to theÌ„ iustly with S. Aug. l. 4. de Symb. c. 10. All coÌ„gregations heresies is a concubine and an â—â—hoore who cannot blushe and be ashamed as experience teaches Did not Luther translate the new testament in the German tongue but so wicked pernicious corrupt and erroneous that it ministred sedition mutination and rebellion of the people against the higher powers By this simple women tooke on them the reading of the Scripture and their notes with such feruour of the spirit with contempt of all learned men to preach and exhort publickely contrary to the inhibition of S. Paul who ought to keep silence hold their peace where men are In the same manner did not the sighing-puritane-sisters of Edin brough and other cities in Scotland after this Ghospelling conuersation at four a clock when they were rypest of vnderstanding take vpon theÌ„ to read the Scriptures I hope it falls to them by ignorance and blindnes of mynd so long as they read that bible bable as was prophesyed of Peters-wyfe who will neuer mend but euer grow worse and wòrse For are not their Rabbies in that same conformity with the old Hereticks about the Scripture who were condemned of the ancient Fathers for depraueing the Scriptures denying of sundry books as the Aebionits who denyed S. Paul epistles as witnes S. Iren. l. 1 cap 26. S. Epiph. haeres 3 Lykewyse was not the Manicheans damned for denying the Ghospell of S Mâ—tthew as witnes S. Aug. lib. 33. contra Faust cap. 3 7. Lykewyse the Alogians were condemned for the denying of S Iohns Euangelist and his Apocalyps S. Aug Haer. 30 Lykewyse the Marcionists and Arians for denying the Epistle to the Hebrewes to be S. Pauls as witnes Tertul. de praesc Iten lib. 1. cap. 29. Epiph. Haer. 41. S. Hier. in praef in epist ad Tit. Or the same opinion is the moderne Rabbins with the old Hereticks concerning the Scripture to repudiat reiect the bookes of Moyses here upon is Luthers doctrine Serm. de Moyse saying let not Moyses be thrust on vs we in the new testameÌ„t will neyther regard nor hear him Againe idem Luther calles the old testament no word of God belonging to Christians for Moyses appertayneth nothing to vs. Againe in his booke de decem praec lib. 2. cont Rusticos Thow seditious preacher affirmes sayth he that the old TestameÌ„t is to be obserued preacher I say not to me but to the Iewes preach thy Moyses not a title or Iot of Moyses belongeth to vs yea not the law concernes vs but the Ghospell yea not the ten coÌ„mandements belongs to vs. Lykewyse Luther Serm. de Phar. Publ in proaem noui testam Not vnfitly did I admonish the reader in my prologue of the new testament that they should abolish this opinion to be four Ghospells for I haue sayd that the Ghospell of Sainct Iohn was most acceptable and true Lykewyse he sayes in Assert in prologo the bible buble-bable togeather with the Scripture is nothing but fables Lykewyse Ochinus denyeth the whole new testament Iacob Carion in Chron. an 1556. pag. 151 printed at Basil And lykwyse Ochin lib. 2. dial pag 154. 155. 156. saies that we ought to belieue no more theÌ„ the S â—â— of the old testameÌ„t to him subscrybeth Cal taxing the Euangelists and Apostles lib 4. inst cap. 8 § 4. saying if they be Apostles let theÌ„ not bable what they lift Lykewyse Calu. in Iohn cap. 19. v. 23.24 sayth that the Euangelists wrest allegations and depart from the right meaning of them in cap. 2. Matth. v. 18. in 3. Matth. v. 13 in 5. cap. Matth. v. 17. Caluin accuseth them to speake a bruptly many senteÌ„ces in their wrytings to tearme things improperly and to vse many improper wordes Whereupon Caluin sayd that he could neuer be persuaded that the sixt chapter of S. Iohns Euangelist was euer his To this effect is not these books called Apochrypha in summa the translation of the Byble in the vulgar tongue is the cause of a thowsand errors for sayth not Broughton in his aduertisement to the counsell of the corruptions of the Byble an 1604. That the whole originall text of the new TestameÌ„t was peruerted in aboue 8. hundrith and 8. places and that it was nothing inferior to the Turkish Alcaron Lykewyse in Hampton conference pag. 45 c. The Inglish Bybles are euill translated altogeather And them of Geneua the worst of all they containe partiall vntruthes and are full of seditious notes to much intending to mutiny and rebellion allowing dissobedience to Kings and full of taxing of Kings OBIECTION LOng since of some Fathers some bookes of the Scripture were put in doubt as Iudith Tobie Wisdome and the Epistle to the Hebrews the second of S. Peter Iude Apocalyps c. Therefore with vs also it is lawfull to doubt of them ANSVVER THe sequel is nothing for albeit Thomas did once doubt of the resurrectioÌ„ of Christ it followeth not that he should euer doubt and albeit ther was no book of Scripture which was not walled with the Apostolicall authority and tradition yet-notwithstanding in the beginning of the Church were suspected and doubted whyle by litle and lytle by inspiration of the holy spirit things were made more clear so that these books which before haue ben doubted of haue now of the vniuersall Church abtayned diuyne authority and so consequentely they are no more to be doubted OBIECTION THe Counsell of Laodice omits and leaneth out those books of the old Testament because they were not in the Canon of the Hebrews ergo what the counsell hath not acknowledged neyther we acknowledge for cannon Scripture ANSVVER IDeny the consequence for the Fathers in that Counsell haue not reiected these books as not holy neyther canonicall but they haue not numerated them amongst those books which are read in the Church because of the coÌ„uerted Iews who almost liued Iudaizing of whom Phrygia was full from the tyme of the Apostles and therfore the holy Byshops in that counsell would not atteÌ„pt to read those bookes in the Church which they had not in the Canon of the Hebrwes Secondly if no booke be Canonical but these which are in the Canon of the Hebrewes the new Tastament shal be ieiected for it is not in their Canon OBIECAION GRegorius lib. 19. Mor. cap. 17. as coÌ„cerning these bookes of the Machabees we do not speake vnciuilly if by beside the canonical books which are made for the edification of the Church we shall produce any testimonyes Ergo these books are not canonicall ANSVVER HE denyeth not these books to be holy which are rehearsed in the Canon of the Church seing it could not be hid and vnknown to the holy man of God that 200. yeares before blessed Innocent Pope and the counsell of Carthage had spoken of the Machabees as canonicall Scripture But he speaketh of the Canon of the Hebrwes in which these bookes were not nombred neyther
were they in lyke authority with the Iewes whih after the vniuersall Church did authorize by the holy Ghost for authentical Scripture vpoÌ„ which authority S. Austen feared not to confirme the prayer for the dead as holy Canonicall Scripture with the Church OBIECTION LOng since of many it was doubted of the Epystle to the Hebrewes the second of S Peter the last of Daniel c. Therefore for this doubt they are not to be adiudged Hereticks who now eyther reiect them or put them in doubt ANSVVER THe consequent is denyed because the lyke raeson should follow in the lyke doubt whether they are to be baptized agayne whome Heretickes haue baptized which S. Cyprian with some others haue thought meet to be don And whether the Moysaicall law is to be obserued of Christians yea also who belieued of the Gen tils whereupon the counsell of Ierusalem was moued about these Heresies Lykwyse whether the grace of the Euagely did appertayn to the GeÌ„tils or to the Iewes only as is disputed in the Act. Apost cap. 11 For albeit the Church retayne all tymes the same one fayth yet notwithstanding by progresse of tyme and occasions as the church increaseth in her nomber so things pertinent to fayth may be amplifyed and made more ample then it was in the beginning For the Church at no tyme euer receaued for an opinion of Faith that which before she had once reiected Now those books once censured and approued by the Church it is not lawfull more to doubt of them and are in as great authority and veneration as the others bookes of Scriptures be for example For as a piece of gold in the beginning is suspected to be false and conterfeyt yet if afterwards it be tryed by the touch-stone of the Goldsmyth and found sufficient and approued of the Magistrat is receaued of the whole people goeth currant as other quoyne and is no lesse worth then any other peace of gould which was neuer suspect euen so these books of Scripture c. QVAESTIO XVII Of Traditions WHerefore are the Papists so simple as to belieue some thinges which are not expresly contayned in the Scriptures VVich they call traditions Calu. lib 4. inst cap. 8. § 8. Brent in prolog Kemnit in exam Conc. Trident. ANSVVER IT may be demanded in lyke manner wherfore Caluin lib 4. inst cap. 3. § 19. Alloweth and commendes traditions for in the ordination of the ministers of the Church he commandes as a precept the imposition of handes yet notwithstanding seing there is no commandement extant in the Scripture he himself protestes it to be necessary as his owne wordes recorde Albeit sayth he there is no commandement extant for the imposition of handes yet we doe see it to be in perpètuall vse from the Apostles and therfore that same diligent obseruation of theirs ought to be to vs as a commandement So that Caluin who before denyed traditions doth allowe of them as necessary in the ordination of the ministery whome for entrance we see led with the spirit of coÌ„tradictioÌ„ For I say that not only these things which plainly are conteyned in the Scripture are to be obserued but also many traditions and obseruations which haue flowed and comed from Christ his Apostles which are to be retayned necessary as it were in a manner the written word it selfe Because it is found in the Scriptures Christ and his Apostles to haue delyuered many things which are not written For in the 16 of S. Iohn Christ sayes I haue many things to say to you but you caÌ„not beare them now In which wordes he signifyeth that many things are necessary and needfull to be known to the Apostles which things out of doubt he made knowne when he appeared to them the fourty dayes speaking of the Kingdome of God his Church and of the gouernement of the Kingdome of grace and what the Apostles haue heard out of doubt they haue delyuered to the Church for her cause these were coÌ„municated of our Lord to them which although they be not expressed in the Scriptures yet by tradition are delyuered Of which S. Paul speaking to the Thess epist 2. cap. 2 v. 14. stand and hold fast sayth he the traditions which you haue receaued whether by word or by our Epistle that is to say the doctryne delyuered to you whether by the preaching viua voce or by an epistle written to you Which place these venerable fathers expoundes of traditions as S. Basil lib. de S. S. Chry. Oecom Theoph. and S. Aug. epist 174. to that now sayth he which I haue rehearsed it fal so that Homousion is not found in the writteÌ„ word and yet as an article of fayth the word is defended Lykewyse the Father is called vnbegotten which is not read in the Scriptures The Symbole of the Apostles is by tradition not by the writteÌ„ word Lykewyse the obseruance of Sondy for the Saboath the baptizing of infantes â—he receauing of the SacrameÌ„t fasting And S Luke acknowledgeth that he hath receaued by tradition what he hath written in his Euangely For if you reiect traditioÌ„s why not also the whole wrytten Scripture by what reason is there only four Euangelists and no more And wherefore are they receaued that neuer sawe Christ and these Euangelists reiected who did see heare and were conuersant with him as Nicodem S. Thomas Thaddeus S. Peter Bartholomewe and others who haue wrytren Euangelyes and yet their written Euangelyes are reiected and these other foure are receaued who neuer did see Christ And with vs you belieue theÌ„ which are not expressed by any written word but only belieued to be true Euangelists by tradition What can be more sayd for verification of the truth then the wordes of the Apostle 2. Thes cap. 2. v. 14. Which wordes all tend for the commendation of our belief Of which S Basil l. de S. S. cap. 29. I account it Apostolicall to continue and belieue firmely the vnwriten word To whom all the Fathers are conformable For when the old Heretickes as Gnostes Marcion Cerdone Arius Eunomius Aerius Nestorius c. opposed themselues against traditions disdayning and denying them were with the whole consent of the auncient Fathers condemned as Heretickes as witnes Iraen lib. 3. Tert. de praescript S. Basil lib. de S. S. cap. 27. Epiph. Haer. 53. S. Aug. lib. 5. cont Maxim Now brother Asill what can be denyed against traditions what argument haue you for your defence for you accept no Scripture as canonicall ergo yow must proue Scripture by tradition and the other Scripture which you reiect is named apochrypha and in so doing you must allow tradition and so on euery side tradition conuinceth you and yet ye wil be oppugners and denyers of tradition I demand this if you were to conuince any man of Heresie for denying the Canon of Scripture what argument would you vse to conuince him As for example Luther in the Preface of the new testament decreed to reiect the epistle
of S. Iames for Apochripha to conuince him of this error it cannot be done by the Scripture neyther of himself because he is iudge in his own cause neyther is he to be belieued by the reuelation of his priuat spirit for all do make for confirmation of his opinion therefâ—re to conuince him rightly they must haue recourse to the tradition of the Church as sayes S. Aug. Serm. 191. de temp We receaue the new and ould testament in the nomber of bookes the which by authority of the Catholik Church is delyuered to vs. Moreouer this other argument is to be obserued for the Church from the beginning of the world till Moyses two thowsand yeares was without Scripture only ruled by traditions and rites of the sacrifice In the new testameÌ„nt Christ hath written nothing neyther commaunded to wryte but well he sayth Marc. 16. vers 15. Preach you the Euangely to all creatures in which mission no precept is giuen of writing for saluation depends vpon the word of God and not vpon books neyther the written Scripture nor reuelation or prophesie c. For that cause Iraen lib. 3. cap. 4. wryteth that some nations in his tyme had the fayth of Christ and yet no Scripture Where is it found in the Scripture to reiect traditions But this is the cause why you withstand all traditioÌ„s for these being banished easily you may peruert and glosse the Scriptures and apply them to your own myndes which traditions of the holy Church staÌ„d out against you for the clearing of the verity and will not suffer the Scriptures to be corrupted with your fansies which corrupt interpretations permitted and suffered we shall see you follow traditions and consequently your owne inuentions to be for holy Scripture for the first part is probable for Caluin himself approueth the traditions of the Iewes commenting in the 104 Psal sec 18. Many things remayned amoÌ„gst them by successiue tradition which were godly and necessary for them of the which no mention is made in the Scriptures Out of which place it followeth that Caluin willingly would Iudaize and as concerning the following of their owne senses in reiecting the traditioÌ„s of the holy Ghost to erect their own traditions contrary to the written word I would most willingly be satiefyed by what reason eyther spirituall or morall why you Puritans vphold and set vp traditions as the pillar of repentance denigrate and made black and sinners to stand there to the spectacle of the whole Church with the showing of their heades at the crosse bound with yron chaynes in tyme of Market your sackcloth at the Church doore and carting of poor women thorow the city of whom haue you learned to punish fornicators by this ignominious punishement Others by the purse and to pardon some who are fatt and to execute rigor vpon the poor From whence haue you receaued that tradition in your prayers to hould your noses in others tailes and to ly groaning on the ground after the manner of the Iewes From vvhence is that tradition to fast on sondayes and feast on frydayes and to work on Christmas day and other Sainctes dayes and to obserue monday suter sonday for holy day These a thowsand more are the Puritanes traditions of their owne inuentioÌ„ vvithout any Scripture or vvritteÌ„ word and yet not vvithstanding they vvill abolishe and condemne all traditions and yet vvill set vp and authorize traditions of their owne authority contrary to the law of God and all Scripture and tradition of any age before passed OBIECTION THe Lord sayth Deut. 12. vers 32. What I coÌ„mand thee do thow that vnto the Lord only neyther shalt thou add any thing neyther diminish Therefore traditions are superfluous and in vaine ANSVVER IF this argument were auaileable neyther the Prophets nor the Apostles ought to haue writteÌ„ any thing after Moyses for vvhat the Prophets haue vvritten are not conteyned in Moyses neyther vvhat the Euangelists Apostles haue wryten are contayeed in the old testament but generally and implicite In lyke sorte traditions are contayned in the Scripture implicite vvheÌ„ Christ sayd Luc. 10 v. 16. Who heareth you heareth me Therfore the sense of these vvordes vvhich sayth that thou shall add nothing nor diminish is that thou shalt add nothing repugnaÌ„t vnto those things vvhich are commaunded in the Scripture In this same sense sayth S. Paul Gal. 1. v. 8. Whether we or an Angel froÌ„ Heauen euangelise to you otherwise then that which we haue euangelized let him be accursed For that praeposition praeter is asmuch to say as coÌ„trary for otherwaies should he be contrary to himself who added many things as his epistles witnes And lykewyse S. Iohn after he had written the Apocalyps and Euangely who threateneth the same curse should fall in the same sentenceÌ„ in adding to his Epistles in which are many precepts traditions which are not contayned in the Apocalyps and Euangely c. OBIECTION THE Scripture is a Rule to belieue therefore it ought to contayne all things which are to be belieued ANSVVER THe Scripture is a Rule to belieue but not adequat and a right Rule because the right Rule is the word of God whether written or delyuered by Tradition OBIECTION THese things are written that you may belieue that Iesus is the Sonne of God and that belieuing you may haue lyfe in his name But all things writen serue to belieue in Christ therefore all beliefe is written ANSVVER SAinct Paul sayes that Abel Enoch Noe Abraham Isac Iacob Heb. 11. had vndoubtedly true fayth yet they had no Scripture writen Againe the primitiue Church at least tenne yeares after Christ had no Scripture written who will say but that they had true faith Againe these are not conteyned in the written word to vvit the consubstantiality of the Trinity the procession of the holy Ghost the virginity of the most blessed Virgin Mary the baptising of children and the not rebaptising of them who are baptised of Heretickes the breaking of the Sabaoth keeping of Sonday the obseruing of Easter the receauing of the Sacraments fasting the eating of blood strangled meares prohibeted in the Law and EuaÌ„gely Act. 15 But I would know of the ProtestaÌ„tes what Scripture they haue for women to singe Psalmes and to glosse on the Scriptures in the Church at home and in the tauernes What Scripture haue you for your pillary crosse steeple repeÌ„tance seat carting and showing of poore women for the sinne of fornication for these things you haue no Scripture but must build vpon traditioÌ„s eyther true or false QVAESTIO XVIII Of the certitude of Hope WHerefore doe the Papists deny that our Hope is with certitude seing it is written that Hope maketh vs not ashamed but bringeth with it certitude and confidence Luth art 10 11. Caluin lib. 3. instit cap 2. § 16. ANSVVER WHat certitude assured hope can the Protestants haue in our Sauiour if they defend and abyde in the principall poincts of their
is out of a malignaÌ„t spirit and a synne against the holy Ghost to attribute the myracles wrought by the Saincts of God vnto the power of the Diuell OBIECTIO IN Belzebub in the power of the Diuels the Papists cast out Diuels worke myracles Ergo their myracles are of the Diuell and not of God ANSVVER THE proposition is false for if at the touching of the relyckes of Sainctes or in visiting their Sepulturs Chapells or to goe pilgrimagie to their relycks and places or make prayers and inuocations to them or applications of the Sacraments in honour and deuotion towards them the myracles wrought and done in the Catholycke Church are to be attributed and ascrybed to the power and vertue of the Diuell Of this proposition should followe two great absurdities First that the Diuell with all power and force should honour Christ and his Sainctes which is most contrary by the absurditie for then the Diuell should distroy himself and his kingdome in promoting the worshipe and honour of God and his Sainctes vnto whome he will giue none nor acknovvledge any due eyther to God or his Sainctes Secondly that the name of Christ his Saincts should serue for the working the workes of the Diuell and the diuyne power and vertue of God should serue to the obsequie of the Diuell Which assertion by the absurditie is horrible blasphemy against the holy Ghost OBIECTIO WHen those and such lyck myracles fall out they are not to be attributed and ascrybed to come of the Sainctes or of their merytes or by their intercessions or praeyers but because it fortuned so ANSVVER IT is an open blasphemy eyther to speake or thinke to straine the bodyes and soules of men to the course of the planets and to the hid influences of the heauens so that Leo affirmes Epistol ad Astoricensem VVho followeth these there is no more place left for him in the Church of God because sayth he who once haue giuen themselues vnto the constellations and persuade themselues after their owne opinion departe and cut themselues from the bodye of Christ Vnto this the counsell of Braccar cap. 1. If any belieue that the souls and bodyes of men are astricted and gouerned of the fatall signes with the Priscilianists let him be accursed Moreouer myracles and prodigious thinges oft fal out and are wrought when the relyckes of the Sainctes are of the people reuerenced and applyed and when these Sainctes are inuocated by their ernest deuotion and to beare witnes of their reuerence and honour to Gods Saincts they receaue the holy Sacraments euen then especially myracles are done rather then any other tyme therefore seing at the deuotion of the people the application of the relykes of the Sainctes myracles are done they cannot be attributed to come of fortune or influeÌ„ces of the planets but of God the author of all goodnes and the gouernour of this world for if the fishe-poole Probatica in Ierusalem had vertue giuen to it to cure diseases at a certayne season of the year by the descending of an Angell mouing the water which vertue and working of myracles in the Probatica of IerusaleÌ„ cannot be attributed to the influences of the planets neyther to fortune but to God and mediatly to the ministery of the Angell euen so myracles done by the relyques of his Sainctes or at their Sepultures or Alters cannot be attributed to fortune or any fatall starâ—e but to God and by the mediat miniâ—tery intercession of his Sainctes by whose ministery God is honoured QVAESTIO VII The Pope is taken of the reformed for Antichrist WHerefore doe the simple and ignorant Papists obey the Pope in maâ—ters of religâ—on seing he is but a man anâ—â—â—uely Antichrist Luther ass art 27. Smalchald de pot paâ—ae Caluin in 2 Thes cap. 2. Illir de primat papae ANSVVER VPon this proposition I demaunde and aske wherefore doe your mynisteres of your Churches in spirituall things in vvhatsoeuer Kingdome The Protestants minysters are subiect in matters of faith to lay-men or Comonwealth they are in obey men and that lay-men of no ecclesiasticall function neyther of ecclesiasticall authority Is not this euident and known to all Europe how the Caluinistes of Ingland gaue their homage sure obedience in matters of faith vnto Queene Elizabeth and instituted hir head of their reformed Synagogue lykwyse by hir ordinances and statutes we know and vnderstand that these mynisters were compelled The minysters made Queen Elysabeth head of the Church swore obedience in maters of fayth contrary to their owne conscience The scripture forbyds wemen in church matters The hereticks wrytes against the lawfull temporall gouernment of wemen and bound to diuerse ecclesiasticall ceremonies repugnant to their iudgments and yet of necessity must rest contented and also must subiect themselues obedient to her statutes What absurditie what basenes what indignity and what madnes of mynd to giue to a woman the primacy of the Church whom the Apostle 1. Timoth. cap. 2. v. n. 12. commaundes to learne with silence with all subiection who is neyther permitted to teach neyther to rule ouer a man How much more preposterous to rule the charge of the Church For if Buchanan and Knox writ books against the regiment of a woman in which bookes they excluded his maiesties mother of happy memory from the temporall gouernment and as a thing most vnworthy that a woman should haue any temporall gouernment ouer man How much more indecent to rule ouer Preists in the Church of God In the begynning of this heresie both in Ingland and Scotland so long as the two most Catholyck Maryes Princesses liued the Heretickes opposed wrot against their gouernement in temporall things vvhich was by the law of God Hereticks doe allowe the gouernement of wemen for their purpose and nature lavvfull for them Notvvithstanding when Queen Elizabeth obteined the crowne then it vvas lawfull for her to rule not only in temporall thinges but also in ecclesiasticall causes as head of the Church Therfore it is farr lesse strange It is not against the law of God or reason to obey a man neyther contrary to the tenor of reason neyther to holy Scripture to be subiect to a man then to a vvoman howbeit in lay-men this prehemineÌ„ce was neuer giuen of our Lord neyther was it euer permitted to them to haue the primacy of his Church For if as the Protestants sayes Christ neuer commited the iuriâ—diction of his Church to lay men vvhy are the Papists so simple and ignorant to obey a man in matters of religion May it not be ansvvered with the lyke humanity vvhat is his Maiesty King of great Britany a man or no I hope they will not call him a Prophet neyther Euangelist The King of Britanie is not a prophet nor an apostle nor an angel but a man neyther Patriarch nor Angell yea a man and head of the Church vnto whom all his good dutifull subiects are
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
the Priestes keepe wisdome and they shall aske the law at his mouth and not of the reading of the Scriptures which rashnes S. Hier. epist. 103. reprehendes that euery one will chalenge Scripture this the chatting old wyfe this the doting aged this the babling sophister this euery one presumes to teach before he learne And lykewyse Tert. de Prasc sayes all are swelled vp all do professe knowledge yea euen very hereticall women how male pert and bould they are to teach and dispute in Scriptures therefore to auoyd these absurdities it is not lawfull to reade the Scriptures OBIECTION CHrist gaue thanks to his Father that he had hid these things from the wyse and prudent and had reuealed them to babes Matth. 11. which doth manifest the greater ostentation of Gods diuine righteousnes mercy and light of the Ghospell therefore the Scripture is no lesse commended to the vnlearned of spirituall vnderstanding then to the iudgement of the prudent and wyse but the Papists doe interdict the people this knowledge in reading the word of God in remitting them to the Doctores of their vniuersities ANSVVER I Admit the antecedent and deny the subsequēt for by litle ones is not vnderstood the vnlearned people but the humble and meke that is not puffed vp with vaine science such were the Apostles and Disciples fishers who altogeather were not vnlearned in that whole three years they were conuersant with Christ the Master of veritie who by his diuine doctrine illuminated their mynds and vnderstanding to haue knowledge of the Scriptures But such little ones were not old-doting-foles prating-old-wyfes Barbers Smythes c. who hauing alwayes false passadges search not the vnderstanding of them but prate bable and read them in their shopps esteeming more of their owne iudgement then all the Doctors and vniuersities in the world OBIECTION THE Scripture is the booke of the faithfull Therefore it is to be read and is plaine to euery mans mynd and vnderstanding ANSVVER I Graunt it is but not to be expounded of all because S. Ambrose calleth it the Priests booke neyther was it without a cause that the bookes of the old Testament were most surely kept in the Temple by the Priestes as relates S. Aug. lib. 16. de cruit cap. 13. And therefore the Priestes bookes are not bookes for the vulgar people OBIECTION THEY shal be all taught of God Ioa. 6. v. 45. Therefore there is no need of any other Doctor for the people then the Scripture ANSVVER I Deny the consequent for it is not there signifyed that all people shall vnderstand all Scriptures without any externall Doctours of God by his inspiration as they dreame but he sayes all shal be taught of God in the last tymes which doctrine is fulfilled by Christ and after him of the holy Ghost in powring in his Pastores of the Church true faith So that this doctrine of Christ and true faith is publickly denounced by the Catholicke Church whereby euery one may be taught in the knowledge of God and not by naked reading of the Scripture For the assumption maketh against themselues To what end are ministers and preichers admitted amongst the Protestantes if all men by reading the Byble may be sufficiently taught in the knowledge of God of God by inward inspiration and of his owne reading aswell as by their preaching OBIECTION THe Scripture is the Key of knowledge but this Key ought to be knowne to all Ergo. and the Scripture ANSVVER ORigine lib. 4. de princ cap. 2. sayes that the inter pretatiō of the church is the key of knowledge drawne from the self same Scriptures but the Scripture it selfe is not the Key of knowledge because the Scripture cannot warrant it self withour the authority of the Church and this authority and spirituall interpretation of the Church is the spirituall Key of knowledge and not the reading of Scripture OBIECTION THe reading of the Scripture bringeth consolation of the spirit to the people therefore it is good and necessary to be read of the vulgar for consolations cause ANSVVER IT is true but not to the purpose for there are many other things which giue consolation to the spirit as the expositions of the Scripture Sermons Meditation receiuing of the Sacraments and not the naked reading of the Bible Otherwise if it be of necessity how shall the poore miscrable and idiots who can not read haue any consolation for the word of God consisteth not only in externall sound but in the true sense and vnderstanding OBIECTION CHrist commanded the Iewes to search the Scriptures Iohn 5. vers 39. And the same lykewyse is commanded to Christians to try the doctrine of fayth according to the rule of scripture and that they may iudge of his interpretation ANSVVER THe word search both in Latin and Greeke may be in the indicatiue and imperatiue moode if it be in the indicatiue as D. Stapeltō saies the sense is you diligently inquyre the Scriptures and yet will not belieue that there you doe fynde of me and these were the bookes of the old Testament for there were none other then writiē If it be in the imperatiue Christ hath not here spoken to the vulgar sorte but to the Scrybes Psiests Leuites and Pharisies with whom was the Key of knowledge who had their dayly conuersation in the Scriptures the which for probability Herod affirmeth whill he assembled the Scrybs Matt. 2. to inquyre of them where Christ should be borne OBIECTION THe Beronenses doe search the Scriptures after the preaching of S. Paul and are commēded that they bestowed thēselues dayly in searching the Scriptures cōcerning those things which were affirmed by Paul and Silas Therefore it is necessary to read the Scriptures ANSVVER THe Beronenses search the Scriptures after the preaching of the Apostles not as doubting of the word but diligently attending least with new doctrines cōtrary to the scriptur they might also be deceaued for as yet the Beronenses had not made professiō of Christ name neyther were they boūd to credit the Apostles except their doctrine had ben proued with myracles or els by testimony of Scripture But farr other wayes the reformed vse to do who will mix their priuate interpretation with the Scripture repugnant to the Scripture Church in raysing new opinions and renewing old damned Heresies OBIECTION LVther de ser Arbit Teaches and constantly affirmes that the Scriptures in thēselues are easy of vnderstanding and need no interpretor yea all men are taught of God and his spirit need not to be taught of any other Therefore as they are facill in vnderstanding so should they be cōmon to all men without interdiction ANSVVER WHere difficulties are it is not plaine neyther facill to all men but the Scripture is full of difficulties for it is the storehouse of Gods Secrets Ergo. Moreouer the disciples hearing Christ disputing about the mysterie of his body And because they were his disciples should haue better digested Christs words thē the people
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
lyk in all things and equall in degrees of dignitie ANSVVER SAINCT Paul might do it iustly because they were bretheren in the office of Apostleship also for that he had the same holy Ghost with Peter Yet it is to be obserued that no doctrine of S. Peters was then reproued as false but only his behauiour in an outward act as Tertul. lib. de praes Haeret. witnesseth For all the fault was in his conuersation and not in doctrine for he conuersing with the Gentils without respect of the keeping of the law for he belieued the law to binde no man yet at the comming of certaine Iewes he abstained from the Gentils thinking thereby he should do more good to the Iewes to abstaine froÌ„ some meates so that Paul reprehended his dissembling in that the Gentels also were compelled to plaie the Iewes as S. Aug. Epist 19. ad Hier. notes vpoÌ„ this place Yet no lesse S. Paul in this fault is also culpable in tollerating the obseruance of the law in that he circumcised Timothie against the doctrine of the Ghospell Act. 20. Now in that fashion of reproufe S. Paul belieued that the tyme was proper that no man should winke at the ceremonie of the law and to dissemble longer for it was vnprofitable for they belieued the tyme was come to professe Christ plainly c. OBIECTION CHrist is the Head of the Church as the Apostle sayes Eph. 4. He hath constituted him head ouer all the Church but if Peter be head and consequently after him the Pope of Rome there shal be two heades of one body which is absurde Ergo. ANSVVER HOw impertinently doth Luther inferre this argumeÌ„t against vs to proue the body of the Church to be a monster with two heades For we doe not say that Peter is a lyk equall head with Christ but vnder Christ that is to say head-vicar substitute in the place of Christ and so a second head after Christ that is an head of all others froÌ„ Christ or of his misticall body which of all men groweth in Christ and so he is not the head of the full body seing he is not the head of Christ but Christ is simpliciter absolute head of the whole Church yea of Peter who is a member of this whole body notwithstanding more worthy then others As a Vice-roy is truly head of that Kingdome of which he beares charge neuer-theles the King is superior and first head of all his Kingdomes euen so Christ and Peter who is called a rock Matt. 16. and a foundation 1 Cor. 3. vers 11. but not first for Christ is only the first stone layed in the foundation of the Church but Peter is the second foundation and rock vpon whom the rest of the Church is founded by Christ OBIECTION IF the Pope succeed to Peter Ergo he is an Apostle which is false ANSVVER THe sequell is friuolous for more things are requyred to the Apostleshipe then to succeed to the Apostle to wit that immediatly he be called of God moreouer that he be taught of God his doctrine and sent with authority to effectuaâ— the same and lykewise to be indued with the gift of the holy Ghost to write canonicall Scriptures Which things the Pope hath not although in the meane tyme he doth obtaine the Apostolicall power in the whole Church in which he hath succeeded to S. Peter from whence it is called the Apostles seat because of the iurisdiction and authority which the Apostls had and was giuen immediatly by Christ OBIECTIO THE Counsell may depose the Pope therefore the Pope is not supreame head of the Church when the Counsell may depose him ANSVVER THe assumption is false absolutly for a counsell with iudiciall authority caÌ„not depose the Pope because the first seat is iudged of no man the reason is because the Pope hath receaued authority in the whole Church immediately from Christ so that the Church can no way take away that authority Put the case that he should be a manifest Heretick he should not be deposed of men but of God who will not retayne such a vicar who de facto declars himself an heretick cuts himself of so manifestly from his body eyther by euidence of deed or by declaration of a generall counsell QVAESTIO IX Of the Roman Sea of S. Peter WHerefore doth the Roman-Papists boast so much of the succession of the Roman Byshops seing S. Peter was neuer at Rome Welenus Illyr Magdeburg Sebast Franc c. ANSVVER IT is probable that Peter was not only in Rome and to haue made his residence in it but to haue been crucifyed there Howsoeuer the impudeÌ„cy of Heretickes doth prate against the tradition of all antiquity It is probable that Peter was in Rome by his owne epistles First it is proued out of his owne first epistle cap. 5. v. 13. saying The Church collected in Babilon salutes yow that is to say Rome which he calles Babilon because it was full of riches persecution superstion and idolatrie with all manner of sinnes reygning in it as witnesseth Eus lib. 2. cap. 15. Lykwise Papias the disciple of S Iohn sayes that Peter in his first epistle which he wrote from Rome hath remembred Mark whom he calleth his sonne Rome is called Babylong in which figuratiuely he hath nominated Rome Babilon when he sayes that Babylon salutes yow Lykwise Hieâ— de Vir. Illust in Marc. sayes that Peter in his first Epistle vnder the name of Babylon figuratiuely signifieth Rome Moreouer to haue houlden and kept the Episcopall Chayre at Rome At Rome he ouercame Simon Magus and there to haue ouercome and been victor ouer Symon Magus This S. Aug. declares lib. 2. cont lit petil cap. 51. repreheÌ„ding the Hereticks in this manner saying VVhat hath the Chayr of the Roman-Church done to thee S. Aug. defendeth the seat of Rome in which Peter hath sitten and in which at this day Anastasius doth siâ—t Moreouer speaking of Simon Magus lib. de Haer. ad quoduult Har. 1. sayes that he Heretick gaue the images both of himself Simon Magus superstuious dealing in Rome and of the whorishe citie to his disciples to be worshiped the which at Rome he had set vp by publick authority as the images of the heathen Gods in the which city the blessed Apostle Peter ouerthrow him by the true vertue of God omnipoteÌ„t thus he For all the Hystories His ouerthrow at rome by the power of God and Holy writers with generall traditions in all ages haue testified that S. Peter came to Rome as sayes Egisip lib. 3. cap. 2. Ireâ— lib 3. cap. 3. But and Euseb the professors of â—â—â—ditious sayes in Châ—on Eccl. Hist. lib. 2. cap 15 That in the secoÌ„d yeare of Claudius the Emperour Peter the Apostle when he had first founded the Church at Antioch he went to Rome Peter preached at Rome XXV yeares wher preaching the Euangely twenty-fyue-yeares he remained Byshop of that same towne And S.
straitly that that which is once iudged in a Synode and rightly disposed let no man call it againe in question seeking thereby occasion of tumult or of falshood for it is wicked and sacrilegious after the iudgement of so many Priests to leaue any thing to his owne opinion to be discussed Emperours nor Kings nor no lay-men are admitted in generall counsels to defyne matters of faith Morouer neyther are Emperours nor any lay-men howsoeuer learned in holy Scriptures admitted in a generall counsell to defyne matters of faith or at any tyme haue been admitted as the Byshops be who assist the Pope not only as counsellers but also as iudges and for that cause they say so the holy Synode hath decreed For what is more contrary to reason then wher is treated of saluation damnation of good and euill and in defyning of the wholsome doctrin from errour Byshops are both counsellers iudges It is contrary to reason that in matters of saluation damnation lay-meÌ„ should be iudges to commit the iudgmeÌ„t of these things to lay-men which appertaine to the dutie of the Pastor according to Hier. saying cap. 3. I shall giue you Pastors according to my hart and they shall feede you with science and doctrine and S. Paul sayes Eph. 4. He hath giuen some to be Pastors and Doctores But the Emperours from the beginning of the Church vsed to followe and heare the iudgement of the Apostolicall seat and the generall counsells and not to argue or to giue verdâ—cte or pronuÌ„ce sentence with the Byshops of the Church whereupon S. August apud possid in vita eius cap. 18. sayes That the Byshops of the Apostolicall seat Innocent and Zozimus accursed the Pelagians cut theÌ„ of from being members of the Church and wrot letters to the Affrican Churches of the Orient and Occident signifying theÌ„ to be accursed and to be eschewed of all Catholickes Also the most godly Emperor Honorius hearing Pelagius and his fellowers accursed decreed them also by his owne law damned adiudged for Heretickes Emperors and Kings haue made concurrence to the counsels for obedience haue made lawes for obedience to be done for receauing their decrees Lykewise S. August epist 166. maketh mention of the decrees of Constantine the Great to haue the lyk strength against Hereticks So that these godly Emperours neuer medled themselues to be examiners of the counsell farreles iudges but what was decreed in the counsel we read them to haue made lawes for the execution of the counsell Popes verdict and sentence and euer haue shewed themselues as nourses in the Church of God rendering all reuerence and submitting themselues to the Churches authorities as witnesse Ruff. lih 10. Eccl. Hist cap. 2. Valentin Emper. ad Synod Chalc. Martianus Act. 3. Concil Chalced S. Ambros epist. 32. S. Aug. hom de Paschal in ps cont part donat epist 48. Philo. libro de Victimis Athanasius in Epistol ad Solit. vitam agente Epistol idem Suâ—idas in vita Leontij Theodor. lib. 4. cap. 17.18 lib. 4. cap. 5. But contrarywise it is proper to all Heretickes The germanes contemned the counsell of Trent to their great ignominie to contemne all generall counsels of the Church as did most filthyly the ProtestaÌ„ts of Germanie the last of Febu 1537. with ignominy to their nation for dispysing the counsell set and appointed by the Pope whom they will not acknowledge to haue power to iudge nor yet the Byshopes with him but the vniuersall Church But more plainly they may say it doth appertaine also to barbers taylors coblers bakers brewers wolspynners botchers cookes apotecharies and euery mechanicall and all trashkynde of people to whome God neuer gaue authority to iudge neyther were admitted to come in the place of iudgement to hear what was iudged in matters of faith but only to Prelates is committed the authority of feeding as S. Pet. saies 1. Pet. cap. 5. v. 2. Feed the stock of God which is amongst you No Emperour may call a generall counsell lawfully neyther doth his power extend in all partes to be obeyed and depending vpon you thus he Moreouer neyther Emperours of themselues may command a counsell the reason is euident because it is not sayd to the Emperor feed my sheepe but only to Peter and his successors neyther is the Emperor or King head of the Church neyther haue they commandement ouer all Byshopes seing many Byshops remaine out of their iurisdiction and commandement But a generall counsell should be commaunded of him who may coÌ„maund that they assemble otherwise the indictioÌ„ and command shal be of no value or effect and seing the Emperour or King is only a generall defender of the Church to whome for that cause that iurisdiction to commaund a counsell was neuer lawfull neyther at any tyme hath been instituted of the Emperors by authority of theÌ„selues And albeit some de facto haue indicted couÌ„sels notwithstaÌ„ding no otherwayes Whatsoeuer Emperours hath done was by consent of the Pope of Rome theÌ„ with the authority and consent of the Byshop of Rome neyther did the first Byshops in those tymes indicte any counsell without the helpe of the Emperors so that euer the authority of the Pope was ioyned with the Emperor as for example that great couÌ„sell of Nyce was not only gathered of Constantyne Emperor but also of Siluester Pope as it is sayd in the sixt Synod Act. 8. to whome agreeth Ruff. lib. 10. Hist. cap. 1. saying Constantine to haue gathered that great counsell by iudgment of the Pope and Priestes of the Church and not of his owne authority and commandement Moreouer this authority of the Emperor was very necessary for the Byshops to be gathered at one counsell First The authority of the Emperour is necessary for diuers respectes that the Prelates of the Church might by their authority be defended from paganes in the way Secondly that they might be transported with publique charges for then they were poore and might not beare so great chardges of themselues Thirdly because in that tyme the old lawes of the Emperors did rule and were in effect obserued which inhibited all great meetings and couentions without the authority of the Emperor for fear of sedition and coniurations leg conuent cod de epist. cop presb which lawes haue now ceased OBIECTION IT is sayd Iohn 5. search the Scriptures therefore the certaine way to compose controuersies of religion is by the searching of the Scriptures and not by decition and senteÌ„ce of counsell ANSVVER THe Scripture kept the place of a witnes and not of a iudge For Christ hath not sayd search the Scriptures because they bear iudgemeÌ„t of me but he sayth search the scriptures by the indicatiue word because they beare witnes of me for it is not the office of a witnes to giue sentence but only to giue testimonie but it is the iudges part to hear search and examine the witnes
nothing they were of no force but only the death of Christ redeemes promerits for vs and that his preaching is lesse a vaylable then other mens who by preaching do cancell the multitude of sinnes Lykewyse his fasting and prayers werelesse worth then the Niniuites who thereby eschewed the wrath of God likewyse lesse worth theÌ„ Moyses who purchased to the Israelits gods fauour more ouer his voluÌ„tary pouerty his innocent lyfe his circumcision his workes of mercy are of noe value and benefit Wheras in any other all and euery one of these had been a sufficient pryce for Heauen which caÌ„not be denyed to be of infinit pryce in Christ and consequently of sufficiencie all and euery one of them to redeeme a thowsand worlds vnlesse Christ be denyed to be of infinit dignity Wherfore all divynes belieue that Christs death was a demonstration of excesse of loue because he so loued his that of the end and consummation of all loue he left them aboundant proofes and that his merites were sufficient to redeeme a thowsand worldes if Christ would haue ben coÌ„tented with that which was sufficient omitting what was aboundant D. Thom. 3. part de Christs mers is 1.2 quaest 114. rota Wherupon it followeth that neyther his death was sufficient satisfaction of sinne and consequently neyther Christs lyfe nor death are allowed to be meritorious and sufficient to redeeme vs. Morouer a great absurditie followeth because they euacuate Christs death who make Christ vnuoluntary to haue suffered for vs for as euery sinn is voluntary so is euery merit But Calu. in cap. 26. Mat. v. 39 sayes that he refused to discharge the office of a mediator reputed Christ at the tyme of his passion to haue had no sufficiencie aboue other men and that in his prayer did not appeare a temperate moderation et Caluin lib 2. inst cap. 13. § 10 11.12 sayth that he was tormeÌ„ted with doutfulnes of his conscience and that he was astonished with the horror of Gods malediction and tormented with the fear of the bottoÌ„les pit of horrible destruction and he burst out into a voice crye of desperation and being ouerwhelmed in desperatioÌ„ he ceased to pray long to God Which doctrine also coÌ„firmeth Beza in cap. 27. Matth. Marlor in Psal 22. Morouer they euacuate the passion of Christ who affirme him to haue been our deliuerer only and not our redeemer Heâ—lius apud Cleâ—itium in Victoria part 2. And lykewyse also they who reiect the name of merit and with Caluin affirme lib. 2. inst c. 17. § 1 If any would sayth he oppose Christ to the iudgement of God there would no place remayne to any merit because there is not in man that dignity to deserue any thing of God And so for conclusion of Caluins assertion the merit of Christs death is naught Christ is only affirmed to be but man not God For in expresse tearmes all Hereticks saye Christs blood Death and passioÌ„ to haue nothing auayled to the redeÌ„ption of mankynd and that Christ with all his workes deserued not heauen or at the least to say that his death and passion are profitable only for the predestinat and that no other haue any benefit thereby Calu. cont Heshus pag. 39. Beza in colloq Mompel 1. pag. 522. Bucc sup Ioh. pag. 34. Musc in loc Theol. fol. 363.367 Zanch. in miscellam pag. 3. 200. 206. Aret. apud Schlus lib. 1. art 6.25.26 lib. 2. fol. 42. Theol. Calu. Wherby it followeth that Christ is not redeemer of all or mediator for all offences and offenders neyther intending their saluation Against the 6. Article How the protestants deny Christ to haue descended into Hell Moreouer as concerning that Article He descended into Hell the third day he rose againe froÌ„ the dead It is mightely impugned of the Protestantes for Carlil in his book that Christ descended into Hell sayes it is a pernicious Heresie to say that Christ descended into Hell and Beza in Apol. 2. ad Zantes pag. 385. These wordes sayes he entred into the creed by inaduertisement Or otherwayes by glossing these wordes that his descending was only the suffering of the panges of death on the crosse wher not only his humanity but also his diuinity indured paynes yea and death Luth. conc pag. 276. sayes that he would not acknowledge Christ to be his Sauiour if only his humanity had suffered Yea Caluin backes Luther in Cataeches cap. de fide This is Christ descention to hell that he suffered that death which God in his angre inflicteth on the wicked And againe lib. 2. inst cap. 16. § 10 cap. 26.27 Matth. That he suffered all the paynes in his soule which by God in reuendgmeÌ„t are exacted of the damned thus he In which doctrine is contayned besyde the death of Christs body the death of his soule Calu. blasphemies against the holy Ghost and of his diuinity that after he had endured such deaths to haue suffered all punishments of the damned Morouer they impugne this article by making his descentioÌ„ nothing els Christ descention to Hel how it is vnderstood of the Hereticks but Christs buriall in the sepulchre as Zuing Oecol Buc. Calu. inst Trem Marel Beza doe affirme And because the common name for Hell in Hebrue doth signifie somtyme a graue or ditch And yetnotwithstanding Caluin confesseth that the sayd name more vsually properly doth signifie Hell the place and state of the damned also many of the ProtestaÌ„t professors oppose Beza shewing by manifold passages of Scripture that the Hebrue word Scheol the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Infernus doe signifie an Infernall proper place of the damned And yet neuerthelesse some are not ashamed to deny Christs descention to heel thereby to maintayn their former blasphemies They intend to deny limbo and purgatory by denying Christs desceÌ„tion of his suffering the paynes of the damned on the Crosse and to euacuate the delyuerance of the Fathers out of the Limbo and purgatorie And therfore to remoue these blockes out of way Beza in cap. 2. Act. He traÌ„slates by his owne confession and contrary to the opinion of his fellow compagnions contrary to the Greeke Latin interpretors and Fathers Wherupon D. Humfrey lib. 2. derat interpret pag 219 220. saies that the forsayd Hebru word should not be traÌ„slated graue but hell if the authority of the holy Ghost be obserued For this hath been Bezas inteÌ„tion to traÌ„slate graue for hell and Christ soule for body to deny hell Hell is taken metaphorically of the Protestantes and all infernall torments and that mention is made of hell metaphorically Albeit forgetting himself proueth by Scripture and Fathers the coÌ„trary saying in cap. 16. Luc. That Christ descended into the earth into the receptacle of those who were there long retained Moreouer Bullinger in 1. Pet. cap. 4. impugnes this article that Christ descended no otherwayes into hell then as he dayly
the most sacred and true Ghospell By the testimonie of this doctrine I will iudge all men Angels Lykewyse Luth. Tom. 2. Tom. 5. ad Gall. cap. 1. fol. 290. sayes the same I am assured Christ himselfe doth call me an Euangelist and approueth me his preacher Lykwyse Calu. de vera Eccl. reformat rat 463. de libro arb cont phigium lib. 1. pag. 192. sayes that the matter it self not Martin Luther in the begiuning did speake but God to haue thundered out of his mouth and not we to speake now but God to vtter his power albeit each one of these are repugnant to other yet are secure of their owne opinions to proceede from the holy Ghost Moreouer they impugne this article who derogate from holy Scripture the authority due therto by inspiration of the holy Ghost of the which Zuing. tom 2. Elench cont Anabap. fol. 10. sayes that although Paul did arrogate so much to his epistls as to think all in them coÌ„tayned to be authentical which is to impute to the Apostls immoderate arrogancie whereupon it concludes Zuingl to haue the assurance of the holy Ghost and noâ— S. Paul But Ochinus lib. 2. dial pag. 154.155.156.157 proceedes further saying we should belieue no more theÌ„ the Sainctes of the old testament Hereby we see the whole new testament is discredited and misbelieued Some other Hereticks were more curteous in abridging and excluding some partes of it but not all And what Ochinus alloweth Luther disproues saying Sermone de Moyse Let not Moyses be thrust vpon vs we in the new testament will neyther regard nor hear him Et Iacob Curio in Chronol ann 1556. pag. 151. sayes that he had rather neuer preach then to propouÌ„d any thing out of Moyses and he that doth alledge any thing of his doth depriue Christ of the harts of men And that Moyses belongs not to vs that he receaueth him not for otherwyse he should receaue all the Iewish ceremonies that his gouernemeÌ„t is failled himselfe is dead that Moyses only belongeth to the Iewes and not to Christians Et Sand. de schism Aug. lib 2. pag 272. reporteth Buccerus to say If all be true which the Euangelists set down Christ must be truely and really in the SacrameÌ„t yet whether we be bound to belieue absolutly euery thing set down by them to be true or no he would not be iudge To conclude this is their designe what they list to belieue that they will belieue that they make the inspiration of the holy Ghost to be holy Scripture and themselues Euangelistes and true and what displeaseth their mynds be it in the new or old Testament they can raze reiect affirme it apochriphal neyther in this are they satisfyed but perswade themselues that the holy Ghost himself could suggest or teach nothing but what Christ before had delyuered by mouth and such restraint limitation to be heedfully noted This Caluin lib. 4. inst cap. 8. § 8 howsoeuer Christ foretould the contrary of the holy Spirit Morouer what is sayd of impugning of Scriptures which is a misbeliefe against the holy Ghost in that there are few Protestantes who haue not denyed some part of Scriptures Moreouer the holy Ghost is misbelieued and impugned when traditions of the Church are denyed although they be not all extant in the Scripture as the name Trinity the consubstantialitie of persones the obseruation of Sonday for the Sabboth the baptising of infantes the receauing of the communion fasting and the feast of Easter c. Which traditions the holy Church acknowledges to haue issued from the holy Ghost according to Christ his promise that he should not only teach but also suggest all truth Moreouer the Protestantes impugne the holy Ghost when they impugne miracles which are done by the power of the holy Ghost and not by the Diuell S. Aug. in quaest ex vtroque test quaest 102. proueth that they sinne with the Pharisies in the sinne against the holy Ghost for there is no miraculous operations but they appertaine to the working of the holy Ghost Moreouer the Protestantes impugne that article to wit the Catholicke Church who cannot abyd the name Catholick nor the name of Church but rather tearme it congregatioÌ„ which properly belongeth to beastes Of this see more in the first question and in the twelft vpon the note Catholick Moreouer they misbelieue the holy Ghost who affirme the Church may err in any point of beliefe not accounting of the promise of Christ who had sayd that the gates of Hell should neuer preuayle against it Matth. 16. Luc. 22. Iohn 14. Act. 2. that is to say the faith therof should neuer fayle and the holy Ghost the teacher of all truth should perpetually remayn with it to keepe the spouse of Christ vnspoted and without all wrinkle and this Church is the Church of Rome as the sectaries themselues professe neyther deny they but in this Church is vniuersality consent antiquitie as Fox acts pag. 1359. Iewelrepl cont Hard. part 4. diuis 14. 21. pag. 249. 268. Cal. lib. 4. institut cap. 2. § 2.3 Also considering that in no other prosession is the lyk holines of lyfe and vnity in doctrine which accompany one another as good and bad fruit of a good and a bad tree No heresie that euer hath been can make comparison with the Catholicke Roman Church eyther for holynes of lyf or integrity of doctrine As for their doctrine we may easily consider to what holynes of lyfeâ—t tends as their owne Rabbins shall testimony giue And first Caluin iustruct contra Laberâ— cap. 13. Hath any man coueted his neyghbours wyfe let him inioy her if he caÌ„ for he knoweth assuredly he doth not contrary to the will of God Let him boldely snatch by force or fraud his neyghbours substance for he will take nothing vnles God wil and approue it Lykwise Zuingl â—om 1 in actis disp Tigurinaefol 628. God hath bound himself to giue vs Heauen we need not trauail to at tayn it And as for fruites ensuing such doctrin Luther sayes Tom. 1 inc 8 Mat. They speake of the ghospel as if they were Angels but if you regard their workes they are rather diuels J in nari in 1. Cor. cap. 15 fol 161 162. They liue lyk hogges as dogges they die Lykwyse Calu. descand pag. 118 127 128. Our preachers I say our preachers who enter into the pulpit are eyther of wickednes or other euils more filthy examples then Pagans are and such forsooth as are to be coÌ„teÌ„ned of the people and to be pointed at in diâ—isioÌ„ I admire the patience of the people that womeÌ„ childreÌ„ do not load them with myre and dyrte Lykwyse Zuing tom 1 fol 115. We caÌ„not deny but the heat of the flesh is ardent with vs whereas the workes thereof hath made vs infamous to all Churches Morouer the Roman Church hath stability and constancy in her whol doctrine in her SacrameÌ„â—s and Scriptures But the
who notwithstaÌ„ding grosly sayd how can he giue his flesh to be eaten this is a hard saying so that neyther the Iewes nor his disciples who should exceede others did attaine to the vnderstanding of Christs words as noteth Chrys in c. 6. Iohn What theÌ„ is this word hard and a saying not easy of vnderstanding which was full of dread that their imbecillitie could not bear it c. For if the Scriptures were easy it was no great benefite that Christ did to his Apostles in opening their wits that they might vnderstand the Scriptures neyther was it any great matter that he hid to his two Disciples going to Emaus vnto whome beginning at Moyses and the Prophets he interpreted in all Scriptures which were written of him for this action of Christ argueth difficulties otherwayes why did he labor to much to make them vnderstand them The Enuch of the Queene of Candy reading the Scriptures confesseth that he vnderstood them not and yet a man of good experience To this effect Philâ—p is moued of the holy Ghost to ioyne him to his chariot who hard him read I say the prophet and asking him if he vnderstood what he read he answered how can I except I had a guy de Wherefore when Philip was with him in his chariot and the Scripture was read the Enuch asked him saying I pray thee of whome speaketh the Prophet of himself or some other man Then Philip opened his mouth and began at the same Scripture and preached vnto him Iesus For the work of the holy Ghost in placing Philip to him had been in vaine if there had not been difficultie in the Scripture and if this man could not vnderstand without a guyde for all his experience no more can other men do Moreouer when Christ spake of his passion and resurrection his Apostles vnderstood him not saying after a little whyle and ye shall not see me and agayne after a whyle and you shall see me for Igoe to the Father Ioan. 16. If the liuely voyce of Christ was obscure and darke to the Apostles so the same is now being written in dead letters for the liuely voyce of Christ is of greater force then the letter Lykewyse S. Paul numbring the Giftes of the holy Ghost 1. Cor. 12. to one sayes he is giuen the vtterance of wisdome and to another the gift of knowledge to another the gift of fayth to another the gift of healling to another the gift of miracles to another the gift of prophesie to another the gift of iudgement to discerne spirits to another the gifte of tongues to another the interpretation of tongues and all these things worketh one and he self same spirit distributing to euery man seuerally as he will Therefore seing euery one hath not the gift of vtterance of knowledge of Prophesying c. and consequeÌ„tly also no more vnderstanding of the Scriptures And as these gifts are not coÌ„mon to all men euen so the vnderstaÌ„ding of the Scriptures is not easy to al men S. Paul proueth this well by the order and disposition of a naturall body from which he deduces an argument to proue an order in the mysticall body the Church 1. Cor. 12. You are sayes he the body of Christ and members of his body and therefore God hath ordayned in the Church first Apostles next Prophets thirdly Teachers fourthly theÌ„ that doe miracles fifthly the gifts of healling c. For if the Scripture be easy of vnderstanding then these giftes are superfluous for where euery one vnderstandeth there needeth no Apostle Prophet Teacher c. And if euery man vnderstand then euery one hath all these giftes contrary to the Apostles meaning who sayes all be not Prophets and Teachers c. Moreouer S. Hier. in praef sup Ezech. sayes that the Iewes might not read the bookes of Genesis before they ere thirthy years of age but the Protestants as new-hatched chikeÌ„s pipes out of their mothers belly pratle of the Scriptures as experience teaches in Scotland it will not serue the Puritane ministers to haue long grace but also the chapter must be read with his Glosse after the spirit and Iok Genny and Mady c. must gather and repeate longe notes old and young must do the same otherwayes they haue not the spirit and are weake in the fayth and soe play the hobly-horse in the Scriptures QVAESTIO XVI Of the adulterating of the Byble WHerefore do the Papistes condemne our reformed Bybles Iohn Wigand lib de bonis malis Germ. Brent Kemn Cent. Magdeburg ANSVVER THe reason is iust on the Catholick part for each on of the sectaries condeÌ„ne on anothers Byble therfore iustly they may be condemned of the Catholicks Each Heretick condemnes one anothers Byble for euill translatioÌ„ For Luther coÌ„demnes the Zwinglians and contrariwyse the Zuinglians the Lutherans lykewyse Beza Castalion and lykewyse Castalion Beza c. Lykwyse did not King Henry the 8 condeÌ„ne his 1. traslatioÌ„ made a new traÌ„slatioÌ„ published it by authority of ParlameÌ„t as witnesseth Calu. Turc lib. 4. cap. 7. Wherefore not vniustly are they condemned of vs Catholickes from whom your grand-Father Lvther had receaued the true coppies who hath corrupted them in mutilating and adulterating the whole text from his originall It is the Protestants reformatioÌ„ to deny many bookes in the Scriptur For what reformation is it to take away from the Canon of Scriptures To bias Iudith the booke of wisdome Ecclesiastes and the Machabies which bookes were receaued for Canon Scripture of the famous and ancient Counsels as Carthage Florence and Trent Of which sacred books Innocent the 1 maketh meÌ„tion of theÌ„ for Canon Scripture in epist ad exuperant Lykewyse Gelatius in his couÌ„sell of seueÌ„ty Byshops Lykwise the Fathers who cyte these books for diuine scripture as at lenght are rehearsed a Sixt Senens lib 8. S. Bibliothecae If this be your reformation let the world be iudge to blot out S Iames epistle calling it a straw-epistle which contrarywise is receaued of the Caluinists Lykwyse to call in doubt the second epistle of S. Peter with the first epistle and the second of S. Iohn Iude the Apocalyps which places were euer in authority with the Greeks and Latines Lykewyse in adding to the Scripture they think no sinne for when S. Paul Rom. 3. v. 22. sayes that the righteousnes of God by the fayth of Iesus Christ is vnto all and vpon all that belieue the reformed traslatioÌ„ add this word only as it were that by only faith the Christian righteousnes falls to vs to exclude all good workes Lykewyse is it an honest translation of the Zuinglians in Turingne to change the wordes of Christ Matth. 26. Marc. 14. Luc. 22. 1. cor 11. where it is sayd This is my Body and this is my Blood to chaÌ„ge it say this signifyeth my body blood For which causes of trumpery the Heretickes cannot suffer the Roman Catholicke Bybles and therfore iustly may the Catholicks say
accept and condiscend to our doctrine of Predestination and Reprobation Seing by them the diuyne mercy and iustice of God doth chiefly shyne claer and is made manifest Caluin lib. 3. cap. 21. 23. Piscat cont Scaff c. ANSVVER VVE Catholickes accurse your wicked doctrine who affirme that God not only from eternity hath defined and preordayned all things in perticular both good and euill before the forseen determinatiō of freewill but also that our first parents haue falne by the eternall ordination of God And that that most clement Lord whose nature is goodnes hauing no respect to our good or euill hath decreed from eternity to creat some to lyfe some to death only that in them he may declare his iustice and in other his mercy so that to one of those endes euery one is created this they call predestination and therefore lest I should seeme to forge or counterfeyt any thing contrary to verity it is requisite to produce the words of their own Rabbins to this purpose Cal. lib. 3. inst cap. 23. § 7. No man can be iustifyed sayth he whylst God hath forseen what progresse he is to haue that made him and therefore God hath forseen because by his owne decree he hath disposed what he had forseene c. For it doth appertayn to his wisdome to forsee all things which are to come and lykewyse it appertayneth to his power to rule and moderate all things with his hand Moreouer ibidem he sayth It was decreed of God that Adam should sinne morouer that it should seeme absurd to any that which I say not only God to haue forseen the fall of our first parentes and the ruine of the whole posterity in them but also to haue disposed it so by his decree and will and so we call predestination the eternall decree of God which he hath declared with himselfe what should be done of euery man For all are not created to alyke condition but some are preordinate to lyfe and others to eternall death therefore whether of those endes he hapneth on we say that to that end he is predestinat Calu. lib. 3. inst cap. 21. § 5. To iustifie Caluin Caluins and Piscatores blasphemy burst out Piscator a Caluinist in his Treatise against Scaffmā printed in Lai in Holl. 1610. pag. 26. God so created our first parents sayth he that indeed they should sinne for so much as there was no other way that he myght obtayne his owne first end which is in the declaring and showing his mercy in the saluation of some and in the manifestation of his righteousnes with iust condemnation of others thus he But as concerning this predestination to death Caluin sayth sup whom God giueth ouer to damnation these truely by his equity and righteousnes and in his incomprehensible iudgement we affirme them from the entrance to lyfe to be secuded and stoped And lykewyse euē as God with vocation and iustification doth seal his owne elect that they cannot fall euen so the reprobat by excluding them from knowledge notice of his vocation or from the sanctification of his spirit in his decree and predestination the which he declares and manifest by iustice lib. 3 cap. 21. § 7. Morouer he teaches in another place that God draueth the reprobate by force and constraineth them of necessity to the doing of wickednes and yet notwithstāding by no meanes can they be excused eyther from sinne or from the punishemēt of diuine iustice for he sayes that the reprobate would be thought excusable in sinning because they cannot eshew the necessity of sinne seing this manner of necessity is layd on them by the ordination of God Predestinatiō constreines and forceth a man to sinne after Caluins opinion But for this we deny them to be excused for asmuch as the ordination of God by which they complaine them to be ordayned or destinat to damnation standes with his equity to vs the cause is vnknowne but that equity is most certayne and vpright with him lib. 3. inst cap. 23. § 9. The which doctrine is most impious wicked cruell and blasphemous and is repugnant withstands the holy Scriptures right reason and their owne euangelical consistory of Tuguring Basil who hath reiected this doctrine of Caluin concerning predestination anno Dn̄i 1552. as witnes Bols cap. 13. Therfore what appertayneth to the euill of our fault and the forward actions of a sinner they are not predefinite and preordinate from eternity which the whole Scripture withstandes as Psal 5. where it is sayd That God loueth no iniquity neyther willeth wickednesse And as for punishement and eternall damnation to be decreed of God before the forseen malice and wickednesse of the creature or without respect of futur sinnes that God should haue predestinat and to haue created them to eternall condemnation Let Christian ears abhorre to heare such doctrine to which the Scriptures oppose which testify that God doth not pull out the sword of punishement Punishment and reuenge is a strange work to God and reuenge except he be compelled and forced by prouoking him by long continuance in sinne For this cause the prophet Isai cap. 28. v. 21. sayeth That Vengeange and the Scourge are called an vnusuall and a strange work and cap. 1. v. 24. as it were he complaineth saying by an interiection ah ah I will case me of my ennemyes I will reuenge me on my foes which interiection Heu many interpret it so that it is against his will and that he expresseth it with sorrow that force vrgeth him contrary to his will to vengance and punishment who willeth all men to be saued that his mercy not his iustice might be declared God is forced to punish man against his will for it is more proper to him to haue mercy and to spare then to punish but reuenge is a strange work to him and contrary to his nature to be a punisher Is not this fully expressed in Gen. 6. How he was forced when it is sayd that he was inwardly touched with dolour of hart and sayd I will destroy man whom I haue created Lykewyse Ezech. 18. v. 23. Is my will the death of the wicked sayth the Lord God Lykewyse Sap. 1. God made not death neyther reioyse in the perdition of the liuing But by the equity of his iustice when Sinners conuertes not he shall reioyse exceedingly in the reprobation of sinners for the ostentation of his iustice for his work of predestination is good is without any preuision or forsight of mens demerites or originall sinne who from eternity hath not decreed to determinate constraine force moue or impell the wils of any to wickednes and sinne Moreouer if the Angells and men from eternity are predestinated to reprobation to the only ostētation of Gods diuyne iustice they haue falne into a more miserable condition then all the brute beastes of the world Angels and men are created to a more miserable cōdition