shall fall there it will a bide you haue serued the world hitherto in sin and heresie to leaue it novv is not so much to leaue it as to preuent it for shortlie it vvill leaue you for the vnexpected coming of death you vvant not of your neerest knired whose suddayne departure may be sufficient examples yea the only death of our father nosmale griefe to me may suffice vs in this To haue erred hitherto is humane to perseuere as I may tearme it is beastly you haue giuen your life past to heresie and her accomplices giue at least the remnant and surplus to God and his Church you haue giuen as one saith the maine croppe io the enimie of mankind the redeemer let at least glean the reproofe of your haruest and he will requite you as he promiseth a hundreth fold and with life euer lasting O Mother Pardon yet once more I earnestly beseech you my bouldnes and rough manner of writing 2. Cor. 116. I confesse with S. Paul I am rude in speach yet tolerable in opening to you the meane how to escape so great a daunger as the eternall perdition both of body and soule in which perill as I said you dayly sleepe in your tyme therefore is but short and you haue a great account to render your conscience vpon the vnderstanding of these cannot but vrge you your sinnes call vpon you the iudge expecteth you imbrace then the Roman Catholicke church for your mother and God will euer be your father accuse your self and God will excuse you be sorrie for your sinnes and they shall not be imputed vnto you permitt the priestes sentence to passe on you and Gods wrathfull sentence shall not touch you If you will mount the hills of Armenia enter the arke of Christes Church if you will ascend the higher heauen enter this lower yea this is the way and only meane To haue liued hitherto in sin and heresie is daunger to dye in this estate as our Sauiour and his Apostles witnes is certayne damnation But I haue beene to longe and therfor must rather abruptly conclude then any way finish this my present discourse wherfor as my last greeting and farewell I humbly beseech you for the tender good of your owne soule and so many which depend vpon you a great account to answere for to wouchsafe the reading or at least relating by some other these my paynes and trauells taken in your be halfe that so at length all poyntes and doubtes clearly proued you may with the people in Esdras say â— Esdras 4. â—2 truth is great and preuaileth and that I as S. Ambrose at the conuersion of S. Austine may sing Wee prayse thee God c you assuming the part of S. Austine with a cheerefull countenance and heauenly responsorie answere wee confesse thee our Lord c. and finally be incorporate a member of Christes mysticall body heere on earth his church in which an obedient child concluding your last daye as the soule of poore Lazarus was by his good Angel conueighed into Abrahams bosome so your guarden or good Angel with a triumphant victorie from that roaring Lyon enemye to man kind the Diuell may present your glorious soule a sweet smelling odor to our Lord Iesus Christ and there with the whole court of heauen his fellow Angels Luc. 15.7.10 as our Sauiour saith reioyce at so glorious a conquest which that it may sort according to my desire and that I may as Iob saith Iob 19.27 see you with these my eyes in that eternall glorie I most earnestly and humbly beseech our Sauiour who hath so long expected you to mercy that you may make your chiefe commoditie of this exhortation and some vse also of this my no lesse painfull then long admonition that in this life you may so purchase is grace as in the next eternall glorie Amen Your obedient sonne to the vtter most that he may I. P. AN INDEX Of the common places treated off 1 IMprimis the English were conuerted aboue a 1000. yeares since to the Catholicke faith fol 1. 2 The same faith was vniuersally professed for sundry ages before and was also agreable to that first faith where vnto the Brittans of wales were conuerted in the Apostles tymes fol 3. 3 Our aduersaries good opinion of the fathers fol. 6. 4 Our aduersaries appeale vnto the fathers fol. 8. 5 Scripture is not easie to vnderstand fol. 10. 6 Scripture is not for euery one to read and interpret fol. 16. 7 Scripture neuer doubted off amongst Catholickes fol. 21. 8 Scripture some tyme in Question fol Ibid. 9 Scripture neuer admitted by the Catholicke church fol. 22. 10 The Protestantes pretence of only scripture is friuolous and Idle fol. 10. 11 Protestantes disagreeing translations and Acknowledg c. fol. 27. 12 The church cannot nor ought not to haue erred fol. 31. 13 The church doth consist of good and bad fol. 33. 14 The church is ought to haue beene alwayes visible Ibid. 34. 15 Of this churches visible head c. fol. 46. 16 Of Free will fol 58. 17 Of the cooperation of Freewill with grace fol. 66. 18 Faith alone doth not iustifie fol 72. 19 Of good workes fol. 78. 20 Of Fastinges fol 87. 21 The lawes and precepts of Christ are not impossible 95. 22 To beseech the prayers of the righteous heere on earth is no derogation to our Sauiour fol 100. 67. 23 The Saintes and Angels in heauen know our doinges and wantes better then men fol. 101. 24 Of Saintes Reliques fol. 112. 25 Of the holy crosse and Images fol. 118. 26 Of Purgatorie and Lymbus Patrum fol. 125. 27 Prayer for the Dead fol. 131. 28 Of Ecclesiasticall tradition fol. 140. 29 Of the Seuen Sacraments fol. 149. 30 Of the efficacle of Sacraments fol. 16. 31 Of Baptisme and the necessitie thereof fol 166. 32 Of the venerable Sacra of the Eucharist as the form Consecration Real presence great care obserued had more thereof then of the water of Baptisme lest any part therof should fall to the ground mixture of water with wine in the Chalice and the receauing therof Fasting and Chast fol. 172. 33 Of the Sacrifice of the Masse fol. 102. 34 Of Communion vnder both kindes fol. 210. 35 Of Confession fol 215. 36 Of Satisfaction 225. 37 Of the single life of Priestes and Clergie men fol. 235. 38 Vowes of perpetuall chastitie were allowed by the Fathers affirming them to be obligatory fol. 245. 39 Of Antichrist and the Aulters and Sacrifice which he is fore told to take a way Daniel 12.11 fol. 247. 40 The Roman faith proued to be the true Catholicke faith by Dionysius Areopagita and Hermes most auncient and Apostolicke fol. 248. 41 To shew no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles 249. 42 True Miracles make a stronge argument for the true faith and that the foresaid faith wherevnto the English were conuerted was confirmed by
collect any certayntie out of their writinges These Cal. but hovv true he speaketh I referre you to that vvhich goeth before An heresie condemned by the primitiue Church THis heresie vvas Origens S. Epiphanius haeresi 64. Cal. instit li. 2. cap. 1. ¶ 5. vvhoe said that Adame had lost the Image of God vnto which he was created The same doth Caluin teach in these very vvordes by the sinne of the first man the heauenly Image was blotted out THE 17. ARTICLE OF THE COOPERATION OF FREEVVILL WITH GRACE The Catholicke Doctrine Mans will doth freely and actually cooperat with Gods vocation and grace mouing him SCRIPTVRE a 1. Râ—g 7.3 Yf you turne vnto our Lord with all your hart take away the straung Gods from among you Baalim and Astaroth and prepare your hartes for our Lord and serue him only and he will deliuer you from the hands of the Phiâ—â—lims b Parâ—lip 2. cap 12 x. 14 But he did euill and did not prepare his hart to seeke our Lord. c Isaie c. 1. v. 16.17.18 Bee you washed bee you cleane take away the euill of your thoughts from my eyes cease to doe peruâ—riâ—e learne to doe well seeke iudgment help the oppâ—essed iudge the pupill defend the widowe and come and reproue saith our Lord if your sinns shal be as scarelet they shal be white as snow c. 〈◊〉 you will and will heere me you shall eat of the good thinges of the earth but d v. 19.20 if you will not and will prouocke me to anger the sworde shall deuoure you because the mouth of our Lord hath spaken it And e cap. 55. v. 6.7 seeke our Lord whilst hee is to be found call vpon him while he is neere let the impious leaue his way and the wicked man his cogitations and let him returne vnto our Lord and hee will haue mercy vpon him and vnto our God because he is much in pardoning f Ieremia ca. 5.1 Goe about the wayes of Hierusalem and behold and consider yee and seeke in the streetes therof whether you can find a man doeing iudgment and seeking faith and I wil be mercifull vnto him Read EZechiell cap. 18. from verse 19. to the end Also cap. 33. v. 14 c. g zach 1.3 And thou shalt say vnto them this saith our Lord of hostes turne yee vnto me and I will turne vnto you saith our Lord of hostes h Mat. 3.2.3 Prepare yee the way of our Lord make his pathes straight i Iohn 7.7 If any man thirst let him come to me And trembling and being astonished he said Lord what wilt thou haue me to doe Note heere that vpon his consent Gods grace did worke with him k 1 Cor. 3.9 For wee are Gods coadiutors c And againe l cap. 15.10 but by the grace of God I am that I am and his grace in me hath not bine voyde but I haue laboured more aboundantly then they all yet not I but the grace of God with me m Ephes 5.15 Rise thou that sheepest and arise from the dead and Christ will illuminat thee n Phil. 4 13. I can all thinges in him that strengthneth me o Colosâ— 4. v. 19 Wherin also I labour striuing according to his operation which he worketh in me in power p Hebr. 41 6. Let vs goe therfore with confidence to the throne of grace that wee may obtaine mercy and find grace in a seasonable aide q Ioannes 4. â— Approch to God and he will approch to you r Apoc. â— 20 Behold I stand at the dore and knocke if any maÌ„ shall heare my voice and open the gate I will â—â—â—er into him and will suppe with him and he with me FATHERS S. Irenaeus anno 160 saith Å¿ lib. 4. c. 73. Our Lord hath not only reserued to man the freewill of his power in workes but also in faith saying According to thy faith be it to thee shewing forth the proper faith of man because he hath his owne sentence and therfore hee that belieueth in him hath life euerlasting and hee which doth not belieue the sonne the wrath of God doth remayne ouer him S. Ambrose anno 380. saith t lib. 2. In Luc. c. 2. Thou seest that euery where the virtue of our Lord doth cooperate with mans studies S. Chrysostome an 380 saith v hom 19 in Genesin de iustificatione dislerens Hee doth not impose a necessitie but fit remedies being applyed he doth permit all to ly in the sentence of the sicke And againe x hom 11. in Ioannem anno 80. the soul hath power in it self to worke it owne good neither doth it obey God in any thing vnlesse it will S Prosper anno 450. saith y lib 2. devocat gent. cap 12. Therfore it is free to many who now vse the iudgment of reason to depart that there may be a reward not to haue departed and that which cannot be done without the spirit of God cooperating with it it may be imputed to their merits by whose will it was done Againe z Ibid. c. 26. Truly the grace of God doth chieflie excell in all iustifications by perswading with exhortations by warning with examples by terrifying with dauÌ„gers by mouing with miracles by giuing vnderstanding by inspiring councell and illuminating the hart it selfe and instructing by the affections of faith But also the will of man is ioyned with it which is stirred vp by these foresaid helpes to this that it doe cooperate with the deuyne work in it selfe and that it doe begine to exercise to merite what by deuyne seed it had conceaued to desire hauing of it owne mutabilitie if it fayle of the help of grace if it profit which help is giuen to men by innumerable wayes whether they be secret or manifest that it is of many refused it is their wickednes but that it is of many receaued it is both of deuyne grace and mans will Austine anno 400. saith a lib. 2 Contduas epist pelagianor cap. 1. man doth prepare the hart not vvithstanding not vvithout the help of God vvhoe doth touch the hart Et infra although vnlesse he help vvithout vvhome vvee can doe nothing vvee cannot open our mouth yet vve doe open it by his help and our vvorke for vvhat is it to prepare the hart and open the mouth but to prepare the will Againe b tractatu 72 in Ioan. To the belieuer in him that doth iustifie the wicked his faith is reputed to him vnto iustice in this worke wee doe the workes of Christ this he doth worke in vs yet not without vs. Et infra man doth cooperate his eternall saluation and iustification with Christ working in him Againe c Serm. 15 do verbis Apostoli circamed you see that conuersion it self is not vvithout the help of God Et infra All from God yet not as if vvee did sleepe not as if vvee doe not
endeuour not as if vvee vvill not vvithout thy vvill the iustice of God shall not be in thee he that made thee vvithout thee doth not iustifie thee vvithout thee Againe d lib. despiritâ— â—littera ad Marceâ—â—num cap 34. To consent to vocation or not to consent is of mans ovvne freevvill Againe e lib de praedest Sanctor cap â— Both is ours to vvill sci to belieue and to loue for freevvill and both are giuen by the spirit of faith and charitie Againe f Ibid. ca. 5. Not because to beleeue or not to beleeue is not in the vvill of man but the vvill in the elect is prepared by our Lord. LVTHERS DOCTRINE Luther saith g lib qui scribitur operationes in psalmos It is an errour to say and hold that freevvill hath some captiuitie in a good vvorkâ— vvhen vvee speake of the internall vvorke For to will as vvee haue said is to beleeue to hope and loue motion plucking and leading of the vvorde of God is a cerâ—en continuall purgation and renouatioÌ„ of the mynd and vnderstanding from day to day in the knovvledg of God although it be not alvvayes of like feruencie yet that passion is alvvayes a passioÌ„ behold euen as clay in the hand of the potter so is the house of Israel in my hand vvhat authority I pray you hath the clay vvhen the Potter giueth a forme vnto it is there not there a mere passion Heere vvee may se that Luther vvill haue the hart of man vvhen it is conuerted to be no other vvise then as clay vvhen a pot is made of it or vvoode vvherof Mercuties statue is made CALVINS DOCTRINE Caluin saith h lib. 2. Instit c. 5. ¶ 7. But therbesome vvho vvill graÌ„t that the vvill being contrarie to its ovvne vnderstanding is conuerted only by the virtue of God but yet so as being prepared it hath aftervvard his ovvne povver in vvorking And he subâ—oyneth but this is vvickedly attributed to man that he should vvith his vvill as a hand mind vvayte vpoÌ„ grace going before therefor it is not vvell said of Chrysostome ¶ 10. neither can grace without the vvill not the vvill vvithout grace worke any thinge but it moueth the vvill not as it is deliuered and belieued many ages since that it should be after ward in our choise either to obey or resist the motion therfore wee must needs reiect that so often repeated by Chrysostome Whome he dravveth he dravveth him the Partie dravvne vvilling it Againe i Ibid. c. 2. ¶ 4. Chrysostome saith he hath it written some where because God hath put both good and euill in our povver he hath giuen vs freevvill of election doth not reteine vs against our vvils but imbraceth vs being vvilling Also often tymes that vvhich is euill if he vvill is changed into good and a good man that doth fall through sloth doth become euill because God hath made our nature to be of a free will neither doth he impose a necessitie but necessarie remedies being prepared doth suffer al to rest in the sickmans condition Also that vnlesse wee be holpen wee caÌ„ neuer doe any thinge as wee ought or wel so vnlesse wee on our parte endeuour what wee can wee shall neuer obtayne the fauour of God But he said first that all is not from diuine help but that wee ought also to doe some thinge soe that this word is verie familiare with him Let vs doe vvhat vvee can and God vvill supply the rest to which also that is agreable which Hierome saith it is our part to beginne but God vvill perfect it it is our part to doe vvhat vvee can his to full fill vvhat vvee cannot you see heere certaynly saith Caluin in these sentences that they giue more vnto man in the studie of virtue then is fit vvherfore he concludeth they speake therfore saith he to Philosophically of this mutter whoe boast that they are Christes Disciples THE 18. ARTICLE Faith alone doth not iustifie THE CATHOLICKE DOCTRINE The true Catholicke faith where by a man is iustified is not only distincke from Charitie and other good workes but doth oft tymes exist a part neither is any man iustified that is to say pronounced or accounted iust by God for any imputatiue extrinsicall or alien iustice to witt of Christ if he remayne still truly and really vniust and defyled with mortall sinns inherent in him But a-man is iustified that is of impious or at least not iust he is made pious and iust of not holy he is both called and truly made holy by his owne intrinsicall and inherent iustice and sanctitie which iustice or sanctitie consisteth in the habite or root of faith hope and charitie planted in the hart of man for all though the merite of Christ only According to which diuine habite of iustice infused into vs it free doe a man yet afterwardes he doth become more iust by good workes that is to say of iust and holy he doth become more iust and holy by his owne good workes and merites dignified by gods holy grace which doth accompany and follow the same SCRIPTVRE a Luc. 7.47 FOt rhis I say vnto thee many sinnes are forgiuen thee because thou hast loued much b Matt. 7.22 Many shall say vnto me in that day lord lord haue wee not Prophecied in thy name and in thy name wrought many miracles and then I will confesse vnto them that I neuer knew them or you c Rom. 2.13 Not the hearers of the law are iust before God but the doers of the lawe shal be iustified d 1. Cor. 13.2 If I should haue all faith soe that I could remoue mountaynes and haue not charitie I ame Nothinge e Bal. 5. b. For in Christ Iesus neither circumcision doth a vail any thinge nor the prepuce but faith which doth worde by charitie f Ioan. 5.24 Doe you not see that a man is iustified by workes and not by faith only g 1. Peter 4.8 Charitie couereth a multitude of sinnes h 1. Ioan. 4. n. 7.8.9 My Deerest let vs loue one an other because charitie is from God and whosoeuer doth loue is borne of God and knoweth God he which doth not loue knoweth not god Because God is charitie in this hath the charitie of God appeared in vs because God hath sent his only begotten son vnto the world that wee may liue by him FATHERS i In cap 4. epist ad Romanos Origen anno 230. saith Faith cannot be reputed for iustice vnto them that belieue in Christ and yet doe not put of the old man with their deeds k Orat. in S. Lauacrum S. Gregory Nazianz. anno 380. saith Faith without workes is dead l hom 1. in 1. ad Tim S. Chrysostome anno 380. saith There is need not only of faith but also of charitie And m hom â— in Ioannem is it sufficient vnto life euerlasting to beleeue in
the son No. S. Ambrose anno 380. saith n in comm ad 4 cap. ad Hebr. Faith is a great thing and wholesome and with out which it is impossible to be saued but only faith doth not suffice it is necessarie that faith doe worke by loue and be in conuersation worthy of God S. Augustine anno 400 saith o de fide operibus cap. 14. Because this opinion of only faith did then beginne the Apostles S. Peter Iohn Iames and Iude did chiefly direct their epistles to shew and affirme that faith with out workes did not profit Againe p lib. 15 de Trinit cap. 18. He doth not make faith it selfe profitable but by Charitie for it is true faith may be with out Charitie but not profit And q with out loue faith profiteth othing Againe r Tract 10. in Ioan. now some man doth beleeue in Christ but he hateth Christ he maketh his coÌ„fession of faith for the feare of punishment not for the loue of a reward add to this faith loue that there may be such a faith whereof the Apostle speaketh ad Gal. cap. 5. v. 6. Faith which worketh by charitie Againe Å¿ Serm. 16. de verbis Apostoli Man beginneth at faith but because the Diuells also beleeue it is necessarie to add hope and Charitie Againe t Serm 22. lib de Praedest Sanctorum c. 7. The house of God is founded in belieuing erected by hoping and perfected by louing Againe v Enchirid. cap. 8. therfore the Apostle saith a man is iustified by faith and not by workes because faith is first giuen wherby all other thinges are obtayned which properly are called workes wherin a maÌ„ doth liue iustly Againe x lib. de grat lib. arbitr Men not withstanding what the Apostle saith doe thinke a man to be iustified by faith without the workes of the law they thought he had said faith was sufficient for a man although he liue wickedly and haue no good workes which God forbid that the vessell of election should thinke so Againe y Praefat. in Psalm â—1 How therfore is a man iustified by faith with out workes The Apostle himself doth answere Therfore I said this to thee o man lest thou shouldest as it were presume of thy workes and through the merite of thy workes think thou hast receaue the grace of faith Doe not therfore presume of thy workes before faith know that faith found thee a sinner Againe z Serm. 16. de verbis Apostoli Wee are iustified but that iustice when wee doe well doth increase S. Prosper anno 250. saith a lib. 1. de vita contemplat cap. 19. neither vvorkes vvith out faith nor faith with out workes doth iustifie Againe b in respons ad cap. 6. ad Callor A man being iustified that is of a vvicked become pious vvith out any good merit going before he doth receaue a gift by vvhich meanes he doth obteyne merit that vvhich vvas begunne in him by the grace of Christ is increased by the industrie of freevvill the help of God being alvvayes present LVTHERS DOCTRINE Luther saith c in comm in cap. 15. Genesin I knovv these virtues are excellent giftes of God I knovv that faith with out these giftes caÌ„not stand Et infra wee know that faith is not alone but doth bring with it charitie and many giftes Et ibid. heere I speake plainly what faith alone doth not as it is ioyned with other virtues Faith only doth obteyne remission of sinnes Hence also is it that he saith d in cap. 2. ad Gallat Faith with out and before Charitie doth iustifie And. Faith is the formale iustice for which man is iustified not for Charitie And. only faith is necessarie to make vs iust all other thinges are free neither commaunded nor prohibited more or lesse Againe e in argum eiusdem epist the greatest or chiefest art and Christian wisdome is not to know the law to be ignorant of good workes and all actiue iustice Againe f lib. de libert Christiana a Christian man hath no need of any worke or law being free from all law by faith Againe g Serm. de nouo Test siue de missa Let vs take heed of sinnes but much more of lawes and good workes only let vs attend vnto the promise of God and faith Also the Lutherans of Saxonie affirme as much saying in Colloquio Altembeigensi amongst vs there is no doubt but the holy scripture doth call that iustice of Christ by which wee are iustified before God and by which wee are iust the passion and obedience of Christ Et ibid. the obedience and the merit of Christ is the thinge it selfe which is imputed vnto vs yea the very iustice which is giuen and bestowed vpoÌ„ vs. I wherfore they conclude saying good woorkes and new obedience perteyne not vnto the kingdome of Christ but to the world so that good workes are so fare from being necessarie as that they are also pernicious and vnprofitable to saluation Finally wee ought to pray that wee may perseuere vnto the end in faith with out all good workes These they Luther yet saith i lib. de captiuit Babylon cap. de Euch. a man can talke or deall with God no other way then by faith he careth not for workes Againe a Christian is so rich that he cannot perish although he would how wickdly soeuer he liue vnlesse he will not beleeue Againe k in exposit Epist in die Dominico a natali Christ proximo ex cap. 3. Gal. Moreouer saith he there is no other thing required vnto saluation but to heare and beleeue our lord Iesus Christ Againe l loc comm c class â— c. 68. pag. 68. as nothing iustifieth but faith so nothing sinneth but vnbeliefe Againe m in 2 Parte Postillae ger pr. Argente raâ—â— 1537. fal 140. No sinne saith he is so great as to condemne a man for only infidelity condemneth all men that are condemned on the contrary only faith maketh all meÌ„ blessed The same affirmeth his Scholler Tindall saying n in Fox Act mon. pag. 1 37. That Christ ordayned there should be no sin but infidelitie no iustice but faith M. Whitaker saith o de Ecclesia contra Bellarm controu 29.5 pag. â—01 wee say that if a man haue the acte of saith synne doth not hurt him which also Luther affirmeth and all wee maintayne These M. Whitaker CALVINS DOCTRINE Caluin saith p in Antidoto Conciliâ— Trid. ad can 11. Sess 6. lib. 3. instit cap. 11. ¶ 23. ¶ cap. 16. ¶ 1. it is faith only that iustifieth yet faith that iustifieth is not alone as the heat of the sunne is not alone which warmeth the earth Againe thou seest that our iustice is not in vs but in Christ wherfor then are wee iustified by faith because wee apprehend the iustice of Christ by faith by which only wee are reconciled
vnto God Againe q cap. 11. ¶ 19. wee say a man is iustified by faith only Againe r ¶ 2. he shal be iustified by faith who hauing excluded the iustice of workes doth apprehend the iustice of Christ by faith where with being vested he hoth appeare in the sight of God not as asinner but as iust Å¿ ¶ 2 And therfore wheÌ„ God doth iustifie vs by the intercession of Christ he doth not absolue or forgiue vs according to the approbation of our owne innocencie but according to the imputation of Iustice so that wee may be deemed iust in Christ who are not Iust in our selues Novv if you vvill knovv vvhether Caluin consent vvith the auncient fathers heare him self saying t Ibid. 1â— they babble that the ceremoniall workes of the law are excluded but not the Morale Finally it is so hard amatter for aiust man or a man of a holy life by doeing well to become more iust with Caluin that by how many the more good workes hee doth soe many the more sins doth he heap vp and decerueth so many the more stripes for he saith v lib. 3. cap. 14. ¶ 9. There is not one worke of the Saintes which if it be considered in it self but it doth deserue a iust reward of reproch x ¶ 11. yea it is damnable Let vs take heed therfore of good workes Againe he saith y cap. 11.13.2 ¶ 15. Let their dreame therfore be of force whoe fayne iustice to proceed from faith and workes z And certenly in these thinges no not Augustines sentence or at least manner of speaking it altogether to be admitted For although he doe marue lonsly spoyle a man of all prayse of iustice and doe attribute al to the grace of God yet he referreth grace vnto sanctification whereby wee are borne againe vnto newnes of life by the spirit Againe a Epitom colloquij Mont. 13. belyer pag. 44.48 He that doth once truly beleeue saith he cannot after wardes fall from the grace of god or loose his faith by his adultery or other lyke synnes Beza saith b In resp ad act colleg montisbelg part altera pag. 73. That Dauid by his adultery and murder did not loose the holy ghost and fall froÌ„ his faith An heresie condemned by the Primitiue church The Lunomians did teach that c S. August lib. de hâ—r cap. 54. no sinnes could hurt a man if so be he had but only faith the like vvas the errour and heresie of the Bogards vvho taught that iust men were not bound to the obseruation of the commaundements of God but only to faith vvhome the councell of vienn a condemned THE 19. ARTICLE Of Good vvorkes THE CATHOLICKE DOCTRINE A man doth no lesse merite life and saluation by this good workes then death and damnation by his euill workes SCRIPTVRE d Ecclesiasticus 16.18 and â— v. 33. GIue a reward to those that susteine thee that thy Prophets may be found faithfull e Iere. â—1 16 Daniel 4 24. There is a reward for thy worke saith our lord f wisdom 5.16 The iust shall liue foreuer and their reward is with our Lord. g matt 5. v. 12.17 Be glad and reioyce for your reward is very great in heauen c. let your light so shine before meÌ„ that they may see your good workes and glorifie your father which is in heauen h cap. 10.42 whosoeuer shall giue to drinke to one of these little ones a cuppe of could water only in the name of a Disciple hee shall not loose is reward c. i cap. 16 27. And then he will render to euery man according to his workes c. And k cap. 26. â—4 come you blessed of my Father possesse you the kingdome prepared for you from the foundation of the world for I was an hungrie and you gaue me to eat I was a thirst and you gaue me to drinke c. l Rom. 2.6 v. 13. Who will render to euery man according to his works c. for not the hearers of the law are iust before God but the doers of the law shal be iustified m Luc. 14.14 Recompence shal be made thee in the resurrection of the iust n 1. Cor. 3.8 Euery one shall receaue his owne rewarde according to his owne labour o 2. Cor. 5.10 Wee must all be manifested before the iudgmeÌ„t seat of Christ that euery one may receaue the proper thinges of the body either good or euill p 1. Tim. 4.16 See also 2. Tim. cap. 4. v 8. Attend to thy seelf and to Doctrine be earnest in them for this doing thou shalt saue both thy selfe and them that heare thee q Tit. 3.8 Be carefull to excell in good workes these thinges be good and profitable for men r Hebr. 6. v. 10. For God is not vniust that he should forget your worke and loue which you haue shewed in his name which you haue ministred to the Saintes and do minister c. Å¿ cap. 10.35 Doe not therfore leese your rewarde which hath a great renumeration for patience is necessarie for you that doing the will of God you may receaue the promise c. t cap. 11. â— â— esteeming the reproch of Christ greater riches then the tresures of the Agiptians for he looked vnto the reward u Iames. 2. And in like manner also Rahab the harlot was not shee iustified by workes receiuing the messengers and putting them forth an other way x 2. Ioh. v. â— That you may receaue a full reward Apoc. 20.12 23 And the dead were iudged of those thinges which were written in the bookes according to their workes c. and it was iudged of euery one according to his workes c. z cap. 22.12 behold I come quickly FATHERS S. Iustine anno 150. saith a in Apolog. 2. antâ— medium men whoe by their workes haue shewed themselues worthy the will and councell of God wee account them to liue with him by their merites and so to raigne that they shal be free from all death and trouble S. Irenaeus anno 160. saith b Aduersus haereses cap. 72. let vs not account that crowne pretious or of worth which easily and of it owne accord plats it self vpon our heads but that which wee attayne by payne and againe and by how much the more paynfull it comes vnto vs so much the more inriched and estimable it is S Basil anno 380. saith c lib. de S. Spiritu man is saued by the workes of iustice Againe d S. ca. 24. orat â—â—ple princip all wee that walke an Euangelicall life are Marchants seeking for the possession of heauen by the workes of the commaundements Againe e Prouerb orat ad Diuiâ—es shew thy workes and craue thy reward S. Cyprian anno 240 saith f l b. de simplie Praâ—ator vel de vnitate Ecclesiae Man hath
needs bestrong which is taken from the confession of the aduersaries for the confession of the aduersaries against themselues is effectuall And truly saith he I do acknowledge that the truth inforceth testimony from her enemies contra Donatist post collat cap. 24 in his comm places part 2 pag 329. S. Austine saith That truth is more forceable to wring out confession then any rack or torment Peter Martyr saith doubtlesse amonge all testimonies that testimonie is of greatest accompt which is testifyed by the enemies Heere you see that to th end there be no means left vnsought wherby to make this our so weighty a case cleare Deut. 32.31 Esay 19.2.3 Esdras ca. 4.41 wee haue made euen our ennimies iudges bringe forth as the Prophet saith the Egiptians against the Egiptians for certenly as it is written truth is great and preuaileth THE 48. ARTICLE Of the purity or rather arrogancy of the church of England pag. 146. M. Iacob in his defence of the treatise of Christs sufferings printed 1600. saith This is the profit that comes by ordinary slaunting with the Fathers c if in this case wee were to looke after any man surely wee haue more cause to regarde our late faithfull teachers rather then those of ould who being equall with the best of them in any of the excellent graces of Gods spirit c. M. Whitgift Archbishop of Canterbury in his defence and briefe comparison of the protestant Bishops of our tyme with the Bishops of the primitiue church faith pag 472 The Doctrine taught and professed by our Bishops at this day is much more perfect sound then commonly it was in any age after the Apostles tymes Againe pag 473. surely saith he you are not able to reckoÌ„ in any age since the Apostles tyme any company of Bishops that caught and held so perfect and sound a doctrine in all poynts as the Bishops of England do at this day c. And in the truth of doctrine our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them Beza saith I haue bene accustomed to say in epist Theolog. epist 1 pag. 5 and not without cause as I take it that whylest I compare those very tymes next vnto the Apostles with our tymes they had theÌ„ more conscience and lesse knowledge and on the other side wee haue now more knowledge and lesse conscience in praefat in nou test dicat principi Condicuâ— This is my opinion saith he c. In so much as he affirmeth that Caluin did far exceed all the auncient and later wryters in interpreting the scriptures with varietie of wordes and alleaging of reasons All which is directly against M. Bancroft Bishop of Canterburie pag. 37â— in the suruey of the pretended holy discipline where he saith for M. Caluin and M. Beza I do thinke of them as their writings deserue but yet I thinke better of the auncient Fathers pag. 64. I must saith he confesse it Also the more aduised See Chemnitius in his examen CoÌ„cil Trident. part pag. 74. 64. and sober protestantes to vse their owne wordes doubt not but that the primitiue church receaued from the Apostles and Apostolicall men not only the text of scripture but also the right and true sense thereof And that wee are greatly confirmed in the true and sound sense of scripture by the testimonie of the auncient church In the confessions of Bohemia in the Harmony of confessions pag. 406. It is confessed that the auncient church is the true and best mistresse of posteritie which going before leadeth vs the way Sarauia saith The holy ghost which doth sit ouer in defenâ— and his president in the church tract de diuersis ministrorum gradibus pag. â— is the true interpreter of the scriptures of him therfore ought the true interpretation be sought and for as much as he cannot be coÌ„trary to himself which is ouer the church and hath gouerned it by Bishops now to reiect them is not a greable to truth in defens Apologiae printed anno 1573. pag. 35. M. Ievvell saith The primitiue church which was vnder the Apostles and Martyrs hath euermore bine accompted the puriest of all others without exception THE 49. ARTICLE Of Heretickes impudencie Imprimis Luther tom 5. ad Gal. cap. 1. fol 299. MArtin Luther hauing a scholler to dispute against his aduersaries in this manner did encourage him The argument saith he of the Papists me thinks is very probable and strong that is the church did thus thinke and teach it so many yeares all the Doctours of the primitiue church most holy men did also iudge it to be thus and so taught it what art thou saith he that dare disagree from all these But afterward heare Luther himself against these when Sathan saith he doth vrge this matter confidently say whether Cyprian Augustine Ambrose or S. Peter Paul Iohn yea an Angel from heauen teach otherwyse not withstanding this I know for certayn that I do not persuade humane but deuyne thinkes for this I may speake with confidence let therbe the church with Austine and other Doctours also S. Peter Paul Iohn yea an Angel from heauen which doth teach a contrary not withstanding my doctrine is such that it doth illustrate the glory of God only Peter was chief of the Apostles and taught with out the word of God These Luther Againe where he bids adew to all fathers lib. de fâ—â— 1â— arbitrio councells deuines Schools Bishops the consent of all ages and Christian people saith in this manner wee receaue all scripture saith he but so that the authority of interpreting it be in our power what wee interpret the holy ghost doth teach what others do bring although they be great although they be many it coms from the spirit of the Diuell and a wicked mynd Againe Luther perceauing that place of S. Paul Rom. â— vvee thinke a man to be iustified by faith and not by the vvorkes of the lavv not sufficient to proue iustification by faith did add this particle only and when he was admonished of it thus he answered tom 5. fol 141. 144. so I will so I commaund it let my will stand for a reason c. Luther will haue it so and saith he is a Doctour aboue all Doctours And a little after he concludeth moreouer saith he this word only ought to remaine in my testament although all Papists runne made at it and it greeueth me saith he that I haue not added these twoe wordes without all workes and lawes Againe in his booke against king Henry 8. he speaketh thus The word of God saith he is aboue althinges the deuyne maiestie maketh for me so that I nothing care if there be a thousand Austines a thousand Cyprians and a thousand Henries against me If I am no Prophet saith he yet I am sure the word of God doth stand for me I
them specially mention and answere this very obiection vrged by M. Wotton LVTHERS DOCTRINE Luther saith k in exposit Euang. Luc. 16. Domini cap. 9. a festo S. Trin. con 1. I will not giue no not apenny for Peters merites for how should they help me wheÌ„ they could not help himself for what soeuer he hath is bestowed vpon him by faith in Christ Now if he caÌ„not help himself how shall he doe any thing for me He obiecteth to himself doest thou say that good workes are not to be done for respect vnto eternall life behold heere it is otherwise written what then shall wee doe he ansvvereth there be many sentences in scripture euery where which sound of our merites that wee should satisfie the iustice of God by good workes Conc. 3 but there take heede of that leuen Againe prouide your selues treasures in heauen This wee will say that they whoe know not faith doe speake thinke as well of reward and workes For they think them after a humane manner that they should buy heauen by their workes which are dreames and vayne cogitations these Luther Againe he saith l in exposit Euang. in die Phil. Iac. ApostoloruÌ„ heere wee ought to learne that wee are not saued by our merites but by the spirit of Christ as if Christ were not the author of merites and good workes in his faithfull and he whoe doth giue force vnto them Philippe Melanchthon saith m in confess Aug. eius Apolog. art 2â— in loc comm tit de bonis operiâ—â—us Although good workes doe not decerue remission of sins and the inheretaÌ„ce of life euerlasting yet they merite other corporall revvardes and spirituall in this life and the life to come vvhich notvvithstanding he doth not explicat I think he knovves not vvhat he saith CALVINS DOCTRINE Caluin saith n lib. 1. instit c. 15. â— 3. first I must meeds speake of the name of merite whosoeuer therfore did first giue that title to humane vvorkes compared to the iudgment of God did very ill or little respect the sinceritie of faith For to vvhat end I pray you is that name of merite brought in but it is manifest vvith great damage to the vvhole vvorld what great offence it doth conteine but omitting the name let vs take a view of the thing it self rather he saith o ¶ 3. what our workes doe merite the scriptures teach when it saith they caÌ„not indure or abide the sight of God because they are full of vncleannesse p ¶ 4. moreouer the Doctrine of the scripture is that all our good workes are continually sprinkled with much vncleannes wherby God is iustly offended and angry vvith vs so farre are they from reconciling vs vnto him or bringing vs any benefit q Ibid. c. 12. ¶ 4. the cause saith he is because all the vvorkes of men are nothing but vncleannesse filth and that vvhich is vulgarly esteemed iustice is meere iniquitie vvith God Againe r c 14 ¶ 9â— vvee haue not one vvorke proceeding from the Saintes vvhich if it be considered in it self doth not merite a iust revvarde of reproch Finally Å¿ ¶ 11. there hath bine no vvorke at any tyme of any godly man vvhich if it be examined by the seuere iudgment of God is not damnable M Foxsaith t Act mon. pag â—â— 8 vvhen wee sinne wee diminish not the glory of God all the dauÌ„ger of our lyuing being the euill example to our neighbour M. Wotton saith v in his answere to the late popish art p. 92 41. sinne is pardoned as soone as committed the faithfull person at once hauing for giuenes of all sinnes past and to come So daungerously doe they seeme to draw neere vnto libertinisme and bewray themselues to be those of whome S. Iude forewarneth calling them vngodly men transferring the grace of God into vvantonnesse The extenuating of good workes was so gratefull to some Calumistes that their blessed man of God and constant martyr of Iesus Christ for so hee is tearmed by x pag. 46. Biâ—kley in his Apology for religion c. M. Tindall was carefull to preuent all merite of good workes that in his book mutuled the wicked Mammon he doubteth not to affirme y Act mon. pag. 4â—â— that Christ with all his workes did not deserue heauen z pag. 57â— 4â—6 That M. Tindall was the author of this booke see also Fox a Ibid 486 4â—â— which sentence their other martyr ohn Teuxbury defendeth for plaine inough and true as it lyeth Also M. Tindall saith b Ibid. 1â—â—6 there is no worke better then other as touching to please God to make water to wash dishes to be asewter or an Apostle all is one to please God To conclude Calum saith c l. 2. Instit cap. 17. s 6. To aske whether Christ did merite is no lesse a foolish curiositie then a rash definition Et infra for by what merites could man obtayne to be iudge of the world head of Angels c. Againe he saith against Christ mereting for vs. d lib 2. cap 17. Acct. 1. I confesse indeed if any man will oppose Christ simply by himself to the iudgment of God that there is no place for merite because there is no dignitie in man which can merite or deserue God Finally that you may know this doctrine not to haue bine receaued or knowne in the primitiue church he saith e lib 3. cap. ◠¶ 5. These thinges in former ages were not handled nor treated of as they ought to haue bine otherwise there would neuer haue rysen such troubles and dissentions An old heresie condemned by the primitiue Church This heresie was condemned in Iouinian as witnesseth f lib. contra Iouinianum â— S. Hierome whoesaid I that abstinence fastinges and all other exercises of good workes were not meritorious THE 22. ARTICLE Of Fastinges THE CATHOLICKE DOCTRINE Fasting and the lent hath alwayes had credit and place in the Catholicke Church to haue bine heauenly commended and receaued by Apostolicall tradition SCRIPTVRE Wee ought to Fast. a Iocl 2.12 NOw therfore saith the lord turne vnto me with your whole hart in fasting and in weeping and in mourning b Toby 12.8 Prayer is good with fastinge and Almes c Matth 6.16 and cap. 9 15. when you fast be not as the Hypocrites sad Againe But the dayes will come wheÌ„ bridegrome the shable taken away from them and then they shall fast Againe d cap. 17.21 But this kind of Diuells is not cast out but by prayer and fasting e Luke 2.37 Who departed not from the temple by fastinges and prayers seruing night and day f Act. 13.2.3 And as they were ministring to our lord and fasting the holy ghost said c. Then they fasting and praying and imposing hands vpon them dismissed them Againe g cap. 14 22. And when they had ordeyned them priestes in euery
if there shal be need of more earnest prayer and aduocation gather together the company of thy Brother martyres and together with them pray for vs admonish Peter stire vp Paul and Iohn also the Deuyne and beloued Disciple of Iesus S. Ephrem anno 380. saith v Serm. de Laudibus S. Martyrum wee beseech yee most blessed martyres whoe freely and willingly haue suffered tormentes for our Lord and Sauiour for his loue also you are so much the more familiarlie ioyned vnto God that you may vouchsafe to make intercession vnto our Lord for vs wretches and sinners and all filth through negligence that the grace of Christ may descend vpon vs. S. Cyrill anno 350. saith x Catechesi S. â—mislag when wee offerre this sacrifice wee make mention of them which haue deceassed before vs first of the Patriarches Prophets Apostles and Martyres that God by their prayers may receaue our prayers S. Theodoret anno 440 saith y lib. 8. ad Graecos such as trauell with difficultie doe beseech the Martyres for their companions in the way or rather captayns or guides in the iourney Againe he doth in this manner conclude euery mans life z in historia S. S. Patrum But now in a king an end of this my narration I implore and beseech them that by their prayers I may obteyne diuine help S Cornelius Pope anno 251. saith a in Epist 1. beseeching God and our Lord Iesus Christ that his holy Apostles making intercession for you he would purge you from your sinnes S. Hilary anno 350. saith b in psal 124 Neither is there wanting to those that will the protection of Sainctes and sauegarde of Angels c 1. tem 129. The nature of God doth not want the intercession of Angels but our infirmitie for they are sent from those that shall inherit saluation God being ignorant of none of all this which wee doe but our infirmitie to aske and merite doth need the help of spirituall intercession S. Ambrose anno 380. saith d lib 8. in lu in fine lib 10. in Luc. 21. As Angels are in authoritie so also are those which haue deserued the life of Angels And kinges being dead martyres shall succeed them in an euerlasting kingdome in the honour of heauenly grace and they shal be suppliants these Patrones Againe e lib. de viâ—uis wee ought to beseech Angels who are giuen vs for a sauegarde also martyres whose Patronage wee seeme to challence for a defence of our body they can aske for our sins whoe haue washed there owne if they had any with their owne blood these arre the martyres of God our prelates and beholders of our life and actions let vs not be ashamed to take them for the intercessours of our infirmitie for they haue also knowne the infirmitie of our bodie when they did once liue S. Maximus anno 420. saith f Serm. de Nartyribus Tauricis There is familiarity betweene these and vs for they are alwayes with vs they alwayes abide with vs that is they both keepe vs liuing in our body and receaue vs going out of our body Againe praying to S. Agnes he saith g Serm. de S. Agnese O glorisious to Christ fayre to the sonne of God and gratefull to all Angels and Archangels wee doe beseech thee by what prayers wee can possible that thou vouchsaue to remember vs. S. Hierome anno 380. saith h in Epitapho Paulae circa â—inem Farwell o Paula help by thy prayers the last old age of thy worshipper let thy faith and good workes ioyne thee to Christ that being present thou maist more easilie obtayne what thou shalt request Againe i in epist ad Paulum de obitu Blesillae shee doth beseech our Lord for thee and obteineth pardon of my sins for me Ruffinus anno 400 saith k lib. 2. hist cap. 33. Hee went about to wit the Emp. Theodosius all the places of prayer with the priestes and people and did lie prostrate in hearcloth before the shrines of the martyres and Apostles and did craue vndoubted help by the intercession of the Saintes S. Augustine anno 400. saith l lib. 7. de Baptismo Cont. Donatistas cap. 1. let Cyprian help vs by his prayers labouring in the mortalitie of this flesh as it were in a thicke cloud that God assisting vs wee may imitate his good workes as farre as wee shall be able Againe m tractatu 84. in Ioan Therfore wee doe not so remember them martyres at the very table as those which rest in peace that wee should also pray for them but rather that they martyres should pray for vs. Againe d Sanctis Petro Paulo n a multitude of people doe worship the most blessed fisher man Peter with their bowed knees Heathens obiecting that Christians did worship the Angels he answereth o in psalme 96 I would to God saith he that you would worship them for then you should soone learne of them that they doe not worship them as Gods but as Sainctes Againe p Serm. 17. de verbis apostoli ecclesiasticall discipline hath and teacheth that the faithfull know when they recyte martyres in that place at the Aulter of God that they doe not pray for them but for other the dead For it is iniury to pray for a martyre to whose prayers wee ought rather to commend our selues q Serm. 18. de sanctis He hath also there an excellent and a long prayer to the blessed virgine Mary S. Victor Vticensis anno 486 saith r lib. 3. de perseq wandal O you Angels of God be you present pray for vs you holy Patriarches and Prophets you Apostles be you our intercessours chiefly you blessed Peter wherfore art thou silent for thy sheep and lambes commended to thee by our common Lord with great care and earnestnes you S. Paul maister of the gentiles know what the Arians doe to wandalia and thy sons being captiues doe sigh mourning and all yee Apostles sigh together for vs. S Fulgentius anno 480 saith Å¿ Serm. de Laudibus B. Mariae Therfore the virgine Mary receaued all the courses of nature in our Lord Iesus-Christ that shee might help all women slying vnto her S. Leo Pope anno 440 saith t Serm. 1 de Petro Paulo As wee haue tried and our elders haue proued wee doe belieue and trust that amongst all the labours of this life to obteyne the mercy of God wee shall alwayes be holpen by the prayers of speciall patrones Againe u Serm. 2. de anniuersario suae assumptionis Peter doth now more fully and powrefully performe those thinges which are coÌ„mitted to him and doth execute all partes of his offices and cares in him by whome he is glorified Againe x Serm. 3. de anniuersario Now the pious pastor Peter doth execute the commaundementes of his Lord strengthning vs by his exhortations and not ceasing to
foreuer but such as haue done thinges worthy temporall punishmentes shall passe through a fierie riuer through horrible lakes of fier balls Lactantius anno 320. saith r lib. 7. cap. 21. whose sins shall exceed in weight and measure or number they shal be purged and burnt S. Hilarie Å¿ in Psal 11â— vpon that the soul c. anno 350. saith The soule hath coueted to desire the iudgmentes of thy iustice wee must vnder goe a continuall fier where in wee must suffer grieuous punishmeÌ„tes for the cleansing of our soule from sines S. Ambrose anno 380. saith Vpon that sinners haue vnsheathed the sword t in Psal 36. in illud ot vpon that sinners c. Although our lord will saue his seruants wee shal be saued by faith yet so not wâ—â—hstanding as it were by fier although wee shall not be burnt yet wee shall burne after which manner not withstanding some remayne in the fier others passe through in an other place saith he the holy Scripture doth teach vs to witt that the people of Aegipt were drowned in the red Sea but that the pople of Israel passed ouer Moyses passed ouer Pharoe was throwne downe headlonge because his grieuous sins drowned him after the same manner saith he shall the whicked be throwne downe headlonge into the lake of burning fier Againe he saith v in locum D. Pauli 2. Cor. c. 3.15 But when Paul saith but soe as by fier he sheweth truly that he shal be saued but he shall suffer the paynes of fier that being purged by fier he may be saued and that he may not as infidels be tormented in euerlasting fier for euer S. Hierome anno 380. saith x lib. 1. contr Pelagianos But if Origen say that all reasonable creatures shall not perish and that the Diuell shall doe pemaunce what is that to vs whoe say that the Diuell and his officers together with all impious and whicked people shall perish for euer and that Christians which are taken away in sin shal be saued after paynes Againe As wee y in fine comment in Esa thinke saith he the tormentes of the Diuell and all deniers of the faith and wicked men whoe say in their hart their is no God to be eternall yet notwithstanding wee thinke the sentence of the iudge of Christians whose workes are to be proued and purged by fier to be moderate and mixte with clemencie S. Paulinus anno 400. saith z Epist 1. ad Amandum for this wee earnestly beseech you that as a brother you would vnder take the laboures of praying that God would comfort his soule with the drops of his mercy by your prayers a lib. 21. de clâ—â—t Dei cap. 16. S Augustine anno 400. speaking of infants dying presently after Baptisme saith Hee is not only not prepared for eternall paynes but also he doth neither suffer any Purgatorie tormentes Againe b cap. 14. speaking of the aged faithfull who not withstanding depart in some smale sins he saith For such it is manifest being purged before the day of iudgment by temperall paynes which their spirites suffer that they shall not be deliuered to the punishmentes of eternall fier Againe c homil 16. These whoe haue done thinges worthy temporall paynes shall passe through a certayne Purgatorie fier wher of the Apostle speaketh He shal be saued yet so as by fier Againe d lib. 2. de Genes cont Manich cap. 20. Who soeuer doth not husbandry his field but let it be oppressed with thornes he hath in this life the curse of his land in all his workes and shall haue after this life either a fier of purgation or eternall payne Againe z lib. de verâ— falsa poâ—nitentia He that deferreth the frute of his conuersion vnto an other age or world is to be purged by the fier of purgation but this fier although it be not eternall yet it is wonderfull grieuous and terrible for it exceedeth all payne that euer any man suffered in this life See the Aduersaries consent in prayer for the Deade LVTHERS DOCTRINE Luther in the beginning of his defection from the Sea of Rome doth Catholikly admitt and manifestly confesse Purgatorie saying a in disput lipsica I saith he whoe earnestly belieue yea dare say that I know there is Purgatorie and easily perswaded there is mention of it in the Scriptures But not longe after he changeth his opinion and saith b in libro ad waldenses de Eucharistia When you deny Purgatory you condemne Masses Watchinges Cloysters Monasteries and whatsoeuer is erected by this wickednes all which I approue off c lib. de abroganda Mâ—ssa priuata Finally in an other place he taketh it clean away and saith it is better to belieue there is no Purgatory then to giue credit vnto S. Gregory declaring the apparitions of soules crauing succour CALVINS DOCTRINE Caluin saith d lib. 3. instit ap 5. ¶ 6. But for as much as Purgatorie is framed of many blasphemies and dayly strengthned by new inuentions and doth also sture vp many and grieuous offences wee must not winck at it therfor wee must crie out not only with our voyce but with full mouth and whole force that Purgatorie is a poysonfull inuention of Sathan which doth make frustrate the crosse of Christ bringeth great reproch not to be borne withall to the mercy of God and which doth corrupt ouerthrowe our faith Et infra what shall I say but that Purgatorie is ameere yea and that horrible blasphemie I omitt the sacrilegious arguments wherby it is dayly defended wee see the dammage which it breedeth in religion with innumerable other thinges proceeding from such a fountayne of impietie See more in Prayer for the dead concerning Lymbus Patrum An old condemned Heresie Aerius as witnesseth e Epih. her 75 S. Auâ— 1. S. Epiphanius and S. Austine seemeth to be the first that denyed Purgatorie teaching that wee ought not to pray for the dead f Gâ— do in â—naâ—a de hereâ—â—cis and S Bernard Ser. 66. in Catâ—ica Epist 240. S Anton 4. parte tit 11. cap. 7. The waldenses plainly denied Purgatory lykwise and a little before them the Apostolickes the same also almost at the same tyme taught Henry and Peter Bruis against whome lykwise writt S. Bernard But the Albigenses denyed both hell and Purgatory as witnesseth S. Antoninus THE 22. ARTICLE Prayer for the Dead THE CATHOLICKE DOCTRINE The prayers and intercession of the liueing doe help and profit the dead therfore it is piously and religiously ordayned and instituted by the Catholicke Church to pray for the faithfull deceased SCRIPTVRE a Ecclesiast cap. 8 16.1â— SOn vpon the dead shed teares and begine to weepe as hauing suffered dolefull thinges in the repose of the dead make the memory of him to rest b Ibid cap. 7 v. â—7 The grace of a gift is in the sight of all the liueing and from the dead
are also by the order of Apostolicall iudgment either absolued or bound in heauen In quaest siue regulis bremoribus reg 229. S. Basil anno 380. saith In the confession of our sins there is altogether one and the same course to be taken which is in declaring the diseases of our body for as men doe not declare the diseases of their bodies rashly to euery man but to those only that know the means how to cure them euen so wee must make confession of our sins vnto those men that can heal them reg 229. Againe Wee must of necessitie saith he confesse our sins vnto them that haue the dispensation of the mysteries of the son of God lib. de paenit cap. 6. S. Ambrose anno 380. saith if thou wilt be iustified confesse thy sin for the reuerend confession of sins dissolueth or looseth vs from the bondes of our offences Againe Is it tollerable saith he that thou shouldest be a shamed to intreat God who art not a shamed to pray vnto God from whome thou cast not hid thy self for as much as thou art not a shamed to confesse thy sins to man from whom thou mayst hide thy self In vita S. Ambrosij S. Paulinus anno 400. saith That as often as any man did confesse his sins vnto S. Ambrose for the desire of penaunce he did weepe so that he compelled him also to weepe he seemed to be a sinner with the sinner but he declared the crimes which they confessed vnto him to none but to God only vnto whome he made intercession for them In epist ad Episcopum Myttelen cap. 1. S. Greg. Nyss anno 380. saith It is well done if at this day wee may bring those men that haue bine chaunged through regeneration by the grace of baptisme but if wee bring some also by pennaunce and confession such wee lead as it were by the hand from dead workes to the way of life and a liuely hope from which they were separated by sin Again as in the healing of the body saith he there is one intension to heal the sick man but there is a diuerse way of healing for according to the variety of diseases a conuenient medicine and discipline is applyed to euery griefe so for as much as their is great variety of affections in the mynd and diseases of the soule the curing medicine must also necessarily be monifold vsing a medicine according to the state of the affection Againe In orat in mulicrem peccatricem declare bouldly saith he to the priest the hidden secrets of thy hart as thou wouldest doe thy secret wounds to a phisitian he will haue a care both of thy honour and health S. Pacianus anno 350 saith In paraenesi ad paenitentiam I speak vnto you first my brethren who hauing committed sins refuse pennaunce you I say who after impudencie are become fearfull after sining shamfac'd who blush not to sin but are a shamed to confesse Et infra Behold the Apostle saith againe to the priest lay or impose hands suddenly vpon no man least thou communicat with other mens sins What wilt thou doe that deceauest the priest or deceauest the ignorant or confoundest one of no great vnderstanding with the difficultie of the thing to be proued Againe I beseech you brethren euen for respect of my perill and for our lords sake whome no hidden secrets can deceaue that heerafter you would no more hide your wounded consciences sick men if wyse are not afrayd of the phisitian when he cuteth them or burneth them euen in their secret partes S. Chrysosiome anno 380. saith Homil. 33. iâ— Ioan. In confessing our sins that wee haue committed let vs feare no man Let vs only fear God as it is meet whoe both now seeth our works and then will condemne such as will not do pennaunce now Et infra Beloued I exhort you that although no man see your actions yet that euery one of you would make a search of his owne conscience and iudging reasonably vpon himself let him bring his sins to light except they will haue them manifested to all the world in the dreadfull day of iudgment let our wounds be healed let the medicine of pennaunce be receaued Againe lib. 2. de Sacerdotio wherfore saith he wee haue need of great wisdome that those Christians which be sinners may willingly persuade them selues that they ought to submitt them selues to be healed by the priest in comm ad 10 cap Ecclesiastae S. Hierome anno 380. saith yf the Serpent the Diuell haue stounge any man and infected him with the poyson of sin though no man be priuie vnto it if he that is thus wounded shall hold his peace and and shall not doe penaunce nor confesse his wound to his brother and Maister who hath a tongue also to heal him he can hardly do him good for if the sick man be ashamed to confesse his wound to the phisition the medicine healeth not what the phisitian knoweth not in comm ad cap. 16. â—at Againe wee read saith he in Leuiticus concerninge leapers where they are commaunded to shew them selues vnto the priest and if they haue the leaprosie then they are made clean by the priest not that the priest maketh a man a leaper or vnclean but that they may haue knowledge of the leaper and may discerne whoe is clean and who is vnclean therfor as the priest maketh a man clean or vnclean so also the Bishop and priest heere bindeth or looseth those that are innocent or guiltie but according to his dutie when he hath heard the variety of sins and knoweth who is to be bound or loosed In Epist 1. ad Decenaeum Epist Eâ—gubinum cap. 7. S. Innocent 1. Pope anno 402. saith It is the duty of the priest to iudge according to the weightines of offences also to marke the confession weeping and teares of the penitent and then to dischargd him when he shall see due satisfaction lib. 50. homiliarum homil 12. S. Austine anno 400. saith Our God because he is gentle and mercifull will haue vs to confesse our sins in this world that wee be not confounded by them in the world to come Ibid. homil 41. Againe a man saith he ought to keepe himselfe from these vices not only after but before penaunce being in state of grace because if he shall continue therin vntill the end of his life he knowes not whether he shal be able to doe penaunce and make his confession to God and the priest or not Tractatu super Psal 66. Againe be thou sorrowfull before thou hast confessed but hauing confessed reioyce for thou art now whole Before thou hadest confessed thy conscience was loaden with filthie matter the impostume swelled it tormented thee and did not suffer thee to rest the phisitian applieth cheerfull mitigations and some tyme cuteth and vseth his curing Iron in the corruption of tribulation acknowledge thou the
that they seeme from hence to scrape testimonies to proue that it doe not suffice to confesse sins to God only or lay men but that the priest must know of it their diligence is shamefull and wicked For if the auncient Fathers doe at nny tyme persuade sinners to disburden them selues vnto their pastour it cannot be vnderstood of any recyting or such lyke matter wher of then as he doth not know so he doth not explicate yet a little after he saith although they teach a grosse errour in saying that it ought to be declared by word they trust in a ceremonie in stead of Doctrine An old condemned Heresie This was the heresie and chiefe errour of the Nouations witnes Theodoretut lib. de haeret fab and S. Cornelius Papa apub Euseb l 6. hist cap. 33. that the Church and priestes of Christ had no power to absolue sinners and reconcile them againe vnto God THE 36. ARTICLE Of Satisfaction THE CATHOLICKE DOCTRINE A man iustified may truly Satisfie God for the giult of his temporall payne wherfore there may iustly be inioyned Satisfactory workes as fastinge abstinence Almes deeds and discipline also chastisement of the body for a payne and punishment to such as fall and are penitent and such men also may piously and with great profit vndertake the same and fulfill it SCRIPTVRE a Nom. 2â— v. 12. BEcause you haue not belieued in me to Sanctify me before the Children of Israell you shall not bring in these people into the land which I will giue them b 2 Kinges cap. 12 14. Because thou hast made the emimes of our lord to blaspheme for this thing the son that is borne to thee shall die the death c 3. Kinges cap. 21. v. 27.28.29 When Achab had heard these words he rent his garments and couered his flesh with hearcloth and fasted and slept in sackcloth and the word of the lord came to Elias the Thisbite sayinge hast thou not seen Achab humbled before me therfore because he hath humbled himself for my sake I wil not bring in the evill in his dayes d 2. Kinges 24 22 c. Daniel 4 24. Choyse is giuen thee of three thinges c. either famine three months warre or three dayes pestilence for a penaunce e Tobias 12.8 9. and Ecclesiasticus 3.33 Prayer is good with fasting and Almes c. that is it which purgeth sinnes and maketh to find mercy and life euerlasting f Ioel 2.12 Turne to me with all your hart in fasting and in weeping and in mourning g Psal 6.7 I haue laboured in mourning I will wash my bed euery night I will water my bed with my teares h Ps 34.13.1 But when they were troublesome to me I did put on cloth of heare i Ps 24.18 See my humiliation and my labour and forgiue all my sins k Matt. 3.2 Doe pennaunce for the kingdome of heauen is at hand l cap. 11.21 They had done penance in hearcloth and ashes long a goe m Lucke 3.3 Preaching the baptisme of penance vnto remission of sinnes n cap. 13.3.5 Vnlesse you haue penance you shall all likewyse perish o Act 8 22. Doe penance therfore for this thy wickednes p cap. 2.38 But Peter said vnto them doe yee pennance and let euery one of you be baptized in the name of Iesus for the remission of your sinnes q 1 Cor. 5 5. See also Daniel 4. v 24. and prouerbs 26 6. To deliuer such an one to Sathan for the destruction of the flesh that the spirit may be saued FATHERS 1. Concilium Vacense anno 442. bringeth in S. Peter speaking thus yf peraduenture either enuie or infidelitie or any of those Mischiefs which you haue spoken of before shall secretly creep into any mans hart Let him not be ashamed to confesse those thinges vnto him that hath the care of the gouerment of his soule that he may be cured by him through the word of God and wholsome Councell wherby through sound faith and good workes he may avoyde the paynes of eternall sier and obteyn the rewards of life euerlasting S. Dionysius Areopagita anno 80. Epist 6. Vehemently rebuketh Demophilus the monke because with his foot he thrust away a sinner that had submitted and prostrated himself at the knees of the priest being about to confesse his sinnes and receaue absolution from the same S. Iustine Martyr anno 150. Quaest 79. asketh a question why God permitted king Iosias to be slayne with a sworde being a most holy man and he answereth in these words Certenly Iosias had a woefull end of his life because he obeyed not the commaund of Hieremias who said vnto him by Gods commaund that he should not proceed to meet the kinge of Aegipt in battayl as Hieremias saith Wherfor that our lord might receaue him out of this world purified from his sinnes he therfore gaue him to be punished for his disobedience by the sworde of the Aegiptians S. Irenaeus anno 160. saith Lib. 4. cap. 28 in fine He tought that he should doe those thinges that were commaunded by God from the beginnig and that they should disolue the old concupiscence by good workes and follow Christ and that those things which men possesse being distributed to the poore doe make a dissolution of that concupiscence past Tacheus Maketh it manifest saying behold I giue one halfe of my goods to the poore lib. de paenit Tertullian anno 200. saith thou hast offended but thou maist yet be reconciled thou hast one to whome thou maist make Satisfaction Et infra Satisfaction is wrought by confession And a little before he saith what a foolish thing is it not to fullfill our penaunce and soe to obteyne the pardon of our sins this is as much as not to pay the price and yet to say hold on the marchandice for our lord hath appoynted to graunt pardon for this price he hath determined that a full discharge from punishment should be obteyned by this Satisfaction of penaunce homii 6. in Exod. Origen anno 230. saith if any man peraduenture being deceaued by the Diuell hath receaued such money let him not altogether dispaire for our lord is mercifull and full of compassion and desireth not the death of his creature but rather that he be conuerted and liue by penaunce weeping and Satisfaction let him blott out that which is committed homil 3. in lib. Iud. Againe See saith he how our mercifull lord mixeth his mercy with seueritie and measureth the payn it self by a iust and milde weight he doth not wherby reiect offenders but as longe tyme as thou knowest thou hast erred as longe tyme as thou hast offended so much the more humble thy selfe vnto God and satisfie him by the confession of penaunce Sermone do opere Elcemosynis S. Cyprian anno 240. saith Neither should infirmity haue any humane frailty which imbecillity could ouer come vnlesse
they doe affirme hath giuen but one only forme to them of Hierusalem what then the word of God is cleare and plaine eat yee and drinke yee this wee must heere this is to be preferred before all Iacobs and all wordes of the church no otherwise then God is preferred before the church Brentius Brentius also doth most euidently affirme the same in Apolog. confess wittem c. de concilijs Pag. 600. according to the sentence and decree of the whole church of wittem both S. Peter saith he prince of the Apostles and S. Barnabus after they had receaued the holy ghost did erre to gether with the church of Hierusalem THE 50. ARTICLE Heretickes Raylinges the one against the other Luther against the Zuinglius Contra articulos Louan Thess 27. WEe vndoubtedly iudge saith he the Zuinglians to be Heretickes and altogether alienated from the church of God who deny the body and blood of Christ to be receaued with our carnall mouth in the blessed Sacrament Luther against the Caluinistes Cont Cal. tom â— IeneÌ„si pag 299. Conrad Schlusselbur de Theolog. Cal. lib 2. pag 42. vide ibi exempla fol. â— c. Luther saith that in fauour of these later Arians Caluin hath called in question and plainly reiected all or most part of those sayinges and wrytinges wherby the Fathers haue proued out of the Bible the diuinity of Iesus Christ and confuted all such heretickes wherof therbe many examples in D. Ioannis Matthai libro which he set forth against the infection of the Caluinistes Luther against the Sacramentaries or Zuinglius in confess orthodox The Deuynes of Tigur alleadge Luthers confession made a little before his death where he saith I that walke now to my graue Eccles Tigur tract 3. fol. 108. will carry this testimonie and glory to the tribunall seat of Christ my Sauiour that I haue with all carefullnes condemned and avoyded those fanaticall men and enemies of the Sacrament Zuinglius Oecolampadius Suenkfeldius and their Schollers whether they be at zurick or in what other place soeuer vnder the sun Tilmannus Heshusius a Lutheran against Caluin I do protest saith he in defens cont Cal. both to God and the church that I haue not Ioyned hands with that blasphemous and wicked sect of the Caluinistes but haue resisted them to their face and giuen all diligent labour in the worke of the son of God Luther against the Zuinglians I protest saith he before God and the world tom 7. wittemberg fol. â—81 and 382. that I do not agree with them nor euer will whilest the world standeth but will haue my hand cleare from the blood of those sheepe which these heretickes driue from Christ deceiue and kill yea cursed be the charitie and concord of Sacramentaries for euer and euer to all eternity The Deuynes of Mansfield Lutherans against Caluinistes Wee doe iustly suspect say they the Doctrine of the Sacramentaries in confess Mansfield Latina pag. 120. first for their new beginning for it hath had it's beginning now of late in our tyme and was altogether vnknowne to the old church Secondly because the Sacramentaries doe not absolutly agree among themselues in one opinion but are diuided so that some are Carolastadians Zuinglians Oecolampadians Zuenkfieldians Campanistes Caluinistes and such like Epitome colloquij maulbranae anno 1564. pag. 82. The Lutherans in a notable Synod in Germanie vvith one voyce and generall consent do plainly renounce all brotherly friendship vvith the Zuinglians in these vvordes That the Zuinglians do write themselues to be acknowledged for our brethren this is so impudent foolish a thing fayned by them that wee cannot sufficiently admire their saucines But as wee graunt them no part in the church so likewise doe wee not acknowledge them for our brethreÌ„ whoe wee know to be puffed vp with the spirit of lying and very contumelious against the son of God A superintendent of the Lutherans against Zuinglians for corrupting the Bible conraâ—us Schlusâ—â—â—bur de 〈…〉 lib 2. and fol. 43. 44. Zuinglius saith he that he might proue his Sacramentarie blasphemie most wickedly like a manifest falsifier and forger of scripture hath corrupted the word of the son of the liueing God neither can this wickednes of Zuinglius vnder any colour be excused for the thing is most manifest Moreouer both the Greeke text all latine translations and also the Tigurian translation together with Luther hath This is my body for which Zuinglius hath put This signifieth my body Concerning the German translation made by the same Zuinglius thus it is anno 1560. one Humbert a Rector of a School in the towne of Mundera in Saxionie shewed me an example of a Germane Bible which was printed at Tigur where with great admiration and vexation of mynd I found the word of the son of God corrupted according to the phansie of that dreaming Zuinglius for in all these fower places Matth. 26. Mark 14. Luke 22. and 1. Cor. 11. where the wordes of the institution of the son of God are rehearsed This is my body This is my blood he hath falsified the text saying This signifieth my body This signifieth my blood A speciall great Lutheran against the Caluinistes A certayne great Lutheran Patriarch did set forth thee bookes against Caluinistes Capita libri primi tres libri Caluinistarum Theologiae printed at Franckford with this title anno Domini 1591. In which as it were in a certayne table is plainly made manifest out of more then 223. publike writinges of the Sacramentaries as also by their owne wordes together with the names of the authours that they hold no one article of the Christian Doctrine right as they ought to doe who beginning from God and his omnipotencie and word runing ouer almost all other articles as of the vnion of the twoe persons in Christ the redemption the holy ghost the Fall of man of Free will of the law of God of the ghospell of predestination of the article of iustification of faith only iustifying of good workes of pennaunce of the Sacramentes in generall of Baptisme of the Lords supper c. of the Ascension of Christ into heauen of his descension into hell of the worship of Christ and in all these and many other this Patriarch doth condemne the faith of the Caluinistes as altogether hereticall and doth scarce name them which he doth very often but he doth adorne them with some singuler Epithet or other calling them infidles wicked blasphemous louglers heretickes incredulous strucken with the spirit of madnes and blindnes men of an impudent and shamelesse countenaunce the trouble some instrumentes of Sathan Concerning the later parte see the preface Zuinglius against Luther a tom 2. lib. de SacrameÌ„tis fol 412. Zuinglius saith that Luther is a publike and manifest corrupter an adulterer of holy scripture b respons ad ConfessioneÌ„ Lutheri fol. 408. Againe behold saith he how Sathan doth