That in the dayes of those Kings the God of Heauen shall set vp a Kingdome which shall neuer be distroyed and this Kingdome shall not be giuen to another people but it shall break and distroy all these Kingdomes and it shall stand for euer Moreouer S. Matth. 16. v. 18. sayes That the gates of Hell shall not preuayle against her for as there is a visible head there must be a visible body and seing Christ was seen in earth did conuerse with men shall not his body and members therof also be visible if the foundameÌ„t be visible it behoweth also the house to be visible and seing the Apostles and prophets are foundament of his Church Ephes 2. who can deny the building not to be visible Lykewyse our coniunction with Christ is not only spirituall but also is bodily that we may be bone of his bones and flesh of his flesh the Apostle calleth it a great Sacraments Eph. 5. And seing by Sacramentes we are vnited and knowne togeather which are visible things and therfore appertayne to a visible body which is his Church also which hath a visible head that the Church of God may euer appeare visible wherupon Chrysest Tom. 5. orat de non rontemnend Eccles What is more stronger then the Church of God the barbarous may pull downe the walles but the infernall diuels cannot ouercome it When she is battered she is victor and when she is inuaded with deceipt ouercommeth thus he And S. Bernard Serm. 79. neyther by the verbositie of Philosophers neyther cauillations of heretyckes neyther by the sword of the persecutors might the Church at any tyme be separat from the loue of God thus he Moreouer it is sayd Eph. 4. v. 11. He gane some to be Apostles and some Prophets some Euangelistes and some Pastors and â—eachers for the â—â—summation of the Saincts for the worke of the ministery and for the edification of the body of Christ whyll we all meer togeather in the vnity of faith and in knowledge of the sone of God vnto a perfyt man and vnto the measur of the age of the fulnes of Christ In which words the Apostle rehearsing these offices Apostles Pastors and Doctors to abyd in the Church to the end of the world declares the Church to be visible which no ways caÌ„ be vnderstood of an inuisible church by reason that there is no such offices that Moreouer it implicates a contradition the visible Church sometyme to haue fayled and the inuisible to remayne for somuch as the wonders of the world are noted partly by Scripture as the deludge Gen. 6 4 Reg 17 Matth. 25. the going back of the sonne the sonne mone to haue lost their light and darkenesse to haue ouer shaddowed the whole face of the earth at the death of Christ Lykwyse Historiographers and Chronologies make mention of erthquakes fyre tempestes pestilence and such lyke prodigious things which are registred and are extant in euery mans hand and yet what tyme the Church fayled and became inuisible there is no Scripture no chronologie no witnes euer to be found but only clamorous mens voyces to say it once it was visible this they graunt but how in fayled it is improbable For if the visible Church hath fayled and the inuisible remaine and was not seene there followe to wyld absurdities for eyther she professed her fayth and yelded not to the persecutions of the Gentills or Heceticks and in so doing it followeth that she was visible as the primitue Church in the tyme of the Apostles and Martyres in tyme of persecutors for in profession suffering sho appeared and was a spectacle to the world and contrary wise if she professed not her sayth but lurked and retayned it inwardly in the hart and outwardly by dissimulation accommodated hirself to the tyme in following of false worship as the Helchesiâ—nes did as witnes Euse lib. 6. cap. 31. In so doing sho cannot be accounted the true Church of Christ For Christ sayes Matth. 10. â— 33 VVho shall deny me before men him shall I deny before my Father in Heauen Therefore the Church in vigor and subsistance cannot want a signe of visibility Morouer the Church contayning alswell the vniuersality of faithfull as of Byshops absolutely cannot err in matters of fayth which vniuersally eyther are to be belieued of fayth or propounded vnto vs to be done for good manners whether expressely they be found in the Scripture or noe because the Church is gouerned of Christ the head as S. Paul sayes Ephes 1. u 22. He hath giuen him to be head of all the Church which is his body And therefore if sho may err it redounds vnto Christ which according to the verity it self no manner of way may fall because God is true and because the Church is the pillar and foundament of verity 1. Tim. 3 v. 15. Therefore sho cannot err lykewyse Christ promissed to his Apostles and to the whole Church The spirit of verity to abyd with hir for euer and to leade hir in all verity S Ioan. 14. 16. It is not to be vnderstood of simple verity because the Scripture speakes generally of all verity descrybing the holy spirit to teach the Church and sho to be a pillar of verity that in nothing sho should err otherwayes if the Church may erre in teachings things necessary to saluation no man shall know wher the verity is and the holy Ghost shall be found the lyar For haue not all the Fathers in whatsoeuer question and controuersie of fayth fled to the church as vnto the ancher of verity They would neuer haue taken this refuge if they thought that the Church might erre To this effect S. Aug. lib. 1. contra Cresc c. 33. sayth the verity of the Scriptures is kept of vs seing we doe that thing which hath pleased the vniuersall Church the which doth commend the authority of the selfe Scripture forsomuch the holy Scripture may deceaue none but whosoeuer hath feared to be deceaued by obscurity of any question let him consult with the Church which without any ambiguâ—ty doth demonstrate and shaw the holy Scripture Againe Epist 118. To dispute against that thing sayes he which the vniuersall Church belieues it is most insolent madnes Againe in psal 57. In the bowells of the Church sayes he veritie remaynes
consequently the Churche neither was inuisible nor erred at that tyme. OBIECTION SAint Hier. Dial. cont Lucif the whole world sayth he hath sorrowed and maruelled to be an Arian ergo the Church hath erred ANSVVER HE calleth the world a great part not absolutly the whole world lykewise these Catholik bishops were assembled at Arimin to Abolishe that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which counsell they only materially erred not knowing the true signification of the Greek word neither were these fathers heretiks for furth with knowing the error they amended it with pennance OBIECTION ALl the Apostles in tyme of the passion of Christ lost their faith therefore the whole Church some tyme hath erred The Antecedent is proued Matth. 26. v. 31. all you shal be scandalized in me this night Luc. 24. v. 11. but these words seemed to them as fained neither belieued they him Marc. vlt. And he reproued their incredulites and hardnes of hart because they belieued not these who had seen him risen Ergo the Church in the Apostles hath erred ANSVVER THe Apostles at that tyme sinned becaus they were slow to belieue and were worthy of reprehension yet notwithstanding they were not infidelles howbeit they cōmitted a sinne in ouer much fearing quia timor cadit in virum iustam neither at this tyme had they receaued the holy ghost the doctor of Veritie to preserue them from humane error and feare neither by this argument hath the Church erred QVAESTIO XV. The interdicting of Scriptures WHerfor doth the Papists interdict and forbid the people the reading of the Scriptures which is easy of vnderstanding and cleare in themselues Luth. de lib. Arb. Caluin lib. 1. instit cap. 7. § 2. Beza conf fid Punct 4. art 27. Brent prolog cont à Soto Illiric in Claue Script c. ANSVVER I Deny the holy Scripture to be easy of vnderstanding as ye persuade your selues for it is a book full of mysteries and difficulties the knowledge of which none can attaine without the great help of Gods grace and morall Science so that the vulgar reading of the same without vnderstanding hath giuen occasion to many to interpret them after their own sense and filthily to err as the euidences bear witnes from whence ar heresies Schisme and dissention Are they not builded on the Scriptur because that euery mā wil vnderstand it after his own opinion and not according to the iudgement of the Churche And therefor we see by experience that the Scriptur is not facill of vnderstāding for the disciples thē selues were whole three yeares vnder the instruction of Christ Iesus the maister of veritie who were euer by him and often they heard him preach of his suffrings death and resurrection notwitgstanding they vnderstood not the scriptures perteining to that neither in the law Psalmes nor Prophets vntil Christ opened to them the sense that they might vnderstand the Scriptures Luc. 24. v. 45. that is to say that not only Christ hath expounded the Scriptures to them as a litle before he did to his disciples going to Emaus but also he giues to his Apostles and disciples a certaine diuyne grace of the sense and meaninge for the better vnderstanding of the Scriptures So that it is euident when the Apostles and disciples were thus dull to vnderstand the Scriptures how shall the vulgar people vnderstand them Moreouer S. Peeter 2. Epist. cap. 3. v 15. sayes As our beloued brother Paul according to the wisdome giuen to him hath writtin to yow and as in all his epistles speaking of them in which there are some difficil to vnderstand which the vnlearned instable depraue Therefore it followeth that all the writings of S Paull were not to euery one plaine but many things difficil to vnderstand Moreouer to what end haue the learned laboured in the knowledge of the tongues to seeke and search the vnderstanding of the Scriptur if it be so easy of vnderstanding why did S. Hiero. vex himself aboue twentie yeares in studying the Scriptures a man instructed in all tongues and indued with most singular learning yet we read of him that oft he doubted in expounding the Prophetes and hath beene in extasie of mynd through the profunde obscuritie of the Scriptures In the same laborinth was S August the pillar of diuinitie whilst he explicated the sinne against the holy Ghost lib. 2. de doct Christ cap. 6. in which he himself thinketh not to haue laboured sufficiently because of the difficulties that aryse in the holy Scripture which were aboue his iudgement Therefore S Hier. epist ad Paulin. sayes the law is spirituall and hath need of reuelation that it may be vnderstood as also that we may contemplate the glory of the reuealed face of God The sealed booke in the Apocalyps with seauen sealls is showen which if thou shalt giue it to a mā of vnderstanding to read he will answere thee I cannot for it is sealled How many at this day think thēselues to be of vnderstanding literature and yet hould the sealed book in their hand neyther may they open it except he open it who hath the key of Dauid who opens and no man shuts shuttes and no man opens thus he Morouer the Euangelists Matthew and Luke seeme to vary in the genealogie of Christ in that Luke sayes that Ioseph was the sonne of Heli S. Matthew sayes that Iacob begate Ioseph which disagreemēt Iulian the Apostate obiected to Christians Lykewyse S. Chryst. 1 Matth. sayes that it is to be numbred among hid things how that Elizabeth beyng of the trybe of Leui may be called the Cosin of Mary who was of the trybe of Iuda Moreouer S Marke speaking of the day of Iudgmēt sayes of that day hour no man knoweth it neyther the Angels which are in Heauen neyther the Sonne himself but only the Father In reading this no man seeth the doubt Lykewyse S. Hier. receaued some questions of Algasia and Hedibia about the reading of the Scriptures and the first is why did Iohn in prison sent to Christ demaunded saying art thow he that shall come or shall we looke for an other who before had pointed him saying behold the lābe of God c. How cometh he now to aske dout of him Hedibia ad Hier. Matth. 28. Iohn 20. 4.5 How agreeth this that Matthew sayes that Mary Magdalen fell downe at the feet of Christ after his resurrection and held his feet S. Iohn sayes the cōtrary that he forbad her to touch him Iohn 20. Lykwyse S. Marke sayes Matth. 16. Iohn 20. that the two Maryes in the morning in the first day of the sabaoths they came to the sepulchre when the Sonne was rysē and S. Iohn sayes the contrary that they came whē it was darke Lykwyse in the resurrection Matth. 28. Iohn 20. Marc. 16. there are a great number of apparant contrarieties as the tyme of the resurrection of the appearance of the Angells in the Sepulchre their
I haue loued Iacob and haue hated Esau in which the Apostle concludes that Iacob is not for his forseen workes beloued of God with the loue of predestination euen so neyther Esau for his forseen sinnes to be had in hatred and reprobation of God and therefore the one is loued and the other is hated for the only ostentation of his mercy and iustice without respect of their merites and demerites ANSVVER BY Iacob Esau are vnderstood two people to wit the Idumeans and Israelites and therfore by the name of Iacob he declares the Synagogue with her head and by the name of Esaw the people descended of Esaw with their head it followeth that this loue towards Iacob was in the good will of God to giue to the Synagogue those preuiledges by helpe of which many was saued and predestinate And the hatred of God in this place towards Esaw and his posterity is nought els then lesse loue whom God would not preuent with such singular preuiledges but permitted them with their head to fall in sinne and to be obdurate in sinne and therefore this word hatred is taken for the lesse loue as is frequent in Scripture Luc. 14. v. 26. If any man come to me and hate not his Father c. So that Iacob was elected to a farre more helpe of grace and greater preuiledges then Esau for of Iacob and his posterity Christ was borne and not of Esau also Iacob receaued a temporall inheritance in a figure of an eternall inheritance and benediction and Esau only left to common helpes of grace hereupon Iacob is beloued because of the singulare graces giuen to him which was denyed to Esau seing the election to be inequall because of the will of the caller and not the merites of the one or demerites of the other it is sayd I haue loued Iacob and hated Esau and to giue a token of his loue he sayes that the elder shall serue the younger which according to the letter we read in no Scripture that Esau euer serued Iacob neyther doth he absolutly speake in this place of predestination and reprobation yet notwithstanding so he speakes of those grounds in which proper reason teaches in what consistes election and reprobation OBIECTION IT is sayd by the Apostle ibid. v. 15. I will haue mercy on whom I will haue mercy and I will show mercy on whom I will show mercy Therefore it is not the Willer nor the Runer but of God that showeth mercy c. Therefore as mercy is of God euen so is reprobation in the will of God vnto the ostentation of his iustice ANSVVER THe Sequell is false for neyther to haue mercy is to predestinate or not to haue mercy is to reprobate but to haue mercy is to conferre and giue meanes by which men is delyuered and made fre from the miseryes which sinne induceth with it and this mercy is in the will of God which he giueth to one and not to another neyther can any complayn because God giues sufficient grace to all men if that man cooperate therewith In the same manner is vnderstood the discourse of the potter and the clay as concerning precious and contemptible vesselle for so the Apostle argues if it please the Potter to make a vessell to honour and in another to dishonour which in the coniecture of man is a great worke may not it please God to do that which is lesse For if an Potter of an Clay may make two vessels after his will to honour or ignominy may not God make of two sinners who is basser then clay through their owne fault two vessels eyther to honor or ignominy after the multitudes of his mercy or the equity of his iustice in giuing to the one conuenient help and grace by which God foreseeth him to be mollifyed by pennance and to be formed a vessell to honour by good workes And vnto the other he giues meanes sufficient albeit not in such aboundance or powerfull yet sufficient to saue their soules if they work sufficiently with these meanes But when these meanes are not followed and applyed which are sufficient that it is sayd that God leaues him in his owne will this way he is sayd to be indured and hardned of God But wheras the Apostle sayes what if God would to shew his wrath and to make his power known this sense is more difficile for he speaketh not simpliciter as delightfull in the punishement of man but for the reason of iustice and to make his power knowne who longe hath sustayned with patience the vessels of vrath that is to say expecting their pennance and ready to help thē with his graces who withstanding him haue obdured themselues that he may show the riches of his glory in the vessels of mercy and so by a consecutiue reasō in shewing the power of his wrath on the one in the righteousnes of his iustice is the ministring of mercy to the other to come to glory What herein can any man complaine seing he hath sufficient helpe of God if he will worke with that help No man can perish for it is Gods will that all men should be saued and none should perish 1. Tim. 1. who delytes not in the death of a sinner Ezech. 18. Where it is to be noted the saying of the Apostle and the end why the reprobat are permitted to sinne the suffering of them was not only that God should show his wrath in them and vindicatiue iustice but also that he might show the riches of his glory in the vesseles of mercy for the death of Christ should not haue been neyther the death of his martyres if God had not permitted sinnes c. OBIECTION SAinct Paul seemeth to speake of predestination so that there is no cause in vs of rebrobation because all is referred to the only good pleasure of God For which cause the Apostle cryeth out O the deaphes of the riches of the wisdome and of the knowledge of God how incomprehensible are his iudgements his wayes vnsearchable Thus he ANSVVER THe Apostle exclames not admiring the secret causes of predestination and reprobation but the immense wisdome of God his counsell and dispensation of his grace and fayth Who hath permitted both the Gentils and the Iewes to fall in infidelity that he may haue mercy on both as at length in this place is discussed but as touching the wordes of the Apostle saying when the children as yet were not borne nor had done good oreuill By which example it is euident that neyther nations nor particular persones be elected eternally or called tēporally or preferred to Gods fauour by their merits because when God made these two persones he loued Iacob and refused Esaw respecting them both euill and the one as guilty as the other for originall sinne which was alyke in them both And therefore iustly where he might haue reprobated both he saued of mercy one which one being as euill and as voyde of
they make euery man as good and as holy as Christ himself in which absurditie follow this conclusion if we haue no inherent iustice but are iust by Christs iustice imputed to vs it followeth that so sunne as we apprehend Christ iustice by fayth as our owne we are in a full perfection at the first for in all graces Christ was perfect that as the first Adam was perfect so is the second in a moment now if we be lykewyse iust by his grace imputed to vs then are we as perfect as he is and so are all iust alyke By imputatiue iustice no difference betwixt Christ and vs. and consequently shall all receaue the lyke glory with him neyther shall there be any difference betwixt Christ and vs in the Heauens which argument was affirmed by the Beguards Iouinian old damned Hereticks which the moderne Sectaries now a dayes defendes for hence it followeth that we are all as iust as Christ for seing we are made iust by his iustice then his and ours are all one herupon hath commed the bouldnesse of some villanous mynded folck to compare themselues with Christ and the Virgin Mary that euery on is al 's holy as our Blessed Lady yee or Christ himself What Luciferan pryd is in this dectrine to make themselues fellow-compagnions with Christ yee with God himselfe OBIECTION ALbeit sinne be within vs notwithstanding it maketh not the belieuer vnrighteous because the righteousnes of Christ is imputed and therefore sinne is not imputed ANSVVER YF sinne remayne and is not imputed as Calum sayth lib. 4 inst cap. 15. § 10. To what end is the article of our creed faying I belieue the remission of sinnes what fruit reape we of the blood passiō of Christ seing by imputatiue iustice Christ passion is made in such inefficacy that it cānot bloot out any sinne against whome the Scripture reclames the contrary saying Iohn 1. v. 29. Behold him who takes away the sinnes of the world And lykewyse Rom. 6. v. 18. Being delyuered from sinne yow are made the seruands of righteousnes And 1. Iohn 1. v. 7. sayth That the Blood of Iesus Christ his sonne doth purge vs of all sinne Secondly it implicates a contradiction sinne to be and not imputed for a fault for vpon this maxim followeth that God will not haue or iudge sinne for a fault and so not to haue a fault neyther to hate it as a fault which is opposed to the Scripture who sayth That the vngodly and his vngodlynes are both alykhated of God Sap. 14. v. 9 Lykwyse it implicates that God doth not censure iudge a man of sinne in that he is neyther culpaple nor sinner for to be culpable affaulter is the formall effect of sinne therefore this imputatiue iustice implicates contradition against God and Christ his sone OBIECTION CHrist is sayd to be made vnto vs righteousnes Sanctification and Redemption 1. cor 1. v. 30. Therefore it is imputed to vs these graces of Christ ANSVVER CHrist is our righteousnes not formally but efficiently because to wit he is the meritorious cause In the same manner of way is vnderstood that place of the Apostle to the Rom. cap. 8. v. 32. saying VVho hath giuen his sonne how not also with him hath he giuen all things to vs So that of their sentences may be obserued that the Righteousnes Wisdome and Sanctificatiō of Christs are so ours not by imputatiue iustice but in the contrary Christ is made to vs these vertues and els whatsoeuer is necessary to saluation that by the merit and benefit of Christ death and passion these may be giuen and possessed by vs and to remaine inherent in vs therefore the righteousnes of God is the self internall righteousnes poured freely in vs for the merites of Christ OBIECTION THe Apostle sayth that the fayth of Abraham is imputed for righteousnes and therefore our righteousnes is nothing other then imputatiue righteousnes apprehended by fayth ANSVVER THe Apostle speaketh of Abrahams fayth by which he belieued God who promised him seed in his old age but not of that fayth by which he apprehended the righteousnes of Christ which fayth was hidde in Abraham and in belieuing God it is sayd that this fayth was reputed for righteousnes for by that he was made more iust so that Abraham with extrinsecall and intrinsecall righteousnes is iust for his extrinsecall fayth is reputed to righteousnes as wadges is reputed according to the debt as the Apostle sayth ibid. 2. saying but the wadges is not imputed according to the debt except it be true debt and true wadges euen so is fayth not reputed to righteousnes except it be true righteousnes truely iustifying a mā and not according to the extrinsecal existimation for this cause Dauid in psal 31. v. 2. sayth Blessed is the man to whome our Lord hath not imputed sinne that is to say whome God no more iudgeth a sinner and so hath forgiuen him that he acknowledge no more sinne in him and hath so taken it away that there remaine nothing of that turpitude in him but a resplendent purity in his place OBIECTION OVr righteousnes is so litle that men cannot suffer the iudgement of God therefore it is necessare that the righteousnes of Christ be imputed to vs by which the imperfection of our righteousnes may be taken away which seemeth to be done in the Sacraments where Christ merites are applyed to vs that in some māner of way they are ours for by these merites we are made iust albeit the reall gifts be absent ANSVVER THe righteousnes which should and ought suffer the iugement of God is the righteousnes of workes and not habituall righteousnes of which is the question for albeit our righteousnes by words be imperfect of thēselfes yet notwithstanding are not so imperfect but that we may doe many good workes throw the merits of Christ not imputed to vs but freely giuen QVAESTIO XXVIII Of good Workes WHerefore to the conseruation and sauety of righteousues by fayth leane the Papists to good workes seeing of their owne Thomas de Aquino it is written that only faith suffices Luth. Ser. Sic Deus dilexit mnndū lib de captiu Babylon cap. de Baptis Caluin lib. 3. inst cap. 11. § 19. cap. 17. § 10.11 18. ANSVVER NOw rightly haue we discouered and detected your speciall fayth by which you affirm assure you selues sinnes to be remitted for Christ sake and that his promisses assuredly are applicated vnto you and so by you apprehended vnto iustification Iustification be only fayth is an inuētion of the diuell which altogeather is a true inuention of the Diuell and excogitat for the nourishing the liberty of the flesh Which is probable because the Scripture neyther demandes neyther teaches vs of such a fayth by which we may belieue vs to be iustifyed by only fayth but well the Scripture teaches vs to haue fayth to belieue the diuinity of Christ as Matt. 9
v. 28. Where Christ asked of the two blind men saying belieue yee that I can doe this to yow In which wordes he demaundes the consent of their vnderstanding which assent or consent and S. Aug. lib. de praed Sanct. sayth he would haue them belieue vertue to be existant in the power of Christ by which he would haue them belieue there health and restauring of their sight not that foolish special iustifying fayth which you dreame of your own inuention Neyther this confent as S. Aug. sayth fuffices not to the conseruation of righteousnes neyther to saluation but besides these are requisit good workes and the obseruance of the Commandemēts of God Good workes is very requisit to fayth by which the iust man groweth in righteousnes and charity according to that saying of S. Iames cap. 2. v. 21. That Abraham our Father was iustifyed of workes that is to say by works he is made more righteous What els mean other places of Scripture in demāding good fruict and greater abondance of righteousnes aboue the Pharisaicall righteousnes to this effect the yongman asken what worke was to be done needfull for him to enter into the Kingdome of Heauē our Sauiour answeres not saying belieue and thou shal be iust as the Protestants presupposition is but he sayth to him If thow wilt enter into the lyfe kept the commandements Matth. 19. v. 17. which commandements was the Decalogue as Christ expones vnto him Workes are the fruict of faith To what end is this speciall fayth when the true fayth suffices not to doe absolutely right well but charity ioyned with fayth doth make men iust and the sonnes of God because the Apostle sayth 1. cor 13. v. 1. Without charity all to be insufficient to saluation what a man can doe so consequently fayth of it self suffices not without workes which proceed of charity Luther moekes good workes Therefore let Luther be ashamed in making this wicked skoffagainst good workes in his sermon saying I say to thee because the way is strait and narrow it behoweth thee to bethin small if thou wilt come be that way but it followeth who are charged with works as we see ye pilgrims of S. Iames to be loden with there clam-shelles can no way enter into Heauen To conclude the counsell of Luther is different frō the counsell of Christ who commendes the frutes of righteousnes proceeding from fayth and the other discomendes all good workes to establish his naked only fayth OBIECTION IVstification oft in the Scripture is attributed to only fayth as Luc. 7. v. 50. Thy fayth hath made the whole and lykewise Rome 5. v 50. VVe are iustifyed of faith Therefore in vaine are workes ANSVVER AS the Scripture hath attributed iustification to fayth euen so lykewyse to hope to feare to pennance and to Almesse As Rom. 8. v. 24. By hope we are saued and Tob. 4. v. 11. Almesse delyuere from sinne and death also Eccl. 1. v. 27. The feare of the Lord expelleth sinne ergo it followeth these to iustify as well as only fayth and if there be rightly vnderstood ioyned with fayth Workes ioyned with faith iustify a man make iustification for they are the fruicts of fayth and so it is not only fayth that maketh a man iust for that word is not found in the Scripture only but because faith is the foundament and root from whence other vertues groweth Therefore righteousnes and saluation is attributed to him although mention is not made so ample of the vertues as of the foundation for what pulchritude and beauty is in a tree all dependes of the roote euen so what vertue and righteousnes groweth with man all is commended to proceed of fayth as of the roote and foundation of others OBIECTION THe Scripture speaking of the Euangely and explicating what it is as it were by a Emthesis sayth the Euangely which is to say Gods word saueth vs as 1. cor 15. v 2. The Euangely sayth he by which yee are saued and lykewyse Iacob 1. v. 18. VVillingly hath he begotten vs by the word of verity Therefore by fayth and not by workes we are iustifyed and for this cause we Protestants giue our selues to preaching of the word to the reading of the Bybel that by the word of fayth we may be feede and saued ANSVVER MIserable Protestāts how art thou deceaued in hearing preachings and in profitable reading of the Byble when thou vnderstandes it not For if thou would vnderstand thy owne proposition thou shall well know that the word of God saueth not formally but by way of Gods proponed grace and our obedience and not be only fayth as S. Iames cap. 2. v. 24. sayth in expresse wordes See sayth he how a man is iustifyed of workes and not of fayth only OBIECTION BVt how sayth S. Paul Rom. 3. vers 20. Gall. 2. vers 16. That no man by the vvorkes of the Law can be iustifyed ANSVVER WEll agreeth S Paul and S. Iames by diuers reasons for S. Paul sayth that the workes of the Law without relation to Christ auailleth not to righteousnes which S. Paul so hyghly disputes and againe the workes of the Law with relation to Christ conioyned with faith to auaille much so that S. Iames and S. Paul denyeth not good works done by fayth but teaches expresly the vtility of them as Gal. 5. v. 6. saying in Christ Iesu neyther is circumcision any thing neyther the preputie◠but faith which by charity is wrought and seing it is euident that the requyres demaundes good works which commeth of faith and charity that only fayth may be secluded OBIECTION YF Abraham is iustifyed of workes he hath wherein to reioyce but not with God Rom. 4. v. 2. Therefore we cannot reioyce and boost of our workes ANSVVER I Say that neyther Abraham nor any other man could glory and reioyce of their workes in the mynde and sense of S. Paul that is to say in the merites of their workes done without fayth as the Iewes did reioyce of to wit of righteousnes done without grace by the knowledge of the Law which obseruation was very imperfect in them for that they keeped the Law but in a part to wit concerning certaine externall things OBIECTION CHrist hanging on the Crosse hath sayd it is finished Iohn 19. v. 20. Therefore there remaine no workes for all are done by Christ and no more is required no fasting pennance and satisfaction c. ANSVVER THe true sense of these wordes are that Christ hath finished the work of our redemption on the Crosse For if otherwyse the Protestant vnderstand this they ought not to baptyse nor be baptised frequent the Lords Supper Preach sing-psalmes pray nor fast c. OBIECTION ONly Fayth suffices as sayth Thomas de Aquino ergo ANSVVER SO it is in the mynd of the Doctor to the vnderstanding and conception of the mystery of the Eucharist and not to the conseruation of righteousnes and to the
their merite is not mercenary not basse but honourable good and acceptable to God our Father whose soÌ„nes we are if we inclyne our hart to doe his lawes for a reward and this is the good pleasure of God that concomminaÌ„ter we should worke good workes with his grace vnto lyfe eternall whose will is to remunerat gine that beatitude for a merit of good workes QVAEST 10. XXXIII Of Confidence conceaued of merites WHerefore doe the Papists conceaue such confidence of eteruall lyfe by their merites seing it sauours of presumption and in preiudice of the excellency of our redemer Calu. lib. 3. inst cap. 12. § 3.4 ANSVVER I Say it is not anough to confide and trust simpliciterly but also with assured faith we are bound to belieue good workes to merite lyfe eternall for we cannot obtayne lyfe eternall except we haue laboured to promerit the same with good works as is euidently discussed already notwithstanding no man can firmely determine and assuredely persuade him self in his merites to obtayne and haue lyfe eternall defacto The reason is because we are not certaine of our owne righteousnes that any man is iust absolutly and to haue meritorious workes and howbeit he might in some part repose confidently to haue notwithstanding it followeth that no man assuredly can assure himself of perseuerance and therefore seing no manner of way any man can be certayne in this lyfe without a speciall reuelation of God or els if we would precipitat our selues in the damnable golfe of the Caluinists only fayth We belieue vnder hope sub gratia giuing diligence to make our calling and election sure by good workes as the Apostle teaches 2. Peter 2. and so we may conceaue of our good workes some trust and confidence of eternall glory notwithstanding so that chiefly the same confidence and trust be placed dependently in the only mercies of God and merites of Christ and secouÌ„dely in workes And therefore to the purpose the first part is proued Tob. 4. v. 12. Great confidence is with almesse before the most high-God to all them that doth the same Lykewyse 1. Tim. 3. v. 13. sayth who haue ministred weell purches to theÌ„selues a good place much confidence in fayth And seing good works are the cause of our saluation already proued we may the more rightly trust and confide them to obtayne our saluation as for example when the Phisick is very good the patient may the more coÌ„fide of his health and therefore in such manner I may confide that merites are the cause of which saluation may come and so consequently we may haue that confidence and trust of good vvorkes as an effect depending on the cause SecouÌ„dly the posterior part is prouen of the for sayd introductioÌ„ because the chiefe cause of our saluation is the merites of Christ and Gods diuyne mercy therefore by the merites of Christ vertue is giuen vs to merite and to be perseuerand So that our merits are the workes of Christ which he worketh in vs by the spirit of his grace which no man is ignorant of forsomuch as in all our petitions prayers we remite them to be graunted for his diuine mercy saike and the merite of Christ And therefore the holy Church and euery member concludes their prayer saying by our Lord IESVS Christ c. And therefore here is neyther done nor inferred eyther presumption or preiudice to the excellency of our redeemer for whose fauouâ— and grace all helpe requisit is giuen vs to merite and so it is acknowledged of vs to be froÌ„ him as the principall cause and so we doe not trust and confide in our owne merites but secondaâ—ly and dependenterly for all that we haue receaued or worketh we affirme it to be by the merites of Christ and diuyne grace and whatsoeuer we worke or merite it is through the grace of God and merite of Christ and not of our selues absolutly as our aduersarie imagine Neyther doe we presumptuously any thing neyther with iniury to Christ As concerning their Scrupels for conclusion they are full of scrupelles to withstand the verity reuealed out of the word of God and make no Scrupell where Scruples should be obserued it is no Scrupell with there diuines to affirme God the author of sinne with predeterminat predestination without forseen causes the fall of man and the reprobates damnation of Christ disparing on the Crosse of mans freewill of the whole twelf articles of our Beliefe of the impossibility to keepe the Commandements in defending that all our actions are mortall sinnes in making all sinnes equall and in teaching that Christ hath fred vs from all Lawes in taking away all feare of conscience by only fayth in teaching necessity to be forced in the freewill of man in taking away vyce and vertue in mans actions merite demerite sinne and grace with others infinite numbers of assertions swallowed vp of them without any scrupell lyke another Leuiathan plunged in the weest Sees with a deuoring mouth Soe passe they without Scrupelles walking after their owne fantasies and not according to the word of God neyther the reason of morall knowledge The end of the first Part. THE TABLE OF THIS BOOKE TO whome properly the Catholick name appertayne Quaest I. pag. 2. Of the damnable and speciall Faith of the Heretikes Quaest II. pag. 23. Of the Article of the Creed I belieue the remission of sinnes Quaest III. pag. 44. Of the informall Faith of Synners Quaest IIII. pag. 49. Of the necessity of Myracles Quaest V. pag. 45. Of the verity of Myracles in the Catholicke Church Quaest VI. pag. 61. The Pope is taken of the reformed for Antichrist Quaest VII pag. 73. Of the Primacy of S. Peter Quaest VIII pag. 89. Of the Roman Sea of S. Peter Quaest IX pag. 107. Of Iohne the eight Pope a VVoman Quaest X. pag. 112. Of the infallible authority of Generall Counsells Quaest XI pag. 116. Of the verity of the Roman-Church and of her notes Quaest XII pag. 127. Of the pretended reformation of the Protestants Quaest XIII pag. 145. Of the stability of the visible Church Quaest XIIII pag. 169. Of the interdicting of Scripture Quaest XV. pag. 183. Of the adulterating the Byble Quaest XVI pag. 199. Of Traditions Quaest XVII pag. 206. Of the certitude of Hope Quaest XVIII pag. 214. Of publicts and priuate Prayers Quaest XIX pag. 218. Of the Aue Maria. Quaest XX. pag. 225. Of the Beades Quaest XXI pag. 228. Of Praying in the Churches Quaest XXII pag. 231. Of Predestination and Reprobation Quaest XXIII pag. 236. Of Free VVill. QuÄ™st XXIIII pag. 251. Of Prescience Predestination and Free-will Quaest XXV pag. 259. Of the keeping of the Commandementes Quaest XXVI pag. 264. Of Reall Iustice Quaest XXVII pag. 269. Of good VVorkes Quaest XXVIII pag. 276. Of the incertitude of Righteousnes QuÄ™st XXIX pag. 281. Of the Purenesse of Good VVorkes QuÄ™st XXX pag. 289. Of the Merite of good VVorkes QuÄ™st XXXI pag. 296. Of good VVorkes done in respect of an eternall reward QuÄ™st XXXII pag. 304. Of Confidence conceaued of Merites QuÄ™st XXXIII pag. 306. FINIS
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
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