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.
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
one keepes vnity in so far as the Roman Church was neuer corrupted defaced hid or distroyed but in all ages was euer extant and did represent a compagnie of men who haue professed and belieued the same faith which our Cath. -Church doth this day belieue and this compagnie was euer taken of all faithfull men for the Church Which one vnity the pretended reformed hath no place in who haue no head and an vnknowne doctrine neuer hard of before breeding discord questions and endles debates The 2. note of the Church is holynes which is seene both externally internaly to be in the mēbers of the Church for holynes and wickednes may easily be distinguished the workes of wickednes are manifest but in the acquiring of holynes is greater labour that the externall actiōs be disposed and gouerned with the intention Holynes in life conuersation is an other note of the true Church to the executiō of vertue for neyther fasting nor almes deedes nor many prayers makes any holy if they want the intention and that the vertue be done with meeknesse and in simplicity of mynd Moreouer we see also God by diuyne reuelation and apparitiōs approue the holynes of his Saincts God approueth the holynes of many by diuyne reuelation Lykewyse by them he workes miracles by his own diuyne power as a testimony of their holynes and seing this holynes hath byn and is foūd with those manifest tokens in many members of the Catholick Church it followes that they are the Church in regard they are the members of the Church which is Holy Where holynes abounds there is the Church and such is the romā Church for diuers reasons and such is the Roman Church because her doctrine containes nothing contrary to the rule of right reason and good maners Secondly because she hath almost conuerted the wholl world from Idolatry and hath shyned cleare in holynes of religion and all good maners Thirdly because she is increased and filled with holy men and in her they haue florished with wonderfull rare holynes Fourthly because in her hath shyned innumerable testimonies of true miracles Fifthly because in her very many of both sexes haue byn indewed with the gift of prophefie Sixtly because God oftentymes hath heauily punished the oppugners of the Roman Church Holynes can not be attributed to the Protestantes because they iudge prophanely of their owne and hath giuen temporall blessings as witnes Stanist Hossius Bellarm. Bozius alij to the defenders of the same But this note of holynes cannot be found in the Church of the reformed for the first builders of this reformation and new Ghospel were men of pryde intemperate luxurious lyke night theues following all wickednes seditiō ambitions bitter froward cruel as Caluin himself witnesseth lib. de scand pag. 118. 127. saying that the greatest part of them who haue betaken themselues to the Ghospell what other intent had they then hauing shaken of the yoake of superstition that they might plūge themselues with liberty to all ryot and lasciuiousnes Againe Simdalin reportes of the holynes of the Ghospellers cont 4. sup cap. 2 Luc. com 1. sup cap. 21. Luc. That the world may knowe saith he that they are no Papists nor haue any trust in their good workes neyther to haue freewill they practise in stead of fasting altogeather feasting and for being bountifull towards the power they vnflese them and flee them and for prayers their tongue and lyppes are turned to oathes Lykewyse Spangenb in sua vera nar benef D Mart. Luth. After the reuelation of the Ghospell and the casting of Papistry men are become so wylde that they acknowledge not God nor make any accoūt of him and make all to be right and lawfull which euery one liketh best Lykewyse Castalion apud Rescium pag. 54. speaking of the holynes of Geneua painteth them out with these coulores they are proud saith he puffed vp with vaine glorie and full of reuenge that without danger any man may rather offend Princes then exasperat or moue any of these feyrse Caluinistes whose lyues are infamous and vilanous They are maisters of art in reproches lyes crueltie and treason insupportable and arrogant they name their Geneua the holy City and their assembly Ierusalem but in very truth we should call it Babilon Babilon and Aegypt and the true frontiers of Aegypt and Babylonicall Inchantresse Infamous Sodome and the children of Ghomorra The great cōmendation that the Protestants speake of themselues Thus he To tonclude with Aurifab apud Ministromach pag. 7. After the Ghospell was reuealed vertue was slayne iustice oppressed temperance tyed truth rent with dogges honisty banished faith layme wickednes preuailned deuotion fled Heresie remayning and Sathan reygning And seing out of their owne maisters we learne the holynes of the reformed-Church who of honesty can not be called by any name of a church except we would say with the prophet I haue hated the Church of the wicked psal 25. and so name them Sainctes and members of the Synagogue of Sathan as in effect they are The third note of the true Church must be Catholick that is to say vniuersal through the world and such is the Roman Church The catholick Church hath possessed all nations because there is no part of the world knowne in which be not Christian Roman Catholiks For S. Cyp. libro de vnit Eccl. compares our Church to a most ample tree extending her branches through the world with aboundance of fruite Therefore vpon this extēsion she is called Catholick and vniuersall Moreouer Vine lyr cont proph heraet nouit Descrybing the Catholik Church least we should be deceaued by the circumuention of Hereticks exhortes vs what to obserue for a Catholik Church it is to be obserued sayth he the Catholick Church that we hold that which euery where alwayes which of all is beleeued For this is truely and properly Catholick And S. Aug. serm 13. de tempore This roman-Church saith he from the rysing of the sunne to the going downe of the same is illuminated all through the world with the splendor of one Catholik faith In the Dominions where Hereticks are there are good store of Catholicks but no great nomber of Hereticks where Catholikes rule So that our-Church hath this true name Moreouer whersoeuer there are Heretickes there are found good store of Roman Catholickes but in the contrary not so where there are catholiks here are not foūd such store of Heretiks or protestants as S. Aug. lib. de vnitat Eccl. cap. 3. sayes those Heresies which are in diuerse nations are not found wher the Catholick Church is which is euery where and euen where these Heresies are the catholik church is also foūd thus he Therefore as Cyril sayth cathech 18 The name Catholick is proper to this Church the mother of vs all But Cyrill doth not speake of any other Church then the Roman Church which of all antiquities was
of God Psal 135. v. 4. who only doth wondrous workes as only chiefe gouernour and ruler of nature Therefore for this cause fitly in an other place of the Psal 92. v. 5. they are called saying The testimonies of God much to be belieued and therfore if any true myracle be done in whatsoeuer place they come and are from the only vertue of God such as are the suddaine curing of the lame the raysing of the dead giuing sight to the blind c. vvhich are done by only heauenly vertue euen so in the Roman-Catholyk-Church God works by his diuyne power The myracles done in the Catholycke Church are registred for a perpetuall memory as all the ecclesiasticall hystories makes mention vvhat is done within this 16. hundrith yeare the which Cal. derides calling the Catholyks by this by name mirabiliers compares them with the magicians and charmers in old tymes who was made famous and renouned with their wonders and Sorcery to the vpholding and nourishing of their Idolatry vvhich lyes truely sounde of blasphemy against the holy Ghost Calâ— mockes the Catholick myracles and blasphemes that the workes of God should be attributed to be done by the power of the Diuel as the Pharisyes ascribed of Christe myracles Luc. 11. Moreouer the romaÌ„-Catholyckes produce nothing strange and contrary to Gods diuyne honour holy scripture The myracles of the Catholycks agree wiâ—h Gods diuine honor by Scripture and reasons God doth myracles because of the merit of his saincts and reason when they say such a sainct to haue done myracles Which I proue because albeit all these be done by God yet the merit of the Sainct is the cause at whose intercession and exaltation God wills that there shal be myracles Therefore seing for the meryte of his sainct God doth these myracles and consequently fitly and iustly they are said to be done of that Sainct Neyther is this maner of speach straÌ„ge in the Scripture seing The master of verity himself doth say Without offence it is rightly sayd such a sainct hath wrought myracle Ioh 14. v. 12. who belieues in me the workes which I do he shall do and besidds these he shall do greater Wher it is to be obserued that our Sauiour sayes that his Sainctes shall do those myracles which he doth and making this addition Et maiora horum faciet all the Heretykes are not abyle to glosse this text for it is giuen vs euidently to vnderstand by these words that God doth and worketh maruailes in his sainctes Christ pro â—â—â—feth that his faythfull beleueres shall do greater myracles then he hath done by authority and word and not by oÌ„ly prayer Lykewyse in S. Matth. 10. v. 8. Their mission sayeth cure the sicke rayse the dead clense the lepres cast out Diuels and in vlt. Marc. It is againe repeated in my name sayth he They shall cast out diuels and speake with newe tongues and take away serpents c. It is not sayd in this place that by their prayers they shall do these thinges but as the Catholyckroman-church teacheth that by authority they shall doe these thinges Therefore let these mockers and scorners of the myracles of God done by his Sainctes go hence and be ashamed and returne confessing as S. Aug. sayth lib. 22. de ciuit dei cap. 8. The martyrs doe miracles or els God by their prayers cooperating with them that fayth may haue his merite not that we belieue them to be our Gods but to haue with vs one God why myracles are done in one place and not in an other Moreouer of curiositie it may be demaunded wherefore in some places certaines myracles are done which are not done in other places I say if thow wouldst not erre be not curious to inquyre and search For the whole reason of the doing not doing is referred and depends on the omnipotent power and hid counsell of God This question hath bene demaunded by the Heretyckes of eld tymes saying The old Heretyckes moued this question Wherefore doth he myracles here and not there Is not this Sainct as renouned in holynes and as hygh inglory in heauen Is not his intercession as acceptable to God as the other Saincts are To whome S. Ang. answeres Epist 139. ad cler pop hipp Truely God is euery where sayth he and is contayned or-included in no place who hath made all and it behooueth him to be worshipped of true worshippers in spirit and truth who heareth in secret Also in secret iustifâ—eth and crounes Neuertheles as concerning these things which are visibly knowne to men who can search his counsell vvherefore in this places myracles are done and in other places are not done This doctrine of S. Aug. is easily proued by the testament Iohn 5. When at the mouing at the fish-poole-Probatica in Ierusalem It is answered why God wrought myracles at the probatica and no other place at a certayne tyme and no other water was moued And this was done by the descending of an Angel at a certayne tyme so that neyther before nor after the ordinary tyme that water was of any vertue for the curing of diseases infirmities eyther to the blinde lame or withered c. But obseruing the instante tyme of the mouing of the water the sicke and infirme persones obtayned the benefit of health Euen so to our purpose As S. Aug. Epist. 137. ad cler pop hipp sayes taking his warrant out of the Apostles words 1. cor 12. v. 30. All sayth he haue not the gift of healing neyther all the gift of decerning of spirits So neyther all Sasncts in all places haue alyke power and vertue is work myracles but as he will who deuydes to euery one his proper gift And therfore let vs who are incapable of the secrets of God through our humane weakenes confesse with the Apostle and say Rom. 11. v. 33. O the deepnes of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgments Miracles are not wrought by the power of Satan neyther by iugling or sorcerye but the workes of the Diuel were dissolued by the myracles of his saincts and his wayes past finding out Morouer the myracles done in the Roman-catholyck-church cannot be wrought by the power of the Diuel eyther by iugling or witchcraft or any kynde of Sorcery because that euen these workes which was done by the magitians and sorceres were vndone and disolued by the myracles of his Sainctes at the sepultures or at the reliques of his Saincts and lykewyse the Diuells are compelled to confesse many things at the places and reliques of his Saincts which they would not do if their power vertue were not from God Of such lycke myracles S. Aug. lib. 22. de ciuitate dei cap. 8. epist 137. ad cler pop hipp lib. 8. de ciuit dei cap. 26. libro de curae pro mortuis gerenda cap. 17. Rehearseth at length so that it
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.
Ianuar. So that what is instituted of the whole Church for the publicke vtility of fayth it is nōt to be changed Secondly because of the iudgement of the people who are naturally inclyned to Heresie and nouelties whilst in reading of the Scripture and not vnderstāding it they take occasiō to hold opinions against the doctrine of faith the precepts of manners least they should deryde sinistrously interprete these thinges which are religiously instituted and albeit many things be put in the vulgar tongue as the psalmes and other partes of the Scripture notwithstanding the people cannot attayne to the sense and meaning of them for euen these who are expert in the Latin tongue finde difficultie to vnderstād the Scriptures It is not needfull that the people vnderstand what is songe or said in the church except first they consult with commentaries and holy Fathers of the Church Neyther is it needfull that the vulgar people vnderstand what is songe or is celebrated in the Church more then the people vnderstood what the heygh Priest did in Sancta Sanctorum Hebrue 9. Luke 2. For the Ecclesiasticall songs are not instituted to instruct the people in their vnderstanding with wordes but it is instituted to awake and sturr vp their myndes to the worship of God by swet Harmony Reuerence Maiesty and solemne actions What if perchance it come to passe that eyther we trauaile in a strāge coūtry or that a stranger come where Religion is if Gods seruice be not in a vulgar language as Latin is how shall he vnderstand whether they serue God or mocke him how shall he that is ignorant say a men to thy benediction as the Apostle sayth Therefore publicke priuate prayers in a strange tongue albeit they be not vnderstood of him that prayeth yet are acceptable to God haue vertue to impetrate and obtayne blessings because God his saincts vnderstand all tongues which is probable Praiers in the latin tongue are acceptable to God for that common people with the chyldren cryed Matth. 21. v. 9. Osanna filio Dauid which wordes neyther the peoole nor the chyldren vnderstood and yet Christ commendes and prayseth the children neyther reprehendeth he the cry of the people Whereupon Greg. hom 20. in Iosua speaking of a strange tongue sayth If thow hearest somtyme to be read in thy eares that thow vnderstandest not yet in the meane tyme know thow that thou hast receaued vtility thereby in that the only hearing is to thee as it were a certayne charme to expell the deadly poyson dāmage euill spirits who ly snares and go about beseygning Christian souls Which grounds Caluin contradicteth who sayth in his Catechisme to pray in an vnknown tongue it is to mocke God and peruerse hypocrisie Contrary to this who is of sound iudgement A similitude conuinting Caluin will easily esteeme him no hypocryte and mocker who offereth a supplication in an vnknown tongue to the King who is expert in the tongue through dayly vse yet vnknown to the delyuerer It is to be thought that all nations had a common tongue as Gen. 19. in which God was serued but cōfusion of tōgues being made three speciall tongues are separat institute for the diuine seruice of God whereupō this custome followeth that in the occidentall Churches the vse of the latin tōgue was euer with them which was a naturall tongue to them and althought it was not altogeather common to all nations for diuerse nations and tongues were included in the occidentall Churche and yet for diuine seruice this tongue is most frequently vsed So the Greek church vseth the Greek and chaldaick and yet the Greek and chaldaick is another tongue different from the cōmon tongue which the people vseth in their meettings but the others were vsed only amongst the learned and with the Priests in diuyne seruice For it was neuer a custome through the vniuersall world that the vse of the vulgar country tongue should be admitted in diuyne seruice but that which is most cōmon vniuersally to all nations Vt omnis spiritus laudet Dominum And as concerning the reading praying in a vulgar nationall tongue it is no perfection to do so for then the vse of the better tongue failes as Hebrew Greek and Latin which were sanctified on the crosse of Christ And as Latin is common to all it is vsed much more specially it is cōmon to the seruice of God and seing God requireth the best of euery thing to be offered to him as soueraine Lord and most louing Father who doubteth but a learned holy and commō tongue is more honourable then a barbarous prophane priuate tongue is And moreouer in respect of the whole body of the Church with whom specially we cōmunicat in our seruice in prayers that we may say all one thing the vulgar tongues are counted strange and vnknowne which strange tongues S. Paul doth litle regard I. Cor. 14. and preferreth the common tongues which were delyuered to the first Christiās sanctified of Christ and delyuered by the Apostles in the East and West parts of the world not regarding the multitude of vulgar tongues which were vsed in particular prouinces For vsually the Greek tongue was specially in the East and the Latin in the West Church For Christ being on the Crosse from whome is the paterne of all prayers and oblatiōs who knew right well that the common people of the Iewes could not vnderstand him because the true Hebrue tongue was eyther lost or much decayed in the comon speach and euery day more and more failed after the captiuity of Babilon did recyte the beginnig of the Psal 21. in Hebreu my God my God why hast thou forsaken me And did not eyther then or any other tyme interprete it in a vulgar tongue Therfore out of doubt after his example we may do the lyke in these tōgues in our seruice and prayers which Priests and clerkes vnderstand albeit the common people do not vnderstand the same for this good aryseth to the whole Church by the vse of the latin tongue to wit learning and deuotion wheras the Protestants hauing once had the Latin seruice changing it into their particular vulgar tōgue haue lost both learning and deuotion for Amen Alleluia builded many Churches Hospitalles Bridges c. and augmented the deuotion of the people contrary wise So be it hath pulled downe the Churches c. and banished deuotion So that falling from the Latin to the vulgar they haue fallen from the better to the Worse and from vnity into heresy and so to deuyding the coate of Christ into many partes which thing the barbarous and prophane souldiers were affrayed to do Iohn 19. OBIECTION SAinct Paul I. Cor. 14. sayes let no man speake a strange tongue in the Church which is not vnderstood for sayth he who shall supply the place of the Idiot how shall he say Amen vpon thy benediction because he knoweth not what thow sayest but