ANSVER.

The Catholik Roman faith was long be­for the refor­med. WHEREFOR praefere ye not, the Roman-Catholik-Church, and hir faith, befor the Lutheran, Caluinian, or any vther sect, what soeuer, vn­der pretence of reformation, with a whorish applaud? for as God was befor the de­uil appeared, euin so his trew Church, and faith, out of all dout is more ancient than the false, and was befor it euer appeared, for when the husbandman hade soowed his good seed in the feild (than efter) came the enuyous man, and owersowed cockle: as is said Matth. 15. but our Catho­lik [Page 2]Roman Church, faith & religion, by the rest is long befor the reformation, The Church and hir crew faith is from the tyme of the apostles. ordeered, and prin­ted in the tables of verytie, forasmuch seing that these many ages it hath bene from the tyme of the Apostles, and long befor hath preuented the re­formed, nether can any of their wryters, or cen­turians, shew, and declare, as yet any forcible, and sufficient argument, what tyme, place, or by what author any corruption, entered in the Catholick Roman Church. Morouer ther was none (except heretickes) who beleued thes thin­ges, contrary to the doctrin of the Roman Catholik Church: or haue proposed, to be beleued, which they dogmatically indeed belieue, and peruersly propound to be belieued, if they can as yet shew, and declare, An honest chalenge. let them approue them selues men, for thair souls good, and the honor of their refor­med religion, and for the satisfaction of many, halting betwixt their new opinions, and our old Roman Catholick doctrine.

Morouer we may easily declare & demonstrate, these your dogmaticall opinions, and paradoxes; in which yow do discrepat, The new re­formed reli­gion is long sensed con­demned. & disagre frō vs, long since to be condemned, and to be tryed real he­resies, out of diuerse sectaries alredy condemned by the Church. also what tyme, place, increas, pro­cedings & author, of whō they weer oppugned, & gainsaid: It is bulded on the old he­resies alredy condemned. which when they weere brought to light, and made knowne to all men, did all sauour of heresie, noueltie, and change of religion: with no long apparant continuans of long kei­ping possession, or perseuerant tyme, as shalbe in euery place, & argument of this book obserued, the man, and his opinion, the oppugner, and con­tradictor, the censor, & iudgment; the age, & tyme.

And therfor as for our part we shall first let Tert de praescr. haret. c. 32. as a defender of the Ca­tholik Roman faith, steppe into the feild, with whom we demande, Tert. deman­des of the he­retikes their entres. and inquyre of your newe nouation and vpstatt reformation (becaus yow claime the Catholick Church, and hir name vn­to you) in this maner asking of you, by these inter­rogations [saying as he said, to the heretikes in his tyme] What do yow in my place, and bee none of myne? lykwyse by what right Marcion, Luther, Caluin, cut ye doun my woodes, by what licēse Valētin, Luther, Caluin, made into my foun­taines: by what authoritie Appelles, Luther, Cal­uin, break yow my boundes: myne is the posses­sion; why do ye rest heere, to sowe, and pasture at your pleasure? myne is the possession: Tertul defen­des the Catho­lik name to a­perte in to him as to a lawful successor of the Apostles. long synce I possest it: and first I did possesse it: I shewe the first original of the owners: to whome the thing was proper, thus he. Morouer our holy father S. August. lib. de vtilit. cred c. 7. as an other mar­tial champion entereth in the feild against the he­retikes of his tyme, who vsurped the Catholick name, [and sayes] ther is one Church, All heresie confesse one Church. as al con­fesse, and if you look on the wholl compasse of the world, it exceedeth all other in nomber, as they affirme that know: also shee is more sincere in doctrine of the treuth; and ther is one Catho­lick Church, Diuers here­sies heth ge­uen diuers na­mes to hir; bot culd neuer de­face hir of the Catholick na­me. to which diuerse heresies haue ge­uen different names, whē as euery on of them ha­ue their proper name, which they dare not deny: by which it may easily appeare, to whom the na­me Catholick (of which al are desyrous) ought to be attributed. This word Catholick made him to boast, and outface the enimyes [saying] contr. epist. fund. c. 4. I may not omit this wisdome, This name ca­tholick mad [...]s him to boost against here­sies. which [Page 4]you deny to be the Catholick Church, ther ar di­uerse other things, which do most iustly retaine, and hold me in hir boundes, as vnitie, ther hould me the consent of people, Consent of people autho­ritie, and the name Catho­lik held S Au­gastin in the Church. and nations, the autho­ritie which had hir beginning by mirackles, nou­rished by hope, augmented by charitie, confirmed by antiquitie: there do hold me the succession of Bishopes, vnto this present day from the very seat of Peter: to whom our Lord commended the feeding of his sheepe after his resurrection, to the Episcopal dignitie of the present Bishop: and last the name catholik doth hold me in the vnitie of the Church, Not without caus the churh hath retained the name Ca­tholick. which name this Church hath alwayes, not without cause, among so many different sectes of heresies, in such sort obtained, that although all heretiks desire to be called Catholikes: yet if a stranger should demaund, where is the assem­bly of the Catholick Church? No heresie can show their church for ca­tholick. ther is no here­tik, that dareth assigne him his temple, or his preiching-hous, for Catholick. Lykewise in his Symbol (sayes he) we do beleue the holy Church, that is Catholik, for the heretiks, & schismatikes, do cal their congregations Churches: but the he­retikes beleuing those things of God, which ar false, Heretikes by error do vio­lat the faith. Schismatikes by making di­uisions viola­ted vnitie. They apertein not to the Ca­tholik church. do violate the faith: & the schismatikes, by vnlawful diuisiōs, do separat them selfes frō bro­therly charitie, although they beleue in all things the same with vs. And for this cause, nether do the heretikes, or schismatikes, apertain to the catholik Church. And againe S. Aug. lib. de vnit. eccles. c. 4. sayes, all those that beleue that our lord IESVS CHRIST is come in the flesh, in which he was borne, and hath suffered, & that he is the Sonne of God, with God, and one with the Father, & the only immutable word of the father, by whom [Page 5]all things weer made, but do in such sort dissent from his body, which is his Church, that their communion is not withall them, with whom the Catholick Church doth participate, but ar in som diuided part, it is a manifest token, that they ar not in the catholik Church. & lykwise Prosper (sayes) that he who doeth communicat, He who ac­cordes with the vniuersall Church is a Catholik. Vnder S. Cy­prian▪ the peo­ple where cal­led Catholi­kes. with this vniuer­sal church, is a Christian, and, a Catholick; & he that doth not communicat, is an heretik, & an Antichrist. And Pacianus (sayes) the people vnder S. Cyprians charge haue neuer been called other­wayes, then Catholikes Now amongst thiese testi­monyes, what place haue our reformed, to be na­med with a catholik tytle, whom (as S. Aug. sayes) dissention, and diuision makes heretikes. And againe in his Epist. 152. ad donatist. Whosoeuer is deuyded from the Catholik Church [sayes he] how laudable soeuer he seeme to liue, for this only cryme, No heretik nor schismatik how soeuer he liue well, can not be saued out of the church. that he is only separated from the vnitie of the Church, he shalbe also secluded from lyf, and the wrath of God shal remaine on him. This same argument hath Fulgentius lib. de fid. ad Pet. diac. cap. 29 (saying) hold for most certain, and dout not in any maner, that no here­tik, or schismatik, baptized in the name of the Fa­ther, Sonne, & Holy Ghost, if he be not in vnitie, with the catholik-Church, although he giue great almes, and shede his very blood for the name of CHRIST: yet can he in no wyse be saued. Thus the fathers in the primitiue tyme, wholly affir­me, how so euer they agree with the Catholikes in all the artickles of the belief, and in holy Scriptur, yet not being in the vnitie of the catholik church, can not be saued. What shal we say of the moderne heresies, that deny the artikles of [Page 6]ther belief, The ignoran­ce of heresie to pretend which is no thaires. and peruert the Scripture in adding, & diminishing, in glossing, and commenting, in changing, and chopping: and yet will pretend the Catholik Church, and hir name. But in vaine, as S. Augustin sayes to the Donatistes, yow accord vvith vs in baptisme, and in the belief, and in all other Sacraments of our Lord: but in the Spirit of vnitie, and in the place of peace, and last in the catholick Church, No heresie could euer at­teine to the name Catholick, how soeuer they weere de­sirous to haue it. you are not vvith vs, and therfor heretikes, separated, and cut of from the church, and nothing pertinent to this name Catholik. For vve see euidentlie this name kept, S. Augustein in the right faith, for no here­tik could obtein the name of the Catholik Church, although euery heresie did much desyr to obtein it. The reasō is, because that all heresies, be but partes and peculiar sects, of some country, or the doctrin of a small tyme. The word Ca­tholik betoke­nes ane vni­uersall profes­sion. Where as the vvord Catholick, doth betoken a certaine vniuersall profession, in­during from the beginning, to the ending, and spread abrod thorovv all partes, but those vvho began their doctrine, after the apostles tyme, vver euer named of their masteres, The heresies haue thair na­mes of the in­uentors of that sect. as the Arians, of Arrius: the Lutherans, of Luther: and the Cal­uinists of Caluin: but they in the contrary vvere called Catholikes, vvho kept the vniuersall faith, vvhich the Apostles had first taught: and vvhich vvas continued alvvayes in the vvhole Church. And for that S. Augustin tract. 22. in Ioh. We haue receaued the holy Ghost, He hath recei­ued the holy Ghost, that keeps vnitie, and gif we re­ioyce of the faith with the name. if vve loue the church, and if vve be knit, and conioyned together, by charitie, if vve do all exalt, and reioyce to be a catholik, as vvell in faith, as in name. Here vpon Pacianus Epist. 1. ad Symphron. sayes, be not angry good brother, and do not afflict thy self, a [Page 7]Christian is my name; The word Christian is the forname, and the word Catholick is the surname. and a Catholik is my sur­name; by the former, I am called, and by the second, I am made manifest. Therfor this name is no wayes attributed to those, who are enimies to this name, and hath it in scorne, and mockerie, that iustlie they discouer ther corrupt affection, The corrupt affections of heretikes to this name Ca­tholik. and hereticall malice toward the word, in so much, that some of them calleth it a voyd, and vaine word, some againe a gracelesse terme, & fruitles name, so the old▪ heretikes as S. August. cont Gaud. lib. 2. cap. 25. (sayes) called it a humain fiction, Thair inten­tion is to put out of memo­rie the name Catholik. by their euill nature, and qualitie, they geue dili­gence to abolish and extinguish both the ve­ritie of our faith, & the name consonant thervnto, therefore their name declare thē sufficiently what they are, prognosticating of them as they are, & as Iustinus in triphone sayes, Heretikes we­re prognosti­cat to com be­for they cá­me. there shall aryse many false Christs, and false Prophet, and they shall se­duce many of the faithfull, and are distinguisht amongst vs taking their names of certane men, as euery on was author of one new doctrin, and of these som were called Marcionists: Basilidanes: other Saturnists: others agane of late Lutheranes: Thair names and profession is after the name of men, and so faile to be called Ca­tholik. Caluinists: Protestants: Puritanes: and therfor in this, they faile to be called Christianes, as sayes Athan. in apol. secund, & Lact. firm. lib. 4. c. 30. de vera sapientia. Therfor heretikes, and ther Refor­med faith, is not lerned of the Apostles, fathers, and predecessors of the Church, but partly borro­wed of som other heresie: or partlie by phanta­sticall, and new inuention; and so no faith but inuention, neither Apostolicall, but Pharisaicall, The reformed faith [...]is lyk a painted man. nether Catholik, but particular: which is no more faith in effect, than a painted man is a man. For this cause, S. Hieron, Epist. ad Pamach. reproches, & [Page 8]taxes the heretiks (saying) Wheir for after four­hundrith years past labor ye to teach, which be­for we haue not knowne, for vnto this present day, The world wes Catholik. Christian be­for thair faith was knowne. without your doctrin, the world was Chri­stian. And Tertull. de praes. haeretic. repelles their vaine boast, concerning any Catholik tytle, saying, who ar ye? from whence? and when cam ye? where haue ye lurked so longe? And S. August. no lesse scornes them saying to the Donat. S. Aug. admi­ration from whence they ar come. From whence haue ye apeared? of what soile, haue ye sprunge out? ouer what sea, haue ye comed? or what heauen haue ye faln from? And lykwise Opt. Melet. lib. 2. contr. Parm. (Sayes) in dirision to the heretiks: Opt. Mel. de­rides them, as­king the ori­ginall of thair church. Show the original of your Church, who would chalenge to you the holy Catholick-Church. And as Valer. Max. lib. 6. in principio sayes, for conclusion, that as the name of God is a most certaine pledge of humane saluation, As the name of God is a sa­uegard to sal­uation: so is the Catholike name a saue­gard to al be­leueres. and a saue­gard for man, so is this name Catholike a sauegard to al Christian belieuers: and theirfor we haue great reason, to adheere; and ioyne our selfe to the Catholik-Church: and not to your reformed, which hath no affinitie, nor any thing of a Ca­tholik Church, or name in it.

Morouer these, and diuerse reasones, persua­de me, Reasone, per­suades man to beleue the Ro­mā-Church to be Catholik. the only Roman Catholik faith, to be ac­cepted as true Apostolicall doctrin, but yours, and others suchlyk, vnder pretext colour of re­formation, to be repudiat, as very fleeting dreg­ges, of heresie. Which shall not be difficill to proue. For the Apostle sayes, Ephes. 4. that there is one comen, and sauing faith, in expressing these wordes, there is one God, one faith, one Baptisme.

This Church is praised of the Apostles own mouch.And first, for that is the trew, and Apostolicall faith which the Apostel, praising God, and writ­ting the Romans cap. 1. doth say, your faith is pu­blished through the whol world. But our faith (which is hated, and dispraised by name of Pa­pistry, and proprie) is that same Roman faith. This Catholik church is ha­ted of all here­tikes, and ca­lumniated. Seing no man as yet, by any sure reason, could shew the Roman Church from that tyme, to dis­crepat or disagree in any substantiall point, or that eyther Bishope, counsell, or any Catholick per­son do dissent from the Roman Church in essen­tialles; or yet the pastors of our Church, Amongst the pastors of the Romā Church ther is no va­riāce in essen­tialles. at any tyme to varie, from them in substantiall things; yea in the smal-lest artickles what soeuer; but all to accord and agree with the Catholik faith, and to fauour, no opinion of heresie. Therefor our Papisticall and Roman faith, hath obteined the title of the Catholick and Apostolicall name. That richtly others sectes discouered, this is only to be adiudged, and belieued, of all men, for trew Catholick, and Apostolicall, and yours for heresie.

Trew faith most be recea­ued and belie­ued of hearing and not by reading of books or re­uelations.The second reason is, the trew faith, which who ordinarly declares, or teaches to any other, it must be first by the ear receaued of the Church of God, by the preaching of Christ, as the apostell affirmes, Rom. 10. faith is by hearing, and hea­ring is by the word of Christ, [as he would say] trew faith is conceaued not immediatly by reue­lation, or reading of the Scriptures: but by those things, which are hard of the preacher, and me­diatly by external doctrin: and the doctrin trewly that is harde, or to be harde, consistes in the word of God, preached by the Church. But the refor­med faith teached by Luther, and Caluin, and [Page 10]their faith is not by hearing, and externall doctrin, which they euer receaued in the Church; from any pastor, doctor, bishope, or any other hauing authoritie of mission, The Prote­stāts preiching is nether by the word of God, nether of the church. or euer had com­mission of any man to preach that reformed faith. Therefor their reformed faith is no trew faith.

The minor is euident, becaus they can not pro­duce any doctor nor pastor, (if they can, do it) from whome they haue receaued their doctrin. For the assertiones, written by Luther him self. declare the contrary. Who in his book of Seruill libertie, Luthers glorie him to dissent from all the fathers of the Church. obiectes against Erasmus Rotterd. in the cause of frewill, publiquely to vant, & boast him to depart, and dissent from the doctrin of all the former pastores of the Church, and declared by the mouth of the Church; and to oppose him self cōtraire to Dion. Areop. Iren. Clem. Cypr. Arnob. August &c. Whose doctrin in the course of frewill deliuered of the elders, to be trew Catholik do­ctrin, and authorised of the mouth of the Church. We (sayes Luther) beliue, Luther adiud­ged all the fa­thers blind & ignorāt in the Scriptures. and preach, that the fathers all, these many ages past, plainly haue ben blind, and most vnexpert, ignorant, and vnlerned in the holly Scriptures. And there­for for conclusion of this minor theyr preaching, and doctrin is not of the Church, nor of any pastor of the Church, and consequentlie no faith, ne­ther word of God.

Trew faith should begin­ne at Ierusaiē.The thrid reason is, the preaching of the trew faith, ought to beginne at Ierusalem, and after to go abrod through all the partes of the world, as it is writen in S. Luc. 24. it behoued that penance, and remission of sinnes, should be preached in his name to all nations beginning at Ierusalem, but the preaching of Luther, and Caluins refor­med [Page 11]faith, hath not begonne at Ierusalem, The reformed faith begane in Germany & in Geneue, & in particulare cornes. nether is it spred abrod through the world, and therefor it is no trew faith.

The minor is euident, for Luther begane in Wittemberg, in Saxonie; and Caluin in Geneua, in Sauoye: their preachings. They neuer saluted Ierusalem, nether is their reformed faith farr spred abrode: nether hath it ben in Asia, Africk, Grece, Egypt: nether in many Kingdomes of Europe: and farlesse through the world: nether to the middest of it. And although the Church (as they say) is old, and aged, yet their Synagogue is more apparant to be at an end: Diuisions and sectes are futer tokens of an [...] end. for their own diuisiones, and daily mutations, are prognosti­cations of an end, for the Euangellist sayes, Luc. c. 1. euery Kingdome diuided in it self shal be desolat, & this desolation, appeares rightly in the propaga­tion of sectes: for some are Sacramentaries, In what nom­ber of sectes the reformed fallin whil, they forsake the Catholick Church. some Confessionistes, some fierce, some slacker, some contra-deuills, some hellishe deuills, some two Sacramentaries, other thre Sacramentaries, some superintendents, some Luther-Caluinists, some anti-Caluinists, some new-Pelagians, some new Manicheans, some Puritans, some Gomaristes, contra-Puritanes, Arminians, &c. What a rable and a degenerat crew of sectes, & ech one hath the new reformed Church, and the new no faith, In vaine they wold be called Catholickes wher Sathan hath his domi­niō it tendes to desolation. and are not ashamed to claime the Catholik na­me to them, and the Church of Christ, Where Antichrist hath his desolation, & abominable confusion of sectes. And therefor their religion, reformation, and faith, is nether religion, faith, nor Gospel.

The Prote­stants sayes without war­randes.Ther exception here can not be omitted vndis­couered, in that they affirme, and say, them to [Page 12]hold the same doctrin, which begann at Ierusa­lem, ther vpon to assume to them the Aposto­licall, and Catholik faith

This exception is in vaine, for when soeuer any heretik did appare, he sayd, and affirmed the same, Christ answer e our Catho­lik beg nn [...]g. but euill proued, here vpon Christ [...]een­counters their folish-cauilling-lies, who hath not placed the doctrine, but the beginning of the Euangelicall preaching, to take place at Ierusalem, for he sayes, Trew doctrin is no [...] knowne but preaching, and to prea­chers. beginning at Ierusalem, to wit, the self preachers, for the doctrin is not knowne, ex­cept by preaching, as the Apostel sayes, how shall they belieue in him, in whome they haue not heard: and how shall they heare, without prea­ching? therefor the preacher, and the doctrine must beginne first at Ierusalem. The preacher & the doctrin most beginne at Ierusalem. Which the new reformed preachers haue not done, therefor their doctrin, and reformed faith is nether Apostolical, nor Catholick.

All Churches hath one beginning of the Apostolicall preaching be­ginning at Ie­rusalem.For all particular Churches, haue one originall, and commun beginning to wit, the Apostolicall pr aching, beginning at Ierusalem, and after by the same Apostles spred abrod in diuerse nations. It [...]est now after so many ages, that albeit the Churches of the other Apostles hath perished, not w h standing only Peters the Prince of the Apo­stles, to wit the Church of Rome, Rome Church standes by sin­gular priuiled­ge of God, & that in it is livly authori­tie. by the singu­lar benefit of God, to remain: Wher many yeares he teached, and in it, ended his lyf. which as, S. Aug Epist 162. ad Glorium, sayes, hath euer bene resident with the authoritie of the apo­stolicall chayre. And theirfor for verification of our mission, doctrin, and faith, we make mani­fest, and declare one originall, to be of the Apo­stles, for Peter him self first of all other hath prea­ched [Page 13]in Ierusalem and also from this seate, when as yet the seates of the other apostles weer extant: The church of Rome is cheif of all other seates when the Apostles wer a-liue. All the fathers defended ther originall by this church. Trew faith should be vn­douted in all thinges. not with standing as cheif of all others, and here­to many holy fathers, and the trew Senatours of the world. haue inferred and induced punctually, the orignall of their churches, against the hereti­kes of their tyme. As Tertull. de praesc. haeret. 2. con. lib 3. c. 3. Epiph. haret. 27. aug. 4.

The fourth reason is, that the trew Catholick faith ought to be vndoubted in all things, the which the Church proposes to be belieued, so that it is most certain to vs, the thing which we are commanded to belief, to be such lyke, for other wayes it should not be trew faith, because faith is the substance of things hoped (this is the trew proper, and sure fundament) and an argu­ment of nothing seene. Heb. 9. and this is the trew definition, of our Catholik faith: and the vndoub­tenes there of, to depend on the Church. But the Reformed faith of Luther, and Caluin, is not vndoubted, and first I proue, The Protestāts faith is full of doutes. because in mat­ters of greatest importance, and moment of faith, they disagree one from the other extremly. For Luther, (omitting many to touche a fewe dis­crepants) in his booke de capt. bap. printed anno 1520. about the beginning, doth acknowledge only one Sacrament, if we do speke, sayes he, according to the custome of the Scripture: Luther and Caluin varie in the number of the Sacra­ments. not­withstanding after he takes occation for the ty­me, to place three, bapt. the Lords supper, and pennance.

Far other wayes, disputes Caluin, in his Par­nassus, lib. 4. instit. cap. 18. §. 19, whil he reckneth two Sacraments, saying besides these, none other is institute of God, and yet the Church of the [Page 14]faithfull, ought not to acknowledge any other. Notwithstanding a little after in the same booke, Order a Sacra­ment acknow­ledged of Cal­uin. cap. 19. §. 31. he sings an other thing, placeing or­der, amongst the Sacraments: ther rests impo­sition of handes, sayes he, which in trew, and lawfull ordination, I graunt to be a Sacrament.

Bread & wyne to be turned in to the body & blood of Chri­stus is Luthers opinion.Againe Luther in his book de abroganda miss. pri. plainly teacheth, that Christ when he sayd: this is my body: and this is my blood: changed the bread into his body: & the wyne into his blood: & likewyse in his Serm. de Euchar. it is not there bread, sayes he, and wyne, but only the species of bread, and wyne. Caluin called bread & wyne Sacramentall symboles. Contrariwise, Caluin denyed his body, and blood corporally, and essentially, to be in the Eucharist, but only spiritually, and sa­cramentally, as lib. 4 instit. c. 17. §. 5. for that we confesse him to be no other way, in the Sacra­ment, thā by the eating of faith, neither can he no other wayes be presupposed, who in his first §. sayes, bread and wyne, sayes he are signes, which do represent the inuisible foode, that we receiue of the flesh, and blood of Christ, by faith.

Morouer how variable, and inconstant is Lu­ther, in the other artickles of the faith. Luth. is so va­riable in the artikles of our faith that in o­ne artkle he is noted of 36 errores. That in one artikle of the communion of the one kynd, or vnder both: he is conuinced of 36. filthy errors, as Cochlaeus Reherseth at length.

In this giddinesse laboures Caluin, whill in his booke adu. gentil. & in diuerse his epistles to the Po­lonians, affirmes some tyme Christ the Sone of God to be equal to his father (furth with in his 2. of instit. cap. 14. §. 3.) the same aequalitie he retra­ctes, Caluin is also variable in his opinion con­cerning the equalitie of Christ with his father. and subiectes it to the Father, alswell the diuine nature, as the humane, for treating how Christ in the day of judgment is to delyuer vp the [Page 15]kingdome, to God, his father: than (sayes he) the name it self, and the croun of glory: and what soeuer he receaued of his father, he shall again sub­iect to the father, that God may be all in all.

In conclusion of this, their reformed faith, is not vndouted, nether which they propound, to be beleued is of the giddinesse of Heretikes, whose variablenes, and inconstancy is lyke to the win­des of the heauen, and therefor no faith, nether religion is the profession of the reformed.

The last reasone is, trew faith doth declare, and shew the trew God: trew saluation: Trew faith shewes the trew God, sal­uation, and a good life. The Protestāts faith is cleane contrary. & the trew way to liue well: as also to escheu all kynd of filthynes: and vncleannesse: and such is the Ca­tholik Roman faith, and not Luthers, or Caluins, which conteine many things contrary to right reasone; against diuine and humane lawes, and naturall good maneres.

As first that infantes belieue in Baptisme. Luth, Luther sayes that infantes belieue in Ba­ptisme. Caluin that yt was decreed of God the sinne of Adam. Caluiu sayes that God hath ordened some to life, & some to death: and this is called his predesti­nation. Caluin makes God author of sinne. contr. Cochl. Anno 23.

Secondly, that it was decreted of God, that Adam should sinne. Calu. lib. instit. 3. c. 23. §. 7.

Thirdly, that God hath decreed some to eternal life, and other some to eternall condemnation, and this is his preordination, for all is not created to a lyke condition, therefor as each one, is made to his own proper end, wither to life, or to death, (we say) that he is predestinat of God. Caluin. lib. 3. institut. cap. 21. §. 5.

Morouer, he makes God the author of sinne, and to work iniquitie. For (sayes he) he mo­ueed Absalon to commit incest, in that (sayes he) that Absalon with an incestuous commixtion, de­filed his fathers bed, and did commit a dete­stable crime: not with standing God pronuncis, [Page 16]this work, to be his dede, and not Absalones. Calu. lib. 1. inst. cap. 18. §. 1. & ibid. c. 17 §. 8. Mo­rouer, in the same book, and chapter (he sayes) that God not only vsed the workes of the wic­ked, but also gouerned their counsell, and effects and to be author of all their scelerous deedes.

Againe, he goeth about to glosse, and defende the maiestie of God from sinne, and accusation, whill in the same booke both he purgeth God, and makes him author of sinne, and now (sayes he) from whence are the euills of Iob, and the dis­obedience of Helies children; which immediatly befor, he hath alledged, and proued to be of God, and in the end plainly declaires, and affirmes, God to be the author of sinne. how soeuer these Cen­sorists-Papists wold of lykelyhood haue these to happen, by his ydle permission. Calu. lib. 1. cap. 14. §. 16 & cap. 18. §. 4.

Caluin sayes man hath no freewill but doth of neces­sitie. A man is justi­fied by only faith and all good workes are sinne.Likewise hath he not extinguished, and robbed man of freewill, but to be ruled by necessitie. Calu. lib. 1. cap. 15. §. 1.

Morouer Caluin teaches a man, to be justified by only faith, and good workes not only to be vnprofitable, but to be abominable: and how soeuer they be done of the righteous man, they are euer sinne, and abominable in the sight of God. Calu. lib. 3. instit. cap. 11. §. 19. in this ma­ner, and paradoxes, playeth the reformed, ap­plying against the law of right reasone, and all good manners, The end that heresies inten­des. and for the teaching of the trew faith, vnto the knowledge of God, and saluation, and to liue Godly, and well. but their new no faith, and hereticall reformation, makes an open way to all kynd of wickednesse, and to damnatiō. and by this way the reformed, blindes, and obscu­res [Page 17]the knowledge of God, which is made known by trew faith, in teaching strange doctrin, not to saluation, but to condemnation, and auouching such damnable paradoxes, and opinions to the li­bertie of the fleshe, to the following of all sensua­lite, and wikednes, and for conclusion this is the prophane bragg of the protestantes to call them selfs which they ar not, no more then an ape is a man, so no more ar the reformed, catholikes, albeit they desyre to be so called. Whose reforma­tion is inuented by the priuate inuention of parti­cular men, Heresie is by tolleration of som particular man now al­lowed now disproued. and manteined by priuat affection of som priuat prince, som tymes for fourtie yeares or fyftie as new faithes ar accustomed to be recea­ued, now allowed, now disprowed, now imbra­ced, now disliked, so that this priuat faith is farr from the catholik faith which from the begining hath ben receaued, and without interruption hath continued. this faith may no wayes be de­vysed of man or inuented by man, or vpon affe­ction allowed, and approwed, but it must be lear­ned of the church, for faith is by hearing, Bot treue faith is by hearing of the church. and not be reading, or reuelation, as we see in the voca­tion of S. Paul to be a chosen vessell of God, he was sent to Ananias in Damascus to learne of him, what he should do, also Cornelius a godlie mā, and fearing god, although he might haue ben taught of the angell, that appeared to him, yet was he not, but by that same angell was commanded to send to Ioppa, for Simon Peter to com to him, and he shall shew thee, Sayes he, what thow ougthest to do. So that this treu Catholik faith which the Ro­man church holdes is of Gods ordinance, and learned of our predecessors and not as the refor­med fatth is, It is ane euil thing not to beleue the church. deuysed and fained of new inuen­tions. [Page 18]for as S. Leo, sayes, to Eutichian, What is, mo­re wicked, than to haue vngodly opinions, and no [...] to beleue the church, and the holy fathers of the church, whose wisdome, and learning is in admiration to the world, and therfore in the fight of all the world, the reformed is condemned, in vsurping, their faith, and name, for Catholick whose entries, and progress, is nether of God, nor for God, nor sauor no point, of the catholick faith, nether of the catholick name. for they ar allienat from this church and consequentlie frō god him self for as S. August sayes he shall not haue god for his father, that will not haue the church for his mother.

ANSVER.

TOo late hast thou sprūg vp, vaine boaster, that with these vaine wordes, and suchlyk illusio­nes thow labores to seduce, and blind so many learned men in the church of God, or perchance thou thinkest them to be children lying in crad­dles that in singing of such triflinge songs thow canst mak them slumber, or rather stumble.

The prote­stants refor­mation, ad­mittes no po­wer▪ spirituall or temporall.What puritie [...]s in yowr faith, how reformed, and how long catholike, that more iustlie it may be called deformed, and the in bringer of all defor­matiō, and distruction of all ecclesiasticall powere [Page 19]the which reformation admits no policie, and no ecclesiasticall forme, but damnes the rites of all former ages, Derides the cannones of the Church, They deride the canons of the Church and Scoffes at the fathers. mockes, and scoffes the holy fathers, howsoeuer they weer neere the tyme of the Apostles. for eui­dence doth not Cal. lib. 3. instit. cap. 4. §. 38. condem­ne all the anciēt fathers, whose bookes ar extant, in speaking of satisfaction: and that in his fourth booke of instit. cap. 12. §. 20. sayes he.

Caluin condē ­nes the anciēt fatheres and presseth them to haue sown superstition in the Church.In all he will not excuse the ancient fathers but that they haue sowed the seede of super­stition, and haue giuen occasion to Tyrannie, which therafter a rose in the church, and than furth with beganne the superstitious obseruance of Lent, thus he. and thus is the beginning of the reformation, and the puritie of the gospell, to bolster heresie, for treuth, and veritie. It may be called a renouation of old damned heresies, harken good frends, and I shall declare the assum­tion, and the effect of this reformatiō, first the trew church of God, visible in all the countries of the world, (in this reformed churches opiniō) to haue perished, and to remaine, and a byde in som cer­taine places of the world, obscure, and hidde, of this mynd was the Donatists: as witnes, Opt. me­leu. lib. 2. cont parm. and S. Ang. lib. de Vnit. Eccl. cap. 12. this same doctrin of reformed faith, The Church to haue peris­hed, was the old heretikes opinion with the reformers. hath Caluin teached, that the church of Christ, hath perished, and remaines inuisible, aganst the plain tenor of the Scriptur. Cal. lib. 4. cap. 2. §. 2.

Secondlie the Arrianes taught, the sonne, not to be aequall to the father in deitie as witnes, Epiph. heresie 69.

The sone is not equall with the fa­ther.And the same groundes, hath Caluin for his reformation. lib. 2. inst. c. 14. §. 3.

God is the au­thor of sinne.Thirdlie, Florinus held opinion, God to be the author of sinnes, as Euseb. lib. 5. c. 20.

And the same opinion is stoutly defended of Caluin. lib. 1. iust cap 18 §. 4 5. & lib. 1. cap. 15. § 16.

Man is insti­fied by onlie faith.Fourtly, man to be iustifyed, and saued by only faith▪ and not by workes, was the opinion of Si­mon Magus, and Eunomius, as S. Aug. haer. 54. & Iren. lib. 1 cap. 20.

The same doctrin teaches Luth. in Serm. de pis­cat Petri, We should come only with Ysaac (sayes he) that is with faith: and the seruantes and asses, that is workes, it behoweth to leave them below, and a syde. And in an other Sermon in that sub­iect (Sic Deus dilexit mundū.) if thow com (sayes he) with Sackes full of good workes, it behoveth thee to lay thē down otherwayes thow canst not enter into heauen. And Caluin ther mak his bragg in his thrid book of inst. cap 11. §. 14. Now plainly the reader doth behold (sayes he) with what oequi­tie the Sophisticall papistes do cauill, and iudge our religion, when we say Aman is iustified by on­ly faith.

Man hath no freewill.Fyftlie Manicheus condemned, and denyed fre­will. as S. Aug. haeres. 49.

The same hath Luther renewed as in his book of Servill will cont. Eras. and suchlyk, Cal. lib. 2. cap. 2. §. 4.

This name of frewill hath euer beene ex­tant with the Latines, but with the Grekes [...] is a word much more arrogant. Mariadge and Virginitie is alyk in merit.

Sixtlie Iouinian, made Mariage alyke in dignitie and merit, to Virginitie, and plainly to haue taught fasting and abstinence to be of no merit as S. Hier. obserues. lib. 1. & 2. cont. Iouian.

These same subiectes teaches Luther, and Caluin, [Page 21]Luther in his epithalamio, and Cal. lib. 4. c. 12. §. 19. & cap. 13. §. 3.

what if I should repeat the erroneous opi­nions of the Albigenses, Waldens. Wiclif. Hussi­tes, Abailardes, Baer [...] garians, Almarik, and suchlyk abominable sectes condemned long since of the Church, and of all generall counsells accursed. and yet not withstanding these are the patrones, The old here­tikes ar the patrones of the newe he­retikes. and Rabbies of the reformed, who weer renewers of Heresie, inuentors of noualties, whose beginin­ge, and progresse is knowen, to be wrapped in er­rore and superstitiō, while they think to be free, ar snared in blindnese of vnderstanding, and in hardnes of hart, They ar blind through the hardnes of ther hart. and indured goeth headlonge to perditiō, as reprobated of God through the hard­nes of their own hart, and therfore if any mā cen­sure, and iudge with equitie, the reformed they haue no faith, no religion, no name but the na­me of particular men, as Caluinists, and Luthe­rans, and of suchlyk monsters, already condem­ned And therfore for conclusion let the catholik Romā faith liue, and reigne, to whose campe I ad­mon she all aduersaries not to approch, for treuely it is plesant, and delectable to be a protestant, but more Secure to die a Catholik▪ therfore let euery good Christian eschewe, and flee from the Luthe­rans, and Galuinistes, who ar particular sectes, seing each, Gentell reader flee the here­tikes for they promise much and porforme but little. one of them promisseth with Faustus Manicheus to giue a new illumination, and a new reformation, euery on of them endeuoreth to draw the into his sect, but take heed, and be war­ned, and cry with S. Hieron. epist. ad Damas. (Mele­tius, Vitalis, and Paulinus, also Luther; Caluin; and Rotman: and all other sectaries, doe say, that they haue the trew and Christian faith) so said the heretikes of [Page 22]old, so sayes the moderne, perchance aman might beleue, if one said it, but two, and three do say, and they all do lie. what hunting mak they to mak a proselite; and a child of hell: o tymes, o maneres, o monsters what absurdities followeth this new reformation, as is rehersed, that Christian men are brought in that perplexitie of mynd, to stad hum­mering, and in consultation with them selues, what syde to be on, what religion to imbrace, what faith to beleue, A conclusion descrybinge them to whō they ar lyk. for they them selues, that ar the rabbies of this reformation are departed from the testament of the Catholik church, (to wit from vnitie, peace, and holy obedience) and ar Ioy­ned to the gentilles (to do the very workes of the gentilles) and ar sold to do euill, 1. Machab. 1. v. 16. Matth. 26. & mantein the euill, and to condemne the righteous, and to bring perdition to the soules of men, throw their filthy, and damnable persuations. Matth. 7. O frindly enimies kis­sing with a venemous mouth: hauing sugered lippes to ly. O wolfes hypocrisie, vnder a lambes countenance to deceave. Genes 3. O cruell wound, vnder pretext of a charitable medicine. Iudicum 14. O serpents nar­ration, full of envy, and malice, to our first pa­rentes; O desembled sighes, 2. Reg. c. 20. and gronings, the hy­pocritall Teares of Dalila. 2. Mach. c. 13. O Ioabs trechorous sa­lutation, to Amaza. O Triphons wicked banquet, to Ionathas. O Gabonit policy to deceave Israell, what ells ar all the heretikes, do they not pretend simplicitie, innocency, perfection, religion, and cloth thē selues with the catholik name, when all is falsehood, and wickednes, that they pretend▪ and thus the prophet sayes, they protect them selues, putting their hope in an vntreuth and falshoode. Isa 68. being men void of grace, and destitute of the fear of the Lord, and ar become the children [Page 23]of this world to be wyse in their generation, and to be destitute of all knowledge concerning God, and so in the end to perish miserablie.

ANSVVER.

THAT speciall faith by whiche ariseth sure confidence, by reasone of Chri­stes imputatiue iustice, merit, and sa­tisfaction, in beleueing with your sel­ues sinnes to be remitted, and to be iust▪ and of God predestinat to eternall lyffe, as also vndoubtedly to obteine the inheritance of the k [...]ngdome of God. This securitie, Only faith is deadly, and fight against God. and the Scriptures. and confidence is false, and full of deadlie poyson. and seales your obcecat, and blinde conscience to go forwarde temērously, in presumption against God, and his wisdome, reuealed in holy Scriptures, which re­clames, this assertion to be, false, vaine, With standes nothinge. and foolishe, and by consequence, accursed; As these euident testimonies witnesse, And first Ec­clesiast. sayes, that a man knowes not, Mans rygh­ [...]eousnes, and predestination is vncertaine in this lyf, whether he is worthy of Love, or hatred but, all thinges ar kept vncertaine to the end▪ Eccl. cap. 9. v. 1. The which wordes, ar spoken of righteous-men, who ar not [Page 24]guyltie of any sinne in them selues, for the prea­cher hathe saide a little before that there ar rygh­teous, iust, and wyse men, whose state of rychte­ousnes in this lyfe, and predestination is vncertain. Secondlie the same preacher pronunceth plain­lie to reconcyled persones with God, Reconciled persones at not without fear of the re­mitted sinne. saying, of the forgiuen sinne, be not without feare. Eccles 5. v 5. therfore, what certaintie, and securitie, can be presupposed, when we are commanded to feare, the forgiuen sinne. Thridly, S. Paull 1. Cor. cap. 4. v. 4. Speakinge of the iudgment of conscience, sayes, as touckinge me, I passe little to be iudged of yow, or mans iudgment; nor I iudge not my self.

Iustification is a hiden secret, so that of hide things, no man is sure and farrles secur and certaine.For I know no thing by my self, yet am I not therby iustified. which all do sounde incertantie in iustification, and no confident securitie: as though he would say, the iustification of man, is so hidde, and secret, that albeit no man be guiltie, and faultie, of sinne in him self: yet notwithstan­ding, a man may not therefore promise to him self vndoubted iustification. as all the fathers do expounde this place: as, Ambr. Chryso. Theoph. Theod. Anselm &c.

Vnto which accordes. S. Chry. oper. imperf. in Mat. hom. 38. No man (sayes he) is vnder-propped, and vpholden with so great firmnesse, and strength, that he can be secure of his iustification, A presūptious temeritie in the protestan­tes. thus he. thair for all heretikos, puritanes, and whatsoeuer sectaries may be ashamed of their temerous presū ­ption in persuadinge, and assuringe to them selues predestination, and iustification, which neither the Apostles, neither fathers, nor holy Church hath euer presumed, to ascribe to them selues.

The temeritie of this only faith detected, doth [Page 25]demonstrate the presumption, Speciall faith is no wayes reuealed of God as a thing certaine to be belieued. and foolishnes of them in this formall argument.

No man can belieue any thing surely, in the cer­taintie of faith, except the self same be reuealed of God. Therfore in particular, me to be iust, with habituall righteousnes, at no tyme is reuealed. (ex­cluding the singular priuiledge of Gods diuyne reuelation, which is geuin to veriefewe) therfor it can not be that I can belieue the certaintie of suchlyk faith, to be reuealed of God, which sigh­tes against him self as an axiō to an impossibilitie.

In treue faith no man can belieue false thinges.Moreouer, no man can or may belieue falslie in heauenly faith: but this is falslie belieued of many, them selues to be iust. For the verification of the same, doth not the Lutheranes, belieue them sel­ues to be iust, but the Caluinistes iniust? But the pro­testantes faith beliues falstie many things. and treuly cōtrary wise the Caluinistes beleue thē selues to be iust, and the Lutheranes iniust. For euery sect be­lieueth their ovne to be iust, but others vniust. Therfor it is of necessitie this speciall faith to be iniust, and false, for wherfore is it trewer which the Lutheranes doth beleue, than that which the Caluinistes beleue, for euery one of thē obiectes to the other the inspiratiō of the spirit, and each one chalēdge an other of error? Therfor only, and spe­ciall-faith, is no faith, and no thing els but deceipt, Only faith is inuented for the libertie of the flesh. Eunomius o­pinion about only faith, his policie, good lyf, that many were deceaued by him. and Sathans subtiltie to cosen, and deceaue the simple, and only inuented to defend the libertie of the flesh. Of this opinion was Eunomius (as sayes S. August. lib. de haeres. ad quod vult Deum) to af­firme this presumption, of securitie of Saluation, by only faith, which this day the moderne secta­ries defende. yea (S. Aug. sayes) that the enimie was so subtill, and of good maners of lif, that many belieued him. Moreouer, he affirmed, that no [Page 26]euill could harme any man, nether perseuerance in sinne, if he were participant of that faith, which of him was teached and defended; ther­for it followes by this only faith, Only faith brings no ef­fect with it. no remission of sinnes, no iustification, no securitie; for what profites the doctrine of this faith, when the effect profits not, the effect is remission of sinnes, and when this faith conferres not remission of sinnes, to what end is it? for an heretick hath not thereby remission of sinnes. I proue the argu­ment thus. Fals religion is an highe offence to God. God is highlie offended with false reli­gion, and with them that belieue, and follow the same, nether haue they forgiunesse with God: but it is well known, that the Lutherans, and Calui­nistes in matters most important in Christian re­ligion do disagre and varie wonderfully amonge them selues; The Lutherās & Caluenists varie greatly amonge them selues about iustification and remission of sinnes. & consequentlie, the one part is op­posit to the other, striuing and contending about religion, therfor they in so belieuing this only faith, which is false in it self, offende God, and ar in the wrath of God, so that in this offence, and wrath, they can haue no forgeuenesse of their sinnes, and yet all heretikes teach constantlie this point to all mē, that they belieue securely and per­suade them selues of the remission of their sinnes and by this presumption, and arrogant confidence they belieue false religion to the offendinge of God, and to their own iust iudgment.

Only faith is satanicall and deuilishe for ech heretik followeth his own inspira­tion and is cō ­trary one to and other.Morouer, the doctrine of this only faith is Satha­nicall and deuilish; for Luther belieueth his sin­nes, to be fogiuen him, and it is so according to his faith: the Caluiniste lykwise beleues his sin­nes, to be remitted to him, and it is so accordinge to his faith: but Luther denyes them to by remit­ted to Calnin▪ behold how they accord in belie­ueing [Page 27]one thinge, and subuerte their owne Gos­pell, and both these heretikes haue receaued that doctrin, which aperteineth not to the Euangell of Christ, therfor of their own mouth they ar conuni­ced: For, seing the Caluinistes sayes, Belieue God to be appeased, and reconciled with thee and he is appeased, and thy sinnes ar forgiuen: and this same the Lutheranes belieue, According to their own cen­sure one of thē erres and in Veritie both erres. Only faith ta­kes away the fear of God. and yet according to their own censure, and iudgmēt, the one erres, and both peruert the worde of God in teaching false reli­gion, & do haynouslie offend God, and abyde in his wrath; and consequently obtaine no remission of sinnes. Moroner, this only faith takes away fear frō men, and settes the seueritie of Gods iudgment at nought, becaus it induceth men to persuade them selues assuredly of Gods mercy, and comman­des securitie, and peace of conscience; The heretik by this only faith reaches men to be se­cure for God is not to be fea­red as a iudge but as a father. for they ar bold to say, God is to be feared, not as a rigorous iudge, and not as a reuenger of sinnes, but as a benigne father; for Caluin sayes, if we think God a seuere iudge, than is faith torne, and rent, with the memory of diuine iudgment, and therefor iu­stifying faith should be lame, if we think God to be such a iudge, whome we beleue to be a beni­gne father, and this their doctrin of only faith, is to free, and exempt God of his iustice, contrary to the holy Scriptur, which declareth the mercy, and iudgmentes of God, as Psalm.. 110. and in the first commandiment he declaires him selfe a reuenger of sinne. Exod. 20. saying, The Scriptur declaires God to be a iust iudge, and Zealous. I am the Lord thy God Zealous, visitinge iniquitie. for if he be not to be feared, as a reuenger of sinne, to what effect ar these places in Scripture. Eccles. 5. the most highest is a patient rewarder: and suchlyk if the forgiuen sinne be without feare. Againe Matth. 10. [Page 28]feare him who may destroy both soule and body, in hellfyre and Malach. 1. The sonne doth honor his father, and the seruant his maister: if therfor I be a father, wheer is my honor? and if I be a Lord, and maister, where is my feare. and Sal. Pro­nerb. 28. (sayes) blessed is the man, that is euer fear­full▪ by other places as Hier. cap. 5.1 Cor. 9. Psal. 2. Psal. 37. & Psal 50. Psal. 118 Psal. 82. Eccles. 7. Eccles 1. Which passadges condemne this only faith, which would bring the fear of God, and his iudg­mentes in obliuion. They teach the iudgmen­tes of God at but to fraye vs, and not to fear vs. And to be of no validitie, and force, as a thinge to fraye vs, and not bo fear vs. And in this maner all heretikes, in the begininge teache, to approach, and mount, to the supreame fruite of faith, to wit, securitie, forgiuenes of sin­nes, peace of conscience, and the settinge of all fear of God a syde, frō one extremitie to an other, without ony middest, and whill they place sin­ners in the starres in presumption, and ambition, with Lucifer, Heretikes are false iustifyers & trew neck­breakers. in iustifyinge them by only faith, they percipitat them in condemnation: and so proue false iustifyers, and treue-neckebreekeres. for as S. August. in Psal 5. sayes, Fear is a great saue­guarde to them, that goe forwarde to saluation, yet not in securitie in this lyf, for if the Apostell who knew nothing in him selfe reprehensible, or sin­full, was not secure: much lesse any heretik follo­wing his own reprobat sense.

Only faith v­surpeth the office of Christ to iudge of the hidde thoughts of men?Morouer this only faith, doth vsurpe the office of Christ our iudge, in pronouncinge iudgmēte, of the thoughts of men, which only God dothe se­arch. for whosoeuer in mynd doth serue the fleshe, and sinne, can not please God. Rom. 8. Who ar in the fleshe, and walk accordinge to the fleshe, they can not please God: but no man is certaine, [Page 29]whether sinne reigne in him or no, No man is cer­taine of his own perfectiō nether can iu­stify him self albeit he be innocent to him selfe. or to walk after the fleshe: their for no man is certaine, that he pleaseth God, if any be certaine that he wal­keth after the fleshe, he is more certaine of this vertue, than the Apostle Paull 1. Corinth. 4. Who was not bould to iudge him selfe, whose consci­ence accused him in no thing guyltie, or reprehen­sible of sinne for he did read of the Prophet (De­licta quis intelligit) that is, who knowes his sinnes. Psal. 18. Therefor he prayes to be cleansed of his hidde sinnes, againe Sal. Prouerb. 21. Ther is away that seemes to a man iust, and the end thereof, lea­deth to deathe. and cap. 15. all wayes of a man seemes right to him self but God knowes the hart. therefor the Apostell did temperat his sayings, The Apostles modestie in his own iudg­ment of iusti­fication. The hart of man is a depth vnsearchable to man. with feare, least perchance by ignorance, he had sinned. for the hart of man is a depth, and what is more profound then this depth? Psal. 41. for men may speak, and may be seene mouinge, and wor­kinge, and harde speake; but of whome is his hart penetrated? of whome is his thoughtes be­holden? what he meanes, within him self? What within, he may think, what he would, what he would not, who shall comprehend this depth? hearing the Apostell, saying, I know nothing in my self, yet do I not iudge my self: would any be­leue such a profunditie to be in man, that this depth to him self is not known in wkome it is? this profunditie of infirmitie, appeared not to S. Peter, S. Peter knew not his own weaknes in his rashe promi­ses: how shall a man know of his full per­fection which is iustificatiō. when he knew not what was to be done in him self, when rashlie he promissed to dye for our Lord, Matth. 26. Therefor is any man secure in this lyf, which is called a warrfaire and temptation? and as, Hierem. 17. sayes, the hart of man is froward, and inscrutable, who shall know it? so that no [Page 30]man, knoweth, what is in man, except the spirit of man, which is in him, and yet treuly the spirit him selfe not fully: for when the Apostle sayes, I esteme litle to be iudged, of yow, or of man: but addinge therto: nether do I iudge my self: wher­fore? becaus I cānot giue a treu sentēce of my self: for although I am nothing guyltie, yet in this, I am not iustifyed. God knowes in man that he knowes not in him selfe. for God heares, and sees in the hart of the thinker, that he nether heares, nor sees in him self, that thinketh. For this cause, Hier. 17. sayes, thow knowest, I haue not desyred the day of man: and if this my day smyled on me, nether iudge I my self, because nether do I know my self sufficient, therefor is our Lord Iesus worthily constitut iudge of the liuing, & the dead, who kno­wes the thoughtes of all mens hartes, and vnder­standeth their workes, so that all good Catholikes, doe attende the iudge, whome we acknowledge our only iustifyer.

No mā should be temerous iudge of him selfe.And therfor I do not vsurpe, and tak vpon me, being a Seruant, the authoritie of the sonne: ne­ther do I nomber me, with these solifidianes (without knowledge of their oun weaknes, and the hidde secretes of their hartes, to iustifye them­selues) to iustify my self, against whome the Prophet complianes: Men heaue taken from me my iudgment. God complai­nes on man, that vsurpes the office which is gods. Iob nor S. Paul would not iustifye them selues. and therfor it is euident when the Apostle did say, nether do I iudge my selfe rightlie he doth imitate Iob cap. 9. Who treuely in this same maner speaks of him self, howbeit if I should haue any thing iust, I shal not answere but I shall pray my iudge: and when he shall hear me call, I beleue not that he heares my voyce, al­so if I be simple this same my soul is ignorant of, and I was affraide of all my workes, knowing [Page 31]that thow sparest not the sinner, are not these suf­ficient scrupulous testimonies, in so holy men as Iob, and S. Paul? doth not all men clearlie see, that this their vaine solifidian faith, The protestan­tes do plain cōtrary to all good rules. and presumptuous persuasion, and lykewise their sinfull securitie and impious iustification, to be contrary to the holy Scriptures & doctrine of holy fatheres from the primitiue church, to iustify them selues, while they ar conuersant in the fleshe, and this verdict of iustification all heretikes vsurpe to them, which is properly the office of Christ Iesus Iudge of the liuing, and of the dead, and not mans office.

Only faith anulls the lords prayer.Morouer this doctrine of only faith, taketh away and a bolisheth the Lordes prayer; in which we pray that our sinnes be forgiuen vs: for se­ing it is certaine, that no man rightly askes in pray­er, that he hath assuredlie in him self, but by this only faith, a man persuades him self. certaine, Caluin mo­ckes thē that do say the Lords prayer. of the forgiunes of sinnes: therfor it followeth ac­cording to Caluins saying, that the faithfull man, scornes God, while he prayes, forgiue vs our trespasses: for what shall he pray for remission, that hath already obtained remission of sinnes, and is by only faith iustifyed?

Only faith anulles ba­ptisme.Moreouer, the doctrine of this only faith, is con­trary to the Scripture, concerninge baptisme, for no man can be admitted in full yeares to baptisme, except those who haue the Christian faith accor­ding to that sayinge of Philippe to the Eunuch. Act. 5. if thow beleeue from thy whole hart, it is lawfull to baptise: but according to the doctrin of this only faith, & by assured persuasion, If a man on­ly beleue hee needes not baptisme, a man in perfect yeares, by belieuing this faith, he is certai­ne in him self, that he is the sonne of God, & that now in apprehensiō of this faith, God is merciful [Page 32]to him, and hath forgiuen him his sinnes, and therfor consequently, it is not need to baptise, or to giue baptisme, that sinnes may be forgiuen, or to be borne againe of the water, and the spirit. So that this doctrin is contrary to the symboll of our profession, which sayes, I confesse on baptisme in the remission of sinnes: and in lycksort to that Sermon of S. Peter to the Iewes in the day of Pentecost, Act. 2. let euery one be baptised in the re­mission of sinnes▪ as also to our Lords cōmaund, Ioan. 3. saying, except a man be borne of the wa­ter, and the spirit, he can not enter into the king­dome of heauen. but this doctrin of only faith is false, Who would persuade men, of iustification, and remission of sinnes, without, mediation.

Only faith is against the doctrin of the Apostle in the receauing of the Lords supper.Moreouer, this doctrine of only faith, is against the doctrine of the Apostle, concerning the right vse of the Eucharist, for he sayes who soeuer shall eat of this bread, and drinck of this cuppe of the Lord vnworthilie, shalbe guyltie of the body, and blood of our Lord, but let a man proue him self, and so let him eat, and drink of this cuppe, for he that drincketh, ad eateth vnworthily, eates and drinkes to his own iudgment, not iudging the Lor­des body.

But this doctrine of only faith, commandes thee to be certaine, and to persuade thy self, and firmly deere with thy selfe, that thow shalbe nether guyltie, nether shall incurre iudgment, and shall escape all perrill, If we only be­lieue, it suffi­ces, although we neuer exa­mine our con­science. if that thow only belieue, but the Apostle teached the faithfull Corrinthians to proue thē selues, least they should tak the holy Eu­charist vnworthily to their gvyltines, and therby be condemned. but Luther, Caluin, and all the rest, teach by only faith, securitie, and assurednes [Page 33]of the mercies of God, and so thou takest it not vn­worthily, or art any wayes guiltie, but shalt obtai­ne grace thereby, so that thou belieue. The A­postle teacheth Examining of conscience, Luther affir­meth that in receauing the Sacramēt with guiltie consci­ence a man re­ceaues grace, if he but only belieue. to goe before: but Luther and the rest, teach only faith to suffise; and belieuing doth assure him self of grace, and that he doth obtaine the same in the Communion: and so by disswading men from the examen and probation of themselues, before they receaue the holy Sacrament, and teaching them only faith, to looke only on the mercyes of God, and not on his iudgment, doth make men guiltie of iudgment, and so throwes them into per­dition.

Moreouer this doctrine of only faith doth sub­uert, & ouerthrow the preaching of true repen­tance, Only faith dis­anulleth repē ­tance, & con­uersiō to God. and of our conuersion to God; for the Scri­pture saith, Psal. 84. Conuert vs our God of saluation, and turne away thy wrath from vs. And Isai. 1. Let the wicked leaue his way, & the iniust man his cogitations. and retur­ne vnto the Lord, and he wilbe merciful vnto him. Againe, VVash you, and be ye cleane, take away your euil cogitations from before myne eyes, cease to doe euil, and learne to doe well, come and reason with me. saith the Lord. If your syn­nes were as scarlett, as snowe they shalbe made white, Again, Do pennance, and be baptised enery one of you, Pennance and conuersiō are before remis­sion of synnes. in the remis­sion of synnes. Act 2 Seeing the Scripture is euident witnes, which declares and shewes true pennan­ce and conuersion to God, to goe before remission of synnes: Contrarywise by this doctrine of only faith remission of synnes is obtained, But the Pro­testants make remission of synnes to an­ticipate all meanes. without any other meanes going before, only by faith, and then followeth forthwith true repentance, and con­uersion to God: this Luther affirmes in Bulla Leon art. 11.12. Who belieueth himself to be absolued [Page 34](saith he) is absolued, whatsoeuer be spoken of contrition and pennance.

Only faith dis­annulleth the iurisdiction of the Church, concerning the loosing and binding of synne.Moreouer the doctrine of only faith, is contrary to the power of binding and looseing, in remitting and retayning of synnes, which power our Lord gaue to Peter, and the other Apostles; for our Lord did auouch synnes to he remitted to those to who­me they remitted synne, and those to be loosed in heauen, whome they loosed vpon the earth, Matth. 26. Ioan. 20. But this onely faith teacheth, that syn­nes are remitted by only faith, yea though no loo­ser nor remitter be present, or cōdescend thereto, yea that hauing this faith (euen when they shall come to the Pastors of the Church to be absolued) their synnes be remitted to them, and they haue obtained and purchased now already, by only faith, remission of their synnes: that it is now ridi­culous to stand to the promisses and wordes of our Lord, which he hath said to his disciples, VVho­se synnes ye remitt, they are remitted to them. seeing their synnes are remitted to themselues, before they co­me to the Apostles, or their Successors. Yea also no more power is left to the Apostles (at the least in this parte) then to any Christian man, yea also children, for after the foolish opinions of these Rabbies, that belieuing the preaching of only faith, anone receaues forgiuenes of synns. There­fore of this maxime is that wonderfull saying of Luther; Luthers ab­surd iudgmēt, that women, children and ech lay man may remitt synnes aswell as the Priestes of the Church. That in the Sacrament of pennance, and in the remission of the fault, no more doth the Pope or Bisshop, then the lowest Priest, and when there is not a Priest, each Chri­stian may doe the same, yea women and children may doe the same if they be present, aswell as Pope, Bisshop or Priest, in Bulla Leon. sent. 13.

Moreouer the doctrine of this only faith is con­trary [Page 35]to it self, for no man agreeth and consenteth to any thing, This doctrine is contrary to it self. No man con­descendes and Yeildes to any vnknowne thing: but onely faith is belieued as an vnknowne thing, which is contrary to al reason. The gospell was not belie­ued without trial and mi­racles. except he iudge it true first before he condescend to it, for out of a natural loue of ve­ritie, and the hatred of falsehood, moralitie teac­heth, that before we condescend to any thing, we doe trye it, whether that which is reported to vs be true, and when we haue found the same to be in it self true, then next we giue consent. The sa­me argument appeareth in the Gospell, that many receaued and belieued the same by reason of the sygnes, and miracles which they sawe done; and likewise in searching of the old scriptures, found the same thinges prophecyed, to be fulfilled in the time of the gospell, and to be true miracles, but this doctrine of only faith, and assured confi­dence, that a man belieues, his synnes to be remit­ted to him, is by the same only faith which he be­lieues; so it followes of necessitie, that he hath re­mission of synnes, before he belieued by the same faith, and therefore the remission, A filthie ab­surditie the ef­fect to be be­fore the cause. is behinde the remission, which is beliued to be of this only faith, so that the effect is first, before the cause, which is very absurde. For truly the Christian faith goeth before iustification, as the Apostle sayes; The hart belieues to richteousnes. Roman. 10. Likewise a man is iustifyed by faith, Gal. 2. An other ab­surditie, that only faith go­eth before the word of God. But it is most absur­de, that faith goeth before the word of God: and the self same word of God (faith) to giue credit to the word it self: seeing the word of God is not faith; but faith dependes vpon the word of God: it is therefore necessary that the testimony of God precede, before his testimony may be belieued. But the Christian Catholique Church knowes, that before any belieue in Christ, that he is a child of wrath, and the wrath of God to abide on him. [Page 36] Ephes. 2. Ioan. 3. And also knowes that the vngodly man should leaue his wayes, and the wicked man his cogitations, Isai. 55. and turne vnto God by true pennance, and faith in Christ, in hope and prayer, and by frequent receauing of the Sacra­ments, that so at last. God may haue mercy on him This Catholique faith is farr from the other only saith, which only doth belieue synnes to be remitted, excluding all mediation, apprehending the effect before the cause. Onely faith doth peruert the word of God. Again this doctrine of only faith peruerteth the word, for this assured persuasion to belieue, doth procede from the vn­derstanding of a strange gospell and not of the word of God So that by the same doctrine of on­ly faith, the word of God is peruerted, wherefore it is to be reiected which begetts so many absurdi­ties, (as a fewe we haue rehearsed) for faith to no otherthing should leane to, then to the word of God, The word of God is from God. and only faith from mā. 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 add [...]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 [Page 37]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 Sacramēts, & 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 [Page 38]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 [Page 39]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 cōmen­ded of him self for vertue that is cōioy­ned 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, per­seuerāce, gratitude in acknowledging of their re­ceaued health, many of these may be obserued, and marked in the faith of Mary Magdalen, and not only faith, as they dreame of.

I know our sauiour, to haue said, to the archsyn­agogue, asking health to his doughter, feare not, only belieue. Marc. 5. v. 36. Not withstanding not so, Only faith ne­uer patroni­zeth & defen­des internall iustification. for the only faith of the father, the health of the doughter is giuen, although Christ stirred vp the father to belieue (yet this fact doth not patronize [Page 40]nor defendes not the building of only faith to in­ternall iustification) but Christ speakes to him, as a Phisitian vseth to speak to the patient (saying) only be of good courage, and thow shall be wholl, whill neuer theles he prescribes him, to obserue a dyet, and other wholsome medicines euen so is the health of the soule, ascrybed to faith, by the rest of other vertues, because right faith is the fun­dament, and roote of all other vertues, neither is any work done absolutlie without faith accepta­ble to God.

ANSVVER.

THow art deceaued, for lyf is not here sup­posed for iustification, but for lyfe eternall, as though he said, We know vs to be instituted hei­res of eternall lyf, and of that caelestiall kingdome, if we loue the bretheren. for this word (because) is taking for (if) conditionally.

ANSVVER.

GOd forbid, that we should wrappe snares of desperation or eyther, butcher & tortour, the consciences of the faithfull. for that we cōsent not to your only faith for neither the onely heauenly faith, takes away all tortour of conscience, neither doth it free men of these scruples, neuertheles some morall certitude, is gotten by faith, or by di­uers signes, of the state of iustifying grace, and of the remission of synnes for iust men may aspyre, and rise to this certitude, that ofte they fear not, howbeit they might fear, if they consider, and looke to their own infirmitie. First in the confi­ding, and trusting them to be in grace, so that in them selues be founde no contrary opposition. and yet they may doubt, and fear, least per­chance they be deceaued, which way of iudginge of their owne richteousnes, should be comō to all righteous men. The second is muche more per­fecter, neither comone to all, but to these only who are treuly turned to God, with great zealle, and feruour, or haue long serued him, with greate deuotion, who may reache and attaine to that per­fection, [Page 42]that morally they ar certaine in some man­ner, that they are in grace, so that neither are they anxious, ar moued with any doubt, neither do they feare: as morally a mā is certaine to be a Christian, and to be verely baptized. howbeit some maner of way he may doubte, if he consider his owne fragi­litie, which is prone to doubt: but dothe aspyre to the seconde perfection, to wit, that after long contrition, and doing of pennance, is absolued, and lykwise is baptized, in the intention of the church, and liues a holy lyfe, and by dayly exami­ning, findes nothing in him self, guiltie of synne, as also in contemning the world, and studyinge to please god, doth finde this certainety in them selues with these morall signes (before iustifying faith) to delight them selues, in the exercises of vertue, and to be penitent, for their synnes com­mitted, to absteine from synne, and to ouercome the perturbations of the mynd, as wrath, lust, vai­ne-gloire passiones, to Loth, & dispyse the world, and to feele an internal motion to good things, tranquillitie in mynd, and peace in conscience, a feruour to loue God, and an affection to loue of the neygetbour, to remitte trespasse, and iniurie, which how much the more they aboūde in man he is the perfecter, and is more certaine, and feare is lesse, and confidence doth growe, and increase, the more, in so farr that S. Basil. in Reg. Breuior. sayes: VVhosoeuer takes heede, and considers his owne fra­gilitie, and pityeth other menns, and is wholly affected towar­des God, let him belieue him to haue forginenes of synnes, and to be in a goode confidence (yit not withstanding with feare) for Salom. Prouerbior. 28. v. 14. tearmes, the man blessed, who is euer fearfull, for securitie is the mother of ne­gligence. as writes. S. Gregorius libro 6. epist. 286. [Page 43]Therefor God would not, that our hope should only leane, and depende on the promisses of God, but to be strengthned, and fortifyed with the me­rites of good workes, as of contrition for our syn­nes, and amendment of lyfe, by the which, the certitude of morall righteousnes sufficiētly aboun­des, and expelles the scruples of all anxietie, and care, and geaues to the iustman clearnesse of con­science, and peace of mynde. So that the reformed church (in which this onely faith is forged, and maintained) is a merchant shoppe, of temeritie, presumption, and perdition.

ANSVVER.

I Deny thy absurde sequelle, by the obteineinge of remissiō of synnes, he is cōmanded of Christ, to stirre vp confidence, in him self: and because of the precedent remission, by saith, the paralyt here in this place is commanded to belieue, and to conceaue confidence of his future health: for it is not said to him, thy synne shalbe remitted to thee, as to come in the future, where vpon they might, build their only faith, but Christ saith to him his synnes are forgiuene already, and therefor here, he exhortes him, to tak confidence of his future [Page 44]health, for thy synnes, which was the cause of thy infirmitie, now already are forgiuen, & remitted. So that this only faith is neither sufficient, neither is commended of Christ, for iustifying faith, but rather accursed, and reiected, as inuented of man.

ANSVVER.

ANd I pray thee good reader obserue how the reformed belieue this article of the creed (to wit) the remission of synnes: Cal. doctrine can not agree & accord with this article. Good workes are synne. seing that they say, that all our workes ar mixed, and defyled, with synne, and what soeuer good workes shalbe done of the most holyest man, by the vncleannes, and the impuritie of the fleshe are polluted, cor­rupt, and putrifyed. Man is not fre neither of ori­ginall, nor ac­tuall synne by any Sacra­ment. Only faith by imputatiue iustice maketh man fre. Lyckwise (he teaches) that we are not free of originall synne, neither are we ab­solued, or remitted, from any other synnes how­soeuer confessed, and satisfyed: but only coue­red by the imputatiue, righteousnes, of Christ; nei­ther are these synnes imputed to the fault, nor to the punishment, as Rabbi-Caluin teaches. lib. 3 inst. cap. 14. §. 9.10 11. & lib. 4. inst. cap. 15. §. the which do­ctrine doth subuert and ouerthrow the very arti­cle [Page 45]of our creede (to wit) the remission of synnes, Cal. reiectes the iudgment of S. Aug con­cerning synne in the regene­rat. He teaches that in the sainctes synne reignes. All the rege­nerat ar in aid cleaue by im­putatiue iu­stice. which stoutlie he defendes by reiecting, and ca­sting of the opinion, and iudgment of S. Austen de concupiscentia in renatis. We teach (sayes he) in the ho­ly Sainctes euer to be synne vntill they be freed and vnclothed of this mortall body. lib. 3. inst. cap. 3. §. 10. and proceeding more deeplie to iustify his do­ctrine of only faith, moues this doubte: and solues it, him self: But how is it (sayes he) that God doth purge his Church of all synne, and that he promi­seth to hir, the graces of fredome, and puritie, by baptisme and doth fulfill it in his elect? It is refer­red, and fulfilled in communicating his imputaui­ue iustice, and this God performes, and exhibites in regenerating his own, that in them, the king­dome of synne may be distroyed & abolished, by subministratinge to them vertue of the holy Spi­rit, by which they are superior, and victors in the fight. lib. 3. instit. cap. 3. §. 11. Synne to reig­ne, and not imputed for a faust. is false doctrin. And a litle after those reliques of synne which be in his sainctes, we cō ­fesse them, not to be imputed, as if they were not. of the which doctrine it followes synne absolutlie not to be remitted: for it implicates a contradi­ction, synne to reigne, and not to be imputed for a fault. for Caluin affirmes, Cal. sayes syn­ne reignes not: but dwelles. Synne failes to reigne in the sainctes, but not to dwell, as an other con­tradiction.

Contrariwise catholikes exhort all men firme­ly to belieue, & assured lie confide that there is re­mission of synnes in the holy Church, and this re­mission is to vs: and to yow: and to Iudas the tria­tor: and to euery mortall synner: and to those that now are, and to those that shalbe hereafter: and to those that are in purgatorie: for Christ hath promerited, to all abundantlie, who hanging in [Page 46]the crosse is made a propitiation for our synnes, and not for ours only, The Catholi­kes firmly be­lieue remissiō of synnes. but for the synnes of the whole world. But that we Catholikes belieue all men to haue receaued, and obteined remission of their synnes (de facto & sola fide credendo) not onely we Catholikes deny, and gainstand: but also the Scriptur. for treuly Christ hath tasted the death for all, But that all men haue re­mission of synnes de sa­cto is against the Scriptur and Christs death. We belieue the remission of synnes by the power of the Church. but all, do not apply to them, the fruite of his most pretious death: for in deed he is made the cause of saluation to all, but yet the Scriptur sayes, Heb. 5. v. 9. He was made the author of eternall saluation vnto all them, that obey him.

Therefore wee belieue most firmly the remis­sion of synnes, but not to be remitted in particular by onely faith: but that power is giuen to the Church to remitt synne, and to reteine synne.

Howbeit we admitt the heauenly promisses of the remission of synnes, iustification, and eternall lyfe, Remission of synnes is not made to any in particulat. The promises of God are to all a lyke & are made with condition. and such lyke, which generally is denounced to perpeteyne to euery man (to wit) so farr as lyeth in God, who without acception of persones pro­misseth, and giueth, to all men abundantly, but with that condition, that he do worthy pennance for his synnes, and to keepe the commandemen­tes of God, as Ezech. cap. 18. v. 21. If the vngodly man shall do pennance for his synnes, which he hath wrought, and shall keep my preceptes, and do iudgment and righ­teousnes, he shall liue the lyfe, and shall not die: and lyk­wise, Matth. cap. 10. v. 22. Yow shalbe hated of all men for my name saks, but who shall perseuer vnto the end shalbe saued.

No mā is cer­taine of perse­uerance in vertue.But because a man is vncertaine of his owne righteousnes, and perseuerance in virtue, and lykwise vncertaine of his saluation: therefore it is said in the holy Scripture, Apocalyps. 3. v. 11. Hold fast [Page 47]what thow hast, that no man tak thy crown: for there, hath falne? Saul: Salomon: Iscariotes: Many haue falne & those they stoode, as of the Cal­uin, som are made Turkes. Paulus Al­ciatus: Sartor: Blandrata: Socimus: Lysmannus: Luther. Calu. and many more of the protestantes companious abiuringe their faith are falne to Turcisme, Mahematisme, and Atheisme, as witnesseth Beza in the history of Valentine Gen­till, and Caluino-Turcismus lib 1. cap. 2. Wherevpon we may gather that the great maxime of the Cal­uinistes Theologie is falne, and is conuniced of falsehood affirming that only faith once gotten, neuer doth faile, or decayes, as stoutly Cudsemius in his Hyperaspisce declares, but when we see their owne turned from their owne faith, to infi­delitie; what iudgment is against them, and what condemnation fall they into? no lesse treuly than in the same iudgment, and damnation of the he­resiarches who by the doctrin of this only faith minister subiectes to Paganisme, and Atheisme.

ANSVVER.

GOd forbid: for as we deny that any can firm­ly belieue & certainlye persuade him self of the remission of his synnes: euen so, no lese we af­firme cōstantlie that euery Christian man is bound to belieue, and with faith, to do what is in him to expect the effect of faith, What Chri­stiās ar bound to hope. with firme and sure hope in this lyf of true remission of synnes by the Sacra­ment of baptisme, and pennance, and in the world [Page 48]to come to eternall lyf. which hope, except we haue it firme, and constant, in vaine we ar called Christians.

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 Abr [...]ham, that in hope against hope we should labuor, and belieue, to mak our caling and election sure 1 Pet. 2. The differēce 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 [Page 49]without hope, they are condemned. Because hope lookes to the promisses and cōmandement 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.

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 distinctiō of faith, made in the Theologicall Schooles: but if this scorner of di­uyne, [Page 50]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 conditiō 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 garmēt 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 wāt [Page 51]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. [Page 52] 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 their faith and be separated frō the Church as Ethnikes, and Infidels d [...]facto, neuerthelesse in name, and externall showe, they are within, as holy Scripture makes mention, as Matth. 13 in the feyld of corne, was togeather tares, and wheat; in the net, good fysh and bad; in an hous, foolish and wyse virgines Euen so such persones, hauing faith without workes not obscurly, but plainly doe per­tayn to the Church, howbeit they are damned, therefore it happeth to faith without charity ey­ther to be formall or informall but the effect and Vertue depends in his will, in whome charity is, and for this cause, The effect of faith depends in his will in whome is charity. the Heretickes forceing falsy the contrary are deceaued, for whilst they presup­pose and iudge with themselues, that trew faith, cheifly is placed in only persuation, by which a man may persuade & certainly assure himself, be­cause of the imputatiue righteousnes of Christ de facto, that his sinnes be remitted to him, and that graces and charity concomitanter are infused into his soule with his assured persuasion of only faith, The hereticks folish persua­sion concer­ning faith. & that this persuasion in their iudgmēt is a most trew thing, neyther think they euer at any tyme that this can be separated from grace & charity, which is false and absurde, as we haue before proued, for they lay great weight vpon a weake foundatiō, and build castelles vpon a sandy-mount, for it is not only fayth, that iustifyes a man, nether is it e­uer annexed & conioyned with charity & grace, but is separated.

ANSVVER.

THE Apostle vnderstandes not in these words sanctification of the spirit including charity, but he sayth, the hart belieueth to ryghteousnes, in which wordes he plainly signifyeth, that faith is way and mean to gett and obtaine righteousnes: but this faith doth not euer include necessarily the actuall stat of righteousnes and charity, and there­fore the knowledg of Christ may be in man with­out charity, and so it is separated. Other expounde this place, of the good affection of will, requisit in man to belieue, and not annexed absolutly to the action of loue, and charity.

ANSVVER.

THE Apostle to the contrary assimilated and compared faith not to a dead man, but he assi­milated [Page 54]and compared such to a dead body as v. 26. for as the body (sayth he) without the spir [...]t is dead, concerning the vitall operatiōs, whereby it failes not to be a trew body) euen so without workes faith is dead (concerning the vtility, meryt, and saluation, albeyt it failes not to be trew faith, for the Apostel affirmeth the Diuels to belieue, albeyt not to saluation, how much more a sinner may be­lieue, and haue true faith, and yet not to his salua­tion? Because it is without workes, which are the operations of the vytall spirit, and so faith is sepa­rated from charity, and compared to a dead man, without the spirit, when he wanted the operatiō of the vitall spirit, and yet cannot be called other­wyse then a body. Ergo and so is fayth.

ANSVVER.

THE Fathers deny such to be true faith, that is not liuely; and perfyt, and to be such as it ought to be; as laughter is not full ioy, yet it is ac­counted for ioy, and gladnes. So S Hier. cap. 5. ad Gal. When charity is farr of, and suchlyke fayth is remote and absent, we say it is not perfect charity and true faith, not that it is farr of, and absent, as concerning his essence, but concerning his perfe­ction operation and lyfe. And hereupon the Fa­thers teache the verity; and the Heretikes lye, and [Page 55]teache false doctrine.

ANSVVER.

Luther attēpt [...] to rayse the dead. He also at­temptes to cast out diuels If their doctrine be trew from the Apostles how flee they to extraordinary things? Caluin makes for a myracle of a liuing mā a dead. He would haue wrought a myracle for confirming his doctrine of predestina­tion.I Aske wherefore Luther, that great Prophete Elias, and a cheif Apostle, yea the Angel of God so called of his successores, for confirmation of his Euangel, made his recourse to myracles, whilst he assayed, and attempted to rayse from death one William Nesone drowned in the ryuer of Albus as Staph. in respons. vlt. beareth witnes.

Also he attempted to work a myracle in the ca­sting out of a Deuill out of the possessed but in vayne.

Wherfore, I say, went Luther to vse an extra­ordinary meane, if his doctrine be the doctrine of the auncient tymes, & that myracles are not now necessary?

Lykewyse to the same effect, wherfore attemp­ted Caluin to work a myracle to rayse a dead man, (who by caluines policy dissembled himself dead) for the confirmation of his doctrine of predestina­tiō and the preordination of God, concerning the fall of man, as Bols. in vita Calu. lib. 13. Againe I [Page 56]ask if Caluin was scrupulous to sowe the doctrine of the Catholyk faith, yet wherfore induces he a new faith, and if he hath purged the error of the Paptsts Church, wherfore runnes he to working of a false myracle wonderfull to the world. Lyk­wyse a certayn ringleader of the Anabaptists at­tempted to worke a myracle in the kingdome of Polonia, who inuyted all his fellow compagnions to be present at his baptisme, promysing to them that they should see the holy Ghost come downe from the heauen to confirme his baptisme, An Anabaptist in Polonia at­tempted to cause the holy Ghost appeare to proue his doctrine from heauen. to be from heauen, the day is prefixed, the place is ap­pointed, the rumor spred abroade, all are desy­rous to see this myracle, and first of all this Arch-heretick entreth into the water: but in place of the holy-Ghost, and of the spirit of truth, anone the Diuell appared with a horrible and fearfull coun­tenance, offering himself to them all, The Anabap­tist is beaten of the diuell. and taking the Heretick by the hair of his head, lifteth and caryeth him in the ayre, letting him againe fall with his owne waight in the waters, breaking his bones, strangled and almost left dead, & this was the euent of his myracle, as witnesseth Thomas Bo­zio de signis eccl. dei lib. 5. cap. 2.

Therfore iustly of the reformed minysteres and all Protestants: we Catholycks demaunde and aske by what power they haue entered into the church of God, Myracles for confirmation of their do­ctrine iustly demaunded: for no true faith is with­out myracles. and with what supernaturall signes for the confirmation of their reformation, for a new faith moust haue newe myracles, and therefore seing they haue induced a new faith in all things repugnant to the faith professed and belieued this thowsand fyue hundreth yeares past, and doe con­temne the ordinary mission, lawfull succession & ordination of the Church, and haue intruded thē ­selue [Page 57]extraordinarly (by their mouing spirit) ther­fore rightly, demaūde we supernaturall myracles for the confirmation of their supernaturall voca­tion. And seing from the tyme of the begynning of the old Church, Myracles are necessary to proue trew faith and law­full vocation. vnto the vprysing of the new, no man denyes, and all affirmes that myracles were euer needfull. For the Heretickes thēselues affirmes myracles to be so necessary, as a proofe of their lawful vocatiō. That they who otherwayes would entre into the Church of God, to be prea­chers & reformers, planters of Religion and Faith, are to be adiudged, bold temerous, heretickes, pre­sūptuous, imitatores, of Chore & Dathon: worthy for their intollerable, Zuing. con­demnes those that preach a new faith without my­racles. and diuelish arrogance to descend into Hell, for taking more on them then Iohn the Baptist, Peeter and Paul, yea and Christ himself. This hath zuingl. vttered against the E­uangelicall extraordinary vocation, as is euident to be read in his owne booke. Tom. 2. Eccl. fol. 52.53.54.

Lykewyse Brentius declareth the effect, to what end myracles are done, Brent. de­clairs that myracle are to confirme trew faith. In cap 3. Luc. hom. 6. & hom. 76. de Resurrectione Christi: myracles (sayth he) haue this vse especialy, that they are a testimony, and a confirmation of a doctrine, and religion reuealed from heauen.

Vnto Brent. agreeth, and subscrybeth Luther Tom. 4. in cap. 35. Isa. Musculus in loc. comm. 41. de no­mine dei, pag. 394.

The Hereticks seek myracles of the other Sectes, and professores of the new Gos­pell.In so much that the Heretycks themselues im­pugne and contradict other Sectaries, and requyre of them myracles, who professe a new doctrine. For they affirme & proue, that no doctrine which is from heauen, can want myracles, for the con­firmation of the same doctrine. Therfore this their [Page 58]doctrine is not from heauen, Heretycks are lyke the sons of Scena the Iewe in wor­king of my­racles. who are men lyke vnto the sonnes of Scaena the Iew, as is written of them, Act. 19. v. 14.15.16. who were more pre­sumptuous, then wyse, who thought to haue cō ­i [...]red Diuells, and for their laboures were beaten of the Diuels, so the Protestant willingly would worke myracles, but the proofe takes none effect not so much as onlay me-horses. No maruail that they worke no myracles, Casu. blasphe­my against my­racles after the pharisies manner. who account so little of myracles, for they so esteem of them as Caluin sayth, as of feined fantasticall, and Diuelish things, and not to be of God, Cal praef. instit. So sayd the Pharesyes of Christ myracles, Matth. 12. and the pa­ganes of thoses myracles which were done a­mongst the Christians, yea the Heretyckes shew themselues worse, and attributed the working of myracles to the Diuell. The Heretiks of old were of this same mynd against myracles. Of this mynd were the Ar­rians, Eunomians, Vigilantius, so that these my­racles done by the Catholickes were ascrybed to be wrought by the power of the Diuell and not of God, as witnesse the holy Fathers, as Aug. lib. de ciuitat. dei cap. 18. Ambros, Serm. de Geru. & prof. Hier. cont. Vigil. Victor lib. 2. de vandalica persecut. But the Catholyks haue better assurance, to wit, the word of God, and promise of Ghrist, for the defence of myracles against all counterpoyses, & manyfolde sleightes of Sathan, Moyses with lawfull voca­tion workes myracles in Aegypt. or what such hyrelings can obiect. For first is not Moyses sent to Pharao, by di­uyne vision, and hath communicated to him my­racles, and the power to worke myracles, that the Iewes may belieue that the God of their Fathers hath appeared to Moyses, Iohn Baptist natiuity, and lyf is full of myracles. as Scripture witnesseth? Exod. 4.5. Lykewyse, is not Iohn the baptist sent to denounce the mysterie of the Incarnation, hid to the world, who vvas adorned, and beautifyed [Page 59]vvith many heygh myracles, and a man replenysh­ed with the holy Ghost? Moreouer is not Iesus the sonne of God sent who hath not glorifyed himself as heygh Priest, but aboad vntill the tyme that his Father sayd: Thou art an high Priest for euer, af­ter the order of Melchisedech. ps. 109. And was appro­ued of God by the oppenyin of the heauens, Christ proues his owne mis­sion with my­racles. and the descēding of the spirit of God in the forme of a doue vpon him, vvith a voyce saying: This is my be­loued sone in whom I am well pleased. Mat. 3. That after bearing vvitnes to the truth (for vvhich he vvas sent) sayes to the Ievves: The workes themselues which I do, bear witnes of me, that the Father hath sent me, Ioh. 5. And agayne he sayes in the 10. cap. If you will not be­lieue me, yet beliue the workes, that ye may know and be­lieue that the Father is in me, and I in him. And lyke­vvyse the Apostles, The Apostles and Disciples are sent to preach, and do confirme it with myracles. and Disciples are sent into the vvhole vvorld, to preach the Euangely: but not ex­cept from Christ the chief presedēt of his Church, vvho gaue them povver to preach baptisme, and cōsecrat bread into his blessed body, vvith povver to absolue and bynde synners, and to vvorke my­racles, receauing giftes freely, and commaunded to giue freely as witnesseth Mat. 10. saying: He gaue them power ouer vnclean spirits to cast them out: and to cure all deseases. Moreouer in the 7. v. he sayth to them. As ye go preach, saying, the kingdome of heauē is at hand, heall the sicke, clense the leprouse: rayse vp the dead, cast out diuels frely you haue receaued frely giue. And in lyke forte di­uerse Prophets vvere sent extraordinarily, The Prophets mission was approued with myraclest but not allowed except their missiō were approued of God vvith signes and myracles, for so it agreeth vvell vvith the disposition of Gods prouidence as S. Au­gust. disputes, lib. 22. de ciuit. dei cap. 8. For except mission, and the doctrine be approued vvith my­racles [Page 60]from heauen, and receaued with common consent of men, Trew do­ctrine must be approued from heauen with myracle and by the au­thority of the Church. and approued by authority for trew doctrine, according to the iudgment of men, and of them who haue authority to iudge in mat­ters of Fayth. Otherwayes their mission and do­ctrine cannot be receaued, nor belieued, who without this ordinary authoritie by thēselues ap­proue doctrine to be sufficient or insufficient, and must be moued thēselues by some other preacher, and his authority to belieue, and therfore if there want myracles I know not how they shall ap­proue their doctrine, discusse ambiguities, resolue doubtes, neuer I say by their owne reasoning and vnderstanding of their priuie spirit but their do­ctrine shall euer be held suspect. No doctrine can be known trew with­out myracles zuing. affi mes the same. And for the ve­rity of this assertion Zuing. Tom. 2. eccl. sayes, how many haue vsurped the function to Preach, and teach, or to worke myracles, were called of God, cōfirmed by eléctiō of the pastores of the Church, Thus he. I hope Zuingl. hath sayd as much as I would say, that ordinary vocation is necessaey, & that therby God workes often tymes myracles, for the maitayning of the same, and therefore both lawfull mission and myracles are of God, The heretycks make them­selues Pastors without ordi­nation. to their shame and ignominie, who sitting in the Chayre of pestilence, contemne and blaspheme all lawful succession and ecclesiasticall ordination, calling themselues, and presuming to gouerne, vvith­out lawfull ordination, and taking the name of Byshop on them, and no man gyuing it to them, as sayth S. Cyp. de Simpl. prael. They succeed to none but beginne at themselues, Hereticks are prophane persones. Calu. flyeth to extraordinary vocation. and are prophane, and enemies to our Lords peace, and his diuyne vnity.

But Caluin teaches in his book de vera eccl. reform. That God rayseth vp pastores extraordinarily by [Page 61]the inspiration of his owne spirit, who should re­store his decaying and ruinous Church: as long since he did in the Synagogue of the Prophets. And so in our tyme by the ordinary vocation of man, he hath raysed Prophets and Pastors for the building of his Church as Luther Zuingl. &c. Whose com­mendations of their owne Bretheren of the Gos­pel is wonderfull, and first: The commen­dation of the extraordinary Pastores To­wit luth. and zuingl. Bez. to Sanctezij calles Luther, the wonderfull instrument of God most heauenly inspyred, and an admirable seruant of God, in whom, who acknowledgeth not the spi­rit of God, knowes nothing.

Iewell calls him, the most excellent man of God, sent of him to lyghten the world. Apoc. part. 4. cap. 4. §. 2. Mathesius calles him, the Supreme Fa­ther of the Church, con. 8. de lut. pag. 88.

Amdorff. sayes, that there was none lyke in the world in spirit and faith, vvisdome and profunde knowledge of the Scriptures. Amdorff. praef. tom. 1. Luther.

Albertus calls him, a trew Paul and Elyas, and a man sufficient to appease and diuerte the vvrath of God from men, to whō Augustin myght think no shame to be his Scholler: lib. cont. Carollost. lib. 7. Some other call him the Angell of God, Austen might haue bene Lu­ther Scholler. flying throw the myddest of heauen, hauing the eter­nall Ghospel in his hand. Illiricus, in apoc. cap. 14.

Schussinburge sayth, that Elyas and Iohn Bap­tist vvere but figures of Luther, Elias & Iohn baptist were figures of Luther. Luther vitu­peration and disprayse of his owne pro­fessors. Theol. cal. lib. 2. fol. 124. in the end this extraordinary Prophet is des­crybed of his owne, for Schulss. lib. 2. art. 12. de Theol. cal. calles him proude, furious, intolerable, full of errour, impudent, a forger, and a deprauer of Gods word, deceyptfull, a seducer, a false Pro­phet, lunatyck, presumptuous, a crucifyer, and a [Page 62]murtherer of Christ. Lykewyse Zuing. calles him a drunken dreamer, and a head full of lyes. More­ouer Caluin vvould be numbred amongst these Prophets, Caluin would be accounted a Prophet, and extraordinaryly called. as is obserued in diuerse of his sermons, saying, I am a Prophet, I haue the spirit of God, & am sent of God, I cannot erre, & if I erre, it is God that deceaues me, and puts me in errour for the synnes of the people.

His myracles and lyf, & his Propheticall extra­ordinary vocatiō is rehersed of Schlussinburge one of their owne professiō. His myracles and vocatiō is commēded of the professors of the Gospel. lib. 2. art. 12. fol. 72. de Theol. Calu. who sayes that God would not be mocked by men, hath shewed his iudgment in the world against Caluin, visyting him in the scourge of his fury, punishing him before the day of his death, for he strok this sacramētal heretyck in such sorte, that he dyed desperate, swearing, and inuocating the diuells, to whom he randered his spirit: vvhich isued out of his priuy members, and out of his vlcerous soores, and lay so stincking, that the people was notable to endure the stinck, and thus miserably ended his lyf. Besides this, he vvas in­famous, by sodomy, Calu. dieth. desperat, cur­sing God, and inuocating the diuels, his bad lyfe. The Catho­lyckes haue registred the myracles of the Sainctes for a memory all, as S. Luc did the actes of the Apo­stles. cruell, bloody, tyrannous, de­ceytfull treacherous, a babler, a contemner, a sophist, an epicure, and a tosser of the Scriptures, as Quid in his metamorphosis; thus he. So that this way they haue made their extraordinary vocation, conformable to their extraordinary myracles, but for the Catholyck part all the holy Fathers haue accounted of myracles, and haue written the ad­mirable lyues of the Sanctes, and haue them in re­gyster from Christ tyme, imitating S. Luc admi­rable and miraculous relation of the actes of the Apostles, and Dauid praysing God in his Sainctes as also to follow their deuotion, and holynes of [Page 63]because the Prophet sayes, Ps. 14. He that glo­risyeth them that fearour Lord, shall dwell in his tabernacle, and rest in his holy hill. For their myracles done on earth haue made them glorious in heauen, for Caluin confesseth ( In heb. 2.4. & 2. cor. v. 12.) That myracles are seales of doctrine, Calu. is con­trary to him­selfe for now he sayes that myracles are seales of trew doctrine. The Heretyks wāt myracles. Myracles The ouerthrow of Idolatrie. Myracls were the cause of the conuersiō of Scotland. and do establish faith and Scripture. Wherupon all the Sectaries haue great cause to distrust their faith, as a nouelty vnsealed, and vnestablished by the vertue of God, for they are knowne altogeather to want myracle as also good lyfe. Far otherwayes was the conuer­sion of Scotland from Idolatry to the Catholycke fayth, which was not only by the preaching of the vvord, but also was in the working of myra­cles, as trew faith reuealed, and approued from heauen, with admirable holynes of lyfe, and mo­dest conuersation, both in clergie, and lay per­sons, that many ages after death, and solution of mortality, we see, and read, the lyuing Lord ho­noured and worshipped in them, whose bodyes whilst they liued, were the temples of the holy Ghost, through sanctification of his spirit, All the holy Sainctes were Papists, and were ordina­rily called but God wrought in them extra­ordinary gifts. and holynes of lyfe. And that these blessed Sainctes, & first laborers in Christ vinyarde in our country, in­truded not themselues, but were sent ordinarily, and with this ordinary mission, God vvrought in them extraordinary gyftes, and as the grace of God cooperated, with them vnto all holynesse of lyfe, and to liue vnspotted of the world, trewe friendes to God, in keeping his commandemētes, and good exemples to otheres, but also were in­dewed with the giftes of prophesie, and singular learning for the defence of the verity, with vertue from God to worke myracles, vvhat in the cu­ring of deseases, in casting out of diuels, in ray­sing [Page 64]of the dead, that not only these thinges was acted in their lyfe, but also after their departure at their sepultures, and by their relyckes, the power of God, and the vertues of his Sainctes was made manifest. How renoumed was Scotland, and what blessing of God abounded in that country, when these holy Sanctes lyued in hir, Many hun­drith yeares Scotland was renoumed for their Sainctes and vertue florished in the land. what grace of God, religion, faith, honesty, and other mo­rall vertues aboūded? If S. Columbane, S. Deicola, S. Fintane, S. Brandin, S. Margret: S. Canitius: S. Mahut: S. Bean. The starres of that nation, and many other (whom I omit for breuities causes) (whose lyf, and myracles are knowne in all the partes of Schotland, God bearing witnes to their myracles in whom God was honored, and his name magnified) were now in this mortality to be hold the infidelity that reignes for religion, For vertue that raygned in the Papistes tymes, what vyces rigne with the new Ghospell. The Schotish Sanctes con­uerted diuers other nations and the Ghos­pellers byd at home at ease to peruert Catholyckes. & the publican maneres for honesty, I doubt not but God would approue them true Sainctès, for the conuersion of that nation, both in doctrine, and myracles, to the confusion of heresy, by whose intercessiō now reygning with God, we liue vn­der hope for the second conuersiō, vvho not only at home in Scotland liued holy Sainctes, but also through feruour of the spirit, & zeale of the glory of God and of the conuersion of Soules, went out, & departed their natiue countrey, accounting all regions their natyue soile for the glory of God, & conuersion of Soules, as not only a fewe we may rehearse for the present, whose number at more large is annexed to the end of this booke to the gaeat prayse and honour of Scotland, being a re­gion so farre remote, frō the Apostles Seates, that not only she is illuminated of them by the glorious profession of the Catholyck religion, but also hath [Page 65]sent beames of hir glory, to shyne abroad for the conuersiō of other regions, for the ouerthrow of superstion, vvith such holynes in behauiour and perfection of lyfe, with deuotion and pietie, vvith admirable sanctitie, & angelicall conuersa­tion, that as yet, vvhen vve remēber them they are to vs amazement of nature, and in admiration aboue nature, glorified by God, vvorshiped of men▪ and to day in them the power of God is de­clared, their names, and immortall lyfe is recor­ded of all holy writters, they professed the Catho­licke fa [...] with vs, and lyued therin, and in the same fai [...] wrought myracles, whose remēbrance is for ablessinge to all their posterity, vvhat coun­try, and kingdome hath not known, and had ex­perience of the fruites of the holynes, religion, fayth, and myracles of the Scottish Sainctes? Is not their actes and monoments registred in all Catho­lyck writers, as Molaenus: Haereseus: Surrius: Barronius: and other ecclesiasticall historiographers? Is not their names and nation made plaine, and manife­sted to be only Scotts? as Furseus: Viron: Kilian: Fiarce: Vinocus: Liuinus: Columbanus: Vltanus: Foilanus: Heme­linus: Forranus VVironus: Calestinus: Rumoldus: Guthagan: Etton: Plechelmus: Fredegando: Abell: Egbertus: Ierom: Ogerus: Vasnusphus: Gislenus: Mornonus: Vulganus: VVino­cus: Odda. These and many blessed Sainctes in di­uerse countries are testimonies of the Catholyck religion, true faith, true lawfull mission vvhich florished in Scotland from whence they came, & imparted the giftes of God freely for the conuer­sion of other coūtries, that all tōgues might praise the Lord.

Therefore for conclusion let the iudicious Reader obserue, and diligentely examine his [Page 66]owne cōscience whether they were trew Saincts of God, An exhortatiō to the reader to iudg with equitie whe­ther the preists and holy men were trewer Sainctes by whome God wrought so many miracles or the mini­sters whose lyues ye are eye witnesses of. whose vocatiō & profession is cōfirmed & approued with holynes of lyse, and myracles from God: or whether Luther: Calu: Knox &c. whose lyues and workes, vvith their myracles are extant in Scotland. Who would remēber their entrance to be with sedition, and commotion of all estates, with ruyne of all ecclesiasticall policy, it is a suf­ficient argument to know vvhat spirit they vvere of: as for their profession and religion it is new, and neuer knowne to Scotland before: their lyues are euident to all inhabitantes in the country: their workes no wayes to the glorie of God, vtility of any man, or honour of the natiō. If Sorcery, Wich­craft, and Magick, Heresie, Paganisme, and infi­delity, if false-hoode, flattery, and hypocrisie, if blood oppression, and vsurie, if Whordome, So­domy, and Buggery may confirme there Ghospel, it aboundes, and are most frequent with the pro­fession of this newe Ghospell. And such are the myracles of the professors of the new Ghospell.

ANSVVER.

I Graunt good frend, the myracles of the Papists Church euertes and ouerthrowes the Euangely of Luther, Caluin, and the reste: but not the Euā ­gelly [Page 61]of Christ; and therefore very pertinent to the confirmation of the Faith, and true Religion.

ANSVVER.

I Say the diuell can vvork no myracle transcen­ding & surpassing any maner of way the vsuall, The Diuel can work no true myracle aboue nature. and accoustumed power of nature, but very well he can make such things appeare maruelous in applying actiues with passiues. Of the which, such we may perceaue him to haue power to do, as we may learne in the 13. of the Apoc. and such lyk S. Aug. reportes him to haue done, as in his 13. Tract. in Iohn. Tertul. in Apoiog. cap. 22. Corn. tacit. lib. 4. Hist. There­fore the diuel cannot doe trewe myracles, because trew myracles ar done only by the power of God, of whome it is written, myracles are only 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: [Page 68]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, Cal [...]. 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 romā-Catholyckes produce no­thing strange, and contrary, to Gods diuyne ho­nour, holy scripture, The myracles of the Catho­lycks agree wi [...]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 shalbe 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 strāge 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 [Page 69]these words that God doth and worketh mar­uailes in his sainctes. Christ pro [...] ­feth that his faythfull bele­ueres shall do greater my­racles then he hath done, by authority and word, and not by ōly 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 iusti­f [...]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, [Page 71]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 is out of a malignāt spirit, and a synne against the holy Ghost, to attri­bute the myracles wrought by the Saincts of God, vnto the power of the Diuell.

ANSVVER.

THE proposition is false, for if (at the touching of the relyckes of Sainctes, or in visiting their Sepulturs, Chapells, or to goe pilgrimagie to their relycks, and places, or make prayers, and in­uocations to them, or applications of the Sacra­ments in honour, and deuotion towards them) the myracles wrought and done in the Catholycke Church, are to be attributed and ascrybed to the power and vertue of the Diuell. Of this proposi­tion should followe two great absurdities.

First that the Diuell with all power and force, should honour Christ and his Sainctes, which (is most contrary) by the absurditie, for then, the Di­uell should distroy himself, and his kingdome, in promoting the worshipe, and honour of God, and his Sainctes; vnto whome he will giue none, nor acknovvledge any due, eyther to God, or his [Page 72]Sainctes.

Secondly that the name of Christ, & his Saincts, should serue for the working, the workes of the Diuell, and the diuyne power and vertue of God, should serue to the obsequie of the Diuell. Which assertion by the absurditie, is horrible blasphemy against the holy Ghost.

ANSVVER.

IT is an open blasphemy, eyther to speake, or thinke to straine the bodyes, and soules of men to the course of the planets, and to the hid influ­ences of the heauens, so that Leo affirmes Epistol. ad Astoricensem. VVho followeth these, there is no more place left for him in the Church of God, because (sayth he) who once haue giuen themselues vnto the constellations, and persuade themselues after their owne opinion, departe, and cut themselues from the bodye of Christ. Vnto this the counsell of Braccar. cap. 1. If any belieue, that the souls, and bodyes of men, are astricted, and gouerned, of the fatall signes, with the Priscilianists, let him be accursed.

Moreouer myracles, and prodigious thinges, oft fal out, and are wrought, when the relyckes of the Sainctes are of the people reuerenced, and ap­plyed, and when these Sainctes are inuocated by their ernest deuotion, and to beare witnes of their [Page 73]reuerence, and honour to Gods Saincts, they re­ceaue the holy Sacraments, euen then especially myracles are done rather then any other tyme, therefore, seing at the deuotion of the people, & the application of the relykes of the Sainctes, my­racles are done, they cannot be attributed to come of fortune, or influēces of the planets, but of God, the author of all goodnes, and the gouernour of this world, for if the fishe-poole Probatica in Ie­rusalem, had vertue giuen to it, to cure diseases at a certayne season of the year by the descending of an Angell, mouing the water, which vertue, and working of myracles in the Probatica of Ierusalē, cannot be attributed to the influences of the pla­nets, neyther to fortune, but to God, and mediatly to the ministery of the Angell: euen so myracles done by the relyques of his Sainctes, or at their Se­pultures, or Alters, cannot be attributed to fortune, or any fatall star [...]e, but to God, and by the mediat mini [...]tery & intercession of his Sainctes, by whose ministery God is honoured.

ANSVVER.

VPon this proposition, I demaunde, and aske, wherefore doe your mynisteres, of your Churches, in spirituall things, in vvhatsoeuer Kingdome, The Prote­stants miny­sters are sub­iect in matters of faith to lay-men. or Comonwealth they are in, obey men, and that lay-men of no ecclesiasticall fun­ction, neyther of ecclesiasticall authority? Is not this euident and known to all Europe, how the Caluinistes of Ingland, gaue their homage & sure obedience in matters of faith, vnto Queene Eli­zabeth, and instituted hir head of their reformed Synagogue: lykwyse by hir ordinances, and sta­tutes (we know and vnderstand) that these myni­sters were compelled, The miny­sters made Queen Elysa­beth head of the Church, & swore obe­dience in ma­ters of fayth, contrary to their owne conscience. The scripture forbyds we­men in church matters. The hereticks wrytes against the lawfull temporall go­uernment of wemen. and bound to diuerse ec­clesiasticall ceremonies, repugnant to their iudg­ments, and yet of necessity must rest contented, and also must subiect themselues obedient to her statutes? What absurditie: what basenes: what indignity: and what madnes of mynd, to giue to a woman the primacy of the Church, whom the Apostle 1. Timoth. cap. 2. v. n. 12. commaundes to learne with silence with all subiection, who is neyther permitted to teach, neyther to rule ouer a man? How much more preposterous to rule the charge of the Church? For if Buchanan and Knox, writ books against the regiment of a woman, in which bookes they ex­cluded his maiesties mother, (of happy memory) from the temporall gouernment, and as a thing most vnworthy, that a woman should haue any temporall gouernment ouer man. How much more indecent to rule ouer Preists in the Church of God? In the begynning of this heresie both in Ingland, and Scotland, so long as the two most [Page 75]Catholyck Maryes Princesses liued, the Heretickes opposed, wrot against their gouernement in tem­porall things, vvhich was by the law of God, Hereticks doe allowe the gouernement of wemen for their purpose. and nature lavvfull for them. Notvvithstanding when Queen Elizabeth obteined the crowne, then it vvas lawfull for her to rule, not only in temporall thinges, but also in ecclesiasticall causes, as head of the Church. Therfore it is farr lesse strange, It is not a­gainst the law of God, or rea­son to obey a man. neyther contrary to the tenor of reason, neyther to holy Scripture, to be subiect to a man, then to a vvoman, howbeit in lay-men, this preheminēce was neuer giuen of our Lord, neyther was it euer permitted to them to haue the primacy of his Church. For if as the Protestants sayes, Christ neuer commited the iuri [...]diction of his Church to lay men. vvhy are the Papists so simple, and ignorant to obey a man, in matters of religion? May it not be ansvvered with the lyke humanity, vvhat is his Maiesty, King of great Britany, a man or no? I hope they will not call him a Prophet, neyther Euangelist, The King of Britanie is not a prophet, nor an apostle, nor an angel, but a man. ney­ther Patriarch, nor Angell: yea a man, and head of the Church, vnto whom all his good dutifull subiects, are cōpelled to swear him supream iudg, in all ecclesiasticall causes, as well as in temporall causes. Would to God that his Maiesties eyes were illuminated, and that God would giue his maie­stie a vvyse hart, that deeply he might consider, how his maiesties good nature, vvisdome, lear­ning, and heauenly gyftes, The office of a King is with great vexatiō. His maiesties good nature is euill abused, by priuat men for their own particular. with the counsell of perticular men, is abused, laying on his Maiesties shoulders such a heauy burden, which his Maie­stie is not able to vndergoe. For if the temporall gouernement, and office of a King be excellent, & notwithstanding, that office is so intricated with inumerable cares, and disquietnes of body, and mynd, by the account making to the lyuing God, [Page 76]with vvhom there is no acception of persones, who giues to euery man according to his workes, if in a Kingdome be great enormityes & wrongs, which are to be corrected & amended by the au­thority of the Prince, yet notwithstanding this di­gnity is intricated (for peace and quietnes in his country) with vexation of his body, disquietnes of mynd, heauines of soule, anxiety of spirit, with solicitude and care night and day, and with fear with mand debate without, which euidently de­clare the greatnes of the charge: what (I pray thee gentle Reader) is the charge of the Church of God, and the gouernment of the soules of men, in comparison of the common estate? Is it lesse in effect? do not murther, fyre, robbery, witchcraft, sodomy, buggery, theift &c. and these and such lyke vexe, and molest the wyselt Prince that euer was or shalbe, to redresse, and mend in haste? Lykwyse vvhat enormities are in the Church of God? No charge more char­gable then the charge of soules. vvhat leudnesse, and wickednesse in the lyues of men? vvhat heresie in religion, what er­roneous opinions, what profession of Mahema­tisme, what inclination to Paganisme, what A­theisme in conuersation? Is this charge easily per­formed? As for the proofe of the temporall go­uernment, I hope his Maiesty hath sufficient ex­perience, vvhill his Maiesty reygned King in Scot­land, vvhat day lie complaintes of wrongs, vvhat iniquity vvas done in the land, to no small griefe, and vexation of his Maiesties mynd, and body? And as for the proofe since his Maiesty hath bene King of great Brittany, and head of the Church, & the Oath sworne to his Maiesty, to be supreame iudge in all ecclesiasticall causes, vvhat Heresies in religion is falne out in Ingland, and Scotland, [Page 77]vvhat sectes, what opinions betwixt the Prote­stants and Puritans, vvith vvhat disquietnes of mynd hath his Maiestie laboured to accord, and agree religion amongst them? what muny ficēcy, What paynes without be e­fi [...] hath us ma­iesty vsed to comp [...]se the er [...]ticks a­mong them­selues. A head ought to be obeyed. and giftes, had h s Maiesty bestowed on the my­nisteres, to accord them to h s Maiesties will. And pitiarrs, and emulat ons remaines yet. If his Ma­iestie be head, why is he not obeyed? if obedience how is [...]here controuersie, and sectes? should not the members be obedient to the head, and all the members dispose their actions to the wit, and go­uernment of the head, that the head and the mē ­bers may do one thing conformably? for wher the head hath his pure vigent power, the mēbres should follow his will, and conforme their actiōs to his iudgment. Therefore all the Sectaries, as the Caluinistes, Brunistes, Puritaues, Protestantes, should conforme themselues to the vnity of the head, & his iudgment. And yet notvvithstanding, all these sectes allovve and condiscende, his Maiesty to be head of the Church, All the sects in Britane al­lowe the king for head, and yet they will lyue in their owne opiniō, wherby they would make the King a monster. and yet they themselues, wilbe disordered mebers and beleeue their owne erroneous opinions. (in erecting Altare, against Altare, in making Schisme, and Heresy.) But more lyckly, that they would make, and absurdly belieue his Maie­sty to be some monster: for whilst they acknow­ledge his Maiestie head of the Church, vvhat is this confession els, but that they make his Maiestie head of ech heresie, and of all dogmaticall do­ctrine which is maintained, permitted, or profes­sed in the land, and in his maiesties dominions? It importes no small charge vnto his Maiesties soule, and body, to presume and clame to him, Presumption a great synne, & is not left vn­punished. the primacy of the Church, and her authority, which appertayn not to lay-men of whatsoeuer quality [Page 78]they be of: for the history of Achaz, and others pu­nished for their presumption, is doctrine sufficient to all men, of whatsoeuer condition, not to pre­sume in the office of the Church, for Priest, and Kings, are of sundrie povvers, and distinct pre­heminence, for Kings haue power of the body: & Priests are ouer the soule; Kings haue the sword, and Priests the Keyes: Diuerse are the conditiōs of Kings, and Priests. Kings are called nurses: but Priests are called parentes: Kings are to hear: and Priests are to teach: Kings at the voyce of the Church, are to be obedient, and not to cōmaund; but Priestes are Pastors of the Church, and the cheif members of it, to whom Kings should be o­bedient, as vnto Christ. As they are in dignity dis­crepant, so are they in offices, and lyckewyse are discrepant in charge, the one ouer the body, and the other ouer the soule, the one caryeth the tem­porall sword, and the other the spirituall; What glory can his Maiesty reape, by this spirituall go­uernmēt in claming it? To be head of the Church the King can get no honour but rather dishonour. And what ignominy here­after may blot his Maiesties fame, and eternallize his name for an other presuptuous Achaz; which Ipray God auert from his Maiesty, and that God of his diuyne goodnes, vvould grant him an vn­derstading hart, to execute the office of a King du­tifully, and leaue vnto Priestes, what belongeth to Priests: so shall his Maiesty, eternallize his fame, & name, with the rest of his Maiesties Catholyck progenitores. As concerning that the Protestants say the Pope is Antichrist, That the Pope is Antichrist it agreeth ne­ther with the law of God, nor morall reason. their assertion standes neyther with the law of God, nor with naturall reason. For Antichrist doth properly signify an aduersary and an enemy to Christ. As S. Aug. sayes with all kynd of malyce and hatred, and as Luc̄ifer was the Captayne and first of all cursed rebelles, and for that was na­med [Page 79]Sathan, that is to say, an aduersary, euen so is Anti­christ named, by thss proper name, as an euemy to Christ, and as a chief captayne of all rebellious and accursed Christians. For as God of his goodnes was not content to send his Prophets, & Priests, to teach, and guyde men to lyfe eternall, but at least sent his owne sonne, in mans-flesh, thereby to work more effe­ctually our saluation. Lykewyse on the other­side Sathan shall procure what lyeth in him, that men shall not belieue in Christ, Sathans poli­cies that men shall not be­lieue in Christ and at length shall possesse a certaine accursed man, by whom he may worke his wycked thoughtes, and deedes, a­gainst Christ. And this wycked man is so much more dangerous, how much the more priuy, Antichrist is a most dange­rous man, and shalbe indued with the power of the Diuel. and closer he lyeth, being couered with mankynd, & with the name of a Christian. And for that ende, the Diuell shall giue his strength and power, most specially to that cursed man, and he is called by the Diuells name, as S. Paul 2. Thess. cap. 2. The ad­uersary, sayth he, and S. Iohn 1. Ioh. cap. 2. Showes whose aduersary he is, by naming Antichrist, that is to say, that An­tichrist who is sett most dispytfully against Christ, Antichrist is an open ene­mie to Christ. who is most certainly fortold to come, and ther­fore of all Christiās, most carfully is to be eshewed and feared.

There are three kynds of Antichrists but one spe­ciall aboue the rest.Now whereas there are three kyndes of Anti­christs, and the first is the Diuell, who is only a spirit: next false teachers: thirdly a certayn man: who shalbe possessed of the Diuell, vvho shall op­punge Christ manifestly. And albeit euery Here­tyck and fals teacher be a certaine Antichrist, and an enemy to Christ, as S. Iohn sayes, 1 Ioh. 2. there are many Antichristes: Ech Heretick is a certayne Antichrist. (yet as there is one, aboue all other, so he sayes as it were pointing him, you haue heard, that Antichrist commeth.) You haue heard, saith he, not only, that Antichrist [Page 80]cometh, but that the same most notable Antichrist cometh. Why Anti­christ is per­mitted to come. The effects wherfore this singular Antichrist shal­be suffered to come, are, First for tryall and reuea­ling of the inuincible truth which God hath giuē to his elect.

Secondly▪ to shew how inexcusable the Iewes are, who pretending to belieue the old Prophets, and to looke for the Messias: The Iewes are made inexcusable. yet hauing repelled Christ Iesu, who most euidently was descry bed of the law, and Prophets: shall in the e [...]de imbrace Antichrist for their Messias, whom the Prophets haue willed them to be ware of, that as S. Paul 2 Thess. 2. sayth because they receaued not the loue of truth, that they might be saued, therfore God hath sent on them the working of errour, that they may belieue lyes: to the end that all men may be iud­ged who haue not belieued the truth, but haue consented to iniquitie.

But the question moued, and the affirmatiue de­fended is▪ that▪ the Pope of Rome is this chief, All Horeticks hold opinion that the Pope is Antichrist, but falsely proued. and principall Antichrist, who was prophesyed to ap­peare towards the ende of the world. In this ex­tasy of mynd, and lunatick frenesie, are all Here­tyckes that auouch the same in their sermons, and printe in bookes, and sett abrooad to the world, to draw all men vnto their opinion, their comon doctrine about this effect, is brought out of the reuelation, so that the mysticall book and pro­phesie of God, The clout-the churches assē ­bly vnderstan­deth, best the re [...]elation, & can apply it to the Pope for Antichrist precs [...]ly at four aclock. (in which as S. Hier. sayes, how many wordes so many Sacram [...]utes) ( [...]herome so comon, and facill to vnderstand, that the howling-sighing- [...]ypping-pur [...]ane sisters of ech city in Scotland, can apply euery [...]ord of this booke to the Pope of Rome for Antichrist, as dru [...]k brut-beast, without reason and vnderstanding, not knowing what they speake, with their preacher passing the boundes of all modesty, and shamsastnes; to speake against anthority.) For if God [Page 81]so generally commaunded and sayd to the hard harted Iewes speaking of their gouernours & ru­lers, with the whole multitude saying, God com­maunds to speack reue­rently, and touch not men of authority. The Apostles are beloued of Christ for their cōstācy, but chiefly Pe­ter whō loued Christ aboue the rest, is also of Christ beloued. S. Peter by Gods proui­dence glorify­eth Christ by his death. Zac. cap. 2. He that toucheth you, toucheth the aple of myne eye: and moreouer speaking more particularly concerning his Prophets, and Priests, sayes in the Psal. 104. Touch not myne anoynted. Lyckewyse Luc. 22. He that hea­reth yow, heareth me, and he that dispyseth yow, dispyseth me. If therefore his Apostles were nearer him, then any other men, and aboad with him in his temptations, and for that cause, were beloued of him. Yea if amongst the rest Simon Peter loued him best, as it is sayd. Ioh. 21. out of doubt also, of him he was beloued aboue the rest, who of him­selfe in singular loue, is ordayned Pastor of his flock. Moreouer if Christ prouyded by singular prouidence, that Sainct Peter should glorifie him by suffering death at Rome. vnto this day S. Peters Chayr, and the succession of Priestes, with great reuerēce, hath byn acknowledged at Rome. Moreouer if the whole Fathers, S. Peters chayr is holden in great renerēce to this day. from the primi­tyue age, haue euer so esteemed of the succession of S. Peter, that without the vnity of that Chayr, they account no saluation, and in it they haue reckened the true Catholycke fayth, as witnesse these fol­lowing, No saluation without vnity of this chayr. Iren. lib. 3. cap 3. Cypr. lib. 1 epist. 3. Hippoli [...]. de Antichrist. Tripart. hist. lib. 4. cap. 15 Atha. in psal 106. & psalm. 138 Arnob. in psalm. 106. & 138. opt. meleu. lib. 2. de Schism. S. Hier. ad dam. Ambros in 1. tim. cap. 3 Aug­in psal. cont. don & epist. 162. Now if God hath pro­spered that succession against the enuy, The successiō of Peter chayr stands firme against all en­uy of Here­tycks. and hatred of all Heretycks, to the comfort of all Catholyckes in all ages to come, and past, if out of this Catho­lyck succession, the fayth of Christ hath byn dila­ted, and spred abroad in diuers countries, work­ing [Page 82]thereby the gratious, and miraculous works of Christ, for confirmation of the same. And now in the end of the world new vpstarts lyke brute-beasts are not ashamed to charge the welbeloued see of God, Heretycks lyk brut-beastes knowe not what they chalenge. and the successors of his blessed Apo­stel, not only with errour and Heresy, nor with the begetting, hatching, nourishing, and fostering of Antichrist: but to be really in effect very Antichrist himself. What raging madnes is in these mens heades: what intēd they els, then to burden Christ himself, Heretycks are mad headed to call the Pope Anti­christ. with the bringing forth, and commen­ding Antichrist vnto the world? What blasphe­mie vomite these men, who cannot only be con­tented, to chardge the Roman see, with abuses, er­rours, and Heresy, neyther vouchsafe to esteeme the Pope a frend, or a member of Antichrist, but really the very Antichrist, and chief captayne of all Gods enemies, to sit in S. Peter Chayre.

This is the profound doctrine of these diuynes, and this is belieued for verity of their ignorantes, was it not Christ, sayes S. Amb. offic. lib. 5. who sett Rome in so great honour, Is it not Anti­christ that hath set Rome in so great honour to be the see of Christ and his chief disciple Peter. as it hath alwayes euer had that ho­norable fame, to be called the seat of the Apostle of Christ? Neyther was it Antichrist, but Iesus Christ who made his Apostles togeather to die there, and to haue a perpetuall succession of Byshops, in that city, without any infidelity, or proffessed heresie coming betwixt the lawfull successors, to this present day? Neyther vvas it Antichrist, but Christ who gaue the crowne of martyr-dome to thirty two Popes of Rome. Moreouer did Christ prepare the way for Antichrist by the chief of his Apo­stles The Heretyks accuse Christ to be the set­ter vp of Anti­christ. Could God make no man foreruner of that cursed-man, but the sone of God, and the redea­mer of the world? O blasphemous tongues, o wy­cked [Page 83]thoughts, vnto this day how many generall counselles haue ben: how many faithfull Princes and Kings: what nations & people vnto this tyme haueth honored Rome, and the Pastor sitting in it, as honor done to Christ in his Vicare: The Heretiks sayes all nati­ons haue com­mitted spiri­tuall whor­dome, in ho­noring S. Pe­ters see in Rome. and now really is called and belieued to be Antichrist? Haue all good Christians Kings and People committed fornication with Antichrist? Had Christ no man els vpon whome he might haue permitted Anti­christ to be builded, then vpon his chief Apo­stle; vpon whome he hath builded his Church? Hath he promised that the gates of Hell shall not preuail against this foundatiō, & cōtrary wise Hell gates hath so preuailed that Antichrist himselse doth sit in the seat, The Heretiks would say that Hell gaites haue preuea­led against his Church. and foundation of the Apo­stle? Did Christ so much labour to preferre S. Peter, that in the end, Antichrist might haue a more ho­norable seat prepared for him by the labores of the Apostle, for his abominable inter pryses? are they worthy to be called Christians, who fear not to say, and teach, such blasphemous doctrine, and detestable speaches. What ignorance, In vaine is christs promis to S. Peter. and vnlear­ned iudgment are these men of? what hath bewit­ched, and inchanted their spirits: How giddy and lunatick are their heade, that they should nominat the successor of the blessed Apostle Peter Anti­christ, who is a peculiar certayn man according to the iudgment of all writters? as witnesse, Hereticks haue a bewic­thed and an inchanted spirit. Isai. n. dan. 8.9. n. Mat. 24. Ioh. 5. & 2. epist cap. 2.2. Thes. 2. Apoc. 13. Who is farr opposit to the Pope of Rome, for the Popes are not any certayn man, but their succession is the continuance of a certaine office, The Popes are not oncertayn man but a cō ­tinuall succes­sion. in which many men haue succeeded on after an-other: therefore the Popes are not, neyther can be called Antichrist. For as the name of [Page 84]Christ was giuen in old tymes, to many Prophets, Priests, The name of Christ was comon to ma­ny in the old law, and yet one Christ▪ came, so is the name of Anti­christ comon to many and yet one must come. and Kings (who were anoynted as a fi­gure of the truth, vvhich was to be fullfylled) did not hinder and lett, but that there should come a certaine singular persone, vvho should be the Sa­uiour of man-kynd in that name. In lyke man­ner euen so the name of Antichrist, being giuen to many wicked aduersaries of Christ, and name­ly to all Heretickes, doth not hinder, but rather helpeth to proue, that some one singular man shal come at length, vvho shall surpasse all other men in setting himself against Christ, and this Christ verifyeth saying to the Iewes, Ioh. 5. I haue come in the name of my Father, and ye receaue me not. if au­other come in his owne name, him ye will receaue. The which words the Doctors of the Church con­fesse to be spoken prophetically of Antichrist, and makes the comparison betwixt them, saying, as Christ was a certayn man, so shall Antichrist be a certaine man, the difference is, that Christ is from God; The differēce betwen Christ and Antichrist. and Antichrist from the Diuell, Christ doth saue, and the other distroyeth; Christ doth vnite his people with concorde, and peace, & the other doth deuyde, and scatter. Yet in this they agree, that each of them is a singular man, and as Christ is the man of righteousnes, so is Sathan the man of synne 1. Thess. 2. VVho shalbe made knowne to all men that he shalbe wholly addicted to synne. And therfore seing that Antichrist shalbe a singular man, Antichrist is not a Diuel or spirit, but a reall man in whom the Di­uel shall cor­porally inha­bit. and not many men, neyther the Popes kingdome: whom S. Hier. in cap. 7. dan. & n. Let vs think him to be, sayth he, not the Diuell or a spirit, but a man of the pro­pagation of man-kynd, in whom the Diuell shall corporally dwell. Lykewyse S. Ambros in epist. 2. Thess. cap. 2. sayes, that as the sone of God tooke fleesh, so Sathan shall appeare in [Page 85]man. And S. Aug. de ciuitate dei lib. 20. cap. 19. Confes­sing many Antichrists, with S. Iohn called one of them, the very head and the last Antichrist: for the wordes of the Apostle 2. Thess. 2. (Prince) and (last) agree to one only persone, and not to a whole succession of men, in one state of lyfe. To this S. Chry. in 2. Thess. 2. That Antichrist shalbe a certayn man, hauing in him the power of the Diuell. In lyke māner Theod. in 2. Thess. cap. 2 That as the Sonne of God tooke flesh to procure our sa [...]uation: So shall the Diuell choose him a man, by whome he may worke mischeif and all iniquity, to these sub­s [...]rybs S. Greg. in 106. lib 14 cap. 11. That in the last dayes, the Diuell shall enter in that vessel of perdition which thalbe called Antichrist. All these famous witnesses de­clare sufficiently, that it is not the order, and estate of the Byshops of Rome that are Antichrist, Antichrist is not the order of Byshops, or an estate, but a man posses­sed of the Di­uell. but a certayn man shalbe properly Antichrist, who shal sett himself against Christ, more singularly, then euer any Heretyck as yet hath done hitherto. For he shal withstād Christ so much, that none is able to withstand him more, for he shal not withstand a peice of the faith, but the whole faith, and shall deny Christ, to be God, and man, or to be medi­ator. And as Hier. quaest. 11. ad Algas. sayes: He shall exalt himselfe aboue all, that is called God, that he may tread vnder foote, the Gods of all nations, and all true, He shall abo­lish all true Religion. He shall per­suade and cō ­pell man to Idolatr [...] and to worship himself and his image in all Churches. and appro­ued Religion. And where as the Apostles, sayes, 2. Thes. 2. That God shall send them not only the worker of error: but the very fountaine of errour. For as S. Ambros. in Luc c. 21. sayes, that he shall dispute out of the Scriptures that he his Christ, and he shall teach, that he himself is God; also he shall leade not only men, to Idolatrye, bus also shall persuade and compell all men to follow and obey him, he shall also commaūd himself to be worhhipped. and adored, and his image to be placed in the temple of God, not only in Ierusalem, but in all o­ther Churches also. For Antichrist knowing, sayes [Page 86]the Apostle, Antichrist shall vsurpe the name of Christ because he knowneth Christ shall come and beat him downe He shall call himself God. The Pope can not be Anti­christ, because he belieues the articles of his creed: which Anti­christ shall a­bolish. 2. Thess. 2. That our Lord shall come, to beat him down, in the meane tyme, will vsurpe his name, vnto himself to that ende, that his kingdome may seeme true, he will leade with him, such as may perish togeather with him, that he may sit in the house of our Lord, in the seat of Christ, & affirme himself very God. And therfore seing Antichrist is noted properly to be a singular man, and as yet not come: whose power, & lyf, is against Christ, that consequently the Popes of Rome cannot be this Antichrist; who long since are come, for the difference which is betwixt them, may decerne, which of them is with, or against God, for this sayd Antichrist shall oppose against Christ, and a­bolish the faith of Christ. And contrary w [...]e the Pope forbide [...]h no man to belieue in Christ ney­ther denyeth any part of holy Scripture. Antichrist will do openly against the faith of Christ, and shal call himself God: but the Pope did ne [...]er against the faith of Christ, neyther priuatly nor publickly, nor neuer did call himself God. The differēce betwixt the Pope and An­tichrist, and by what notes they may be knowne. Antichrist will not only be called God of o her men, but will ex­toll himself aboue God: that is he will extoll him­self aboue the blessed Trinity: But this extolling no Pope euer did think, of much-lesseprof [...]sse it, but professe and confesse themselues to be seruants of them, who serue God: and therefore the Pope is not Antichrist. Antichrist thallbe recea­ued of the Iewes for the Messias. Antichrist shalbe receaued specially of the Iewes. S. Hier. ad Algas. Chrys Hom 4 in Iohn. But the Iewes haue not receaued the Pope at any time, and if they receaued not Christ, far lesse the Pope, but shall receaue Antichrist, as Christ fortold Ioh. 5. Which place all the Fathers expoūd of Antichrist, as Ambros. in 2. Thess. 2. Cyril. lib. 3. in Iohn cap. 6. Theod. in 2. Thes. 2.

Antichrist shall come circumcised, Antichrist shal come cir­cumcised of the circumci­sion. and of the circumcision, that the Iewes may haue some con­fidence in belieuing him as S. Hier. sayes sup. He shall do all those things, not by his owne power, but by the permis­sion of God, for the Iewes sake. And Theod. vt sup. sayes, that the Iewes do looke for him, and when he cometh they will belieue in him: But to this day the Pope is not of the circumcision, neyther circumcised, neyther is he expected of the Iewes, neyther of them is belie­ued: ergo neyther is he Antichrist.

Moreouer Daniell cap. 7. After the description of the four Empyres, it is said, Daniels pro­phesie of An­tichrist. that the fourth beast (which is the Roman Empyre) had ten hornes: and I considered the hornes, and behold an other littel horne, sprange out of the middest of them, and three of the first hornes were pulled vp, before his face, and behold the eys, as it were of a man were in his horne. and a mouth speaking great things. In which place S. Hier. in Dan cap. 7. Let vs say, sayes he, Before Anti­christ come, ten kings shall deuide the Roman Em­pyre, and the eleuenth king shall humble three princi­pal of the ten, as a token of the com­ming of Anti­christ. Before the comming of Antichrist, the Euangelly must be prea­ched t [...]rough the world. That all the Ecclesiasticall wryters haue lest by tradition, that in the con­summation of the world, when the Empyre of the Romans must be distroyed, there shalbe ten Kings, who will deuyde the Roman Empyre amongst themselues: and there shall arise the eleuenth being a very little King, who shall ouercome three of these ten Kings, that is to say, the Kings of Egypt, Africk, and Ethiopia, this witnes: Hippol Hom. de Antichrist, and Theod. 2. Thess. 2. But the Pope hath not conquered to him the Kingdomes of Egypt: Africk: & Ethiop­ergo he is not Antichrist.

Moreouer before the comming of Antichrist, the Euangely is to be preached through the whole world, as Christ hath sayd, Matt 24. v. 14. This euan­gely of the Kingdome, halbe preached in the whole world, for a testimony to all nations; then shall come the consummation: But this liberty of the Euangely is not fulfilled as yet, as a certaine signe, of the comming of Anti­christ, [Page 88]when he shall appeare, & seing Antichrist is not as yet come, as of this signe may be gathered. Ergo the Pope is not Antichrist.

Before Anti­christ come, Henoch and Elias must come, & when they come they will withstand him in their preachings.Moreouer the preaching of Henoch and Elias is not yet fulfilled, who by their preachings, shall oppose themselues against Antichrist, for confir­ming of the faithfull, in the Catholik, and Apo­stolicall Faith. as witnes S. Ioh. Apoc. 11. I shall giue my two witnesses, and they shall prophesie, a thousand two hun­drith and sixtie dayes clothed in sa [...]hcloth: as witnesseth this place, in their commentaries. Primas. Bed Richard. Aret. in Apoc. Damasc lib. 4. cap. 18. Greg. lib. 4. cap. 11. D. Aug. in Gen. ad lit. lib. 9 cap. 6. But Elias and Enoc [...] shall not come, but in the tyme of Antichrist: and as yet Antichrist is not comed. Ergo the Pope is not An­tichrist. Hippol. serm. de Antich. & Aug. de ciuit. lib. 20. cap. 19. Chry. in 2. Thes cap 2.

Moreouer Antichrist shalbe borne of the trybe of Dan: as witnes Iren. lib 5. aduers. Haeres. Hippol serm. de Antichrist. Theod. in 2 Thes 2 Greg. Mo [...]al. lib 14 in 106. cap. 11. Antichrist shalbe borne of the trybe of Dan. But the Popes are not borne neyther deriued from such a trybe, ergo not Antichrist.

Morouer Antichrist commeth a litle before the end of the world, as the forsayd Authors make mention: but if the Pope were Antichrist, the world should haue byn finished long since, ergo the Pope is not Antichrist.

The tyme of Antichrist shalbe three yeares and an half, & he shal reigne in Ie­rusalem, and sit in the tēple of God.Moreouer Antichrist shall only preuaile in his Kingdome, but three yeares and an half, and in this time the Saincts shalbe delyuered into his had, who shall deale with them after his pleasure, as Dan. cap. 7. & 12. & apoc 17. but when he hath rey­gned the forsayd tyme, and hath spoyled all things in this world, and shall sit in the temple of Ierusa­lem, whose vprysing shalbe by the working of [Page 89]Sathan, with all deceipt of iniquity, extolling him­selfe aboue God. And taking away the daily sa­crifice: Dan. 11. and the signe of the Crosse in all places, as sayes, Hippol. lib. de consummat. saeculi. Antichrist shall abolish the daily Sa­crifice: the si­gne of the Crosse, and follow all sensualitie. And lykewyse shalbe the cause of the departure, from Christs faith, lawfull Pastor, and Roman Empe­rour, whose glorie shalbe in all synne, and ther­fore iustly is called the man of synne, and follo­wing all sensuallity and lust: as Dan. 11. But this the Pope doth not: ergo he is not Antichrist, neyther is his lyfe blem [...]shed with such bad qualities. Ther­fore what vnderstanding haue these men in the worde of God, that belieue it not concerning Antichrist: neyther the graue authorities of the Fathers: but rashly, and presumptuously doe iudg the heigh Priest of God, and vicare of Christ to be that abominable enemy of God: and Antichrist, to be his sonne, our Lord, and Sauiour.

ANSVVER.

GOd did forsee that the people of Israel some­time might fall, and declyne from religion, eyther to the right hand, or to the left, therefore he prouided in the Synagogue a Pastor, to whom in matters of doubt they might haue recourse, God prouyded in the Law a supream Head for deciding of controuer­sies, & doubts. that by his authority, all controuersies arysing, might be decyded, and defined. Moreouer the Sc [...]ipture addeth, Deut. 17. v. 12. If any man will do presa [...]uo [...]sly, and not obey the commaundement of the Priest, who in that tyme ministreth to the Lord thy God: by decree of t [...]e iudge, that man shall die the death. God is no lesse carefull for his Church, then he was for the Syna­gogue. What the high Priest in the law was, the same is S Peter in the Ghospell. It is of greater reason to haue an head now, then it was in the law. A head is for holping of vnity in faith & religion. All men be­lieue that the Pope is head of Christs Church. Wherefore seing, with no lesse fauour the sonne of God, doth assist, and succour his owne Church, with [...]he Priest hood, and authority, now in this age, then he did long since the Synagogue. For which he hath instituted and placed S. Peter Pastor, and hath ordayned that his successors shall rule in hir. Therefore now it cōmes to passe that greater necessity is at the pre­sent tyme, to haue a Pastor for the gouernement of his Church, then in S. Peter tyme. For at this tyme, there are many more Christiās in the world, indued with farr lese holynes, and vertue thē they were long since. Moreouer they are inuironed and compassed daylie with vpstart heresies, and nouelties, and for this cause greater necessity of a head by whom Gods flock may be preserued, & keept in one faith, and religion; and that all con­trouersies, and dissention may be taken away. For confirmation of the veritie, all good Christians be­lieue, that the Byshop of Rome, sitting in S. Peter chayre is by lawfull ordination, and the appoint­ment of Christ, the chief Pastor of the whole mi­litant [Page 91]Church, whose voyce euery sheepe ought to harken to, as to the voyce of Christ, & his Apo­stle. For no man that hath his senses free, and is not led with the spirit of errour. Will make any question of the Supremacy of S. Peter, No man ma­kes question against him, that hath not the spirit of errour. and his successores. Seing so many euident testimonies co [...]firme the same thinge, as first Christ sayes to him: Iohn. 1. Thow art Simon the sonne of Iona, thow shalt be called Cephas: the which by in­terpretation, is Peter, that is, a stone, or a rock. Here it is to be obserued, that Christ makes a promise, that Simon shalbe called Peter, for as a stone is the foū ­dation of the house, For Simon Peter had the first place by Christs ap­pointment. so shall Peter be the foūdation of his m [...]litant Church. Secondly in choosing his tw [...]lue Aposties, M [...]rc 13. Luc. 6. Simon is nomi­nated first and is furnamed Peter.

Thirdly when the Godhead of Christ was re­uealed to him, and when he had confessed the same: Chr [...]st answeres expounding his name, say­ing: and I say vn [...]o thee thow art Peter, and vpon this rock I will build my Church &c. For his name declairs him to be a rock, and a ground stone of Christs Church. In which wordes the pro­mise of Christ is fulfilled, and the reason of the prom [...]se is declared, concerning the new name. So that Peter himself is called here a rock, and that Christ promisseth to build his Church on him, for in promising to Simon that he should be called Pe­ter, when as yet he had confessed him, was to that end, that he might confesse the more strongly, and firmly as a rock.

Christ pronū ­ces Peter bles­sed, and a rock to build his church on.Next he named him Peter before he had confes­sed him: so that he was thus farr forward, in being the rock before his profession.

And thirdly, when as yet he had not confessed, Christ pronunces him not only a rock, or a man in stedfastnes, of the propertie of a rocke in his [Page 92]faith, but also such a rock wherupon he would build his Church, for euery Apostle was a rock in generall, but S. Peter was this rocke in speciall, whereof Christ now speakes.

Fourthly, that the confession of Peter might re­maine vnmoueable after Christ ascention. (For allwayes the Church needs a visible head, & rock) Christ prayed for Peters faith, The Church hath need of a visible head, therefore Christ prayed for Peter that he might strē ghen his bre­theren. What the gi­uing of the name and pro­mise of Christ erected. and he was bid to strenghen his bretheren; After his conuersion of Christs denyall, last of all to showe what kynd of strength Peter should giue to his Bretheren Christ willed him feede his lambes; as for conclusion of these a fore­sayd, the promise of the name of Peter was the first cause of Peters being this rock.

The giuing of the name, was the performance of the promise.

The confession of Christs God-head, was the fruite of the gift, and of the promise.

The promise to haue the Church build on that rock, was the reward of the confession.

The prayer of Christ for Peters faith, was the warrand of perpetuity of his strong confession.

The prayer of Christ is a warrant of p [...]rpetuity Peters prima­cy.The power to feede Christ sheepe was to make Peter such a rock, as should stay vp his Church by teaching and ruling the faithfull, whose voyce we are bound to hear, as Chry. in Iohn. hom. 18. Cyril. in Ioh. l. 2. c. 12. Hill. de Trin. l. 6. Tertul. de praesc. ad­uers. Haeret. Hippol. de consum. mundi. Origen. hom. 5. in exod. Cyp l. 1. Epist. 3. & l. 4. Epist. 9. Hil. c. 16. in Matth. S. Amb. 68. S. Bas. in conc. de paenit. S. Hier, in 16. Matth. Epiph. in anchoratu. Theod. in cant. cant. Damasc. in Io­saphat & Barlaam. Theoph. in 22. Luc Euthym. in 26. Mat. Aug. retract. l. 1. c. 21. cont. Epist. Don. Prosp. de vocat. gēt. lib. 2 c. 28. S. Greg. epist. l. 6. epist. 37. In fine we haue many reasons why S. Peter aboue all others was [Page 93]this rock, to wit, the excellency of his faith, The excellēcy of Peters con­fession, and faith, is the cause that he is the rock. In Peter is v­nity and an euerlasting Preisthood, the auoyding of Schisme, & an ecclesiasti­call iorisdict [...]ō These are Pe­ters preroga­tiues which declare him head of the Church, and are collected and conferred of the Scrip­ture set in or­der as fol­lowes. Peters prero­gatiue of pri­macy. The keyes of heauens are promised to him. Christ com­pares Peter with himself in paying tri­but. Christ made choise o [...] Pe­ters but to preach in. and the excellēcy of his glory: the vnity of the church built on him are a lone: & the signifying of Christ to be the only euerlasting sheepheard. And last for the eschwing of Schisme, and for receauing of ecclsiasticall power for the whole Church. So that the Apostle Peter, passeth farr the other Apo­stles in ecclesiasticall dignity, in so much that these his prerogatiues may be easly gathered out of the Scripture it selfe, as first he is only named first of all the twelue Matt. 10.

For asmuch as he had the promise to be called Cephas, that is to say, a rock, and this promiss was made before the twelue were choosen, and was really named Peter at the tyme of his choise. Ioh. 1.

For asmuch, that although both S. Iohn Baptist had confessed Christs Godhead before: and Na [...]ha­nieli had sayd, Thow art the sone of God, thow art the King of Israel. Mar [...]. 3. Ioh. 1. Yet only Peters confession being made after, was most heighly esteemed and rewarded.

For asmuch as he is called Peter, and Christ doth say to him Matt. 16. Thow art Peter, & vpon this rock I will build my Church.

For asmuch as the keyes of the Kingdome of heauen are namely promised to Peter alone. Matt. 16.

And for asmuch, That the tribut of didragma was dewe for the first begotten of euery famille. num. 3. loseph. de antiq. lib. 18. cap. 12. Yet Christ payed both for himself, & for Peter also as being the vnderhead, and first begotten of his family the Church. Chry. in Matt. Hom. 59.

For asmuch, as also Christ although an other boate was a hand, yet he taught the people out of Peters boate Luc. 5. to shewe that in Peters chayre [Page 94]his doctrine should alwaies be firmely professed. Christ prayeth for Peters faith. Peter entered first into the sepulture of Christ. Peter of the Angel is no­minated spe­cially. Peter walkes on the sea as aprerogatiue to rule the world. Peter more then others loued Christ, and is com­maunded to feed his sheepe. Christ fortel­leth Peter that he shall suffer death on the crosse for christs sake. Peter answe­red for the rest of the Apostles. Peter giues sentence on iudas to de­pose him. Peter after receipt of the holy Ghost taught the faith to the multitude. Amb. in 5. cap. Luc.

For so much as the Apostles, were sure to be sifted of Sathan. Yet the faith of Peter allone is prayed for, that he being once conuerted, might strenghthen his bretheren. Luc. 22. Leo serm 2. de nat. Pet. & Paul.

For so much as when the tidings of Christs re­surrection was sent to his disciples, Peter was first that entred into the sepul [...]hre: Luc. 24.

For asmuch, as he was not coprehended with the rest, but was seuerally named by himselfe, whil the Angel sayd, Teil his disciples and Peter: Marc. 16.

For asmuch as the other Apostes sayled in the sea in a boat: yet Peter alone walked in the sea without a boate, as a token that the whole world was (as a sea) and was to be subiect to his turisdiction. Iohn. 22. Bern. de con­siderat. lib. 2.

For asmuch, as some other Apostles standing by, Peter alone is shewed to haue loued Christ more then they. Ioh. 21. And he alone is commaunded to seed Christs sheepe, and to rule his lambes. Aug. ibid.

For asmuch, as it is sayd to Peter alone, Thow shalt strech-forth thy handes, and fo [...] ow thow me: which way in following, was by suffering death on the Crosse, prophesied by Christ. Ioh. 21

For asmuch, as Peter answered alwayes for the Apostles as being the mouth of them all Iohn. 6. Matth. 16.

For asmuch, as after Christs ascention: Peter allone gaue sentence, vpon Iudas, and pronunced him depo­sed, Act. 1. And an other to be choosen in his place: Act. 1. Chry, in act. Apost, hom, 3.

For asmuch, as when the Holy Ghost came downe: Peter aboue all the test first of a [...] taught the faith, and the multitude being conuerted, saye to Peter and to none [Page 95]other, what shall we do. &c, Act, 2,

Peter exhor­tes the con­uerted to pē ­nance and baptisme. Peter wrought the 1. miracle. Peter first pu­blickly con­fessed Christ before the counsell, Peter knew the secrets of Ananias and Saphiras harts. Peters sha­dow wrought myracles. Peter excom­municated & enioyned pen­nance to Simō Magus.For asmuch, as Peter made answere for all, that they should repent, and be baptized. Act. 2.

For somuch, as Peter did the first miracle after the comming of the holy Ghost, and first healed the seete of the lame: because he being the head shewed mistically, that he established the feete of others. Act. 3. Amb. serm. 68.

For so much, as Peter confessed Christ first, not only before priuat men, but also at the seat of iudgment: Act. 4.

For asmuch, as Peter perceaued the secrets of the hartes of men, some to do in simplicitie, and some in deceipt. He therefore extended his power on A­nania and Saphira: stryking them dead with one word. Act. 5. & Greg. lib. 1. Epist. 24.

For asmuch, as all the Apostles did miracles, yet Peter was so famous aboue the rest, that his shad­dowe wrought myracles. Act. 5.

For asmuch, as Peter excommunicated and enioyned pennance to Simon Magus the first Heretick Act 8.

For asmuch, as he was the first after Christs Ascentiō, who rayted a dead persone to lyfe, called Tabitha Act. 9.

Peter by visiō is made to know of the conuersion of the gentils.For asmuch, as he had first by vision that the gentiles also were called to belieue in Christ. act. 10.

For asmuch, as God choose that the gentills, should first of all hear the word of the Ghospel by S. Peters mouth, and should belieue. Act. 15.

For asmuch, as when Peter was in prison, prayer was made in the Church for him without intermission. Act. 14. For Peter, prayer is made by the church. Peter decides the question moued about the Law.

For asmuch, as when a sedition was among the disci­ples, in so much that Paul and Barnabas came to the Apostles at Ierusalem, to seeke a solution from them, and chiefly from Peter, and tould the controuersie in the counsell. Act. 15. & Theod in Epist. ad Leenem.

For asmuch, as Peter did not only first speake but al­so [Page 96]gaue a determinate sentence, that the gentils should not be burdened with the law. act. 15.

For asmuch, as S Paul came to Ierusalem to see Pe­ter, Gal 1. And that as S. Amb-sayes, in com. cap. ad Gal. 1. Because he was first and chiefest of the Apostles, to whome our Lord had commited the cure of his Church.

For asmuch, as Peter was eyther alone, or first, or chiefest in the greatest affaires of the Church. Chry. in act a­post. Hom. 21.

For asmuch, as he was send to possesse with his chayr Rome, Peter by Gods prouidence is sent to Rome to possesse that see with his chayre. the Mother Church of the Roman Empyre. Athan. ad Solit. Vit. Agent Aug de sanct. serm 27. Leo serm. 1. in nat. Pet & Paul. VVho calleth Rome the Head-city of the world: & to conquer all superstition Heresie, and infidelity.

For asmuch, as his chayr, and succession hath bynack­nowledged of all the auncient Fathers, & hath florished there to this present day, without interruption of that faith, which S. Peter professed and taught, as expertence doth bear wit­nes. Conc. Calced. act. 3. & Bern. epist 190.

For as Christ excelleth the Angels, Heb 1 because God neuer said to any of them as he said to Christ: euen so Christ neuer sayd to any of the Apostles, as he said to S. Peter. Thow shaltbe called Peter: or vpon this rock I will build my Church: or to thee I will giue the keyes: or pay for me and thee: or I haue prayed for thee that thy faith fail not: feed my sheepe and rule my lambes. Matt 16. Luc. 22. Iohn. 21.

To declare one Pastor and one chayre, wherein vnity might be kept of all men, The building of Christ Church va­rieth not but is neuer syk it self. least the other A­postles might echone chaleng a chaire to himself. Opt. milet. lib. 2. de Schism donat So that in Peter him­self is this rock, and faith of his Church. And be­cause the building of Christs Church varithe not after his Ghospell planted, but is alwayes lyk it self, therefore all Catholyckes belieue, that when S. Peter died, who was the head cōstitute by Christ. [Page 97]another succeeded in his place by ordination of S. Peter, All christians belieue the Pope to be the head of the church and confessor of the true faith and conse­quently the rock of the church. vpō whō Christs militāte Church might be as stedfastly builded as it had ben once built on S. Peter. And seing the Byshop of Rome succeedes S. Peter, all Christians doe constantly affirme, that the Byshop of Rome is the rock, and head of his Church, who confesses euermore Christes true faith; Vpon which confession of the sea of Rome, as vpon a sure rock, Christs Church is built. VVher­vpon Bern. lib. de consid. ad Eugen. pp. lib. 2. Other Pa­stores haue flockes assigned to them, euery Pastor ‘one flock: to thee all are committed, one flock to one sheepheard: And not only of the sheep, but also of the Pastores: thow allone art the Pastor, doest thou aske how I proue it? by the word of our Lord. For to whom (I say not only) of the By­shops but also of the Apostles so absolutly & with­out distinction, are all the sheep committed: as it is said. It thow louest me Peter, feed my sheep? which sheep? whether the people of this, or of that city, or country, or certaine kingdome? he sayes my sheepe. Out of which worde, it is eui­dent, that Christ did not appoint out some to a par­ticular Pastor: but assigned all: nothing is accep­ted: wher nothing is distinguished. Thus he.’

Therfore seing the pastorall office, and autho­rity of S. Peter was ordinary, it behoueth that it must go for euer vnto his successors: and for as­much as the Byshop of Rome is that ordinary Pa­stor, who succeedeth in S. Petees chayre and is a­boue the rest, according to Gods word: All ordinary offices goe by succession. for when the Church was built on S. Peter and he was made cheif Pastor of the same, at what tyme he was in Palestina, and not in Rome, euen then he was ac­compted the high Byshop of the circumcision of [Page 98]the faithfull Iewes: yet notwithstanding for as­much as the same Peter, at the lēgth setled himself at Rome by Gods appointement, and left a succes­sor there, as the holy Fathers affirme, as Iren. lib. 3. cap. 3. Tertul. de praese. And seing he was the rocke promised by Christ, vpon whome he should build his Church, and also the pastor, who as he hath loued Christ more then any other; So he had the authority to feed Christ flock more then any other B [...]shop, and seing that power of S. Peter was or­dinary, it must continue in the Church of God per­manent: and also it must continue in on chiefe sheepheard only, which is the byshop of Rome, who ordinarily succedees in the said authority of S. Peter: therfore the said supremacy of the by­shop of Rome is auouched, and taught by Gods owne word. Et Cyp. ad iubatan. & de simplicit. prol. sayes: Christ gaue that authority, that there should be no schisme, Authority is in the Church that there should be no schisme and breach in v­nity. and that he might make vnity ma­nifest, that the originall of the same vnity may haue his beginning of one. And therefore Iren lib. [...]. aduers Haeret. cap. 3. Speaking of the successions of Byshops, in those Churches which the Apostls had first intituled, called the church of Rome, the grea­test Church, and most auncient and knowne to all men. All Churches concures with the Church of Rome as mother Church Hereticks haue appealed from the af­frican coun­sels to the sea of Rome. being planted & setled by two most glorious Apostles Peter and Paul, and ech Church that is a­bout this, must come agree and concurr with her, for her mighty principality and gouernement. Hereupon. S. Cyp. lib. epist. 3. confesseth the autho­rity of S. Peter to be at Rome, for wheras certain factious persons Heretycks sayled from Cathage to Rome, intending to complaine of him, and the other Byshops of Africk, sayd to Pope Cornelius, they dare cary letters from Schismaticall and pro­phane [Page 99]men, to the chayr of Peter, and principall Church, whence the priestly vnity began; neyther do they consider them to be Romans, whose faith is praysed by the Apostles owne mouth, to whom infidelity can haue no accesse. This he. For this Seat Emperours, and Kings, honoured and reue­renced. Ruff. lib. 10. Eccl. Hist. cap. 2 Lykewyse By­shops, To the sea of Rome infide­lity can haue no accesse. and Prelates, haue made their appellatiōs, to Rome. as Cyp. cont. epist. Steph. ppae Hist. tripart. lib 4. cap 15. Arnob. in ps. 106. Opt. mel. cont. parm. Do­nat. lib. 2. Hier. Epist. ad Dam. Papa. By her authority, Generall Counsells haue been indicted, and ap­pointed.

By the autho­rity of the ro­man see Here­ticks & Schi­smaticks are accused. No Heretick Byshop euer found in the sea of Rome.Schismaticks, and Hereticks by the same au­thority or accursed and condemned.

In this succession and authority noe Heretick Byshop euer was found, as witnes, S. Aug. epist. 165. And therefore as S. Aug. sayes to the Donatists in ps. cont par. donat. Come yee bretheren if yee wilbe grafted in the vyne: it grieues vs when we see youly thus cut of. Nomber ye the Byshops euen from the very seat of S Peter, and consider who succeded, whō in that order: that himself is the rock which the proud gates of hell do not ouer­come. What greater testimony can be said for the primacy of the Byshop of Rome, and successor of S. Peter, whom all good Christians ought to ho­nour and reuerence, as the high priest of God, and gouernour of his Church.

ANSVVER.

ALbeit the faith & cōfession of Christs-good­head, be indeed a most stronge rock, where­vpon the Church is builded, yet that is not all, which Christ meanes at this present. For these wordes thow art Peter, haue a respect vnto three diuerse tymes. First to the tyme past, because they are spoken to him, who was promised, to be cal­led Peter. And secondly, to the present tyme, be­cause they are spoken to him, who now confessed Christs-goodhead. And thirdly, to the tyme to come, because they are spoken to him, to whom Christ sayes, he wil giue the keyes of Heauen, and vpon whom, he will hereafter build his Church, which thing he performed, when he sayd to him, Peter louest thow me? &c. Io. 21.

For the proposition is qualified with the per­sone, to whome it is spoken, and with the diuer­sity of three tymes.

To conclude, the Protestants deny Peter him­self, who make the confession te be this rock, and deuyde the confession from the promise going im­mediately before, which wrought the effect; which ensued after, for somuch it is affirmed true, but in respect of that which is denyed, it is a maine falshood: for Christs wordes doe teach that this rocke, wherupon Christs Church [Page 101]is built is S. Peter, in respect of the promise past, present confession, and the authority of feeding of Christs sheepe. Io. 21.

ANSVVER.

PEter alone is spoken to, and commanded to feede Christs sheepe in the presence of al the o­ther Apostles, & to none of thē, Christ speaketh any thing therof, at this tyme. Ergo Peter alone is preferred.

ANSVVER.

SAINCT Peter was not only an Apostle, (in which office duringe their lyues, all the Apo­stles were his equalles) but also both chiefe Apo­stle, and also ordinary sheepheard, and high By­shop, wherin they all were inferiors to him, as [Page 102]the members, and body to the head Ergo.

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IT is manifest false, for all the ancient Fatheres agree, and affirme, that Peter receaued the buil­ding of the Church on him: as Bas aduers. eunom. lib. 2. Hilar. lib. 6. de Trinit. S. Cyp. ad Iubatan. S. Aug. de past. S. Hier. lib. 1. de Iouin. & l [...]b 2. aduers. Iouinian. Leo in assumpt. serm. 3. Aug. Epist. 165. & in Tract. Io. 124.

ANSVVER.

WHo doth not know▪ that one rock might be built on another, the lesse on the greater? is not the house of God, built of many stones? Christ is the chief Rock, and the corner-stone, vpon him lyeth S. Peter, a Rock, in comparison of Christ, very small; in comparison of vs, very great. Vpon S Peter the rest of the Church, which liued vnder him, was built; who is also a Rock, since euery man in his degree is a liuely stone, con­curring to the building vp of the whole Church, [Page 103]which are ioyned togeather, and fastned by faith and charity, make also a Rock of themselues; be­side that, they are built vpon the foundation of the Prophets, and Apostles: 1 Pet 2 1. Cor. 10 Ephes 2. Neyther doth one of these verities contradict or disproue the other. Ergo &c.

ANSVVER.

THe holy Ghost, is sayd to be sent of the Fa­ther, and of the Sone, & is not yet the holy-Ghost of equal honour and dignity with them? Is it therfore because he is sent, that he is inferiour? But we vnderstand that he is inferior, that is sent by commandement: Otherwyse equals and supe­riors are sayd to be sent from thē, at whose request & counsel they go, chiefly, if those from whom they come, be of great authority, with those to whom they are sent. And such was the college of the Apostles in Sama [...]ia. For indeed it was much to moue them, that the Prince of the Apostles, with the beloued disciple of Christ, by iudgemēt, and decree of all the Apostles, came to their con­uersion.

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 frō 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 vpō 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 [Page 105]it was vnprofitable, for they belieued the tyme was come, to professe Christ plainly &c.

ANSVVER.

HOw impertinently doth Luther inferre this argumēt 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 frō 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.

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 effectua [...] 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.

ANSVVER.

THe assumption is false absolutly: for a coun­sell with iudiciall authority, cānot 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 [Page 107]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.

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 impudēcy 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 [Page 108]he sayes, that Babylon salutes yow: Lykwise, Hie [...]. 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. reprehēding 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 si [...]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 omnipotēt, 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. Ire [...]. lib 3. cap. 3. But and Euseb. the professors of [...]ditious, sayes, in Ch [...]on. & Eccl. Hist. lib. 2. cap 15 That in the secōd 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. Hier. de scrip. Eccl in Pet. sayes, that Peter after the Byshoprick of the Church of Antioch, and the preaching of the dispersed of them, who had belieued of the circumcision, in Pontus Gallatia, Cappadocia, Asia, and Bithinia: In the second yeare of the Emperour Claudius, he went to Rome, He came to Rome in the second yeare of Claudius. to expunge Simon Magus, & there twenty-fyue-yeares, kept the cathedral Priesthood [Page 109]vnto the last yeare of Nero.’ Now that Peter came to Rome (was by prouidence of God) that he might saue his flock from the raging fury of Simō Magus, the captayn of all Hereticks, as Euseb. sayth, lib 2. cap. 13.14.15. who was worshipped for a God at Rome, whom by his prayers, The cause why Peter came to rome, was to saue Christs flock from heresy. he caused the Diuell who carried him in the ayre, (who would imitat Christes ascention) to let him fall (who brake all his bones by that fall) whereupon his death shortly insued after. But Nero (who tooke delyke in his Sorcery) being sore offended with S. Peter, for this cause, sought by all meanes his ap­prehension and distr [...]ction, as witnes Egesipp. lib. 3. cap. 2. At what tyme the Christians being very lothe to be depriued of so good a Pastor, with much intreating and many teares, prayed him to remoue a litle out of the way, at whose request (although vnwilling) he began to take his journey out of the city, but when he came to the port, he sawe Christ coming towards him, whō he wor­shiped, & sayd, Lord whether goest thow? who answered; I go to Rome to be crucifyed againe: Peter vnderstanding thereby, Christ appea­reth in the way to S. Pe­ter and telles him that he was going to rome to be crucified a­gaine. as S. Ambros. epist. 32. lib. 5. That Christ would suffer in him at Rome: who suffers in euery one of his Sainctes, not by payne of body, but by compassion of pity, vpon this vision Peter returned, and being taken, was put to death on the crosse, with his head down­ward. So that as Egesipp. lib. 3. cap. 2. sayes, Christ himself appointed Rome to be the place wher he should rest. Lykewise Orig. Tom. 3 com. in gen. Pe­ter at last whyl he remained at Rome, is made a lyk to the suffering of our Lord, with his head downward (for so he desyred to suffer.) Also Eus. lib. 2. cap. 5. alledgeth Dionysius the corinthian, [Page 110]who liued in the hundrith yeare after the death of the Apostle, Dionisius the corinthians report, of S. Peter. and reportes him to haue sayd, when I was in this towne of Rome, sayes he, both Peter and Paul togeather, teaching at one tyme were crowned with Martyrdome. Lykewise, for the verification of the same purpose Tertul. writeth: Haeret. H [...]pp apud pruden in peristeph. Cyp. de vnit. Eccl. Arnob. aduers. gent. Bar. ann. tom. 1. anno Christi 44. num. 25. By which testimonies we learne that Christ had a special regard, that Peter and his fel­low Apostle Paul might die at Rome, for diuerse causes alleadged of the Fathers.

Peter and Paul suffering was for their greater glory. The causes of the two Apo­stles suffering a [...] Rome.And first, as S. Aug de sanctis sermon. 27. was for the glory of the Apostles, that Rome might not lack eyther of thē a [...] dear bretheren.

Secondly for the distruction of superstition, Aug. ibid. That where the head of superstition was, there might be the head of holynes; & where the Prince of the gentiles dwelt, there the Princes of the Church might be.

Thirdly for the honour of the west Church, for as S. Aug. ibib. sayes, VVher as our Lord hath made the cast partes glorious with his owne passion. he [...]ouchsased in his stead (that it might be no lesse) to giue light to the west partes by the blood of his Apostles. And albeit out Lords passion suffiseth vs for our saluation, yet their martyr-dome also, hath done vs good, for an example.

Fourthly for the spreading abroad of the holy euangely, as sayes, Leo serm de nat. Pet. & Paul. That the light of the truth (VVhich was reuealed for the saluation of all nations) might spread it self more effectually from the very head throughout the whole body.

Now therefore seing God hath vsed the city of Rome as a most speciall meane, to enlarge and spread his faith through all the world: it came to pase also, that the same city (as Leo sayes, ibid. Is made [Page 111]the head of the world, through the holy-see of S. Peter, that it may rule more lardgely by Gods religion, then by earthely dominion.

ANSVVER.

Certayne rea­sons why Pe­ter was not al­wayes at Rome.THe reason of the not finding Peter at Rome, or that by salutation he is not mentioned in S. Pauls epistle, is his frequent peregrination in di­uerse prouinces, for the preaching of the faith, by which reason it was a cause sufficient to writers, to vary of the tyme of his comming to Rome, yet notwithstāding it followeth not to conclude that he was not in Rome; except some would con­clude by the lyk argument, that Christ hath not suffered, because that all writers doe not agree a­mongst themselues of the tyme. For S. Ignatius, S. Iohns disciple writting to the Trallianes doth affirme Christ to haue preached in the thirthy three-yeare of his age: If we belieue the variety of wryrers we may doubt of Christs suf­ferings. Some other cōtendes Christ to be liuing, and to haue preached in the 40. and 46. yeares of his age. And therefore because this variety is amongst the wryters, doth it follow, that Christ hath not suffered, or that he was neuer in Ierusalem, neyther to haue been crucifyed in Golgotha? And consequently if they doubt of S. Peters being in Rome: euen so also may they iustly doubt, Christ not to haue been in Ierusalem, ney­ther [Page 112]suffered in Golgotha. Therefore for conclu­sion it is not to be doubted, but that S. Luke. would haue made mention of their saluting one another; and the tyme of his comming to Rome, and of the apparition of Christ to S. Peter (as he writ the appearing of Christ to S. Paul) if he had gone for­ward in his history of the actes of the Apostles: but seing he continued not his narration, vntill the death of S. Peter, and S. Paul: we must needes credit these faithfull ancient wryters, who were neerer the tyme of the Apostles, then your nega­tiue denyall, without any warrant, but euer de­nying as men without reason, with clamorous voyces, lyk frogges in the pudle, in the nyght tyme, euer crying, & babling, & nothing prouing.

ANSVVER.

WHen we sayd him to be a lawfull successor of S. Peter, & to haue receaued full power in the whole Church of Christ, who by lawfull way is receaued of the Church, The Pope of Rome is euer chosē capable. and sett in the Seat of S. Peter. This sense no otherway we vn­derstand, [Page 113]but that the Church lawfully electes. & receaues him, who is capable of the high Priest­hood: of the which is neyther a woman, nor an infidell, nor an Heretick capable of, nor can be.

Whatsoeuer be the cause, in which a Pope may be chosen incapable of this byshoprick: I iudge charitably with many godly and learned men, that it came neuer to passe as yet, that any was chosen incapable, (God of his owne good­nes and prouidence, turning away the perill of such euentes from his Church) who neyther in this manner of canonicall election of his owne Vicar is dead, sleepeth, or is careles, who hath said, Math. 28. v. 20. Behold all dayes I am with you to the con­summation of the world. But this assertion is a mani­fest, and a falsely, whatsoeuer they can produce concerning Pope Ioane, to be a woman, for first there is none of the greek & latin historiographers, and wryters, who make mention of one sillable, or word of this mater, neyther Cedrinus, nor Zonoras, much more auncient then Martyn Pollon, the first author of this fable, who are wranglers, and con­temners of the Byshop of Rome, and most willing­ly are glad, to haue such an occasion to scoff at the Latine.

Secondly, the same Martyn Pollonus doth not af­firme this history as certaine, The Author doubtes of the historie. but sayeth it was spoken by report, and of vulgar rumor, for Sigiber­tus, & Marianus Scotus (who were a liue before Mar­tinus Polonus) in their old hand written bookes, make no mention of a woman.

Ingland and Moguntia are diuerse regiōs.Thirdly Martinus Polonus reportes this woman Pope, to be borne in Moguntia in Ingland, which is a manifest lie, seing Moguntia is not in Ingland, but in Germany situat on the Rhyne.

Fourthly the same Martinus Pollonus doth leane to an other falshoode, that this woman-pope, was brought vp in Athens, The history of Martinus Po­lonus is full of contradi­ctions and lyes. and studied there her course of morall sciences, seing by all vniforme consent of all wryters, that neyther then, nor long before any studies was at Athens, much lesse inhabited of any. So that it is a manifest lie, that euer this woman Pope were. Far lesse credible, that any woman of honesty, or estate, bygge with child, and neare her tyme of deliurance, to goe throughout the streates, in publick processiō, with so great perill of infamie, and scandal to her self, from which easely she might haue excused her selfe.

Last of all, I shall euer persuade my selfe, that God would neuer haue permitted, such a base scā ­dall to ryse in his Church.

As concerning the rest of the trifles that is ob­iected by our aduersaries, as the hole in the chayr, for his dimissorialles: the image of a woman: the declyning of the street, and way, all are sufficiēt­ly answered of Bellarm. tom. 1. cont. Gen. lib. 3. c. 24.

Therefore I counsell all Protestants to mode­rate their hatred, and malice against the Pope and see of Rome. A friendly ex­hortation to vse mederatiō in detracting the see of Rome. Let them call to remembrance the hereticall mynd and ende of Wiritri Archdeane of Oxford in England who in the yeare of God 1571. expounding that place of Scripture Ephes. 4. v. 11. He therefore gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pa­stors, and teachers &c. To serue the tyme, Weretries fa­tall end in glossing the Scriptures a­gainst the Pope. infer­res the Pope, you heare, sayes he, what offices are promised and giuen to his Church, but amongst these vocatiōs you heare nothing of a Pope, which when he had made his application, immediatly [Page 115]he was stricken with a great sicknes, and became dombe, and was caryed out of the stoole, to his bed, & not to his dinner, as he presupposed to goe. Thus Surius in chronicis de vita Veretri &c. Who dyed miserably, in raging, and wrangling of consciēce, to the fear of all that were about him. Lykwise I cannot omit to rehearse as it was reported to me by faithfull men, and beholderes of the truth, of M. walter Makcanker one of the Puritane mini­sters in Edinburg in Scotland an. 1614. expoūding the 13. chapter of the reuelation, in his sermon speaking of the beast, that had seauen heades, Mackankers fatall and in applying An­tichrist to the Pope. and ten hornes, & vpon his hornes were ten crownes, and vpon his head the name of blasphemy &c. Applying these things to the Pope, with such ve­hemence of gaping, and gloaring, calling him Antichrist (as Puritans doe) mentioned and dis­crybed vnder the name of the beast in the reuela­tion: immediatly the hand of God was on him, (who although he dissembles long, yet in the myddest of their iniquity punishes with equitie) that his teeth fell into his throat, and he fell downe in the stoole, and from thence was caryed home to his house half dead, & the night follow­ing senseles ended his lyfe.

And in such lyke manner, the sweet Sainctes (so called of the Clouted Kirches-sisters) of the new Ghospell make their finall ende, for as they lyue in hatred and malice against the Pope, so die they in the same malignity, that we may rightly see, that Luthers benediction hath efficacie, and power, for as the benedictions of Gods Sainctes was in efficacie towards men, that belieued in God, euen so Luthers maledictiō workes power­fully in the followers of his misbeliefe. Which [Page 116] Vitus Theodoricus a Lutheran makes mentiō of Tom. 4. Ope­rum. ‘ Luth. Praef. in Ioell. The which is worthy of memory, saying when he came to the Synod to confirme the confession of Augustana by testimo­nies of Scriptures, & Fathers, in the way he was wonderfull sicke, and by stopping of his vryne nynes dayes, almost dead, sit vp in his bed, and lifting vp his handes to blesse those that were a­bout him, vttered these wordes for his benedi­ction, saying The Lord replenish yow with his benedictiō, and hatred to the Pope.’ So that being almost dead, he left them with hatred to the Pope, as a right in­heritance of his cursed mynd; which maledicti­on, as from Cain discends linially to his succes­sors, so from Luther it passed in his successors, as it took effect to worke in himself.

ANSVVER.

I Say no counsell eyther particuler, or generall, or whatsoeuer Prelates, or Byshopes are assem­bled, haue any infallible authority, to defyne [Page 117]themselues, without the authoritie and appro­bation of the Byshop of Rome, No counsel may of it self define matters of faith, with­out the head. Diuers coun­sels haue er­red. which we proue manifestly with reason, seing suchlyke, some­tymes without his authority, haue erred: as the counsell of Ariminense, in which counsell were six hundrith Byshops with Arius, in which it was defined by thē, that [...], homousion, should not be vsed, as an vnproper word, which is to say, that Christ Iesus, in his Godhead, is not to beheld consubstantiall to his Father.

Lykwise the Counsell of Millan, which con­firmed the Heresie of Arius.

Neyther this should seeme to any a maruell, that two such great Counsells, are dispysed, and reiected, because they are imperfect, and lame without a head, neyther doe such Counsels repre­sent the vniuersall Church, but only the body of the Church, without a head. Therefore it is not to such lyke coūsells, The promises of God, are to the head, & not to the bo­dy, not to no particular member. that the infallible promises of Gods diuyne assistance, in defining matters of Faith, are promised and effected; but only to the head, who by lawfull ordination hath receaued from Christ immediate power, and authority to defyne matters of faith, as head of the Church. So that the body cannot defyne any thing without the head, In the head is the sensitiue power to rule the body. seing in the head are the sēsitiue powers of the body. Therefore the body is vnder the gouernement of the head, and not contrariwyse, the body to rule the head. Moreouer, whatsoe­uer counsell hath ioyned to it, the authority and approbation of the Byshop of Rome, is of infalli­ble authority, whether it be general, prouincial, The counsel of Ierusalem is a paterne to all other law­full counsels. or national: because the decrees, and definition of the counsell of Ierusalem, are called the decrees of the holy-Ghost, who cannot erre. In which [Page 118]counsell it is sayd, it is seen good to the holy Ghost, and to vs. Act. 15. v. 28. For this cause all other coun­sels lawfully assembled may say the same words, representing the vniuersall Church, because that counsell was the forme and exemplar of all other counsels, lawfully gathered with the authority of the head. As also because no lesse necessary, is the assistāce of the holy ghost in these letter dayes, then he was in those dayes: but now more neces­sary, because of the greater breaking out of Here­sies, Greater reasōs are in these tymes to ga­ther coūsels, then were in the dayes of the Apostles. which shall deny our Lord, that hath bought vs, brin­ging on themselues swift damnation, not knowing what they professe, and lyuing lyk brute-beastes, only seaking their plea­sures, and liberty, without contradiction of a superior power. For which causes generall counselles are vsed to be ordayned, that they may suppresse and extin­guish such new nouelties, and Hereticall opiniōs, which from the beginning of the Church, by ge­nerall counselles (with the head, as chief Pastor and vicar of Christ) haue byn damned & accursed. So that aswell by Scripture, as reason, it conclu­deth, that whatsoeuer counsell is gathered lawful­ly, and hath the authority of the Pope, Counsels ap­proued by the Pope, are in­fallible. is infalible: that in one word I shall make it euident, that euer in the Church that auncient costume hath bene, that whatsoeuer decreetes of a Synode were con­cluded, were euer sent to the Byshop of Rome, to be confirmed, Counsels re­mit their de­cree, and exa­mination, with the He­reticks books, to the Pope, to be censured by his iudge­ment. and approued. So that S. Aug. Epist. 90. beareth witnes of the counsell of Chartage, wrytting in these wordes to Innocent Byshop of Rome: saying vnto our most blessed Father and honourable brother, Holy Innocent Pope: VVe Aurelius, Mundinus, Rusticanus, Fidentius, and the rest: who were present in the Counsell at Carthage, and after cō ­memoration of those who were present, and of those things, [Page 119]which were decreed in the counsell against Pelagius: (they add these words following.) Lord, and holy Brother: we haue thought good to intimate to thy charity, what we haue done, that the authority of the Apostolick seat may be anne­xed to the statutes of our iudgementes, and meaning, for the defence of the saluation of many, and the correction of the peruersitie of some others: as also the Heretical booke of Pe­lagius, and the answer of the Catholyck Fathers, we haue sent vnto thy holynes to be adiudged. The same lykewise, This infallibi­lity is ascry­bed to the as­sistance of the holy Ghost. S. Aug. doth witnes in his epist. 92. & 95. for we doe not ascrybe this infallibilitie to the Byshopes, and Fathers gathered togeathe in the counsell, for that they are many, or learned men, but to the promise of the assistance of the holy Ghost, as Matth. 18. v. 20. & 28. v. 66. Which assistance of the holy Spirit, we belieue you not to haue, in your synodes, wherin lyke manner men are foūd, This holy Ghost no He­retycks are as­sisted with, where also is found men and noe Angels. The Prote­stant counsels are left with­out determi­nation and worse then they be good. Luther sets at nought all counsels, and condemnes the Canons of Nyce. and not Angels, neyther Prophets, nor Euange­listes, but very men, with whome the spirit of dissention makes matters indeterminate, and without conclusion amongst you. And moreouer, wherefore giues your Bretheren such obedience, and are in subiection vnto your pseudo Byshops as to a spirituall and higher power, and accept of their decrees, seing they are lyke our Catholicke Byshops in name, mortall men, whose lyues are knowne to all men. Therefore we haue attribu­ted infallibility of the counsels to the assistance of Gods holy spirit, and not to man, which if Luther in his booke of counsels would, haue behoulden with a pure eye, would not haue broken out in that bitternes, to accurse and blaspheme the coun­sels, & with which he sets at nought the Canones of that holy counsel of Nyce, which in all former tymes hath been esteemed soe venerable in the [Page 120]Church of God; tearming all the articles of this counsell to be but haye, stubble, and strawe.

Kemnitius will examine the counsell of Trent after his spirit.To augment this, did not Kemnitius a Lutherā, a prophane temerous fellowe, wryte the examen of the counsell of Trent, in which was so many learned men, and all are tryed and examined of him. In which doing they not only violate and transgresse the diuyne law of God, which law commaundes all men to seek the knowledge of the law of the mouth of the Priestes, Hereticks trās­gresse the law of God, and imperiall or­dinances of man. as Mal. 2. but also the humane law of Martian the Emperour, ‘which commaundes straitly that, that, which is once iudged in a Synode and rightly disposed, let no man call it againe in question, seeking thereby occasion of tumult, or of falshood: for it is wicked and sacrilegious, after the iudgement of so many Priests, to leaue any thing, to his owne opinion to be discussed.’

Emperours, nor Kings. nor no lay­men are ad­mitted in ge­nerall coun­sels, to defyne matters of faith.Morouer neyther are Emperours, nor any lay­men, howsoeuer learned in holy Scriptures, ad­mitted in a generall counsell, to defyne matters of faith, or at any tyme haue been admitted, as the Byshops be; who assist the Pope not only as coun­sellers, but also as iudges: and for that cause they say: so the holy Synode hath decreed. For what is more contrary to reason, then wher is treated of saluation & damnation, of good and euill, and in defyning of the wholsome doctrin from errour, Byshops are both counsel­lers & iudges. It is contrary to reason, that in matters of saluation, & damnation, lay-mē should be iudges. to commit the iudgmēt of these things to lay-men, which appertaine to the dutie of the Pastor, accor­ding to Hier. saying cap. 3. I shall giue you Pastors according to my hart, and they shall feede you with science, and doctrine: and S. Paul sayes Eph. 4. He hath giuen some to be Pastors and Doctores: But the Emperours, from the beginning of the Church vsed to followe, and [Page 121]heare the iudgement of the Apostolicall seat, and the generall counsells, and not to argue or to giue verd [...]cte, or pronūce sentence with the Byshops of the Church; whereupon S. August. apud possid. in vi­ta eius cap. 18. sayes, That the Byshops of the Apostolicall seat, (Innocent and Zozimus) accursed the Pelagians, & cut thē of, from being members of the Church, and wrot letters to the A­ffrican Churches of the Orient and Occident signifying thē to be accursed, and to be eschewed of all Catholickes. Also the most godly Emperor Honorius, hearing Pelagius, and his fellowers accursed; decreed them also by his owne law damned & adiudged for Heretickes: Emperors and Kings haue made concur­rence to the counsels for obedience, & haue made lawes for obe­dience to be done for re­ceauing their decrees. Lykewise S. August. epist. 166. maketh mention of the decrees of Constantine the Great, to haue the lyk strength against Hereticks. So that these godly Emperours neuer medled themselues to be exa­miners of the counsell, farreles iudges, but what was decreed in the counsel, we read them to haue made lawes, for the execution of the counsell, & Popes verdict and sentence; and euer haue shewed themselues as nourses in the Church of God, ren­dering all reuerence, and submitting themselues to the Churches authorities: as witnesse Ruff. lih. 10. Eccl. Hist. cap. 2. & Valentin. Emper. ad Synod. Chalc. & Martianus. Act. 3. Concil. Chalced S. Ambros. epist. 32. S. Aug. hom. de Paschal. & in ps. cont. part. donat. & epist. 48. & Philo. libro de Victimis. Athanasius. in Epistol. ad Solit. vitam agente. & Epistol. idem. & Su [...]idas in vita Leontij. Theodor. lib. 4. cap. 17.18. & lib. 4. cap. 5. But contrarywise it is proper to all Heretickes, The germanes contemned the counsell of Trent to their great ignominie. to contemne all generall counsels of the Church, as did most filthyly the Protestāts of Germanie the last of Febu. 1537. with ignominy to their nation, for dispysing the counsell, set and appointed by the Pope, whom they will not acknowledge to [Page 122]haue power to iudge, nor yet the Byshopes with him, but the vniuersall Church. But more plain­ly they may say, it doth appertaine also to barbers, taylors, coblers, bakers, brewers, wolspynners, botchers, cookes, apotecharies, and euery mecha­nicall, and all trashkynde of people, to whome God neuer gaue authority to iudge, neyther were admitted to come in the place of iudgement, to hear what was iudged in matters of faith: but on­ly to Prelates is committed the authority of fee­ding as S. Pet. saies 1. Pet. cap. 5. v. 2. Feed the stock of God which is amongst you, No Emperour may call a ge­nerall coun­sell lawfully, neyther doth his power ex­tend in all partes, to be obeyed. and depending vpon you, thus he. Moreouer neyther Emperours of themselues may command a counsell, the reason is euident: be­cause it is not sayd to the Emperor, feed my sheepe, but only to Peter, and his successors: neyther is the Emperor or King, head of the Church: ney­ther haue they commandement ouer all Byshopes, seing many Byshops remaine out of their iurisdi­ction and commandement. But a generall coun­sell should be commaunded of him, who may cō ­maund that they assemble, otherwise the indictiō and command, shalbe of no value or effect, and seing the Emperour or King is only a generall de­fender of the Church: to whome for that cause that iurisdiction to commaund a counsell, was ne­uer lawfull, neyther at any tyme hath been insti­tuted of the Emperors by authority of thēselues. And albeit some [de facto] haue indicted coūsels, notwithstāding no otherwayes, Whatsoeuer Emperours hath done was by consent of the Pope of Rome. thē with the au­thority, and consent of the Byshop of Rome: ney­ther did the first Byshops in those tymes indicte any counsell without the helpe of the Emperors, so that euer the authority of the Pope, was ioyned with the Emperor, as for example, that great coū ­sell [Page 123]of Nyce, was not only gathered of Constan­tyne Emperor, but also of Siluester Pope: as it is sayd in the sixt Synod Act. 8. to whome agreeth Ruff. lib. 10. Hist. cap. 1. saying, Constantine to haue ga­thered that great counsell, by iudgment of the Pope, and Priestes of the Church, and not of his owne authority, and commandement. Moreouer this authority of the Em­peror was very necessary for the Byshops to be ga­thered at one counsell. First, The authority of the Empe­rour is neces­sary for diuers respectes. that the Prelates of the Church might by their authority be defen­ded from paganes in the way. Secondly, that they might be transported with publique charges: for then they were poore, and might not beare so great chardges of themselues. Thirdly because in that tyme, the old lawes of the Emperors did rule, and were in effect obserued, which inhibited all great meetings, and couentions, without the authority of the Emperor, for fear of sedition, and coniurations. leg. conuent. cod. de epist. cop. presb. which lawes haue now ceased.

ANSVVER.

THe Scripture kept the place of a witnes, and not of a iudge. For Christ hath not sayd, search the Scriptures because they bear iudgemēt of me, but he sayth search the scriptures (by the indicatiue word) because they beare witnes of [Page 124]me. for it is not the office of a witnes to giue sen­tence: but only to giue testimonie: but it is the iudges part to hear, search and examine the wit­nes, and so all things hard and pondered, A iudge and a witnes di [...]fers greatly. he gi­ueth sentence: therfore seeing an Hereticke and Catholicke both sayes, that they haue searched the Scriptures, & these Scriptures beare testimony of their doctrine, so that in this debate, the search­ing of the Scripture is not a sufficient way, seing these Scriptures are interpreted of euery one at his pleasure: but there is need of a iudge, who may giue sentence of the true interpretation and sense of Scriptures; and this iudgement and sentence, is due and proper to the Pope, and his counsell, and not to the searching of Scriptures. But this is the ambition and pryde of all Heresies, who set at nought the vniuersality of the whole Church: be­cause they will credit them selues, & their owne proper iudgement, Hereticks wil credit them­selues and noe other. and that all men from the pri­mitiue tymes haue erred, and they only haue not erred: let scriptures, fathers, counsels, vniuersa­litie, and practise do all what is right, they will belieue themselues, and remaine iudges in their owne cause, as though they were gods & not men, and neyther subiect to sinne, nor error.

ANSVVER.

SEcluding the Pope as head, the counsell is only [...]: neyther doth it represent perfectly the wholl Church, and so it may erre, because they are particular counsels, as the coūsell of Carthage, and Areminense: as Caiet. Tractat. de Auth. & Con­cil. cap. 9.

ANSVVER.

NOt so, neyther are coūsels instituted in vaine, for how much more inquisition is made of the groundes of verity, and is decerned by the iudgement of many, the verity is made the clearer, and errour is taken away: because those things in which the Pope defines, with the counsell are of greater weight, then those which, he defynes of himself, (that the very Heretick may persuade himself that it is true, & solyde which by so great labour, and exquisit diligence is found out, and with so many consentes is defyned for veritie.) wherefore the Pope doth wysly in censuring of heresie, and other weightie causes, to conuocate counsel, and to defyne the same with them. In [Page 126]which definition of counsell, although the By­shops are iudges: yet notwithstanding they are in­ferior iudges, but the Pope is supreame iudge. And as a King in the kingdome may recall the sentence of an inferior iudge, when the greater part is left out, euen so the Pope, as head of the Church, may approue and reiect with the assistance of the holy Ghost, and when the greatest part of the Church condiscendes, and defynes therupon with him.

ANSVVER.

I Grant such counsels may erre, except those Legates haue instruction from the Pope, and do followe the same, and that the definition of the counsell be conformable to his instruction, in soe doing the counsell agreeth with the head in the same doctrine: and such a counsell is adiudged lawfull, when the Pope before hath giuen them instruction, and hath pronunced his iudgement, what shalbe done. But if the Pope send no instru­ction by his legates, albeit his legates do cōsent vnto the definition of the counsel, it is of no effect, neyther is that definition infallible: because the authority to define and conclude, is not in the Le­gats, who are but only messengers betwixt the counsell, and the Pope. But for conclusion all cōu­selles before they conclude any thing, after longe deliberation, and inquisition in euery matter, with [Page 127]their iudgements and sentence they vse to seeke confirmation of the Pope; as we read of the coun­sell of Trent, in the bull of Pius 4. by which con­firmation both the counsell is approued lawfull, and all things are confirmed, and ratifyed, and this is the manner of all Catholick Counsels, that for many, no heresie dare show one to be an vni­uersall counsell for them, although they had for protectors of their heresie, most puissant and po­tent Emperours and Kings, as Valence and Con­stance Arian Emperors, the Vandals and Gothes, as also all sectaries haue attempted, but as yet ne­uer could assemble a generall counsell.

ANSVVER.

BEcause it standeth with reason, for that the Papistes haue certaine markes of credible eui­dence that only that multitude of men, who obey at the present tyme the Pope of Rome, The true Church is knowne by her markes. are the true Catholick Church: which we proue after this manner. Seing that congregation of men is only the Church of Christ, which is, (videlicet) one, holy, Catholick, and Apostolicall Church. [Page 128]So that all the auncient counselles were decerned by those tokens from other sectes, and not by the preaching of the pure word, neyther by the pure vse of the Sacramentes, The Hereticks marks are as obscure as their church which is inui­sible. the which the Heretickes assigne for notes of their Church, alyke obscure with their Church For what is he of the fift Euā ­gelists profession who proues not by those marks, that the Church of Christ is with him, and with no other? Because saith he, only in his congrega­tion is the true preaching of the word, and sincere vse of the Sacraments: but markes ought to be e­uident, otherwise they are no markes: but the cō ­gregatiō that obeyes the Pope of Rome hath those euident markes, which is, One, Holy, Catholick, and Apostolicall Church: therefore this is the true Church, and only in her is expected saluatiō.

For first the Church of God is One: partely in the head, The Church is one for di­uerse respects. in so farre, that all Byshops acknowledge the Pope for head, to whom they agre and accord in doctrine, and in administration of the Sacra­mentes.

Partly in diuyne worship, for withall Catho­likes is offered the same sacrifice, and the same Sa­cramentes with the same administration of Cere­monies.

And partly amongst the members themselues, to wit, in the doctrine of Faith, for all belieue one thing, and condemne heresie. In this one Church vnity is kept, In one church vnity is kept. and taught as witnesseth the Apo­stle, ‘1. Cor. 1. I beseech you Bretherē by the name of our Lord IESVS Christ, that ye say all one thing, and that there be no Schismes among you, but be you perfect in one sense, and in the same know­ledge. Againe 1. Cor. 14. God is not a god of dissen­tion, but of peace. Againe Rome 15. Now the God [Page 129]of patience and consolation giue you to think the same thing one with another, according to Iesus Christ, that with one mynd and one mouth, yow may honour God. Againe Rom. 12. Be not high minded, and be not wise in your selues. Againe Phil. 2. If there be any consolation in Christ, if any comfort of loue, if any fellowship of the spirit, if any compassion and mercy, fulfill my ioye, that ye be lyke minded, hauing the same loue, & being of one vnity, and of one iudgement. Therefore to descrybe this One, with her vnity, she is called the body of Christ, and his Spouse, the Kingdome of Heauen, his only doue, and perfect one, his e­lect and sister, new Ierusalem, the arck of Noe. as witnesse these following: Eph. 4. & 5.1. Cor. 11. Rom. 12. Cant. 6 & 4. Apoc. 21. Gen. 8. Psalm. 79. Cant 2. Esa. 5. Ier. 2 & 12. Matth. 20. Marc. 12. Apoc. 14. Luc. 5. Matth. 13.’ Therefore as the Church is One, so hath she vnity, the reason is, because first she is directed by the holy Ghost, The causes of vnity in the Church, [...]s the holy Ghost, the teacher of the truth, a visible head to f [...]llow the truth, and the definitiōs of [...]he Church, for conseruing of the truth. which is the God of loue and peace, and alwayes teacheth the truth, which is but One. Secondly the high Pastor and head of the Church, who vnder Christ gouernes this Church in a visible manner, is an other cause: because whilest all obey one, who cannot swarue frō the truth because he is the head of the church, for whome Christ hath prayed, Matth. 16 Luc 22. For faith and truth must agree in one, because faith & truth are but one. Thirdly the definition of the Church, as a square rule by which the truth, and relig [...]on is tryed, and Scriptures are expoun­ded, which rules are the cause of vnitie, loue, & peace, in the Church of Christ. Noe such lyke thing can be sayd of the protestantes, where is this one Church amongst thē? where is vnity, which [Page 130]is a vertue proceeding of the holy Ghost who teacheth the truth, for the conseruation of vnitie? where is the head vnto whome all concurres? where are the definitions, for the keeping of vni­ty? Are these effects among the sectaries? More­ouer in the article of faith, nombers of Sacramēts, exposition of the Scripture, the vse, and effectes of the Sacramentes, such jarres, emulations, and dis­cords ‘are amongst themselues, that Nicol. gall. su­perintendent in Rhensburgein thesibus & hypoth, sayth:’ Our contention is not in small matters, neyther of trifles, How variable is the vnitie of the prote­stants, and irreconcilia­ble. but in the highest articles of the Chri­stian religion; to wit, of the law, of the Ghospel, of iustification, and good workes, of the Sacraments, ‘and vse of them, of diuyne worshipe, and cere­monies. Which by no meanes can be appeased hidden, or dissembled, for they are plaine con­tradictions, which can not be accorded: thus he. So that by their owne professors they are conuin­ced of discord, and sectes. Lykewyse Sturnius de rat. contrad. inaeundae. pag. 24. Doth verisie this discentiō, in so much that the Lutherans in their bookes pu­blished, doe condemne the Churches of Ingland, France, Scotland, Szuitzerland, as Heretickes. Lykewyse in his Epitome, colloq. Malbrug. an. 1564. pag. 82. discouering the Zuinglians who clame v­nitie, and fraternall peace with the Lutherans, saying, that the Zuinglians wryte, that they ac­count themselues bretheren with vs, it is an im­pudent lye, and vainely forged by them, that we cannot sufficiently admire their impudency, for we account them Hereticks, & not in the Church of God, farrelesse to repute them our bretheren, whom we finde transported with the spirit of falshood, and to be contumelious to the sonne of [Page 131]God. Againe Schluss. in Theol. Cal. lib. 3. cap. 6. sayes, that the Caluinistes would account vs Lutherans as their bretheren, whom notwithstanding they condemne as Hereticks. This discord, Iezler Zuin­glio, Caluinist, lib. de diuturnit. bell [...], euch. pag. 25. & 80. Discoueres more at length, saying there is no end of chiding, writting, accusing, disputing condē ­ning, and excommunicating one another, bet­wixt the Lutherans and Caluinistes. To the same effect sayes Schluss. lib. 2. art. 15. Theol. cal. That it is most cleare, no definition eyther of generall or particular counsel is expected for vnity in religiō; because it is impossible to thē to agree in matters of religion, except the great day of the Lord hastē, and close vp this variance. Lykewyse Carlil. in his book how Christ descended into Hell, affir­mes their vnity is to wrest the Scriptures from their right sense, and to showe themselues to loue darknes more then the light. Whereupon Cal. in praf. non. test. gall 1567. I confesse sayth he that Sathan hath gained more by these new Gos­pellers, then was in popery, by keeping the word from the people. Is not this the vnitie of these pro­fessors of disco [...]d, Schisme, and variable opiniōs? as Greg. maior. in orat. de conf. dogm. The Papistes, saies he, doe obiect, the scandalls and discordes which are amongst vs I confesse they are greater, then can be deplored with any teares, I confesse the weake myndes of many, to be so troubled thereby, that they haue begun to doubt wher the truth is, or whether there be any Church of God, or no. Lykewyse Chytreus in thema deprau. Aug. conf. The Euangelicall Doctors are more barbarous, and lyk cruell beastes contending among them­selues, then barbarous souldiours. Lykewyse [Page 132] Nil. Selueccerus, sayth, that the professors of the Ghospel are loathsome to the world, their chayrs, pulpites, and seates begunne to displease all men, in which no other doctrine is heard, then vene­mous debates, contentions, and varieties of opini­ons. For as says Vigand lib. de errorib. maior. It is ney­ther woll, nor flax, that they contend about, but the very capitall pointes of Christian doctrine, & vntil the great day of the Lord, they shall neuer better agree.’ Therefore for conclusion no vnity in heresie; but this vnity, is in the Catholicke Church, because the multitude of belieuers are of one hart, In conclusion no vnity is in haeresie. As the Catho­licke Church. is one so is v­nity and loue in her. One is the Church, and in vnity for diuerse reasōs. and one mynd. Therefore our Roman Catholik Church is that one, and keepes vnitie, & that same with the Churches, which are from the primitiue tymes, which may easely appeare by the profession of our faith, and in the circumstā ­ces of all former antiquitie, which also remaines one, and in keeping vnity in the continuall succes­sion of the selfe visible head, not in nomber, but by successiue succession: and moreouer it is 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 mē ­bers of the Church, for holynes and wickednes, [Page 133]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, [Page 134]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 [Page 135]Aegypt, and the true frontiers of Aegypt, and Babylonicall Inchantresse, Infamous Sodome and the children of Ghomorra:’ The great cō ­mendation 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 extē ­sion 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 [Page 136]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 euer called Catholick, as witnes Zozom. l. 7. c 4. that Gratian Emperor would not permit to disput of the Roman Faith, but made an edict, that euery one should hould the same religion, which the head of the Apostls Peter, had deliuered from the beginning, and that which Damasius Pope of Rome doth keep: and so with Gratian all the Ca­tholick Byshops doe call the Church of Rome, Catholicks cannot be cal­led by any o­ther name, the Heretickes themselues shall beare witnes. the Mother Church, and true Catholicke Church: as S. Ambros. orat. funeb. de obit frat.’ Suppose if any man come to the portes of London, or Edinburg, and be asked what he is, if he doth say, I am a Catholick; forth­with will the Protestants answere and say, then thou art a papist, also if he demande for a Catho­lick house to lodge in it, will they not out of huma­nity conuoy him to a papists house, which title & name declares them to be members of the Catho­licke Church, for they can no other wyse be na­med, for the word Catholick is [...]he surname of a Christian: and therefore of his mother he is called [Page 137]a Christian Catholik, The Prote­stants could neuer be cal­led Catholiks. which no Hereticke can suffer to hear, because they hate the Church for the name sake. Therefore the reformed Church can no wayes be called Catholick, because ney­ther the Lutherans, Caluinistes, Anabaptistes, or whatsoeuer sect else, separat from the Roman-Church, at any tyme hath occupyed the whole world, or any one Kingdome of it, The Prote­stants are e­uer in suspitiō of Catholicks. yea and where they professe, and are surest, and in the greatest feruor of their Heresie, they remaine doubting & in suspition of the Papists, as an open enemie of their religion. Wherefore their only note, is to flee to inuisibilitie of the Church, and to lurk in certaine corners, and bragg with the Donatistes, that the Catholick Church hath perished, & only lurketh in corners, and that Church which was visible to the whole world, and was through the world, is obscured, & become inuisible, and yet with the Donatists, they will clame this Catholik Church, and showe her visible in their corners, and in obscure dennes. The Prote­stants are lyke the Donatists of old. For with the Donatistes cryeth Luth. here is Christ and his Church, In Saxonie: Calu. lyke­wyse cryes, behold here is Christ and his Church, In Geueua; Memmo: Pacimont: Rotman: crye, Christ and his Church, is in Morauia: lykewyse the Puritans of Scotland, crye lyke Rauens, here is Christ and his Church: and ech kingdome: Common-welth, Prouince, and whersoeuer Heretickes are all crye behold Christ, and his Church is here with vs. But who can belieue them, when we see no tokens, and markes of his Church, The Prote­stants make a monster of Christ, & his Church. and yet all bragge of Christ, and are repugnant to themselues, they make a monster of Christ and his Church: there is one Christ, and one Church, and yet all Secta­ries will haue as many Christes, and as many Churches as they are deuyded in factions, who [...] [Page 138]fayle to be called Christian, and farelesse to be named Catholiks. As concerning this note Catho­lick see more in the first quest on.

The Church is called Aposto­licall, because of the Apostls planting▪ ex­celle [...]cy and prerogatiue.The fourth note, is called Apostolicall, because it retaines the seat of the Prince of the Apostles, so that, for her singular excellency and prero a [...]ue, from the holy Apostle himself, of all the auncient Fathers she is called Apostolicall. As S. Hier. ep [...]st ad Dom. To thy Holynes, saith he, that is, I ioyne my selfe to the communion of the chayr of S. Peter. And seing all the other Seates of the Apostles, as Ierusalem, Alex­andria, Antioch, haue perished, and are possessed of the infideles, only the chayr of Rome by the prouidence of God, The Apostolicall chayr still remayned vnmoued al­beit Rome hath byn sub­iect to diuers mutations. remayneth: in which as S. Aug. epist. 162. sayes, hath euer liued the principality of the Apostolicke chayr. And albeit in Rome there hath byn diuerse mutations▪ and temporall Lordes, some­tyme Emperors ruling, now the Go [...]hes, now cō ­suls, notwithstanding the Seat of Peter hath re­mayned vnmoued, which is done by the proui­dence of God. See more in the 8. question con­cerning the Apostolicall succession. To what ende the Protestāts labor. Cant. 4.5. Apoc. 3 Prou. 23. Ephes 5 2. [...]ar 36. Zac. 7.

For conclusion it is the intention of the Prote­stantes ‘that there should be no Church at all, but such as is none, prophane, obscure, and satanicall. They lay the fault on Christ, and defende that he hath forsaken his owne spouse; and to haue dis­charged the gouernour of the ruling his owne Ark: and to haue dispysed his owne flesh. Hath he permitted the Synagogue (which was lesse belo­ued of him) to remaine only seauē [...]ie yeares in cap­tiuity for her sinnes and his Church which once was visible, Mat. 20. and perfect, to be led into error, and from error to haue perished these th [...]wsand years past hath the diligent husband man (who went [Page 139]out diuerse tymes in the day, to conduce labo­rers into his vyneyarde) neclected it? or hath byn so carrelesse to suffer, and permit brambelles, & thornes of error, & superstttion to suppresse the vyhes, and his vyneyard to be come a wildernesse only fit for the fyre? Is the kingdome of God (which in the Scripture is called his Church) cor­rupted with error, Matth. 3. and is falshood permitted to reygne in her: seing the kingdome of God is the kingdome of verity? Apoc. 21. Psalm. 18. Apoc. 21. Matth. 18. & 14. Is lykewyse the tabernacle of God set in the sonne, become inuisible, and ob­seured? Is the city of God, situated on an hill, be­come confused babell? Hath Hell gates preuailed against his Church? Hath the shipp of S Peter byn drowned with the seas of Heresies? Is the sanctu­arie of refuge become adenne of dragonnes? Is the mount of thy sanctification become the moūt of prophanation? Is the inheritance of God soe polluted? Is the strong castel with adamant walles thus beaten down? O wondrous reformatiō, who belieues them?’

ANSVVER.

I Grant ye agree but lyke Sampsones foxes, who forthwith running hyther, and thyther brunt vp the corne of the Philistins, but their heades were deuyded. Such are Luth. Calu. and all the rest of the crew of the Euangelistes Protestantes, [Page 140]to wit, that their tayles that is to say, forces, and euill will, do assist and help others handes, to burne the haruest of Gods husbandrie, but in reli­gion, and capitall pointes they are extreame dis­cordant, through the whole articles of our faith euen vnto death.

ANSVVER.

I Confesse we are called so, of only Heretickes, but not so of any nation vnder heauen, no not of the Turkes; neyther is that name of any particu­lar man (as Heretickes names be) but [...]f [...]im, who in the place of Chr [...]st, gouerneth the Church of God, and if all the Popes were nombred to th [...]s present day, all the Protestants are not able to fynd one, that is called by this name Pope, or any of them to haue inuented any new religion, or to haue left any disciple after thē, who haue byn na­med after that name. Therefore when we are called Papists, I aske of the Heretickes, was there e­uer any, that was called Papa, by his proper name? or did euer any Heresie cōtin [...]e a thowsand yeare without a name giuen to it? but how should the Church descrybe Heresies to vs, but by naming them from their proper names for their names shewe who hath instituted and inuented that sect?

ANSVVER.

THe conclusion is false, because that which is seen may also be belieued, in so far as it hath some thing, that is not seene; as Christ Iesus was seene wi [...]h mens eyes a man and was belieued by fa [...]th, God, and man, as is said 10.20. to S Thomas, because thow hast seen me Thomas, thou hast be­liued, that is to say, thou hast seen a man, and thou hast belieued him to be thy God, and Lord: euen so we see men with our eyes, who apper­taine to the Church, and those men we belieue to be the holy Apostolik and Catholick Church, and in this Church to be only remission of sinnes, grace iustification, eternall lyfe, and therefore out of this multitude of mortall men, neyther Saluation, nor the fauour of God is to be expected, of any other societie, or Church.

ANSVVER.

THe solution is made in the words following: for he sayes, behold the Kingdome of God is with yow, but Christ denyeth not but the King­dome, his Church may be seen and demonstrated. But he answers the folish question of the pharisie, who had heard so oft the Kingdome of God prea­ched of Christ, who was desyrous to see it, it is āswered, that Christ is not to reygne in this world after their mynd, as other Kinges doe with ma­gnificence, and pompe, and to place the throne of Maiesty in a certaine place of the Kingdome; but he sayes he dorh reygne as he hath begunne in the hartes of men, which is his Kingdome, whom he doth paint out with his finger, saying Mat. 5. Blessed are the poore in spirit, for theirs is the Kingdome of God, to wit, ye are citizens of Gods kingdome the Church, from which the pharisies are farr of.

ANSVVER.

THe conclusion is false, for there are Sainctes and holy men in the Church, albeit we see them not, yet we belieue; for to a lyuing tree there adhere many dead branches, and in the body of man are many humors, and excrementes with­out [Page 143]life, resident in the body: and yet notwithstā ­ding all men belieue, and say, that a man is a ly­uing man, ergo.

ANSVVER.

THe Scripture in that place speaketh of the Tri­umphant Church in Heauen, notwithstan­ding if with S. Greg. cap. 86 Eccl. dogmat. Thou cō ­pa [...]re it to be the m [...]litant Church: in that sense, it is called also beautifull, and spotles, because of the Sacrament of regeneration, which makes her mē ­bers liuely by inherent righteousnes and grace, & are made glorious before God: and are not obscu­red, and hid, as the Donatistes thought with the conuersation of the wicked. And albeit as S. Greg. cap. 4. Gen. sayes, no iust or holy man doth want sinne: yet notwithstanding he fails not to be ho­ly, and iust, if in affection he retayn holynes, and righteousnes, and by pennance doth wash away his sinnes, carefull to keep himselfe from mortall synnes, and is contrite for the venyall, saying with the Psalm. 50. Create in me a new hart o God.

ANSVVER.

IF the Church be inuisible, how hath Christ cō ­maunded Matth. 18. to tell the Church: and if he heare not the Church let him be &c. but if the Church be inuisible how shall she be told, and how shall they hear her censure? Lykewyse if the Church be the body of Christ and Christians, members; Rom. 12. 1. Cor. 1. & 12. Ephes. 15 Coll. 1. If the Chutch be in­uisible, and only mathematicall, how hath the Apostle sayd, ye are the body of Christ and mem­bers of his members? It is true the Protestant Church is inuisible, and mathematicall, but the Catholick Church is a visible Church, as a candell on a candelstick, and as the sonne and moone in the firmament: Luc. 11. ps. 19. For if it had been mathematicall and hid, S. Paul should not haue ‘had the prayses of all the Churches, 2. Cor. 8. Ney­ther Dauid would not haue sayd Ps. 21. with thee, my prayse is in the Church of the people: and in the chaire of the elder they doe praise him.’ What the moderne heresies do say, about the inuisibility of the Church, the same haue the former Heresies done lykewyse, as S. Augustin is witnes against the Donatists, who would haue included the vni­uersall Church in that inuisibility, and in a hid corner in Africk.

ANSVVER.

THat shall we declare friendly without enuy, seeing that vnder the pretext of a sounde re­formation, The Protestāts reformation consistes in denying the article of our Faith. ye haue introduced a most horrible deformation, concerning the doctrine of fayth, and in abolishing all ecclesiasticall discipline, in reiecting the generall Counselles, in condem­ning the ceremonies of the Church, in dispysing the auncient Fathers, and in giuing liberty to the flesh. For what is more deformed, or abomina­ble in religion, then to counfound, deforme, and deny, the faith of Christ? For what article of our faith is not deformed, and denyed of the Prote­stantes: as appeareth by the iudgement and do­ctrine of their owne Rabbies? Against the 1. article of the Creed. what the Pro­testāts beliue, is from the ca­tholicks be­liefe by pro­per definitiō.

And seeing the first words of our beliefe, con­sist in this forme, I Beliue. So that after S. Pauls definition Heb. 11. Fayth is the ground of things which are hoped for, and the euidence of things not seen. This faith must be resolute, and vndoubtedly belieued of all Christians, which all good Catholickes vndoub­tedly [Page 146]doe belieue, both in hart, and mouth, with­out any waueringe, or erronious opiniō, and this is the Catholikes beliefe: such was not the beliefe of Luther, I saying. That he hoped so soone as the curiosity of these tymes should be fulfilled, his monuments would decay, and perish. Serm. conuiualis. fol. 158. & in praef. Tom. 1. & Tomo 2. fol. 9 & in praef. lib. de abusu missae. More­ouer he sayes I neuer dismisse these cogitations out of my head, that I wishe I had neuer begunne this course. In this remorse, and distrust is Zuingl. epist. ad Alberum, II saying, In matters of faith we defyne nothing, but only delyuer our opinion. Lykewyse how labou­res Caluin, as reportes Bols. invita Calu. cap. 22. Beza, Oecolampad. Melanch. That they haue euer adioyned to their inconstant fayth, to bynd it to the com­passe of reason. III For say they, Gods word, ought not so much to be followed in diuinity, as the words of nature: in that we should looke with the left eye at the word of Christ, but with the right, at the natures of things. Lykewyse Caluin in Ioh. cap. 6. & cap. 7. declareth this of his bre­theren, what opinion they be of, for sayth he, That by meanes of their carnall conceipt of Christ, they can­not attayne to perceaue him worthely: and by corrupt inter­pretations, they are come to a contempt of the Euangely: for when the reason of any thing appeareth not vnto them, they suddainly dispyse it. So that in the beginning they stumble and doubt before they proceed any fur­ther. How repu­gnant are the Protestantes in the belieue to say I belife in God who are found lyers. And when they say, I belieue in God, to make a foundation in whom they anker their faith, they are found lyers, and condemne themselues: for how doe they belieue in God, who are Atheistes in profession? for by the true signification of the word, IV they renounce & disclame all from loue, or belife of God. Moreouer neyther belieue they in God, V who make him the author of euill, who doth [Page 147]atempt none, Iac. 1. who in mystaking the effect of the article, transforme him into a diuell, for sayes not Luther, that God doth work euill workes in the wicked? Roff. art. 36. and Caluin. lib. 3. inst. cap. 23. § 7. & cap. 21. § 7. sayes, That it was decreed of God, that Adam should sinne. And lykewyse in the same booke, he sayes, whom God hath appointed to damnation, by his iust, The Prote­stants misbe­lieue God. and irreprehensible decree, he shuts vp from them, the way of lyfe. Do these men belieue in God, VI who they make author of all euill, and iniquity? Are they not ly­ers, and their beliefe abominable? Is not this defended of Zuingl. de prouid. dei Tom. 1. fol. 365. when we commit adultery or murther it is Gods works, as mouer, author, and inforcer: for the murtherer by Gods impulsion doth kill, and is often constrayned to offend. Moreouer they belieue not in God, who account questions concerning the deity, but triffles, and indifferent things, VII and no wayes necessary to saluation, and such be the question of Christ, his office and mediation, his consubstantialitie with the Father, of the vnity of the Trinity, of Predestination, and of frewill, of iustification, of Angeles. For in true beliefe the reputation and knowledge of God, and what be­longs to him is of greater importāce, then al other things in Heauen, and earth. The Prote­stantes mis­belieue God whill rhey cal him Father & deny the Trinity. Beza de Haeret. a ciuili. Magist. puniendis. Moreouer as concerning that word of the beliefe in calling him Father, truely as they misbelieue God, so do they misbelieue the Father, whyle they deny and misbelieue the Tri­nity, for sayes not Caluin. lib. 1. inst. cap. 13. §. 5. & lib. ad Valent. Gentil. & Epist. 2. ad Polonos. VIII That he would the name of Trinity were buryed, & that these words in the Litanies rehearsed of Christiās, Holy Trinity one God, haue mercy on vs, is a Barbarous and vnproper prayer. Lyk­wyse Ochim. Dial. lib. 2. dial. 19.20. Calleth the name [Page 148]Trinity a sathanicall and diuelish name. Wherupon the family of loue hath reiected the name Trinity, as a papisticall fiction. Edw. Roger. cont. fam. Lond an. 1578. Art. 24.25.26. Lykewyse Luther in enchired. Prae­cum. ann. 1543 he saies, That his soul abhorreth that prayer Holy Trinity one God haue mercy on vs: and lyke­wyse that word Homousion, that is to say the con­substantiality of Christ, betwixt the persones in the holy Trinity. To animate this detestable hatred the more, the Seruetians called the Trinity a thre headed Cerberus, IX and hel hound. Beza epist. 81. And moreouer to this effect was not the Embassadge of the Cal­uinistes, of Poll, and sent to Zurick, and to Gene­ua to haue this Article abolished out of the beliefe, and that the name Trinity should not be mentio­ned? Wherupon the Caluinian Synod ensued at Vilnaan. 1589 11. May: where it was ordeyned by publick decree, that all Ministers in their Ser­mons, should not make mention of the Trinity. Symler. an. 1560 in vitae Bulling. fol. 33. Brendenbachl. 7. cap. 19.

Lykewyse they misbelieue the Father, X who with Caluin. lib. 1. inst. cap. 13 §. 13.23.24 & vlt. doe affirme it folishnes to belieue or think, that God doth cō ­tinually beget his Sonne. Wheras by this continuall vnderstanding, he must euer produce a word, which is the wisdome of the Father, & his Sonne.

Lykewise all they misbelieue the Father, 11 who exclude the Sonne & holy Ghost, from infinit Di­uinity, and coequality with the Father. Melan. loc. com. ann. 2539. fol. 8. & 10. & ann. 1545. fol. 53. & an. 1558. loco defilio. 12

How the Pro­testants denye God almighty.In calling and attributing to him Almighty, a­mongst the principall protestants, this Article is denyed: Caluin lib. 2 inst. cap. 7. § 5. & 24. & lib. 4. [Page 149] cap. 17. §. 24. & in psal. 37. v. 4.

Moreouer whereas we Catholickes professe him maker of Heauen and earth, the which right beliefe doth confesse, that the Sōne & holy Ghost created asmuch as God the Father, seing they are not dinstinguished, one from an other, as they are God, and consequently their doings are, and must be, all one in externall operations: such as in the creation of the world. Against this article fightes: Calu. cont. Valent. Gent. & lib. 2. inst. cap. 14. §. 3. 13 saying that the name of God peculiarly doth belonge only to God the Father; and that Christ considered according to his persone, may not be called Creator of Heauen and earth. Which vngodly assertiō being allowed to be true, besydes all other absurdities, it followeth, that Christ according to his persone, should not be God; 14 or at least there should not equality of good-head be belieued. And moreouer in his Comment. in cap. 14. Gen. v. 18. and in 6. Ioh. v. 57 he sayes, Christ our Lord to be but a second King next to God, and a second cause of lyfe. Hath this Arch-Rabbi had any respect to S. Paul Phil. 2. who iustifieth his equality with his Father, to rob him so easily? Moreouer the very deity it self could not retayne Caluin frō this abominable blasphemy. Lykewyse Caluin affirmes That the word of the creation was imperfect, 15 for somuch that in Heauen he is not dutifully, and sincerely serued without sinne, committed euen by the Angells them selues, Calu. in c. 1. col. vers. 20. Which doctrine is contrary to the Scri­ptures, that witnes that in that Heauenly Citty is no vnclean thing, or sinne. Apoc. 21 Seing that all power and gouernement belongs to the Father; all wisdome, knowledge, and doctrine, belongs to the sonne: all begnity, liberaltty, plenitude, and sanctification is appropriated and imputed to the [Page 150]holy Ghost, all good thinges are ascrybed to the three persones, not excluding any good from any of them, as being all three equall God, and con­sequently not vnequally fountaynes of all good things, as well in particular as in generall.

Morouer concerning this article, which sayes, and in Iesus Christ his only Sonne our Lord, Against the 2. Article. How the Pro­testants deny Christ in the Creed. 16.17.18.19. many of the Protestant Professors appeare to be against this article. For some affirme that Christ is not the Messias, others saye, that the name of Christ is a filthy name. Some other that he was a deceauer of the world, and that he was not God. Some o­ther sayd that he had but a meane measure of God­head: Some lykewyse sayd, that he was ignorant, and his discourse absurde, and himself no more God, then Socrates, and Trismegistus &c. All these blaspemies are extant in the first and second article of the family of loue, as wryteth Rogerus a­gainst the sect of the family of loue, printed at Lō ­don an. 1579. Lykewyse Cartwright discentes nothing from his former false bretheren whyll he sayes in his 2. replic. pag. 191. That he could not be per­suaded, 20 that the Israelites was so madde, as to belieue him to be the liuing God, whom with their eyes, they did behold to be a miserable, and simple man. And therefore all the world may see of themselues, what distrust they haue of Ghrist to be God, 21 and our Lord. Mor­ouer they impugne this Article who equal them­selues in Gods fauour, & in right to Heauen, vnto Iesus Christ, the only begotten, consubstantiall Sonne our Lord. Lykewyse they belieue not in Ie­sus Christ our Lord, who distrust any part of his doctrine, 22 whether it be of the Sacramēts or what­soeuer other point, because they conceaue it not in their vnderstanding as Caluin affirmes in cap. 6. & [Page 151]7. Iob when the reason of any thing doth not appeare vnto vs, such is our great Pryde, that we esteeme it nothing. Lyke­wyse they misbelieue this article, who thereby haue made God the Father sometymes not to vn­derstand, which is his begetting, 23 For sayes Caluin it is foolishnes to think that God the Father doth continually begett his Sonne: And so the sonne is abolished, who is not otherwayes actually the Sonne of the Father, but by determinating actualy the relation of the Fa­ther to himself. Wherupon Luther disp. de deo. Thes. 18. Tom. 2. VVittemb. lat. It is no marueil, saies he, if A­rius, if a Iew, if Mahomet, 24 and all the wold denie Christ to be the Sonne of God. And farlesse marueil, if the Pro­testant be also thus persuaded, to deny Christ, cō ­sidering their principall Euangelistes teach the same. Against the 3. Article.

Moreouer as concerning that Article. Who was cōceaued of the holy Ghost borne of the Vir­gin Marie. 25 How the Pro­testants deny Christ to be conceaued of the holy Ghost, and borne of the Virgin Mary in the creed. 26 It is impugned & misbelieued by those who blasphemously affirme the holy Ghost, to haue been Father to Christ, in manner of other Fathers towards their children, as reportes Maldo­nat. in cap. 1. Mat.

Lykewyse others misbelieue this Article, who belieue Christ to haue byn only cōceaued, but not borne of a Virgin. Caluino-Turc. pag. 530. 531. & Greg. de Valent. de Virg. S. Mariae. To which assertiō Caluin condiscendes saying: That the blessed Virgin was in manner weakenned in trauail vpon Christ, as other women in their trauail.

27 Lyckewyse they misbelieue this Article who e­qual or prefer themselues to be the B. V. M. and such are the Houling-Puritā-typling Sisters, with Rachel Arnot, the maistresse of the congregation, with Smythes doughters, besides these ring-lea­ders, [Page 152]there is not a dyrtie hussy, or drabbe in the Ile of Britane, but will auouch the same, which the poore people would not so ignorantly doe, if they were not teached of their high diuynes soe to say, and belieue, against the true grounds of Scri­pture, that pronunceth her prerogatiue to be bles­sed aboue all women, and to conceaue and beare a child, and he to be the God of Heauen, & earth, which no other women euer had, or did.

Moreouer they misbelieue this Article, 28 who make Christs body as much in Abrahams tyme, as when it was conceaued, and borne by the Virgin Mary, not only in efficacy, but also in essence & nature as Beza did, lib. cont. Hesbusium. fol. 284. On this sam subiect is the colloq. mompel. gart. saying. Christs body was extant euen in the tyme of Abrahā. Wherupon these absurdities followes, that Christ was true man in essence, and in existence before his conception, & birth, & so consequently the Angel sayd not true to the sheephearders, that this day is borne to you a Sauiour, and that the Blessed Virgin Marie was not his Mother &c.

Moreouer they make Christ to haue two bo­dies, 29 one deliuered in the supper, another borne of the Virgin Mary, because they forge another Christ, thē was her Sōne, as witnes aucto. diallactici. vide Bellarm. 5. Euang. pag. 98. Colon. 1595.

Moreouer they misbelieue this Article who affirme that Christ was not eternally, 30 but began only at the tyme of his birth. Symler in praef. lib. de aeterno dei filio. Against the 4. Article. How the Pro­testants deny this article that he suffe­red, and how they euacuate his passion.

Moreouer as concerning that Article. That he suffered vnder Pontius Pilat was crucifyed, dead, and buryed: many Protestants deny this Article by euacuating the Passion of Christ, and that by [Page 153]saying that the blood is putrifyed in the earth, and for that cause which is putrifyed and corrupt, cā ­not redeeme vs but the Apostle defendes the con­trary 1. Pet. 1. who sayes, VVe were not redeemed by a­ny corruptible pryce. 32

Morouer they euacuate the passion of Christ, ‘according to all other partes, who with Molineus in Harm. Euang. makes the merits of Christs of no effect, saying: they profit vs nothing, they were of no force, but only the death of Christ, redeemes & promerits for vs: and that his preaching is lesse a vaylable then other mens, who by preaching, do cancell the multitude of sinnes. Lykewyse his fa­sting and prayers werelesse worth, then the Nini­uites, who thereby eschewed the wrath of God: & likewyse lesse worth thē Moyses, who purchased to the Israelits gods fauour: more ouer his volūtary pouerty, his innocent lyfe, his circumcision, his workes of mercy, are of noe value and benefit.’ Wheras in any other, all, and euery one of these, had been a sufficient pryce for Heauen, which cā ­not be denyed to be of infinit pryce in Christ, and consequently of sufficiencie, all, and euery one of them; to redeeme a thowsand worlds, vnlesse Christ be denyed to be of infinit dignity. Wher­fore all divynes belieue, that Christs death was a demonstration of excesse of loue, because he so lo­ued his, that of the end, and consummation of all loue, he left them aboundant proofes, and that his merites were sufficient to redeeme a thowsand worldes, if Christ would haue ben cōtented with that which was sufficient, omitting what was a­boundant D. Thom. 3. part. de Christs mers is & 1.2. quaest. 114. rota. Wherupon it followeth that ney­ther his death was sufficient satisfaction of sinne, [Page 154]and consequently neyther Christs lyfe, nor death are allowed to be meritorious, and sufficient to redeeme vs.

Morouer a great absurditie followeth, 34 because they euacuate Christs death, who make Christ vn­uoluntary to haue suffered for vs: for as euery sinn is voluntary, so is euery merit. But Calu. in cap. 26. ‘ Mat. v. 39 sayes, that he refused to discharge the office of a mediator, & reputed Christ at the tyme of his passion, to haue had no sufficiencie aboue other men, and that in his prayer did not appeare a temperate moderation, et Caluin. lib 2. inst. cap. 13. § 10▪ 11.12. sayth that he was tormēted with dout­fulnes of his conscience: and that he was astoni­shed with the horror of Gods malediction, and tormented with the fear of the bottōles pit of hor­rible destruction, and he burst out into a voice & crye of desperation, and being ouerwhelmed in desperatiō, he ceased to pray long to God. Which doctrine also cōfirmeth Beza in cap. 27. Matth. & Mar­lor. in Psal. 22.’

Morouer they euacuate the passion of Christ who affirme him to haue been our deliuerer only, 35 and not our redeemer He [...]lius apud Cle [...]itium in Vi­ctoria part. 2. And lykewyse also they who reiect ‘the name of merit, and with Caluin affirme lib. 2. inst. c. 17. § 1 If any would, sayth he, oppose Christ to the iudgement of God, there would no place remayne to any merit, because there is not in man that dignity▪ to deserue any thing of God.’ And so for conclusion of Caluins assertion the merit of Christs death is naught, 36 & Christ is only affirmed to be but man, & not God. For in expresse tearmes all Hereticks saye, Christs blood, Death and passiō, to haue nothing auayled to the redēption of man­kynd, [Page 155]and that Christ with all his workes deser­ued not heauen, or at the least to say, that his death, and passion are profitable only for the predestinat, and that no other haue any benefit thereby. Calu. cont. Heshus. pag. 39. Beza in colloq. Mompel. 1. pag. 522. Bucc. sup. Ioh. pag. 34. Musc. in loc. Theol. fol. 363.367. Zanch. in miscellam. pag. 3. 200. 206. Aret. apud Schlus. lib. 1. art. 6.25.26. & lib. 2. fol. 42. Theol. Calu. Wher­by it followeth that Christ is not redeemer of all, or mediator for all offences, and offenders, ney­ther intending their saluation.

Against the 6. Article. How the pro­testants deny Christ to haue descended in­to Hell.Moreouer as concerning that Article. He des­cended into Hell, the third day he rose againe frō the dead: It is mightely impugned of the Prote­stantes, for Carlil. in his book that Christ descended into Hell, sayes, it is a pernicious Heresie, to say, that Christ des­cended into Hell, and Beza in Apol. 2. ad Zantes pag. 385. These wordes sayes he, 37-38. entred into the creed by inaduertise­ment. Or otherwayes by glossing these wordes, that his descending, was only the suffering of the panges of death on the crosse, wher not only his humanity, but also his diuinity indured paynes, yea and death. Luth. conc. pag. 276. sayes that he would ‘not acknowledge Christ to be his Sauiour, if only his humanity had suffered. Yea Caluin backes, Luther, in Cataeches. cap. de fide. This is Christ descen­tion to hell, that he suffered that death which God in his angre inflicteth on the wicked. And againe, lib. 2. inst. cap. 16. § 10 & cap. 26.27. Matth. That he suffered all the paynes in his soule, which by God in reuendgmēt are exacted of the damned▪ thus he. In which doctrine is contayned besyde the death of Christs body, the death of his soule, Calu. blasphe­mies against the holy Ghost. and of his diuinity, & that after he had endured such deaths, to haue suffered all punishments of the damned.’

39 Morouer they impugne this article by making his descentiō nothing els, Christ descen­tion to Hel, how it is vn­derstood of the Hereticks but Christs buriall in the sepulchre: as Zuing Oecol Buc. Calu. inst. Trem Marel. Beza doe affirme. And because the common name for Hell in Hebrue doth signifie somtyme a graue, or ditch. And yetnotwithstanding Caluin confes­seth, ‘that the sayd name, more vsually & properly doth signifie Hell, the place and state of the dam­ned, also many of the Protestāt professors oppose Beza, shewing by manifold passages of Scripture, that the Hebrue word Scheol, & the Greek word [...], and in Latin Infernus, doe signifie an Infer­nall proper place of the damned.’ And yet neuer­thelesse some are not ashamed, to deny Christs des­cention to heel, thereby to maintayn their former blasphemies, They intend to deny limbo and purgatory by denying Christs descē ­tion. of his suffering the paynes of the damned, on the Crosse; and to euacuate the dely­uerance of the Fathers out of the Limbo, and pur­gatorie. And therfore to remoue these blockes out of way Beza in cap. 2. Act. He trāslates by his owne confession, and contrary to the opinion of his fel­low compagnions, contrary to the Greeke & La­tin interpretors and Fathers. Wherupon D. Hum­frey ‘ lib. 2. derat. interpret. pag 219 220. saies, that the forsayd Hebru word, should not be trāslated graue, but hell, if the authority of the holy Ghost be ob­serued.’ For this hath been Bezas intētion to trāslate graue for hell, and Christ soule, for body, to deny hell, Hell is taken metaphori­cally of the Protestantes. and all infernall torments, and that mention is made of hell metaphorically. Albeit forgetting himself, proueth by Scripture, and Fathers the cō ­trary saying, in cap. 16. Luc. That Christ descen­ded into the earth into the receptacle of those who were there long retained.

‘Moreouer Bullinger in 1. Pet. cap. 4. impugnes this [Page 157]article that Christ descended no otherwayes into hell, then as he dayly descended to vs, to wit, only by spirit and vertue, in such sorte, as none surmise his body or soule to haue discended.’ To which a­greeth Brentius, that there is no other but a figura­tiue, imaginatiue, and spirituall hell, without o­ther tormentes, then metaphoricall.

This practise of Heresie S. Ang. lib. 3 de doct Christ. cap. 10. fortould, saying: when the myndes of any ‘are preoccupated by errour, all that Scripture hath to the contrary, they affirme it to be spoken, but figuratiuely. As for example they begunne at the Sacramentes to make them but figures, and fol­lowed next to affirm all promisses by Christ, Al Christs suffering & actions shalbe but figurati­ues & no­thing in effect. made for good workes, to be but hyperbolicall: diuerse mysteries of his lyfe to be ineffectuall, all his passiō suffered, to be but figuratiue, and histrionicall: and Heauen and hell to be but only tropical, & fanta­sticall: so hath sayd of thē Iosias Simler. in vita Bulling. fol. 3. & Alan. cop. dial. 5. cap. 18.’

Morouer this article is impugned for the other part of Ghrist resurrection saying with Calu. in sua harm. in cap. 24. Luc. v. 38. & Beza 1. Cor. cap. 15. v. 23. That Christ wanted some perfection of a glorious resurrectiō, and as yet neuer to haue rysen, but yet to remaine dead. wherupon great exceptiō hath been made against the feast of Easter in remembrance, of Christes resurrection, amongst the new professores who desyred to abolish it, or obserue it according to the Iewes ceremonies. Luth. de conc. Bal. lib. 3. cap. 25. de scrip.

Morouer this article is impugned by Zuing. tom. 2. resp. ad Luth. librum. de Sacr. fol. 465. VVho denyes Christ to haue rysen by his owne power, but ri­diculously mocking Luther sayes, that the grosse [Page 158] ‘pretor, Luther, apparelled in his red hose, in lyke māner as Christ went out of his Sepulchre, might also haue issued.’ For Christ after his death issued out of the Sepulchre of his own force, and power, without remouing the stone, place or monument, as all the Fathers and Doctours affirme.

As concerning that Article. Against the 7 Article. He ascended into Heauen sitteth at the right hand of God the Father Almighty. 44 This article is contradicted of the Lu­therās, affirming Heauē to be belowe in the bow­els of the earth, and hell in the highest partes of the world. Vid admonit. Caluinist. ad libr. concord. & Danen. cont. Osiand. Next by Caluin. saying. lib. 2. inst. cap. 14 §. 8. That Christ sitting at the right hand of ‘God will continue no longer, then till the day of iudgment. Lykewyse Beza impugnes this article, in cap. 3. Act. v. 21. saying his being at the right hand of God his Father, doth hinder his true being in the Sacrament. And lykewyse Caluin. lib. 2. inst. cap. 14. §. 3. Denyes that he surpasseth the qualities of a naturall body, and consequently could neuer as­cend to Heauen, lykewyse some other affirme, his being at the right hand, to argue an inferiority or inequalitie with God the Father: or that God the Father had a spirituall kind of body hauing hands &c. Vid. inter mangerie. pag. 157. & Niuerium. in Bello 5. Euang. pag. 72.’

Lykewyse Caluin denyeth and sayes: 45 that it is ‘not to be imagined ther is any place in Heauen, wherunto Christ is ascended, or the humanity of Christ accepted.’

Lykewyse many Protestants hould opiniō, 46 that ‘Christ ascention is nothing but a disappearing, without any motion vpward, where he was be­fore. ita Ios. Simler. in vita Bulling. fol. 35.55. Luth. [Page 159]tom. 7. VVittemb. fol. 408.409.’

And concerning that Article. Against the 8. article. From thence shall he come to iudge the quick and the dead. 46 This article is impugned by those, who graunt a Generall iudgement at the day of doome, but de­nye him to iudge, with any particular iudgment, at the houre of death.

Lykewyse some hold, that only infidelity, 47 is to be subiect to iudgement. Luther sup.

Lykwyse this article is impugned of those who say, that God will iudge iniustly as Luth. 48 tom. 2 fol. 461. de seruo Arb. saying: That like as God in this lyfe hath poured mercy & grace vpon the vnworthy, euen so in his iudg­ment he shall poure angre and seueritie vpon the vndeseruing. Which iniustice demonstrates, That God is the author of euill, not only by prouocation: but by impulsion and inforce­ment. For being the forcer to euill, how can he pu­nish them iustly, who obey him?

Lykewyse they deny and impugne this article, 49 ‘who affirme that Christ who should come to iudge, is dead according both to his humanity, & Diuinity: and this Musculus doubted not to mantayn publickly, to professe & spread abroad, that Christ remayned dead, and is not rysen, neyther ascēded, or yet shall come from heauen to iudge any quick or dead, Siluest. CZecanonicus de c [...]rup. Morib. virius (que) part. art. 3. 50’

And as concerning that Article. Against the 9. article. I beliue in the holy Ghost the holy Catholicke Church. Many Protestants belieue not in the holy Ghost, because they affirme it blasphemous, and idolatrous, to confesse Christ to be God, or to haue had any point of deity, before his birth of the Blessed V. M. and thereby denyeth the holy Ghost proceeding from the Sonne, no lesse then from the Father, Bez. [Page 160]cont. Heshus. fol. 284. & colloq. mompel. fol. 77.

Lykewyse who impugneth the holy Trinity, 51 doth to that end, that more easily he may reiect the ‘holy Ghost Zanch lib. 3. Elohim. Simler. in praf. de a­terno det filio. Vnto which barbarisme Calu. epist. ad Polon. pag. 946. accords What is it we belieue one God, as much as to say, the Trinity. belieue you in God? as much as to say in Trinity: I hat they should know thee one God, as much to say, the Trinity. This is not only vnsauery, but also prophane, and I do dispyse it. This blasphemous derision, other Protestants dissembled not, but rebuke in highest manner.’ Vid. Schlus. in Theol. Calu. lib 2. fol. 2 8 14. 20 26. VVherupon his disciples followed his ex­ample to mocke the holy Ghost as Prateol. in Haer lib. 10 cap 10. saying nothing in holy Scripture of the old or new testaments to be had of his Diuinity. Hereupon a Protestant exclames, Stanch. in [...]pistol. contra Calu. num. 45. Beware Christian Reader, saies he, and especially yow Ministers of the word of God, beware of the bookes of Caluin, & especially in the article of the Trinity.

Lykewyse another Iohn. 52 Schutz. in lib. 50. caus. causa 48. sayes, Arianisme, Mahumatisme. & Cal­uinisme, are three bretheren, and three sisters, & thre breeches of one cloth, & he that will not fal in Arianisme, let him beware of Caluinisme who as a Iewe Iudaizes. 53

Moreouer they impugne this article, who make their phantasticall imaginations, the very inspira­tions of the holy Ghost, and all their wicked in­clinations, his motions. So Zuinglian affirmed him to haue this spirit saying: Tom. 2. in Act. Tiguri fo. 609. I know for certaine my doctrine to be no other, then the most sacred, and true Ghospell. By the [Page 161]testimonie of this doctrine I will iudge all men & Angels. Lykewyse, Luth. Tom. 2. & Tom. 5. ad Gall. cap. 1. fol. 290. sayes the same: I am assured Christ himselfe doth call me an Euangelist, and approueth me his preacher. Lykwyse Calu. 54 de vera Eccl. reformat. rat. 463. & de libro arb. cont. phigium lib. 1. pag. 192. sayes that the matter it self, not Martin Luther in the begiuning did speake, but God to haue thundered out of his mouth, and not we to speake now, but God to vtter his power: albeit each one of these are repugnant to other, yet are secure of their owne opinions to proceede from the holy Ghost.

Moreouer they impugne this article who de­rogate from holy Scripture, 55 the authority due therto, by inspiration of the holy Ghost, of the w ^ch Zuing. tom. 2. Elench. cont. Anabap. fol. 10. sayes that although Paul did arrogate so much to his epistls, as to think all in them cōtayned to be authentical: which is to impute to the Apostls immoderate ar­rogancie, whereupon it concludes Zuingl. to haue the assurance of the holy Ghost and no [...] S. Paul. But Ochinus lib. 2. dial. pag. 154.155.156.157. proceedes further saying, 56 we should belieue no more thē the Sainctes of the old testament. Hereby we see the whole new testament is discredited, and mis­belieued. Some other Hereticks were more curte­ous in abridging and excluding some partes of it, but not all. And what Ochinus alloweth Luther disproues, saying Sermone de Moyse. Let not Moyses be thrust vpon vs: we in the new testament will neyther regard nor hear him. Et Iacob Curio in Chro­nol. ann. 1556. pag. 151. sayes, that he had rather ne­uer preach then to propoūd any thing out of Moy­ses, and he that doth alledge any thing of his, doth [Page 162]depriue Christ of the harts of men. And that Moy­ses belongs not to vs, that he receaueth him not: for otherwyse he should receaue all the Iewish ceremonies that his gouernemēt is failled, & him­selfe is dead: that Moyses only belongeth to the Iewes, and not to Christians. Et Sand. de schism. Aug. lib 2. pag 272. reporteth Buccerus, to say. If all be true which the Euangelists set down, Christ must be truely and really in the Sacramēt, yet whether we be bound to belieue absolutly euery thing set down by them, to be true or no, he would not be iudge. To conclude this is their designe what they list to belieue, that they will belieue & that they make the inspiration of the holy Ghost to be holy Scripture, and themselues Euangelistes, and true; and what displeaseth their mynds, be it in the new, or old Testament they can raze, reiect, & ‘affirme it apochriphal, neyther in this are they sa­tisfyed, but perswade themselues that the holy Ghost himself could suggest or teach nothing but what Christ before had delyuered by mouth, and such restraint & limitation to be heedfully noted.’ This Caluin. lib. 4. inst cap. 8. §. 8 howsoeuer Christ foretould the contrary of the holy Spirit.

Morouer what is sayd of impugning of Scrip­tures, 57 which is a misbeliefe against the holy Ghost, in that, there are few Protestantes, who haue not denyed some part of Scriptures. 58

Moreouer the holy Ghost is misbelieued, and impugned when traditions of the Church are de­nyed, although they be not all extant in the Scrip­ture, as the name Trinity, the consubstantialitie of persones, the obseruation of Sonday for the Sabboth, the baptising of infantes, the receauing of the communion, fasting, and the feast of Ea­ster [Page 163]&c. Which traditions the holy Church ack­nowledges, to haue issued from the holy Ghost, according to Christ his promise, that he should not only teach, but also suggest all truth.

Moreouer the Protestantes impugne the holy Ghost, when they impugne miracles, 59 which are done by the power of the holy Ghost, and not by the Diuell S. Aug. in quaest. ex vtro (que) test. quaest. 102. proueth that they sinne with the Pharisies, in the sinne against the holy Ghost; for there is no mira­culous operations, but they appertaine to the wor­king of the holy Ghost.

Moreouer the Protestantes impugne that arti­cle, 60 to wit, the Catholicke Church, who can­not abyd the name Catholick, nor the name of Church, but rather tearme it congregatiō, which properly belongeth to beastes. Of this see more in the first question, and in the twelft, vpon the note Catholick.

Moreouer they misbelieue the holy Ghost, who affirme the Church may err, 61 in any point of beliefe, not accounting of the promise of Christ, who had sayd that the gates of Hell should neuer preuayle against it. Matth. 16. Luc. 22. Iohn. 14. Act. 2. that is to say, the faith therof should neuer fayle, and the holy Ghost the teacher of all truth, should perpetually remayn with it, to keepe the spouse of Christ vnspoted, and without all wrinkle, and this Church is the Church of Rome, as the sectaries themselues professe, neyther deny they, but in this Church is vniuersality, consent, & antiquitie; as Fox acts pag. 1359. Iewelrepl. cont. Hard. part. 4. diuis. 14. & 21. pag. 249. & 268. Cal. lib. 4. institut. cap. 2. §. 2.3. Also considering that in no other prosession, is the lyk holines of lyfe, and vnity in doctrine, [Page 164]which accompany one another, as good and bad fruit of a good and a bad tree. No heresie that euer hath been, can make comparison with the Catholicke Roman Church▪ eyther for holynes of lyf, or integrity of doctrine. As for their doctrine, we may easily consider, to what holynes of lyfe [...]t tends, as their owne Rabbins shall testimony giue And first, Caluin, iustruct contra Laber [...]. cap. 13. Hath a­ny man coueted his neyghbours wyfe? let him in­ioy her if he cā: for he knoweth assuredly, he doth not contrary to the will of God Let him boldely snatch by force, or fraud his neyghbours sub­stance: for he will take nothing vnles God wil, and approue it.

Lykwise Zuingl [...]om. 1 in actis disp. Tigurinaefol. 628. God hath bound himself to giue vs Heauen, 62 we need not trauail to at tayn it. And as for fruites en­suing such doctrin, Luther sayes, Tom. 1 inc 8 Mat. They speake of the ghospel as if they were Angels: but if you regard their workes, they are rather di­uels. J in nari. in 1. Cor. cap. 15 fol 161 162. They liue lyk hogges, & as dogges they die. Lykwyse Calu. descand. pag. 118 127 128. 63 Our preachers, I say our preachers, who enter into the pulpit are eyther of wickednes, or other euils more filthy examples, then Pagans are, and such forsooth as are to be cō ­tēned of the people, and to be pointed at in di [...]isiō, & I admire the patience of the people, that womē & childrē do not load them with myre, and dyrte. Lykwyse Zuing tom 1 fol 115. We cānot deny but the heat of the flesh is ardent with vs, whereas the workes thereof, hath made vs infamous to all Churches.

Morouer the Roman Church hath stability▪ and constancy in her whol doctrine, 64 in her Sacramē [...]s, [Page 165]and Scriptures. But the contrary is with the Prote­stants, no constancy, no stability in their doctrin, as witnes Zuingl. Tom. 2. comm. de vera & falsa relig. cap. de euch. fol. 202. We recant here what we sayd there, with this condition, that, that, which we de­lyuer the 42 yeare of our age, take place of what was taught in the 40. yeare. In this same mynd is Beza in colloq. mompel. pag. 1 [...]0. 268 388▪ I confesse me to haue written many things, which I wish had not been written▪ I would to God the memo­ry of them all were abolished.

Moreouer they impugne this article, and fall in misbeliefe, who appeall to an inuisible Church, remoued from all senses, lyk a Platonicall Idea, se­parated from all knowledge, neyther extant in a­ny country, neyther read of in any history, in which there is no Euangelicall Annunciation, no Sacraments minystred, no persones knowne: and this is done, because their conscience informed them, that the true, visible, auncient, and vniuer­sall Church, (in which Christs name, Scriptures, and Sacraments were preserued) stood with vs a­gaynst them, in auouching the same. It is a despe­rat opinion proceeding from profound infidelitie.

As concerning that article. The communion of Saints, the forgiuenes of sinnes. 65 Against the 10 Article. By this article it is euident, that there should be a communion betwixt the liuing and the dead, who liue and die in one faith, hope, and charity. But this article is misbel [...]eued of the Protestants, who deny all co­respondence betwixt the Saincts in Heauen, and men in earth. As also they misblieue & impugne Scriptures (which iustify this controuersie of the inuocation of Saincts) conformable to this article.

Moreouer this article disalloweth the discordes [Page 166]amongst the Protestants themselues. For Sturn di rati [...]. contradict. ineundae. pag. 24. sayes, that the Lu­therans in their published bookes do condemne the Churches of England, Fraunce, Flanders, Scotland &c. And call their martyres, Martyres of the Diuel. And Iester. Zuingl. Caluinist. lib. de diuturm belli eucha. pag. 25.80. There is no end of chiding, wryting, accusing, disputing, condemning, excō ­municating betwixt the Lutherans and the Cal­uinistes, and this is the communion of the Saincts in the reformed Church. 66

Morouer they fall in misbeliefe and impugne this Article, who affirme it blasphemie to giue tyt­les to Saincts in Heauen, which they themselues vsurpe and giue to sinners on earth, in this madde humor is Caluin, who not induring any honour towards Saincts, or images, yet could permit his owne picture to be borne about the necks of them in Geneua, and when some thought it insolent ar­rogancy, and reprehensible, admonished that the people might sinne thereby, because they estee­med it as a remedy against mischances, answered them; grieue at it till yow burst, and after hange your selues. Bols. in vita Calu. cap. 12.

Morouer as concerning the forgiuenes of syn­nes, 67 all protestants remayne in this misbeliefe and are repugnant to this article, partly affirming only fayth to iustifye, and consequently being once in this Protestants fayth (which once had can neuer be lost) they can neuer after synne, & what should they belieue, which they already haue; as we haue declared in the second question at length. Part­ly by making God, the author of euil, and them­selues but bare instruments, and consequently not themselues, but that God hath need of the remis­sion [Page 167]of sinnes. Partly in saying a man hath no fre­will, and consequently cannot synne. Partly by saying that synnes cānot be forgiuē in the Church, contrary to Christs doctrin Iob 20 For if the Pro­testant will not deny, but there is remission of sinnes in baptisme, whey not in pennance, to the remission of sinnes? for if the one, be a washing of the spotted, the other is also a lowsing of the bound, and the one as necessary as the other.

Against the 2 [...] article. 68 Moreouer as concerning the resurrection of the dead, this article is misbelieued and impugned amongst themselues; For Luther sayth of the Cal­uinists, that they intend to a manifest Apostasie cō ­cerning this article Tom. 7. VVitt. defend. Verb. Caen. fol. 390. The same Villagaignon epist ad Geneu. & in praef lib. 1 de euch. affirmes, that with his eares he hard it preached of the Caluinistes, that the hope of lyf did not belōg to the bodyes, but to the soules. Lykwyse Almaricus on of Foxes Martyres as Caesar. lib dial. dial. 5 affirmes sayd, that there was no re­surrection of the bodyes. Caluin is of this same o­pinion, in his epist. ad Farell. fol. 194. saying; In that the resurrection of the flesh seemeth incredible to thee, it is no thing admirable.

Moreouer they misbelieue this Article, 69 who deny mens soules to be immortall, vnto which o­pinion Luther is inclyned Tom. 4▪ in Eccles. cap. 9 [...]. 5 & 10. It appears sayth he, out of this place, that the dead feel nothing. Lykewyse Calu in praef. Psi­ [...]hrinachiae & in praef. Gallasij sayes, that he knew cer­tayne good men, to whome this opinion, of the souls sleeping, seemed sound. It followes that he himself is one of these good mē, who in the ps. 130. sayes, that the soules of the wicked are anihillated and not in hell. lib. 3. iust. cap. 25. §. 12. and the resi­due [Page 168]to be but shadowes, imaginations, fantasies, idoles, dead; And consequently no immortality.

Whereupon it was concluded in a solemne disputation at Geneua, (when they had long con­sulted how to auoyd purgatory) to say, Let vs af­firme the soule to be extinguished togeather with the body, Purgatorie is abolished by denying the article of the [...]eed. and so purgatory wilbe spedely aboli­shed. For this doctrine is so vrgent, that they are persuaded that it cannot well be denyed vntill the resurrection of the dead, and the immortality of the soule also be denyed. But why is purgatorie so annexed to this article, that the Protestants are driuen to his extremity? because they obserued, that God oft forgiueth the offenses, and yet reser­ueth a chastisment for satisfaction: as in Adam, in Moyses, in Dauid: whose offenses being forgiuen, yet Adam remayned subiect to death, This place serueth for the proofe of Purgatory. and indured all other myseries, Moyses neuer entred into the land of promise; Dauids ch ld begotten in sinne dyed. So lykewyse, because God is euer one, and lyk himself, such as repent late or slakly, might be forgiuen at their death, and yet, for satisfaction, remayne in purgatory: therefore it is the rediest way to deny purgatory, by the denyall of the re­surrection of the dead and mortality of the soule. Against the 12 article.

And as for that Article, the lyfe euerlasting: So many are in misbeliefe and impugne this as de­ny God, Heauen, the resurrection of the dead, the immortality of the soule, and our redemption by Christ &c. And this is the great aboundāt light of truth, that hath sprung with the reformed; who in the blindnes, and night of darkenes, wherein they are wrapped, do vant and glorifie, as in the clearnes of the light, Greg. lib. 1. Mor cap. 26. who wilbe more curious to know how deformed the [Page 169]Protestantes profession is, concerning the articles of our creed, let him read Quirinus Cnoglerus de Sym­bolo Caluin. & Luther. and he shall fynde a thow­sand pointes of misbeliefe, and filthy absurd er­rors, and negations in the twelfue articles of our fayth: that rightly they conclude their propo­sition to be true, to haue indeed in their reforma­tion, reiected all papisticall doctrine. God, and all true fayth, and therefore iustly may be called de­formeres, and no reformers.

ANSVVER.

GOod friends I belieue you suppose that Christ hath two churches, seing it is ōly one, which according to the prophesies, is visible, and spreed abroad through the whole world; and that her citizins shyne (in the midest of a crooked, & per­uerse nation,) lyke stares in the firmament, The Church is visible. and doth remayne glorious in euery nation, shewing themselues members, in professing the doctrine. and Sacraments of this visible Church. Therfore one it is, and not many, publict and not hid, the kingdome of Christ is visible, the tabernacle of [Page 170]God is placed in the sonne. Nether shall this seeme marue [...]ll to any, if all that appertaine to the Church would take heed to the last end, vnto w ^ch all doth tende, and to the same principales & me­diates if all I say would cōcurre with one mynde, to wit in fayth, hope, and charity, for it cannot be, that there be two Churches; otherwayse there should be two last endes distinct, and two kynds of principall mediates, to obtayne these endes. Therefore it is to be belieued of fayth, that the Church of Christ hath euer bene visible, as may appeare of her notes, and by many places of the holy Scripture, of the which two shall suffice for ‘breuities sake, first in the ps. 18. It is sayd, that he had placed his tabernacle in the foune that is to say, he had placed the Church in the pure light, that it may be visible to all the world.’ For as S. Aug Tract 2. in Epist. Ioh. sayes, he hath placed his ‘Church in the sonne, not in the night, but in the day. Agayne he sayeth, what more am I to say thē that he is blind that sieth not so great a mountaine, and that he shuttes and closseth his eyes, against the candell sette on the candelstick Matth. 5. Againe S. Aug vpon the 18. of Matth. v. 15 our Sauiour admo­nishes: if they brother sinne against thee, goe, and reproue him betwixt thee & him: if he hear th [...], thow hast wonne thy brother, but if he hear th [...]e not, yet take owne witnes with thee, or two that in the mouth of two or thee, [...]itnesses, euery word may stand: but if he hear thee n [...]t, [...]hen tell the Ch [...]rch, & if he hear not the Church, let him be to thee as an heathen, and publican. I hope if reason be with man, the reformed will here consider diligently the wordes of Christ▪ be­because these wordes specially tell the Churc [...] is [Page 171]to recure to the Church, as iudge, the which must be visible, for no iudge can be inuisible, if he exe­cute the office of a iudge; for how shall I finde her, that is inuisible, how shall I declare to the Church, if it be not visible, who hath euer insti­tute recourse, to an inuisible iudge.’ Lykewyse I ask how long hath your reformed Church bene inuisible, what minysters of the diuyne word, haue you had with you: what Sacraments: and how are they minystred in all ages past: who of yow hath opposed against Vprysing heresies. For somuch as the spouse of Christ hath ben oppugned in euery age? Answere for her inuisibility if you can. As for the Catholickes, and to their purpose many places of the Scriptures serue, as the parable of the banquet: The Thresking floor: and the fishers net. the sheepfold &c. All which doth proue the Church to be visible, In the name of the other Senatours of the world, compereth S. Aug. in his Epist, 161. ad Hon. Danat. ‘making mētion of the visibility of the Church, and belieues it of fayth, and as it were with his finger pointing the Church of God euer to be visible. For so much as S Paul in all his Epistles putteth the na­mes of these Cities, Kingdomes, and Nations, as Ma­cedonia, Achaia, Ierusalē, Romanes, Hebrues, Corinth. Colloss. Philip Gallat Ephes. Lykewyse S. Iohn in his Apocal. wryttes to the seauen Churches in Asia, &c.’ Which Churches vndoubtedly were visible, as the other Churches rehearsed, thorefore the Churche is not inuisible, and mathematicall, vnknown to the world, but only to God. Are Christian men so blind, as yet not to see th [...]s Church, before your doctrine, which of necessity must make a visible Church? for if the Church he inuisible, how are you become visible. for Pastores are the representation of a visible [Page 172]Church, and not of an inuisible? who is so blind to [...]ollow your imaginary opiniōs against the mount ‘of God▪ the glorious sonn, & the burning lāp, & to make the churche obscured and darkned through your idle opinions;’ obserue this for a true note, we are all obliged, vnder payne of eternal damnation, to cōioyne our selues to the true Church of God. & to perseuere in her▪ that is to say, to obey her head, & to cōmunicate with the rest of the mēbers: Lyke ‘as S. Hier. sayes Epist. ad Dam. Vnto thy holynes that is to say, I ioyne, and concord with the chayr of S. Peter: I know the Church is builded vpon a rock, whosoeuer is without this hous, shal not eat of the Lamb, and he is prophane.’ And if any man be not within the Ark of Noe. he shall perish, induring the deluge. Now truely it is impossible to any to eat of this lamb, out of the right house, or to be out of the ark of Noe, who desyres to be saued, or to communicat with the true Church if it be inuisi­ble. ‘Therefore as the Israelites in the old testamēt had the visible signe of circumsition, as a sacramēt of a visible Church: euen so in the new testamēt, the holy Ghost descended vpon the Apostles, in visible signes, as a Sacrament of a visible Church for if in the law of nature, there was euer certaine externall Symboles visible, for humane society & obseruance of deuty: euen so in the law of grace Christ hath instituted the Sacraments, for vni­ty, and charity of the members of his Church.’ ‘For as S. Aug. lib. 19 cont. Faust. cap. 11. sayes, in no religion true or false men can be vnited, without visible signes, and Sacraments.’

Moreouer the visible Church from the tyme it began, it neuer fayled, neyther may fayl: because before the incarnation of Christ, the true fayth of [Page 173]God was euer, and lykewyse the worship of God was in some men, who made vp a Church of God, & lykewyse that Church which was after Christ, hath neuer fayled, or might fayle, according to that stait, in which it was instituted of himself. It is euidēt by testimony of holy Scripture, in which Christ kingdomes is fortold, to be eternall as psal. 47 v. 9. Is sayd as we haue hard, so we haue we seen in the city of our God, and God hath established it for euer. Which psalme is spoken altogeather of the Church, and her perpetuity. lykewyse her visibility, is also mē ­tioned, whyl the prophet sayes, as we haue hard, and seene, therefore it is not obscurly designed, or inuisible. Also Dan. 2. v. 44. sayes, That in the dayes of those Kings, the God of Heauen, shall set vp a Kingdome, which shall neuer be distroyed: and this Kingdome shall not be giuen to another people: but it shall break, and distroy all these Kingdomes, and it shall stand for euer. Moreouer S. Matth. 16. v. 18. sayes, That the gates of Hell shall not pre­uayle against her: for as there is a visible head, there must be a visible body; and seing Christ was seen in earth, & did conuerse with men, shall not his body, and members therof, also be visible? if the foundamēt be visible, it behoweth also the house to be visible, and seing the Apostles and prophets are foundament of his Church Ephes. 2. who can deny the building not to be visible. Lykewyse our coniunction with Christ is not only spirituall, but also is bodily, that we may be bone of his bones, and flesh of his flesh, the Apostle calleth it a great Sacraments Eph. 5. And seing by Sacramentes we are vnited and knowne togeather, which are visi­ble things, and therfore appertayne to a visible bo­dy. which is his Church also, which hath a visible head, that the Church of God may euer appeare [Page 174]visible, wherupon Chrysest. Tom. 5. orat. de non. ron­temnend. Eccles. What is more stronger then the ‘Church of God? the barbarous may pull downe the walles, but the infernall diuels cannot ouer­come it: When she is battered, she is victor: and when she is inuaded with deceipt, ouercommeth, thus he. And S. Bernard. Serm. 79. neyther by the verbositie of Philosophers, neyther cauillations of heretyckes, neyther by the sword of the persecu­tors might the Church at any tyme be separat from the loue of God, thus he.’ Moreouer it is sayd Eph. 4. v. 11. He gane some to be Apostles, and some Prophets, & some Euangelistes, and some Pastors and [...]eachers for the [...] ­summation of the Saincts, for the worke of the ministery, and for the edification of the body of Christ, whyll we all meer to­geather (in the vnity of faith and in knowledge of the sone of God) vnto a perfyt man, and vnto the measur of the age of the fulnes of Christ. In which words the Apostle rehearsing these offices. Apostles, Pastors, and Doctors to abyd in the Church, to the end of the world: declares the Church to be visible which no ways cā be vnderstood of an inuisible church, by reason that there is no such offices that.

Moreouer it implicates a contradition the vi­sible Church sometyme to haue fayled, and the in­uisible to remayne, for somuch as the wonders of the world are noted; partly by Scripture; as the deludge; Gen. 6 4 Reg 17, Matth. 25. the going back of the sonne: the sonne & mone, to haue lost their light, and darkenesse to haue ouer shaddowed the whole face of the earth, at the death of Christ. Lykwyse Historiographers, and Chronologies make mention of erthquakes; fyre, tempestes, pestilence and such lyke prodigi­ous things which are registred and are extant in euery mans hand. and yet what tyme the Church, [Page 175]fayled, and became inuisible there is no Scripture. no chronologie▪ no witnes euer to be found but only clamorous mens voyces, to say it, once it was visible, this they graunt, but how in fayled, it is improbable▪ For if the visible Church hath fay­led and the inuisible remaine, and was not seene, there followe to wyld absurdities, for eyther she professed her fayth; and yelded not to the perse­cutions of the Gentills, or Heceticks; and in so do­ing it followeth that she was visible, as the primi­tue Church in the tyme of the Apostles: and Mar­tyres in tyme of persecutors; for in profession, & suffering sho appeared, and was a spectacle to the world and contrary wise if she professed not her sayth but lurked, and retayned it inwardly in the hart, and outwardly by dissimulation accommo­dated hirself to the tyme, in following of false worship, as the Helchesi [...]nes did, as witnes Euse lib. 6. cap. 31. In so doing sho cannot be accounted the true Church of Christ. For Christ sayes. Matth. 10. [...].33. VVho shall deny me before men, him shall I deny before my Father in Heauen. Therefore the Church in vigor and subsistance cannot want a signe of visibility.

Morouer the Church contayning alswell the ‘vniuersality of faithfull, as of Byshops absolutely cannot err in matters of fayth, which vniuersally eyther are to be belieued of fayth, or propounded vnto vs; to be done for good manners, whether expressely they be found in the Scripture, or noe? because the Church is gouerned of Christ the head, as S. Paul sayes; Ephes. 1. u 22. He hath giuen him to be head of all the Church, which is his body. And therefore, if sho may err it redounds vnto Christ, which ac­cording to the verity it self, no manner of way, may fall, because God is true; and because the [Page 176] Church is the pillar and foundament of verity: 1. Tim. 3 v. 15.’ Therefore sho cannot err. lykewyse Christ pro­missed to his Apostles, and to the whole Church, The spirit of verity, to abyd with hir for euer, and to leade hir in all verity. S Ioan. 14. & 16. It is not to be vnder­stood of simple verity, because the Scripture spea­kes generally of all verity, descrybing the holy spirit to teach the Church, and sho to be a pillar of verity, that in nothing sho should err, otherwayes if the Church may erre, in teachings things ne­cessary to saluation, no man shall know wher the verity is, and the holy Ghost shall be found the ly­ar. For haue not all the Fathers in whatsoeuer question, and controuersie of fayth, fled to the church, as vnto the ancher of verity? They would neuer haue taken this refuge, if they thought that the Church might erre. To this effect S. Aug. lib. 1. contra Cresc. c. 33. sayth: the verity of the Scriptures ‘is kept of vs, seing we doe that thing, which hath pleased the vniuersall Church, the which doth commend the authority of the selfe Scripture, for­somuch the holy Scripture may deceaue none, but whosoeuer hath feared to be deceaued by obscu­rity of any question, let him consult with the Church, which without any ambigu [...]ty doth de­monstrate and shaw the holy Scripture. Againe E­pist. 118. To dispute against that thing, sayes he, which the vniuersall Church belieues, it is most insolent madnes Againe in psal. 57. In the bowells of the Church, sayes he, veritie remaynes, who­soeuer is separated frō this bowels of the Church, of necessity he must speake false; I say of necessity he must speake false; who eyther would not be conceaued, or eyther of the mother is made abor­tiue being once conceaued. Which Church Serm▪ [Page 177]ad Catachum. cap. 20. He calleth a true mother, a godly mother, a chast spouse, garnished with the dignitye, and riches of hir husband, not in out­ward showe, by lying deceipt, but in veritie, which cannot erre. And if the prelates of the Church may err, consequently the whole Church may err, for the people, are bound to follow their pastors, Mat. 23. v. 3. from whence then is the protestants Church, seing, the Church is inuisible, and hath erred? &c.’

ANSVVER.

IN the same chapter answer is made, saying: be­hold ‘the kingdome of God is within yow, or amonge yow: for in the obiection Christ repelles the vaine opinion of the Pharisies, who thought the kingdome of God to haue his beginninge with obseruation of worldly pompe, with triumph, and publique coronation (after the maner of worldly princes) makeing his residence in a cer­taine place of the kingdome.’ He answers them, that the Messias shall not reigne, that maner of way, but in such maner as he hathe begunne, to wit, in the hartes of men, and in his church, which then consisted in his Apostles and disciples which in another place he verifieth, saying, Blissed are the [Page 178]poore in spirit, for theirs is the kingdome of God. Luc. 6. v. 20. as though he would say, yow ar members of the kingdome of God with peace, without worldly tumultes, and triumphes, from which the riche Pharisies are far of. Lykewyse S. Pet. 1. epi. "cap. 2. v. 5. sayes, The Church is a spirituall house, to wit, not according to the inuisible substance, as angells or soules, &c. Neither sayes he, that the Churche consisteth of grosse materialls, but of consecra­ted and sanctified men to God, vnited in one body, and mynd, as was the multitud of belieuers in the dayes of the Apostles.

ANSVVER.

THe Apostle in this place denyeth not the visi­bilitye of the Church, but discrybes the beau­tie of the triumphant Church, in calling it heauen­ly Ierusalem, vnto which it is sayd, the faithfull haue to approche by faith, and hope, not that there are two Churches, seing that it is all one, but builded with diuerse estates; to wit perfect, and imperfyt, vnto which perfection the militant doth labour in faith, and hope, whill she come to that beauties ende, which is descrybed in heauen.

ANSVVER.

MAny things are belieued, which notwith­standing are seen, as Christ was seen with mans eyes, and yet he is belieued the Messias, and God, and this he proues him self. Iohan. 20. v. 29. saying; Because thou hast seen me Thomas, thou hast belie­ued, ergo Christ was seen and belieued. Lykewise in baptisme, we see water and the application there of, with the prolation of wordes, and yet notwithstāding, the vertue of the Sacramēt, which we see not is effected: which is, that original synne is takē away, iustifying grace is infused, a character is impressed in the soule, none of these are seen, and yet faith belieues them, for in all these things, there is some things seen, and other things belie­ued, euen so in the Church, we see with our eyes a company of men, professing themselfes Christia­nes, vnder the gouernment of a head, but that, that company is the very trew Church of Christ, we belieue, so that some things are seen, and some things belieued, Is therfore the article of our be­liefe to be abolished, and to say; I see and suppose the Catholik Church, and deny to say; I belieue the Catholik Church? this article conteineth ma­ny things, more proper to faithe then reason, be­cause we see not the elect, neither do we know [Page 180]them and yet we firmly belieue them to be in this company, as lykewise we belieue this company, and Church, to be ruled of the holy ghost, and yet we see him not, and to be without error, the piller and ground of veritie, and in this Church only to be remission of synnes iustification, the infusion of grace, hope of eternall lyf, the holy scripture and hir true interpretation, dispensation of the Sa­cramentes and the true preaching of Gods word. and out of this company and holy Church, no mortall man can attain to the fauor of God, or eternall saluation, all these ar belieued, and ar not seen nor known, ergo, the Church is visible.

ANSVVER.

ADam and Eua were not the Church, but hir begining, neither erred they in teachinge of false doctrine, but as priuat persones, doing euill, or thinking euill.

ANSVVER.

ALbeit the whole Church of the Iewes in the tyme of Elias, or at any other tyme hath fai­led, which I graunt not, notwithstāding, it follow not, that the Church of Christ hath failed, because the Synagoge was not an vniuersall company of Gods peopl, but a particular, in which were ma­ny, who liued holy, and erred not, as Melchise­dech, Iob, Cornelius Centurio, the queene of Can­dies Enuch; and all these were found both righ­teous and faithfull. Morouer the Prophet speaketh after the maner of Scripture, by reason of the mul­titude of the wicked, which speach passeth as an vniuersal signe, how beit in truth all are not such, for the mynd of the Prophet, is no maner of way to affirme, that all men haue falne from God abso­lutly, but such as deny the diuyne prouidence of God, saying, there is no God, and to be none, who doth good; notwithstanding a little after he de­claires some to be good, whom he calleth the people of God; poor, Iacob, and Israell; and con­sequently the Churche neither was inuisible, nor erred at that tyme.

ANSVVER.

‘HE calleth the world a great part, not abso­lutly the whole world: lykewise these Ca­tholik bishops were assembled at Arimin to Abo­lishe that name [...], in which counsell they only materially erred, not knowing the true signi­fication of the Greek word, neither were these fathers heretiks, for furth with knowing the er­ror, they amended it with pennance.’

ANSVVER.

THe Apostles at that tyme sinned, becaus they were slow to belieue, and were worthy of reprehension, yet notwithstanding, they were not infidelles, howbeit they cōmitted a sinne in ouer much fearing [quia timor cadit in virum iustam] nei­ther at this tyme had they receaued the holy ghost, the doctor of Veritie, to preserue them from hu­mane error and feare, neither by this argument hath the Church erred.

ANSVVER.

I Deny the holy Scripture to be easy of vnder­standing, as ye persuade your selues, for it is a book full of mysteries, and difficulties, the know­ledge of which none can attaine, without the great help of Gods grace, and morall Science; so that the vulgar reading of the same, without vn­derstanding, hath giuen occasion to many, to inter­pret them after their own sense, and filthily to err, as the euidences bear witnes, from whence ar heresies, Schisme, and dissention? Are they not builded on the Scriptur? because that euery mā wil vnderstand it after his own opinion, and not ac­cording to the iudgement of the Churche? And therefor we see by experience, that the Scriptur is not facill of vnderstāding, for the disciples thē sel­ues were whole three yeares vnder the instruction of Christ Iesus, the maister of veritie, who were euer by him, and often they heard him preach of his suffrings, death, and resurrection, notwitgstan­ding they vnderstood not the scriptures, perteining [Page 184]to that, neither in the, law, Psalmes. nor Prophets vntil Christ opened to them the sense, that they might vnderstand the Scriptures Luc. 24. v. 45. that is to say, that not only Christ hath expounded the Scriptures to them, as a litle before he did to his disciples going to Emaus, but also he giues to his Apostles and disciples a certaine diuyne grace, of the sense and meaninge, for the better vnderstan­ding of the Scriptures. So that it is euident, when the Apostles and disciples were thus dull to vnder­stand the Scriptures, how shall the vulgar people vnderstand them?

Moreouer S. Peeter, 2. Epist. cap. 3. v 15. sayes, As our beloued brother Paul, according to the wis­dome giuen to him hath writtin to yow, and as, in all his epistles, speaking of them, in which there are some difficil to vnderstand. which the vnlear­ned, & instable depraue. Therefore it followeth, that all the writings of S Paull, were not to euery one plaine, but many things difficil to vnderstand.

Moreouer to what end haue the learned labou­red in the knowledge of the tongues, to seeke, and search the vnderstanding of the Scriptur, if it be so easy of vnderstanding? why did S. Hiero. vex himself aboue twentie yeares in studying the Scri­ptures, a man instructed in all tongues and indued with most singular learning, yet we read of him, that oft he doubted in expounding the Prophetes, and hath beene in extasie of mynd, through the profunde obscuritie of the Scriptures. In the same laborinth was S August. the pillar of diuinitie, whilst he explicated the sinne against the holy Ghost, lib. 2. de doct. Christ. cap. 6. in which he him­self thinketh, not to haue laboured sufficiently, because of the difficulties, that aryse in the holy [Page 185]Scripture, which were aboue his iudgement. ‘Therefore S Hier. epist. ad Paulin. sayes, the law is spirituall and hath need of reuelation, that it may be vnderstood, as also, that we may contemplate the glory of the reuealed face of God. The sealed booke in the Apocalyps with seauen - sealls is showen: w ^ch if thou shalt giue it to a mā of vnder­standing to read, he will answere thee, I cannot; for it is sealled How many at this day think thēsel­ues to be of vnderstanding, & literature, and yet hould the sealed book in their hand, neyther may they open it, except he open it, who hath the key of Dauid, who opens, and no man shuts, & shuttes, and no man opens, thus he.’

‘Morouer the Euangelists Matthew and Luke seeme to vary in the genealogie of Christ, in that, Luke sayes, that Ioseph was the sonne of Heli, & S. Matthew sayes, that Iacob begate Ioseph, which disagreemēt, Iulian the Apostate obiected to Chri­stians. Lykewyse S. Chryst. 1 Matth. sayes, that it is to be numbred among hid things, how that E­lizabeth beyng of the trybe of Leui, may be called the Cosin of Mary, who was of the trybe of Iuda.’

‘Moreouer S Marke speaking of the day of Iudg­mēt, sayes of that day & hour, no man knoweth it, neyther the Angels which are in Heauen, neyther the Sonne himself, but only the Father. In rea­ding this no man seeth the doubt. Lykewyse S. Hier. receaued some questions of Algasia and He­dibia about the reading of the Scriptures, and the first is, why did Iohn in prison, sent to Christ & de­maunded, saying, art thow he that shall come, or shall we looke for an other? who before had pointed him saying, behold the lābe of God &c. How cometh he now to aske & dout of him?’ He­dibia [Page 186]ad Hier. Matth. 28. Iohn. 20. 4.5.

How agreeth this, that Matthew sayes, that Mary Magdalen fell downe at the feet of Christ, after his resurrection, and held his feet, & S. Iohn sayes the cōtrary, that he forbad her to touch him, Iohn. 20.

Lykwyse S. Marke sayes, Matth. 16. Iohn. 20. that the two Maryes, in the morning, in the first day of the sabaoths they came to the sepulchre, when the Sonne was rysē, and S. Iohn sayes the contrary, that they came whē it was darke.

Lykwyse in the resurrection, Matth. 28. Iohn. 20. Marc. 16. there are a great number of apparant contrarieties, as, the tyme of the resurrection: of the appearance of the Angells in the Sepulchre, their number, and place.

Moreouer that Christ breathing on his Apo­stles sayd, receaue yee the holy Ghost. Now if he gaue, them the holy Ghost before his Ascention, what needeth he to send them the holy Ghost, af­ter his ascention, seing they had receaued the ho­ly Ghost already? Hidib. quaest. 9

Lykewyse S. Paul sayes, Rom. 3. We thinke a man to be iustifyed by fayth without the workes of the law. And contrariwyse S. Iames cap. 2. sayes, what auayleth it though a man say, he hath fayth, if he haue no workes, can his fayth saue him, for without workes faith is dead?

Moreouer it is sayd Rom. 5. That fayth was reckned to Abraham for righteousnes. And con­trariwyse S. Iac. 2. sayes that Abraham our Father was iustifyed by workes.

Lykewyse S. Paul Rom. 10. declaring the re­iection of the Iewes, and vocation of the Gentiles, alledgeth the Prophet Isai, saying, I am found of them that sought me not, and manifested to them [Page 183]that asked not for me: but vnto Israell, all the day ‘long I haue streached forth my handes, vnto a people that belieueth me not: but speaketh against me. And after this he sayes: hath God cast away his people? God forbid: if the Casting away of thē, be the reconciliation of the world. Haue they so offended and stumbled that they should fall? he answeres: saying: God forbid. And yet after this, he argumentes the contrary, saying, because of vn­beliefe they are broken and cast away. I pray yow is this place by reading the plaine text, easily vn­derstood? How opposite is the Apostle to the rea­ders iudgement?’

Lykwyse about predestination Rom. 9. where ‘he sayes that it lyeth not in the will of man, ney­ther in the running of man, but in the mercy of God. Againe the Apostle is contrary to himselfe. Rom. 7. saying, will is present with me.’

‘Moreouer in the first Epistle Timoth. cap. 2. it is sayd, that God will haue all men to be saued, and to come to the knowledge of his truth: If God so willeth, who can gainstand his will? why then doe so many perish amongst Christians, and others remayne in infidility?’

Lykewyse the Apostle Rom. 9. wished to be ac­cursed ‘for his bretheren the Iewes, & yet he saies, that nothing could separate him from the loue of Christ Roman. 8. what may be gathered of these wordes, but that he loued the Iewes better then Christ? Algasia ad Hier. q 9.’

‘Lykewyse S Paule cor. 15. sayes, when al things are subdued vnder him, then shall the sonne also himself be subiect vnto him, that put all things vnder him, that God may be all in all, this place fits well Caluin, with the Arians, to make Christ [Page 188]inferior to his Father.’

‘Lykwyse the Apostle sayes Coll. 1. that he doth fullfill, that lacked of Christs sufferings, in his bo­dy. This place seemes to make the passiō of Christ insufficient, if we vnderstand it according to the letter.’

Lykewyse to the Hebrues 6. saying it is impos­sible ‘that those who once are illuminated & haue Gusted the Heauenly gift, and are made partici­pant of the holy spirit, and haue tasted of the good word of God, & of the ioyes of the world to come, if they fall away, The Scripture is of difficill vnderstāding. should be renewed againe by pennance.’

VVhich in cap. 10. For sinning willingly ‘after the receipt of the knowledge of verity, there is not left now for sinne any sacrifyce, but a ter­rible expectation of indgement and burning fyre. If these places were not fauourably interpreted by the literall sense, no man can be saued; that if a man sinne after he is Christened, and hath recea­ued the gifts of God, that after, he cannot be re­conciled with pennance; and by this all hope of mercy for remissiō of sinnes, is takē away, which argument was the cause of Nouatus heresie.’

Moreouer S. Hier. ad Algas quest. 7. sayes, what was the Apostles meaning, What won­derful heresies hath rysen of the Scripture. that scharcely wil any man die, for the righteous man: peraduenture for a good man, durst a man die? The words seemes to be ‘plaine and easie of vnderstanding, and yet not­withstanding for lack of knowledge, two great Heresies arose of this sentence. For Marcion by this defended, that there were two Gods: one iust: creator of Heauen and earth, and author of the Law and Prophets. The other a good God, the God of the Ghospell and Apostles, whose sonne [Page 189]is Christ For the iust God few or none haue dyed, for the good God innumerable martyres, haue dyed, thus Marcion.’

‘Lykewyse Arius was in the contrary opinion, that Christ was the iust God, by this argument ps. 71. Giue the King thy Iudgments, o God, and thy righteousnes to the Kings Sonne. And the other good God, he calleth the Father, & God of Hea­uen, by reason by the Euangelist Luc. 18. why cal yow me good, seing there is none good, but God the Father. All these being well considered, is the Scripture easy of vnderstanding? Think with your selues, and iudge equally, and if so be, why haue your chief Rabbines written, so many prolix cō ­mentaries on the Scripture, and chiefly on the wordes of Christs institution, which are so plaine, and clear in themselues, and yet there hath rysen aboue two hundrith diuerse opinions, to interpret them. For the words of a testament ought to be plaine, without obscurity, ambiguity, doubt, or equiuocation, as the nature and condition of a te­stament requyres. Therefore iudicious Reader, ob­serue diligētly, what facility is in the whole Scrip­ture, when in one word, there is aboue two hun­drith explications: they go about to giue yow the light, of Gods word, whyll they inferre darknes, and shut vp the verity from yow, they will haue you vnderstand the hid misteryes of God, by rea­ding, and yet they will be interpreters of the mea­ning of it, and not delyuer it according to the spi­rit of God, and his Church, but according to the reuelatiō of ther priuy spirit, as Cal. l. [...] inst. c. 7 §. 2. who sayes, the obscurity, and hard places of the Scripture, in their sense, and vnderstanding, is no more difficill to iudge them, then to iudge the co­lours [Page 190]of things blake, and whyte, swet and bitter which of the spirit, and sense, are iudged.’ So that the reading of the Scripture in a vulgar tongue, gi­ues occasion to subuert the faith of Christ, and gi­ues place to euery Heresie, and to make it a store-house of ech dogmaticall opinion, as Luth. postilla. dom. post. pent. There is no heresie hovvsoeuer euill, or grosse it be, which will not defend it self, by the Scriptures. Lykwyse Tert. lib. de praesc. the Scrip­ture sayes he, is the booke of Heretickes: not of it self, but occasionally.

ANSVVER.

IT is true, the Scriptures are the food of the soule, but this food is to be eaten, by the mouth of the Pastors and teachers of the Church as Mal. 2. v. 7. the lyps of the Priestes keepe wisdome, and they shall aske the law at his mouth, and not of the rea­ding of the Scriptures, which rashnes S. Hier. epist. 103. reprehendes, that euery one will chalenge Scripture: this the chatting old wyfe, this the do­ting aged, this the babling sophister, this euery one presumes to teach before he learne. And ly­kewyse Tert. de Prasc. sayes, all are swelled vp, & all do professe knowledge: yea euen very hereti­call women, how male pert and bould they are to teach, and dispute in Scriptures? therefore to [Page 187]auoyd these absurdities, it is not lawfull to reade the Scriptures.

ANSVVER.

I Admit the antecedent, and deny the subsequēt; for by litle ones is not vnderstood, the vnlear­ned people, but the humble, and meke, that is, not puffed vp with vaine science, such were the Apo­stles, and Disciples, fishers, who altogeather were not vnlearned, in that whole three years, they were conuersant with Christ, the Master of veri­tie, who by his diuine doctrine, illuminated their mynds and vnderstanding, to haue knowledge of the Scriptures. But such little ones, were not old-doting-foles, prating-old-wyfes, Barbers, Smythes &c. who hauing alwayes false passadges, search not the vnderstanding of them, but prate, bable, and read them in their shopps, esteeming more of their owne iudgement, then all the Do­ctors, and vniuersities in the world.

ANSVVER.

‘I Graunt it is: but not to be expounded of all, be­cause S. Ambrose calleth it the Priests booke, neyther was it without a cause, that the bookes of the old Testament were most surely kept, in the Temple, by the Priestes as relates S. Aug. lib. 16. de cruit. cap. 13. And therefore the Priestes bookes, are not bookes for the vulgar people.’

ANSVVER.

I Deny the consequent, for it is not there signi­fyed, that all people shall vnderstand all Scrip­tures (without any externall Doctours) of God, by his inspiration as they dreame, but he sayes, all shalbe taught of God, in the last tymes, which doctrine is fulfilled by Christ, and after him, of the holy Ghost, in powring in his Pastores of the Church true faith So that this doctrine of Christ, and true faith, is publickly denounced by the Ca­tholicke Church, whereby euery one may be [Page 193]taught in the knowledge of God, and not by na­ked reading of the Scripture. For the assumption maketh against themselues. To what end are ministers, and preichers admitted amongst the Protestantes, if all men by reading the Byble, may be sufficiently taught in the knowledge of God? of God by inward inspiration, and of his owne reading, aswell as by their preaching.

ANSVVER.

ORigine lib. 4. de princ. cap. 2. sayes, that the in­ter pretatiō of the church is the key of know­ledge, drawne from the self same Scriptures, but the Scripture it selfe is not the Key of knowledge, because the Scripture cannot warrant it self, with­our the authority of the Church, and this autho­rity and spirituall interpretation of the Church, is the spirituall Key of knowledge, and not the rea­ding of Scripture.

ANSVVER.

IT is true, (but not to the purpose) for there are many other things, which giue consolation to the spirit, as the expositions of the Scripture, Ser­mons, Meditation, & receiuing of the Sacraments, and not the naked reading of the Bible. Other­wise if it be of necessity, how shall the poore, miscrable, and idiots, who can not read, haue a­ny consolation, for the word of God consisteth not only in externall sound, but in the true sense, and vnderstanding?

ANSVVER.

THe word search, both in Latin and Greeke, may be in the indicatiue, and imperatiue moode; if it be in the indicatiue, as D. Stapeltō saies, the sense is, you diligently inquyre the Scriptures, and yet will not belieue, that there you doe fynde of me, and these were the bookes of the old Te­stament, for there were none other then writiē. If it be in the imperatiue, Christ hath not here spo­ken to the vulgar sorte, but to the Scrybes, Psiests, Leuites, and Pharisies, with whom was the Key of knowledge, who had their dayly conuersation [Page 195]in the Scriptures the which for probability Herod affirmeth, whill he assembled the Scrybs, Matt. 2. to inquyre of them, where Christ should be borne.

ANSVVER.

THe Beronenses search the Scriptures after the preaching of the Apostles, not as doubting of the word, but diligently attending, least with new doctrines cōtrary to y ^e scriptur they might also be deceaued; for as yet the Beronenses had not made professiō of Christ name, neyther were they boūd to credit the Apostles, except their doctrine had ben proued with myracles, or els by testimony of Scripture. But farr other wayes the reformed vse to do, who will mix their priuate interpretation with the Scripture, repugnant to the Scripture, & Church, in raysing new opinions, and renewing old damned Heresies.

ANSVVER.

WHere difficulties are, it is not plaine, ney­ther facill to all men: but the Scripture is full of difficulties, for it is the storehouse of Gods Secrets Ergo. Moreouer the disciples, hearing Christ disputing about the mysterie of his body, And because they were his disciples, should haue better digested Christs words, thē the people, who notwithstāding grosly sayd▪ how can he giue his flesh to be eaten? this is a hard saying, so that neyther the Iewes nor his disciples, who should exceede others, did attaine to the vnderstanding of Christs words as noteth Chrys. in c. 6. Iohn. What thē is this word hard, and a saying not easy of vnder­standing, which was full of dread, that their imbecillitie could not bear it &c. For if the Scrip­tures were easy, it was no great benefite that Christ did to his Apostles, in opening their wits, that they might vnderstand the Scriptures: ney­ther was it any great matter, that he hid to his two Disciples, going to Emaus, vnto whome, begin­ning at Moyses, and the Prophets, he interpreted in all Scriptures, which were written of him, for this action of Christ, argueth difficulties, other­wayes why did he labor to much, to make them vnderstand them?

‘The Enuch of the Queene of Candy, reading the Scriptures, confesseth that he vnderstood them not: and yet a man of good experience. To this ef­fect Phil [...]p is moued of the holy Ghost, to ioyne [Page 197]him to his chariot, who hard him read I say y ^e pro­phet, and asking him, if he vnderstood what he read: he answered: how can I, except I had a guy de? Wherefore when Philip was with him in his chariot, and the Scripture was read the Enuch asked him, saying I pray thee, of whome speaketh the Prophet, of himself, or some other man? Then Philip opened his mouth, and began at the same Scripture, and preached vnto him Iesus. For the work of the holy Ghost in placing Philip to him, had been in vaine, if there had not been difficul­tie in the Scripture, and if this man could not vn­derstand without a guyde, for all his experience, no more can other men do.’

Moreouer when Christ spake of his passion, and resurrection, his Apostles vnderstood him not, saying, after a little whyle, and ye shall not see me, ‘and agayne after a whyle and you shall see me, for Igoe to the Father. Ioan. 16. If the liuely voyce of Christ was obscure, and darke to the Apostles, so the same is now being written in dead letters; for the liuely voyce of Christ, is of greater force, then the letter.’

Lykewyse S. Paul numbring the Giftes of the ‘holy Ghost 1. Cor. 12. to one, sayes he, is giuen the vtterance of wisdome: and to another the gift of knowledge: to another the gift of fayth; to an­other the gift of healling: to another the gift of miracles: to another the gift of prophesie: to an­other the gift of iudgement to discerne spirits: to another the gifte of tongues: to another the inter­pretation of tongues, and all these things worketh one, and he self same spirit, distributing to euery man, seuerally as he will▪ Therefore seing euery one hath not the gift of vtterance, of knowledge; [Page 198]of Prophesying &c. and consequētly also no more vnderstanding of the Scriptures.’ And as these gifts are not cōmon to all men, euen so the vnderstā ­ding of the Scriptures is not easy to al men. S. Paul proueth this well by the order and disposition of a naturall body, from which he deduces an argu­ment, to proue an order in the mysticall body, the ‘Church: 1. Cor. 12. You are, sayes he, the body of Christ, and members of his body: and therefore God hath ordayned in the Church, first Apostles: next Prophets: thirdly Teachers: fourthly thē that doe miracles: fifthly the gifts of healling &c. For if the Scripture be easy of vnderstanding, then these giftes are superfluous: for where euery one vnderstandeth, there needeth no Apostle, Pro­phet, Teacher &c.’ And if euery man vnderstand, then euery one hath all these giftes; contrary to the Apostles meaning; who sayes, all be not Prophets, and Teachers &c.

Moreouer S. Hier. in praef sup. Ezech. sayes, that the Iewes might not read the bookes of Genesis before they ere thirthy years of age, but the Prote­stants (as new-hatched chikēs pipes) out of their mothers belly, pratle of the Scriptures, as expe­rience teaches in Scotland, it will not serue the Puritane ministers, to haue long grace, but also the chapter must be read with his Glosse, af­ter the spirit. and Iok: Genny: and Mady: &c. must gather, and repeate longe notes, old, and young must do the same, otherwayes they haue not the spirit, and are weake in the fayth, and soe play the hobly-horse in the Scriptures.

ANSVVER.

THe reason is iust, on the Catholick part, for each on of the sectaries condēne on anothers Byble, therfore iustly they may be condemned of the Catholicks. Each Heretick condemnes one anothers Byble for e­uill translatiō. For Luther cōdemnes the Zwin­glians, and contrariwyse the Zuinglians, the Lu­therans, lykewyse Beza Castalion, and lykewyse Castalion, Beza &c. Lykwyse did not King Henry the 8 condēne his 1. traslatiō, & made a new trāsla­tiō & published it by authority of Parlamēt, as wit­nesseth Calu. Turc. lib. 4. cap. 7. Wherefore not vniu­stly are they condemned of vs Catholickes: from whom your grand-Father Lvther had receaued the true coppies, who hath corrupted them, in mutilating, and adulterating the whole text from his originall. It is the Pro­testants refor­matiō to deny many bookes in the Scriptur. For what reformation is it to take away from the Canon of Scriptures, To bias: Iu­dith, the booke of wisdome, Ecclesiastes, and the Machabies, which bookes were receaued for Ca­non Scripture of the famous and ancient Counsels ‘as Carthage, Florence, and Trent. Of which sa­cred books Innocent the 1 maketh mētion of thē for Canon Scripture in epist ad exuperant. Lykewyse Gelatius in his coūsell of seuēty Byshops. Lykwise [Page 200]the Fathers who cyte these books for diuine scrip­ture, as at lenght are rehearsed a Sixt Senens. lib 8. S. Bibliothecae.’ If this be your reformation let the world be iudge, to blot out S Iames epistle, cal­ling it a straw-epistle, which contrarywise is re­ceaued of the Caluinists. Lykwyse to call in doubt the second epistle of S. Peter, with the first epistle. and the second of S. Iohn, Iude, & the Apocalyps. which places were euer in authority with the Greeks and Latines. Lykewyse in adding to the ‘Scripture they think no sinne, for when S. Paul Rom. 3. v. 22. sayes, that the righteousnes of God by the fayth of Iesus Christ, is vnto all, and vpon all that belieue, the reformed traslatiō, add, this word (only) as it were that by only faith the Christian righteousnes falls to vs,: to exclude all good wor­kes.’ Lykewyse is it an honest translation of the Zuinglians in Turingne to change the wordes of Christ. Matth. 26. Marc. 14. Luc. 22. 1. cor. 11. where it is sayd (This is my Body: and this is my Blood,) to chāge it & say, this signifyeth my body & blood▪ For which causes of trumpery, the Heretickes cannot suffer the Roman Catholicke Bybles, and ‘therfore iustly may the Catholicks say to thē iustly with S. Aug. l. 4. de Symb. c. 10. All cōgregations, & heresies, is a concubine, and an [...]hoore, who cannot blushe.’ and be ashamed, as experience teaches Did not Luther translate the new testa­ment in the German tongue, but so wicked, & pernicious, corrupt, and erroneous, that it mini­stred sedition, mutination, and rebellion of the people against the higher powers. By this simple women, tooke on them, the reading of the Scripture, and their notes, with such feruour of the spirit, with contempt of all learned men, to [Page 201]preach and exhort publickely, contrary to the in­hibition of S. Paul, who ought to keep silence, & hold their peace, where men are. In the same manner did not the sighing-puritane-sisters of E­din brough, and other cities in Scotland after this Ghospelling conuersation, at four a clock when they were rypest of vnderstanding, take vpon thē, to read the Scriptures? I hope it falls to them, by ignorance, and blindnes of mynd, so long as they read that bible bable, as was prophesyed of Pe­ters-wyfe, who will neuer mend, but euer grow worse, and wòrse. For are not their Rabbies in that same conformity with the old Hereticks, a­bout the Scripture, who were condemned of the ancient Fathers, for depraueing the Scriptures, & denying of sundry books, as the Aebionits, who ‘denyed S. Paul epistles, as witnes S. Iren. l. 1 cap 26. & S. Epiph. haeres 3? Lykewyse was not the Manicheans damned, for denying the Ghospell of S M [...]tthew, as witnes S. Aug. lib. 33. contra. Faust. cap. 3 & 7.? Lykewyse the Alogians, were condemned for the denying of S Iohns Euangelist, and his A­pocalyps, S. Aug Haer. 30 Lykewyse the Marci­onists, and Arians for denying the Epistle to the Hebrewes, to be S. Pauls, as witnes Tertul. de praesc. Iten. lib. 1. cap. 29. Epiph. Haer. 41. S. Hier. in praef. in epist. ad Tit.’ Or the same opinion is the moderne Rabbins, with the old Hereticks, concerning the Scripture, to repudiat, & reiect the bookes of Moy­ses, ‘here upon is Luthers doctrine Serm. de Moyse, saying, let not Moyses be thrust on vs, we in the new testamēt, will neyther regard, nor hear him. Againe idem, Luther calles the old testament, no word of God, belonging to Christians for Moyses appertayneth, nothing to vs. Againe in his booke [Page 202] de decem praec & lib. 2. cont. Rusticos. Thow seditious preacher affirmes, sayth he, that the old Testamēt is to be obserued: preacher, I say, not to me, but to the Iewes, preach thy Moyses: not a title or Iot of Moyses belongeth to vs: yea not the law con­cernes vs, but the Ghospell, yea not the ten cō ­mandements belongs to vs. Lykewyse Luther Serm. de Phar. & Publ & in proaem. noui testam Not vn­fitly, did I admonish the reader, in my prologue of the new testament, that they should abolish this o­pinion to be four Ghospells, for I haue sayd that the Ghospell of Sainct Iohn, was most accepta­ble and true. Lykewyse he sayes, in Assert. in prologo: the bible buble-bable togeather with the Scripture, is nothing but fables. Lykewyse Ochi­nus denyeth the whole new testament. Iacob. Carion. in Chron. an 1556. pag. 151 printed at Basil. And lykwyse Ochin. lib. 2. dial. pag 154. 155. 156. saies, that we ought to belieue no more, thē the S ^••. of the old testamēt: to him subscrybeth Cal taxing the Euangelists, and Apostles, lib 4. inst. cap. 8 §. 4. saying, if they be Apostles, let thē not bable what they lift. Lykewyse Calu. in Iohn. cap. 19. v. 23.24. sayth, that the Euangelists wrest allegations, and depart from the right meaning of them: in cap. 2. Matth. v. 18. & in 3. Matth. v. 13 & in 5. cap. Matth. v. 17. Caluin accuseth them to speake a bruptly, ma­ny sentēces in their wrytings, & to tearme things improperly, and to vse many improper wordes. Whereupon Caluin sayd, that he could neuer be persuaded, that the sixt chapter of S. Iohns Euan­gelist was euer his. To this effect is not these books called Apochrypha, in summa, the translation of the Byble in the vulgar tongue, is the cause of a thowsand errors, for sayth not Broughton in his [Page 203]aduertisement to the counsell of the corruptions of the Byble an. 1604. That the whole originall text of the new Testamēt, was peruerted in aboue 8. hundrith and 8. places: and that it was nothing inferior to the Turkish Alcaron. Lykewyse in Hampton conference pag. 45 &c. The Inglish By­bles are euill translated altogeather. And them of Geneua the worst of all, they containe partiall vn­truthes, and are full of seditious notes, to much in­tending to mutiny, and rebellion, allowing dis­sobedience to Kings, and full of taxing of Kings.’

ANSVVER.

THe sequel is nothing for albeit Thomas did once doubt of the resurrectiō of Christ: it followeth not, that he should euer doubt, and albeit ther was no book of Scripture, which was not walled with the Apostolicall authority and tradition: yet-notwithstanding in the beginning of the Church were suspected, and doubted, whyle by litle and lytle by inspiration of the holy spirit, things were made more clear, so that these books which be­fore haue ben doubted of, haue now of the vni­uersall Church abtayned diuyne authority, and so consequentely they are no more to be doubted.

ANSVVER.

IDeny the consequence, for the Fathers in that Counsell, haue not reiected these books, as not holy, neyther canonicall, but they haue not nu­merated them, amongst those books which are read in the Church, because of the cōuerted Iews, who almost liued Iudaizing, of whom Phrygia was full, from the tyme of the Apostles, and ther­fore the holy Byshops in that counsell, would not attēpt to read those bookes in the Church, which they had not in the Canon of the Hebrwes. Se­condly if no booke be Canonical, but these which are in the Canon of the Hebrewes, the new Tasta­ment shalbe ieiected, for it is not in their Canon.

ANSVVER.

HE denyeth not these books to be holy, which are rehearsed in the Canon of the Church; seing it could not be hid, and vnknown to the ho­ly man of God, that 200. yeares before, blessed In­nocent Pope, and the counsell of Carthage, had spoken of the Machabees as canonicall Scripture. But he speaketh of the Canon of the Hebrwes, in which these bookes were not nombred, neyther were they in lyke authority with the Iewes, whih after the vniuersall Church did authorize by the holy Ghost, for authentical Scripture: vpō which authority, S. Austen feared not to confirme, the prayer for the dead, as holy Canonicall Scripture with the Church.

ANSVVER.

THe consequent is denyed, because the lyke raeson should follow in the lyke doubt, whe­ther ‘they are to be baptized agayne, whome He­retickes haue baptized; which S. Cyprian with some others, haue thought meet to be don. And whether the Moysaicall law is to be obserued of Christians; yea also who belieued of the Gen [Page 206]tils, whereupon, the counsell of Ierusalem was moued about these Heresies. Lykwyse whether the grace of the Euagely did appertayn to the Gē ­tils, or to the Iewes only, as is disputed in the Act.’ Apost. cap. 11 For albeit the Church retayne all tymes, the same one fayth, yet notwithstanding by progresse of tyme, and occasions, as the church increaseth in her nomber, so things pertinent to fayth, may be amplifyed, and made more ample, then it was in the beginning. For the Church at no tyme euer receaued, for an opinion of Faith, that which before she had once reiected. Now those books once censured, and approued by the Church, it is not lawfull, more to doubt of them, and are in as great authority and veneration, as the others bookes of Scriptures be, for example. For as a piece of gold in the beginning is suspected to be false, and conterfeyt yet if afterwards it be tryed by the touch-stone of the Goldsmyth, and found sufficient, and approued of the Magistrat, is receaued of the whole people, & goeth currant, as other quoyne, and is no lesse worth, then any other peace of gould which was neuer sus­pect, euen so these books of Scripture &c.

ANSVVER.

IT may be demanded in lyke manner, wherfore Caluin lib 4. inst. cap. 3. §. 19. Alloweth and com­mendes traditions, for in the ordination of the ministers of the Church, he commandes as a pre­cept, the imposition of handes, yet notwithstan­ding seing there is no commandement extant in the Scripture, he himself protestes it to be neces­sary, as his owne wordes recorde. Albeit sayth he, there is no commandement extant for the im­position ‘of handes, yet we doe see it to be in perpè­tuall vse from the Apostles, and therfore that same diligent obseruation of theirs, ought to be to vs as a commandement. So that Caluin, who before denyed traditions, doth allowe of them as neces­sary in the ordination of the ministery; whome for entrance we see led with the spirit of cōtradictiō.’ For I say, that not only these things which plain­ly are conteyned in the Scripture, are to be obser­ued, but also many traditions, and obseruations which haue flowed, and comed from Christ, & his Apostles, which are to be retayned necessary, as it were in a manner the written word it selfe. Because it is found in the Scriptures, Christ, and his Apostles to haue delyuered many things, w ^ch ‘are not written. For in the 16 of S. Iohn. Christ sayes I haue many things to say to you, but you cā ­not beare them now.’ In which wordes he signi­fyeth, that many things are necessary and need­full, to be known to the Apostles: which things out of doubt, he made knowne when he appea­red ‘to them the fourty dayes, speaking of the Kingdome of God, his Church, and of the gouer­nement [Page 208]of the Kingdome of grace, and what the Apostles haue heard, out of doubt they haue dely­uered to the Church, for her cause, these were cō ­municated of our Lord to them, which, although they be not expressed in the Scriptures, yet by tra­dition are delyuered.’ Of which S. Paul speaking ‘to the Thess. epist. 2. cap. 2 v. 14. stand, and hold fast, sayth he, the traditions which you haue re­ceaued, whether by word, or by our Epistle, that is to say, the doctryne delyuered to you, whether by the preaching viua voce, or by an epistle writ­ten to you.’ Which place these venerable fathers expoundes of traditions as S. Basil. lib. de S. S. ‘Chry. Oecom. Theoph. and S. Aug. epist. 174. to that now, sayth he, which I haue rehearsed it fal so, that Homousion: is not found in the writtē word, and yet as an article of fayth the word is defended.’

Lykewyse the Father is called vnbegotten, which is not read in the Scriptures. The Symbole of the Apostles is by tradition, & not by the writtē word.

Lykewyse the obseruance of Sondy, for the Sa­boath, the baptizing of infantes, [...]he receauing of the Sacramēt fasting; And S Luke acknowledgeth that he hath receaued by tradition, what he hath written in his Euangely. For if you reiect traditiōs, why not also the whole wrytten Scripture? by what reason is there only four Euangelists, and no more? And wherefore are they receaued that ne­uer sawe Christ, and these Euangelists reiected, who did see, heare, and were conuersant with him, as Nicodem, S. Thomas, Thaddeus, S. Peter, Bartholomewe, and others, who haue wrytren Euangelyes, and yet their written Euangelyes are [Page 209]reiected, and these other foure are receaued, who neuer did see Christ; And with vs, you belieue thē, which are not expressed by any written word, but only belieued to be true Euangelists, by tradi­tion. What can be more sayd for verification of the truth, then the wordes of the Apostle? 2. Thes. cap. 2. v. 14. Which wordes, all tend for the com­mendation of our belief. Of which S Basil. l. de S. S. ‘ cap. 29. I account it Apostolicall, to continue, and belieue firmely the vnwriten word. To whom all the Fathers are conformable. For when the old Heretickes, as Gnostes, Marcion, Cerdone, Arius, Euno­mius, Aerius, Nestorius, &c. opposed themselues a­gainst traditions, disdayning, and denying them, were with the whole consent of the auncient Fathers condemned as Heretickes, as witnes Iraen. lib. 3. Tert. de praescript. S. Basil. lib. de S. S. cap. 27. Epiph. Haer. 53. S. Aug. lib. 5. cont. Maxim.’ Now brother A­sill, what can be denyed against traditions, what argument haue you for your defence, for you ac­cept no Scripture as canonicall, ergo yow must proue Scripture by tradition; and the other Scrip­ture which you reiect, is named apochrypha, and in so doing you must allow tradition, and so on e­uery side tradition conuinceth you, and yet ye wilbe oppugners, and denyers of tradition? I de­mand this: if you were to conuince any man of Heresie, for denying the Canon of Scripture, what argument would you vse to conuince him? As for example: Luther in the Preface of the new testa­ment, decreed to reiect the epistle of S. Iames, for Apochripha, to conuince him of this error, it can­not ‘be done by the Scripture, neyther of himself, because he is iudge in his own cause, neyther is he to be belieued by the reuelation of his priuat spirit, [Page 210]for all do make for confirmation of his opinion, theref [...]re to conuince him rightly they must haue recourse to the tradition of the Church, as sayes S.’ ‘ Aug. Serm. 191. de temp. We receaue the new, and ould testament, in the nomber of bookes, the which by authority of the Catholik Church, is de­lyuered to vs.’ Moreouer, this other argument is to be obserued, for the Church, from the begin­ning of the world, till Moyses, two thowsand yeares, was without Scripture, only ruled by traditions, and rites of the sacrifice. In the new testamēnt Christ hath written nothing, neyther ‘commaunded to wryte, but well he sayth Marc. 16. vers. 15.’ Preach you the Euangely to all creatures, in which mission, no precept is giuen of writing, for saluation depends vpon the word of God, and not vpon books, neyther the written Scripture, ‘nor reuelation or prophesie &c. For that cause Iraen. lib. 3. cap. 4. wryteth, that some nations in his ty­me, had the fayth of Christ, and yet no Scripture.’ Where is it found in the Scripture to reiect traditi­ons? But this is the cause why you withstand all traditiōs, for these being banished, easily you may peruert, and glosse the Scriptures, and apply them to your own myndes, which traditions of the ho­ly Church, stād out against you, for the clearing of the verity, and will not suffer the Scriptures to be corrupted, with your fansies; which corrupt inter­pretations, permitted, and suffered, we shall see you follow traditions, and consequently your owne inuentions, to be for holy Scripture, for the first part is probable, for Caluin himself appro­ueth the traditions of the Iewes, commenting in the 104 Psal. sec;. 18. Many things remayned amōgst "them by successiue tradition, which were godly, [Page 211]and necessary for them, of the which, no mention is made in the Scriptures. Out of which place it followeth, that Caluin willingly would Iudaize, and as concerning the following of their owne senses, in reiecting the traditiōs of the holy Ghost, to erect their own traditions, contrary to the writ­ten word, I would most willingly be satiefyed by what reason eyther spirituall or morall, why you Puritans vphold, and set vp traditions; as the pil­lar of repentance denigrate, and made black, and sinners to stand there, to the spectacle of the whole Church, with the showing of their heades, at the crosse, bound with yron chaynes, in tyme of Mar­ket, your sackcloth at the Church doore, and car­ting of poor women thorow the city, of whom haue you learned to punish fornicators by this i­gnominious punishement. Others by the purse, and to pardon some, who are fatt, and to execute rigor vpon the poor? From whence haue you re­ceaued that tradition in your prayers, to hould your noses in others tailes, and to ly groaning on the ground, after the manner of the Iewes? From vvhence is that tradition, to fast on sondayes, and feast on frydayes, and to work on Christmas day, and other Sainctes dayes, and to obserue monday [suter sonday] for holy day? These & a thowsand more are the Puritanes traditions, of their owne inuentiō, vvithout any Scripture or vvrittē word, and yet not vvithstanding they vvill abolishe, and condemne all traditions, and yet vvill set vp, and authorize traditions, of their owne authority, contrary to the law of God, and all Scripture, and tradition of any age before passed.

ANSVVER.

IF this argument were auaileable, neyther the Prophets, nor the Apostles ought to haue writtē any thing after Moyses, for vvhat the Prophets haue vvritten, are not conteyned in Moyses, ney­ther vvhat the Euangelists & Apostles haue wry­ten, are contayeed in the old testament; but ge­nerally and implicite. In lyke sorte traditions are contayned in the Scripture implicite, vvhē Christ ‘sayd Luc. 10 v. 16. Who heareth you, heareth me. Therfore the sense of these vvordes, vvhich sayth, (that thou shall add nothing nor diminish) is, that thou shalt add nothing repugnāt vnto those things vvhich are commaunded in the Scripture.’ In this same sense sayth S. Paul Gal. 1. v. 8. Whether we, ‘or an Angel frō Heauen euangelise to you, other­wise then that, which we haue euangelized, let him be accursed.’ For that praeposition (praeter) is asmuch to say as cōtrary, for otherwaies should he be contrary to himself, who added many things, as his epistles witnes. And lykewyse S. Iohn after he had written the Apocalyps, and Euangely, who threateneth the same curse, should fall in the same sentencē, in adding to his Epistles, in which are many precepts, & traditions which are not con­tayned [Page 213]in the Apocalyps and Euangely &c.

ANSVVER.

THe Scripture is a Rule to belieue, but not ade­quat and a right Rule, because the right Rule, is the word of God, whether written, or delyue­red by Tradition.

ANSVVER.

SAinct Paul sayes, that, Abel, Enoch, Noe, Abra­ham, Isac, Iacob, Heb. 11. had vndoubtedly true fayth, yet they had no Scripture writen. A­gaine ‘the primitiue Church, at least tenne yeares after Christ, had no Scripture written; who will say but that they had true faith?’ Againe these are not conteyned in the written word, to vvit, the consubstantiality of the Trinity, the procession of the holy Ghost, the virginity of the most blessed ‘Virgin Mary, the baptising of children, and the not rebaptising of them, who are baptised of He­retickes, [Page 214]the breaking of the Sabaoth, & keeping of Sonday, the obseruing of Easter, the receauing of the Sacraments fasting, the eating of blood, & strangled meares prohibeted in the Law, and Euā ­gely Act. 15 But I would know of the Protestātes, what Scripture they haue for women to singe Psalmes, and to glosse on the Scriptures, in the Church, at home, and in the tauernes?’ What Scrip­ture haue you for your pillary, crosse, steeple, repē ­tance seat, carting, and showing of poore women, for the sinne of fornication, for these things you haue no Scripture, but must build vpon traditiōs, eyther true or false?

ANSVVER.

WHat certitude & assured hope, can the Pro­testants haue in our Sauiour, if they defend, and abyde in the principall poincts of their Refor­mation? Whose doctrine is cōcerning Christ him­selfe, to wit, when he descended into the Hell, that he was shaken vvith horrible tormentes, and griefe of conscience, in thinking on Gods wrath towards him, that he dispared of his eternall sal­uation, as doe the damned, and that God his Fa­ther [Page 215]had conspyred the distruction of the sonne, which euidently may be read in Calu. lib. 2. inst. cap. 16. § 11.12.

Lykewyse he sayes, that Christ refused to dis­charge the office of a mediator, & in his sufferings had no more sufficiency then other men, and in his prayer, did not appeare a temperate moderatiō, and that he was tortored, with doubtfulnes in his conscience, and astonished with the horrour of Gods malediction, and tormented with the fear of Hell, and eternall damnation, and that he cea­sed to pray long to God, but burst out in a voyce of desperation. In this tenor is Brent. 2. part. Hom. sup. Luc. Hom. 54. & 65. Therefore what assured Hope, haue these men in Christ, who is worse reputed by them, then the most miserable sinner that euer was borne, and adiudged equally miserable, with the damned Diuells in Hell? Againe what confi­dence, and assured hope can they haue of God, whom they auouch, to be the author of sinne, as witnes Zu ing. lib. de diu. prouid.? when we commit adultery, murder, and theft, it is Gods work, as the mouer, author, and inforcer.

Lykewyse, Caluin sayes, that the thief doth kill by Gods impulsion, and is oft constrayned to offend. Et lib. 1. instit. cap. 18. Sinnes are committed, not only by Gods permission, but by his will. Et ibidem cap. 16.17.18. he sayth, all sinnes by whom­soeuer they are done, they are Gods giftes, and iust workes, for iniquitie is not fulfilled by wil, and in­tention of man, but by the holy Ghost; and that of­ten tymes the will of God, is contrary to his com­mandements, which he approueth lib. de praedest. & prouident The will of God, sayth he, is the princi­pall cause of the peruersity of men. And in his inst. [Page 216]lib. 2. cap. 4 that God suggesteth dishonest desyres, with effectuall decree, operation, and will. This he proueth more largely in his inst. lib. 3. cap. 23. That the impious, and reprobate, doe more fulfill the workes of God, in their iniquities, then their owne workes, hereupon he affirmes that it was absolutly ordayned, & decreed, that Adam should sinne, and consequently, he hath created the most part of the world, to be damned; by the absolute decree of his wil. Hereunto if credence should be giuen; what assured hope, and what confidence can a sinner haue, when it lyeth not in him, eyther to merit or demerite, but absolutely doth, what­soeuer he doth, by Gods instigation and prouoca­tion?

Contrary to this, the Papists place their Chri­stian Hope firme, and sure, because on his part in whome we hope, it is most certayne, that is to say, it is most certayne on Gods part, that there shall want nothing, for obtayning of that, which vve hope for. For this cause, hope is called assured and certaine, because it leanes to a most sure fon­dament, to wit, the Heauenly promises, and help of God, by which assuredly, we are conducted to saluation, if secondly for our part, we shall vse diligence, to work with the same to our power, as is sayd in the counsell of Trente sess. 6. cap. 13. vvhere speaking of the gift of perseuerāce, it saith, let no man promise to himself security, by absolute certitude, and assurance, but in Gods help all are to be reposed, and with firme hope vvorking our saluation. Where it is supposed, that it is in our power in apart, that vve fayle not, or that vve vvork not vvith his graces as vve should do. And as it is in the gift of perseuerance, euen so it is in [Page 217]the hope of our saluation. For if truly and proper­ly it were not in our power to cooperat, & worke with the diuine power of God, we should haue no more place to hope in God, then if we wanted him, and that there were not a God. And there­fore our hope is sure, and confident in God, be­cause he is omnipotent, and faithfull in his promis­ses, as the ps. 144. v. 15 sayth, The Lord is faith­full in all his wordes, and holy in all his workes, to wit what lyeth on Gods part, for this cause cō ­sequently it followeth, that our Lord vpholdes those that be weake, & lifteth vp those that are fal­lē. Againe ps. 145. it is sayd; Blessed is he, that hath the God of Iacob for his helpe, whose hope is in the Lord his God, which made the Heavens & the earth, the sea, and all that there in is, who kee­peth faithfulnes for euer.

Lykewyse Eccl, 2. v. 11. No man hath hoped in the Lord, and is ashamed. For God helpeth euer, so that the certitude of our hope, consisteth in this, that it is assured on Gods part, for our saluation, because his grace is ready, if we cooperate, and worke therewith, and so rightly is vnderstood, that saying of the Apostle, that hope is not asha­med; and this hope which the Catholickes belie­ue, is far discrepant, to the temerous presumptiō of the protestantes, who are so certainly persua­ded, and assured, that they confide in themselues, more then in God, & whatsoeuer thing they per­suade, and assure thēselues of, God must be bound to follow their opinion. So that God shall not be God, but each Protestant in his owne imagination is God, and such is the Protestants assured, and cer­tayne hope, which indeed is ashamed, and not the hope which the Apostle commends, which they want altogether.

ANSVVER.

IN the tyme of Christ, there were three princi­pall tongues, to wit, Hebrue, Greek, & Latin, to this, the title of Christ crosse beareth witnes Matt. 27. Ioan. 19. In which tongues, God euery where was praysed, Three princi­pall tongues sanctified of Christ in the Crosse. & in these languages chiefly diuine seruice was done. To what ende is this question, seing in the reformed bookes, and prayers, are ob­serued diuerse wordes in a strange language that the people cannot vnderstand, as▪ Amen, Alleluia, Osanna, Eli-Eli-lamasachthani, Sabaoth, which are Hebrue words. Lykewyse in the Baptisme of infātes, you pronūce agreek word w ^ch surpasseth the vulgar peoples vnderstāding, if it were not for the lōg cōtinuāce & practise of it. Therfore it is ex­pedient, y ^t diuin publick seruice be don in the latin tongue, and not in the vulgar tongue of each coū ­try. First because the vniuersall Church approueth this manner of prayer, The reasons wherefore the latin tongue is vsed. against whose practise to dispute, is most insolent madnes, as witnes S. Au­gusten epist. 118. ad Ianuar. So that what is insti­tuted [Page 219]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 y ^e 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, & [Page 220]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, & dā ­mage 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. [Page 221]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 cō ­mon 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 [Page 222]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 tō ­gues, 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.

ANSVVER.

THE Apostles saying, contaynes a threefold prayer, to wit, the prayer of the mouth, of the spirit, and mynd, to which, these three con­curre, the tongue, the will, and vnderstanding, therefore if any pray with his mouth, in an vn­knowne tongue, he prayeth with mouth and wil, if he do it for Gods cause, but his mynd is with­out fruit, to wit, that he vnderstandes not, be­cause what he prayeth, he vnderstandes not, in the meane tyme, his prayer is not without fruit, for it is meritorious to him that prayeth, and ac­ceptable to God, albeit it be destitute of that fruit, which men conceaue by vnderstanding. And therefore S. Paul striueth to declare the gift of Pro­phesie, which is the gift of the exposition of holy Scriptures, & of the wordes of prayer, to be more excellent, then the gift of the tongue. For seing dayly the nomber of the faithful increased both a­mōgst Ethnicks, & Iewes, to the fayth of Christ, it was not requisit to the faithfull, to speake before them, with many tongues, but then it was their part to speak with interpretation of the Scrip­tures, without which they vnderstood not the Scriptures. But now, when men are taught in the faith of Christ, and with continuall preaching of [Page 224]the word, what seruice, or prayers are in the Church, that men are ignorant of? Therefore to what end should diuyne seruice be done in a vul­gar tongue, seing it is not vnknowne to the vul­gar, what is done in the Masse, or songes of the Church; whilst they cōforme their gestures to the wordes of the Priest, now to stand, now to bowe their kne, now to left vp their handes, and eyes, now to knok on their briests &c? But to the argu­ment which the heretick propoundeth against the Masse, and Church mattens, we answere that S. Paul speakes of a Prophet, Preacher, or Doctor, to interprete the Scriptures, as Hierome, & Austen witnes in this place.

Secondly that albeit the lay-men vnderstād not the wordes, yet notwithstanding they vnderstād all the mysteries, by preaching. Therfore the hea­ring of masse, and matines, and euen songe is not vnprofitable &c. howbeit they vnderstand not the wordes, for these reasons. Because in the di­uyne seruice of the Church, vsually is read the ho­ly Scripture, by which the holy Ghost speaketh to vs, and powreth some grace, in our hartes, & tongues, to expresse our affection and loue to­wardes God.

Thirdely the Priest, in the masse, or collect, is comon minister of the whole Church, and ther­fore all hearers of Gods seruice, should repose in the faith of the Catholick Church, for she more pleaseth God, & is more acceptable to him, as a most beloued spouse to her husband, then the fayth of any priuat men.

Fourthly the end of masse, and diuyne seruice, is common to all, whether he vnderstand, or no, for the end of the masse, & the Churches intentiō, [Page 225]is knowne to all, to wit, that the sacrifice is offe­red for the liuing and the dead, in remembrance of the death and passion of Christ, to the honour of God, and edification of his Church, and to the ho­nour of the Blessed Virgin Marie, & all his Saincts, and therefore it sufficeth that we haue diuyne ser­uice in Latin, seing it is one of the three chiefe tongues, which Christ sanctifyed on the Crosse, and that we appertayne to the latin Church &c.

ANSVVER.

THe Catholick Papists commit no foolishnes, while they repeat the Angelical salutation, as a true prayer. The reason is, because prayer con­sisteth in two partes: the on is in giuing of thanks, and the other in prayer, therefore it is not affected folly, or superstition. The maior is euident, be­cause there are many Psalmes of Dauid, that are only actions of thankes, and yet are nombered amongst Ecclesiasticall prayers, also they are nō ­bred by their owne iudgement in the Psalmists, & in this manner were Paul, and Sylas at midnyght praysing and praying our Lord. Act. 16. v. 25. For the petitions, & desyres are included in the prayer it self. Moreouer the minor is euident, first because, [Page 226]while we repeat that prayer we commemorat the benefit of our redemption, by the incarnation of the sonne of God by way of thankes giuing, ther­fore it is to be thought, and adiudged for a prayer.

Secondly it is a prayer implicit, by way of insi­nuation, as was the prayer of the leprous-man to Christ, saying: Lord if thou wilt, thou canst make me cleane: Matth. 8 v 2. To whom Christ answe­red condiscending to his inward desyre and pri­uat prayer, saying: I will, be thou clean. Euen so in lyke manner, whyl we repeat this salutation, we pray-the Mother of God, to haue a care of vs implicitly.

Thirdely, the holy Church hath put to this a formall and expresse prayer, in the end of the Sa­lutation, saying holy Mother of God pray for vs, now, and in the houre of our death. Therefore it is a true prayer, howsoeuer the ennemies of God, and of his blessed Mother, whisper and murmure against her.

ANSVVER.

THe sequel is absurd, for altough he saluted her, it followes not, that he prayed to her, as whē the action of a thing is of a diuerse intentiō, & end: it acquires a diuerse name, and action, according to philosophicall axiomes saying Actus accepit speciē ab obiecto. that is to say, the deede taketh his forme [Page 227]of the obiect: As for example; when any man shal giue an almes for the succour of his nyghbour, this intention, and end of his worke, is obserued of the forme of the obiect, in that he is his nyghbour, & poore: and in the other, when any man shall giue an almes to deceaue his nyghbour, the first is meri­torious, but in the second he demerites. Euen so the intention, and end of the Angels salutation, it was congratulatory, in that she was chosen to be the Mother of Christ. And therefore he is not cō ­uinced in this to haue prayed to her, but by the same axiom to haue saluted her.

ANSVVER.

I Deny the vsurping of an others office, this is in­uented of Caluins owne head. But Athan. in Euā ­gel. de dei para, sayth, that all the Spirits of the cele­stiall Hierarchies, doe incessantly sing in Heauen this glorious and vnspeakable hymne, and for this cause it followeth, that not only this saluta­tion was enioyned to the Angell Gabriel, but to all the Angells in Heauen, although one was mes­senger sent from God, to vtter this salutation. For if any, to prayse God, should sing this hymne, Gloria in excelsis Deo &c. He doth not vsurpe the of­fice of another, but so he doth, that he may imitat [Page 228]the Angels in praysing God, and so therfore such-lyke is this.

ANSVVER.

WE do not salute, nor inuocate the Blessed Virgin Mary absent, but we salut and inuo­cat her, whose spirit with vs is present. For if the soules of the blessed, and the Angels knowe our doings, otherwyse they could not execute their ministery, and office concerning vs: It followeth, that the Saincts knowe our actions eyther by word, or particular reuelation of God, who are present with vs in spirit, of whome S. Austē sayes, that being secure of their owne saluation, are so­lieitous and carefull of ours Heb. 1. How much beyond the Saincts & Angels is the B. Virg. Mary, somuch is she more able to know our thoughtes, heare our prayers, and to be present in spirit with vs, in all our actions, which tend to the glory of God, and our faluation. Whose presence is with­out all magicall inchantment and superstition.

ANSVVER.

VVHerefore did Dauid King, and Prophet, in one Psal. 135. repeat tuenty-fyue ty­mes one thing, saying: prayse the Lord for his mercy indureth for euer. And psal. 117. prayse the Lord because he is good, and his mercy is for euer, which he repeates in an other psalme fyue tymes, in this often repetition was the Prophet foolish, and deryded God? nay, but he did well in so praying, and in replycating, is commended, & praysed of all men. Euen so we Catholickes in so doing, and praying, cannot be accused of super­stition, or idelnes, although in the prayer of the Rosarie we repeat oft the Angelicall saluation.

Moreouer our Sauiour Iesus Christ, Matth. 26. before his passion, three tymes in the garden re­peated one prayer, saying: Father if it be possible, let this cuppe passe from me, and this the Euange­list witnesseth that he prayed thrice, repeating the very same words. Therefore after the example of Christ, and his other Saincts, who oft duplicated the same words, in their prayers, and Supplicatiōs we follow them, in reiterating the same wordes of the Angelicall salutation, in thankfull remem­brance of the incarnation of the sonne of God; & in prayse of his blessed Mother, then to follow you who once will not repeat the Lords prayer, in a whole day, who indeed approue your selues desti­tute of all feruour of deuotion; lyke vnto the cold Salamander, in the flamming burning fyre. For by the oft repetition of one prayer, it moueth the reasonable creature, forceth the spirit, and infla­mes [Page 230]the mynd, in the desyre of celestiall things, by this frequent, and importunate māner of pray­ing, gates are set open to knockers, and seekers do finde, and in the end, the benignity and mercy of God, is imparted and giuen. Therefore let them be ashamed, with their▪ pseudo-prophet Caluin, with his rediculous scoffes of impiety, saying that the repetion of prayers, which the Catholicks vse, are but babling, forsomuch, as much talke is forbidden of Christ, and all prating garrulity is a mocking of God; who endeed by such prating, without any forme of reason, doth mock God, & his Church. In that he mockes God it is euident, for the rosarie was not but by his ordinance, who with many miracles, hath declared the vse of these prayers to be good and acceptable to him, as may be read in the lyfe of S. Dominick. But also throw enuy and hatred he mockes the Churche, who by the inspiration of the holy Ghost, hath al­lowed, and approued such prayer lawful, & god­ly. And therefore all the reformed with Caluin, as enuyers of the honour of God, and his blessed Saincts, are condemned for their maliciousnes and mockery.

ANSVVER.

IT may be sayd, thow argumentest be lyke with the Diuell, in cyting the scriptures, for thow [Page 231]holdest thy peace of that which followeth, as the Diuell did to Christ, saying it is written, as thow producest the same also writē; but if thow should­est cyte right, it is sayd, not to pray with many wordes and babling, after the manner of the Eth­nicks. In which wordes, he taxeth their supersti­tious obseruāce, who thought not their prayers to behard of y ^e Gods, except they were don with su­perstition, & clamorous voyces: So that the more they spake whether the affection was to prayer, or no, they belieued the sooner to be hard. For the Greek word signifieth no lesse, then a powring out of futil and ydle wordes. But our Sauiour did not reprehend the continuance of prayer, but the manner of the Ethnicks, and their intention, but in continuance of prayer God considers the intē ­tion, and feruour of the supplicant, who know­eth what we haue need of, so that it is not neces­sary that we should teach him with many words, but with affection, and perseuerance in prayer, for it is writen, Pray euer, Rom. 12. and Christ hath sayd Matth. 6. when yee shall pray, say Pater noster &c. Therefore the continuance of prayer, is no babling, nor much speaking, but godly, ho­nest, and profitable to the supplicant.

ANSVVER.

THe Christian Churches, are not only institut for the preaching of the word, and ministra­tion of the Sacraments, but chiefly for the oblatiō of the vnbloody sacrifice, and prayers, so that in them, in regard of, their institution God is much more worshipped, then in any other other place. Which I proue, because none of the ancient Fa­thers, speaking of the Christian Churches, vseth any other word, then Templū, a Temple, so that a temple, is for an alter, an Altar is for a sacrifice, & therefore they were first instituted for a sacrifice. For what els is a Temple, then a place for an Alter, & what signifies an Alter but the place for a sacri­fice? Hereupon S. Paul maketh mention of an Al­ter, 1. Cor. 10. saying: You cannot be partakers of the table of our Lord and of the table of Di­uels, where the Apostle opposes the Eucharisti­call table, against the table of Diuelles: the which table was an Altar really. It followeth by the lyke reason, that the Christian table must be an Altar, for it is sayd befor, speaking of immola­tions, because the Gentils vsed to immolate, which immolation, was not done to the true God, wher­vpon cōtrary wise the Apostle signifieth, that true sacrifices, and Altars, are offered and erected to God, for he forbiddes Christians not to drinke of their drink offerings, or to eat of their meat, im­molate in the Temples, and Altares of their Idols, seing that their worship can no wayes stand with the Christian worship, where the cuppe and Al­tar of Christ is, which is the sacrifice of his owne Blessed body, immolat in the Temple on the Altar, [Page 232]and receaued of all Christians, the which Altar he will not haue, to be a compagnion of Diuels, that is to say, that he will haue it, to haue no part with the sacrifice of Idolaters, who offer their facrifices to Idols, of the which true sacrifice, those holy, and venerable Fathers haue left vs in remembrance these wordes, the sacrifice, tēples, and Priesthood of the new testament; as Aug. lib. 8. de ciuitate dei cap. vlt. Ambros. lib. 2. offic. cap. 21.

Secondly, Churches are instituted for prayer, more then preachings, for Christ himself sayeth, Luc. 19. my house is the house of prayer, and not ‘an house of preaching. For this cause it is sayd of the Apostles, who preferred prayer before do­ctrine, Act. 6. We wilbe instant to prayer, and se­condly to the ministery of the word.’ Lykewyse, Peter and Iohn did ascend vnto the Temple, at the nynth houre to pray. Act. 3.

Thirdly more easily God heareth the prayers of the godly, in the Church, then in any other place, because the Church includeth the vniforme pray­ers of many, as also the presence of Christ Iesus our mediator, both in his power, & in speciall ef­fect in the blessed Sacrifice of the Altar. In the Church also the diuel is lesse powerfull, to vex & tempt the members of Christs body. And lyke­wyse it agreeth with reasō that it is better to pray in the Church thē elswhere, because to pray in the Church doth proceed of obedience, and commā ­dement of God, and his Church, which circum­stances rehearsed, doe not quadrat, and agree to be done in priuat houses, or in any other places, for in S. Chrysostomes tyme some there were, that excu­sed themselues that they could pray at home, and hereupon vsed Sesdome the Church, whom he [Page 233]reprehendes, Hom. 3. O could excuse, sayth he, which I hear of many, whyle they say, we may pray at home, but we can heare sermons, and do­ctrine but in the Church. O man thow deceauest thy self, and walkes in a great errour, for albeit licence be giuen thee to pray in thy house, notw ^th ­standing, it cannot be so well done, that thow prayest in thy house, as in the Church, where so many Fathers and holy men are, for the ernest cry of a whole society, is made to the immortall God, who heareth the cry of the humble, and cō ­trit in hart &c. and a litle after, he sayth; there, in the Church men haue a greater occasion to pray, then in any other place, because the oblation of grace is present, in his obiect: which is the sacri­fice of the masse. Morouer our catholick Churchs are erected, consecrated, adorned, & beautifyed without superstition, only to the honour of God, and his Saincts. That Churchs are consecrated & erected to the honour of God, it is out of contro­uersie, but also they are erected in honour of his Saincts, as shalbe proued, for if the Temple of Sa­lomon, was erected not only for the Sacrifice, & prayer, but also for conseruation of the Arck of God, to wit, that it should be a house in which (as Dauid vowed 1. paral. 28.) The Arck of the coue­nant of the Lord should repose, euen so the Tem­ples are for the cōseruatiō of the reliques of Gods Saincts, who sometyme will they liued were the tabernacles of God, and mediates by whom God hath spoken, and wrought myracles, and if the Arck of God was honoured in the Temple, and y ^e Temple builded for the Arck of God, why also may not Christians reuerence honour and pray where the relickes of the blessed Saincts are, and [Page 234]and for their honour and worship erect Churches, and Altars without offence or calūny of heretikes, as Dauid had vowed, and Salomon performed to build a Temple for the Ark of God? The which e­rection and consecration is without all magick, & superstition, for the fact of Iacob approueth it in the Law of nature, Gen. 28. where erecting a stone in title, to the vse of a sacrifice, & powring oyle on it, for sanctification, and in calling the place Bethel, that is to say, the house of God, w ^ch ceremonies pleased God, and were without all magick, & superstion; euen so our consecratiō of Churches, & Altars, is without all inchantments, or superstition; eyther explicite or implicite. Mor­ouer we decore and adorne the Churches for the greater magnificence of Gods house, which ma­gnificence extendes to the honour of God: for Moyses by the commandement of God, appareil­led, and adorned the tabernacle with gold, siluer, pearles, silk, and other precious tapestrie for the greater honour of God, and for the mouing, of de­uotion, for in these things the faithfull are helped, and the Sacraments are honoured with maiesty, & reuerence, for when we see these things before our eyes, forth with the hart is lifted vp to think on heauenly things, and to contemplate the diuyn Maiesty, how great and powerfull God is, that is worshipped with such magnificence. And con­trariwyse the Churches are contemned, and des­pysed, which wante these ornaments, conse­cration and appareilling, as may be seene in the Protestant Churches, which are no Churches, but merchant bankes, citizines walking places, a gallery for common people, a spy-house for tail­lours, a law house, a common hall for examin­ing [Page 235]a malefactors, a place of verdict, a place where equity and falshood is iudged, a consistory for the Caluinian sessioners, and Church wardēs: ‘a place for the imprisoning of whores, and for­nicators, that verily Christ fortold in effect that it was nothings els, but Spelunca latronum, & non Do­mus orationis.’

ANSVVER.

I Confesse God is euery where by essence, pre­sence, and power, neyther dwelleth he in tē ­ples, as included in them, or indigent of them, as ‘S. Stephen vnderstands, yet he dwelleth in them, another way, as sayth Hier. cap. 7. I shall dwell with you in this place. because the Temple is a house dedicated to God, and his worship, who hears prayers in that house more willingly, then in any other place whatsoeuer, so y ^t it followeth that as it is a place dedicated to God, and accep­table, therefore howsoeuer magnificently we can decore it, for that cause our prayers are more easily hard of God and our petition graunted.’

ANSVVER.

VVE Catholickes accurse your wicked do­ctrine, who affirme that God, not only from eternity hath defined, and preordayned all things in perticular, both good, and euill, before the forseen determinatiō of freewill: but also that our first parents haue falne by the eternall ordina­tion ‘of God. And that, that most clement Lord, whose nature is goodnes, hauing no respect to our good, or euill, hath decreed from eternity, to creat some to lyfe, some to death, only that in them he may declare his iustice, and in other his mercy, so that to one of those endes, euery one is created, & this they call predestination, and therefore lest I should seeme to forge, or counterfeyt any thing contrary to verity, it is requisite to produce the words of their own Rabbins, to this purpose Cal. lib. 3. inst. cap. 23. § 7. No man can be iustifyed, sayth he, whylst God hath forseen what progresse he is to haue, that made him, and therefore God hath forseen, because by his owne decree, he hath disposed what he had forseene &c. For it doth ap­pertayn to his wisdome to forsee all things which [Page 238]are to come, and lykewyse it appertayneth to his power to rule and moderate all things with his hand. Moreouer ibidem, he sayth. It was decreed of God that Adam should sinne: morouer that it should seeme absurd to any, that which I say, not only God to haue forseen the fall of our first pa­rentes, and the ruine of the whole posterity, in them, but also to haue disposed it so, by his decree, and will; and so we call predestination, the eter­nall decree of God, which he hath declared with himselfe, what should be done of euery man. For all are not created to alyke condition, but some are preordinate to lyfe, and others to eternall death, & therefore whether of those endes, he hapneth on, we say, that to that end he is predestinat Calu. lib. 3. inst. cap. 21. §. 5.’ To iustifie Caluin, Caluins and Piscatores blasphemy. burst out Piscator a Caluinist in his Treatise against Scaffmā printed in, Lai in. Holl. 1610. pag. 26. God so cre­ated ‘our first parents, sayth he, that indeed they should sinne, for so much as there was no other way, that he myght obtayne his owne first end, which is in the declaring, and showing his mercy in the saluation of some: and in the manifestation of his righteousnes with iust condemnation of o­thers, thus he. But as concerning this predestina­tion to death. Caluin sayth, sup. whom God gi­ueth ouer to damnation these truely by his equity, and righteousnes, and in his incomprehensible iudgement, we affirme them, from the entrance to lyfe to be secuded, and stoped. And lykewyse euē as God with vocation and iustification, doth seal his owne elect, that they cannot fall: euen so the reprobat, by excluding them from knowledge, & notice of his vocation, or from the sanctification of his spirit, in his decree, and predestination the [Page 237]which he declares and manifest by iustice, lib. 3 cap. 21. § 7.’

‘Morouer he teaches in another place that God draueth the reprobate by force, and constraineth them of necessity to the doing of wickednes, and yet notwithstāding by no meanes can they be ex­cused eyther from sinne, or from the punishemēt of diuine iustice, for he sayes, that the reprobate would be thought excusable, in sinning, because they cannot eshew the necessity of sinne, seing this manner of necessity is layd on them, by the ordi­nation of God. Predestinatiō constreines and forceth a man to sinne after Caluins opinion. But for this we deny them to be excused, for asmuch as the ordination of God, by which they complaine them to be ordayned, or destinat to damnation, standes with his equity, to vs the cause is vnknowne, but that equity is most certayne, and vpright with him, lib. 3. inst. cap. 23. § 9. The which doctrine is most impious, wic­ked, cruell and blasphemous, and is repugnant, & withstands the holy Scriptures, right reason, and their owne euangelical consistory of Tuguring, & Basil, who hath reiected this doctrine of Caluin, concerning predestination anno Dn̄i. 1552. as wit­nes Bols. cap. 13.’ Therfore what appertayneth to the euill of our fault, and the forward actions of a sinner, they are not predefinite, and preordinate from eternity, which the whole Scripture with­standes, as Psal 5. where it is sayd, That God loueth no iniquity, neyther willeth wickednesse. And as for pu­nishement and eternall damnation to be decreed of God before the forseen malice, and wicked­nesse of the creature, or without respect of futur sinnes; that God should haue predestinat, and to haue created them to eternall condemnation. Let Christian ears abhorre to heare such doctrine, [Page 239]to which the Scriptures oppose, which testify that God doth not pull out the sword of punishement, Punishment and reuenge is a strange work to God. and reuenge, except he be compelled, and forced, by prouoking him by long continuance in sinne. For this cause the prophet Isai cap. 28. v. 21. sayeth, That Vengeange, and the Scourge are called an vnusuall, and a strange work, and cap. 1. v. 24. as it were he com­plaineth saying by an interiection, ah, ah, I will case me of my ennemyes, & I will reuenge me on my foes which interiection, Heu, many interpret it so, that it is against his will, and that he expresseth it with sor­row, that force vrgeth him contrary to his will to vengance, and punishment, who willeth all men to be saued, that his mercy, & not his iustice, might be declared, God is forced to punish man against his will. for it is more proper to him to haue mercy, and to spare, then to punish, but re­uenge is a strange work to him and contrary to his nature to be a punisher. Is not this fully expressed in Gen. 6. How he was forced, when it is sayd, that he was inwardly touched with dolour of hart, and sayd, I will destroy man, whom I haue created. Lykewyse Ezech. 18. v. 23. Is my will the death of the wicked sayth the Lord God. Lykewyse Sap. 1. God made not death, neyther reioyse in the perdition of the liuing.) But by the equity of his iustice, when Sinners conuer­tes not, he shall reioyse exceedingly in the repro­bation of sinners, for the ostentation of his iustice, for his work of predestination is good, & is with­out any preuision, or forsight of mens demerites or originall sinne, who from eternity hath not de­creed to determinate, constraine, force, moue, or impell the wils of any to wickednes, and sinne.

Moreouer if the Angells, and men, from eter­nity, are predestinated to reprobation, to the only ostētation of Gods diuyne iustice, they haue falne [Page 241]into a more miserable condition then all the brute beastes of the world, Angels, and men, are crea­ted to a more miserable cō ­dition then beasts are. the which God hath not created to misery, farelesse to eternall condemna­tion. Whereupon it followeth, that God shall first be a reuenger, before man be a sinner, the which S. Austen euery where reclames, that it doth re­pugne the infinit goodnes of God, and in so doing God should be more cruell, then the wyld bere, and lyons; for there is no beast so souadge, who do intend to procread their birth and whelps to a ex­treame misery, other is none, that do not nourish, and promote what in them lyeth, to perfection. And to the contrary God shalbe more vnnaturall then the brut beasts, after the doctrine of Caluins theology. I cannot see by what reason men can promise, & assure ther soules whether to presume of their saluation, or to dispayer in this doctrine of predestination. How shall it be in our liberty and will to perseuer in good things, and hope to be saued, if predestination without frewill, good workes, and perseuerance make a consummation? what? hath Christ sayd in vayne, Matth. 19. If thou wil [...] enter into lyfe kept the commandements? Againe he that perseuereth to the end shalbe saued, But this Protestant predestination annihillate the wordes of Christ, for it freeth vs of the commandements, and of the vertu of perseuerance; and sayth all good works are vnprofitable.

Moreouer there followeth another absurdity, that if God of his own wil, without forseen sinne, What absur­diues follow the Protestāts doctrine of predestinatiō. doth reprobate men, there shalbe fewer reprobat, then elected, which is false, as Matth. 7. & 22. by the consequent of the Scripture is probable; for God is more propense▪ and ready to haue mercy, then to condemne: therefore if predestination cō ­sist [Page 242]in his owne will, it is to be supposed, to be fare fewer reprobat to death, then to haue been pre­destinat to lyfe. wherein con­sisteth electiō, and reproba­tion, and of his distinctiō. For it is an idle argument that you Gather of predestination, to make the vindictiue iustice of God to shyne, seing by reason, it is rather obscured: who will God first to be a reuenger, be­fore man, or Angell be, and to forsee and prede­stinat them sinners, before they be creatures, for by all reason, it ought to be first produced, what is to be punished, before the punishmēt be decreed, and secondly the decree of the punishmēt, is to be measured, according to the fact. So that the diffe­rence in election, and reprobation, consisteth in this distinction, to wit, that immediat election in perfect yeares subsist in his prescience with preui­sion of following merites, presupposing coopera­ting grace, and mediat knowledge. And in chil­dren by preuised application of the Sacraments, against sinne originall. Reprobation is by aposi­tiue act of his diuyne will, by which God hath decreed to condemne some to eternall punishe­ments. The cause is giuen meritorious of the part of the reprobate, to wit, perseuerance in mortall sinne, or in originall. For where there is a reason giuen, wherefore the Kingdome of God is pre­pared for the elect, before the beginning of the world; is there good workes, and merits, for it is sayd, Matth. 25. that Christ in the day of iudgemēt shall say, Forseen me­rits and deme­rits are causes of election & reprobation. come ye blessed of my Father (by prede­stination from eternity, and by grace in the pre­sent) possesse yow the Kingdome, prepared for yow, from the beginning of the world, that is to say, from eternity. Adiecting the reason, where­fore not only it is giuen to them to possesse, but al­so was prepared frō the beginning, because sayth he, I was hungre, thristie, naked. &c. and you [Page 243]succoured me, contrariwise to the reprobat. Goe from me accursed into hell fyre, which is prepa­red for the Diuell, and his Angels, for I was hun­gre, thursty, naked, &c. and you secoured me not, so that the predestinat, is elected to glory, for their forseen merits, and the reprobate are ordayned to Hell fyre for their forseen demerits. Wherupon is the common maxime that the vulgares, and idiots holde, and is mantayned of all sectaries, that a mā predestinat to eternall lyfe, howbeit he doth euill, cannot be a member of the Diueil, The vulgars opinion of predestinatiō & reprobatiō. and contrari­wyse the reprobat whatsoeuer good he doth, or how well he liue, cannot be a member of God. By this doctrine righteous, and good men, are tur­ned away from doing good workes, and makes a­way for sinne and all vyces, for hereby a man, shall neyther merit, nor demerite; seing this Para­dox teaches an infalibility that the predestinat, cā do no euill, and the reprobat can do good. Which is false, for it is not sayd to reprobat Cain, dispa­ring of the diuyne mercy of G [...]d, for which he was damned, and to preuent him of reprobation, he sayes, Genes. 4. v. 6. VVherefore art thow angry, and why is thy countenance cast downe, if thow doest well, thow shalt be rewarded. In which wordes it is euident, that God promisseth to a reprobate man, the re­ward of good things, if he will worke them But the Protestants cheife designe is to extinguish all power, and will to work any good thing, The Protestāts will is to ex­tinguish all power to me­rit or demerit. through predestinatiō, so that the predestinat cannot sinne, nor the reprobate cannot merit, withstanding the holy Scripture, which sayes, that Peter was prede­stinat to eternall glory, and yet committed a most haynous sinne, by swearing & denying our Lord, Matth. 26. whome before he confessed the sonne [Page 244]of God, and King of Israell, Matth. 16 Lykewyse is not S. Paul predestinat, yet he himselfe confesses that he had been a blasphemer, a persecuter, and a wicked liuer, which is the workes of reprobatiō, except you would say, y ^t a blasphemer is worthy of an eternall reward, then was he a blasphemer of necessity, or then was he a member of the diuel, for all wickednes must be of the Diuell, for as S. Gregor. Hom. in domin 1 Quadrag. The head of all the wick­ed is the Diuell, and the members of this head, are all the wicked, Thus he. Who would thinke S. Paul to be predestinate, and S. Peter whose deeds are oppo­sed, or how did their concurre with predestina­tion ensuing, seing as they say, the predestinate cannot sinne? How then haue they, & others sin­ned, lyke fooles, assuring your selues of predesti­nation, and eternall lyfe, who cannot faill, no more then Christ himself, with Caluin, you are not ware, of presumption lib. 4. inst. cap. 17. §. 2. Whilst you trust in your own suppositions, con­cerning predestination, and reprobation, for ma­ny haue perished, who haue thought to haue ben predestinat, and many hath been saued, vvhose lyfe appeared to others reprobate.

ANSVVER.

BY Iacob, & Esau, are vnderstood two people, to wit, the Idumeans, and Israelites, and ther­fore by the name of Iacob, he declares the Syna­gogue with her head, and by the name of Esaw, the people descended of Esaw with their head, it followeth that this loue towards Iacob, was in the good will of God to giue to the Synagogue those preuiledges, by helpe of which many was saued, and predestinate. And the hatred of God in this place towards Esaw, and his posterity, is nought els, then lesse loue, whom God would not pre­uent with such singular preuiledges: but permit­ted them with their head, to fall in sinne, and to be obdurate in sinne, and therefore this word hatred ‘is taken for the lesse loue, as is frequent in Scrip­ture, Luc. 14. v. 26. If any man come to me, and hate not his Father &c.’ So that Iacob was elected to a farre more helpe of grace, and greater preui­ledges then Esau, for of Iacob, and his posterity Christ was borne, and not of Esau, also Iacob re­ceaued a temporall inheritance, in a figure of an eternall inheritance, and benediction, and Esau only left to common helpes of grace, & hereupon Iacob is beloued, because of the singulare graces giuen to him, which was denyed to Esau, & seing the election to be inequall because of the will of [Page 247]the caller, and not the merites of the one, or de­merites of the other, it is sayd, I haue loued Iacob, and hated Esau, and to giue a token of his loue, he sayes, that the elder shall serue the younger, which according to the letter, we read in no Scripture, that Esau euer serued Iacob, neyther doth he ab­solutly speake in this place of predestination, and reprobation, & yet notwithstanding so he speakes of those grounds in which proper reason teaches in what consistes election, and reprobation.

ANSVVER.

THe Sequell is false, for neyther to haue mer­cy is to predestinate, or not to haue mercy, is to reprobate: but to haue mercy, is to conferre, and giue meanes, by which men is delyuered, and made fre from the miseryes, which sinne indu­ceth with it, and this mercy is in the will of God, which he giueth to one, and not to another, ney­ther can any complayn: because God giues suffici­ent grace to all men, if that man cooperate there­with. In the same manner is vnderstood the dis­course ‘of the potter, and the clay, as concerning precious, and contemptible vesselle, for so the Apostle argues, if it please the Potter to make a ves­sell [Page 248]to honour, and in another to dishonour, which in the coniecture of man is a great worke: may not it please God to do that which is lesse.’ For if an Potter of an Clay may make two vessels after his will, to honour, or ignominy, may not God make of two sinners, (who is basser then clay, through their owne fault) two vessels, eyther to honor, or ignominy, after the multitudes of his mercy, or the equity of his iustice, in giuing to the one con­uenient help, and grace, by which God foreseeth him to be mollifyed, by pennance, and to be for­med a vessell to honour, by good workes And vn­to the other he giues meanes sufficient, albeit not in such aboundance, or powerfull, yet sufficient to saue their soules, if they work sufficiently with these meanes. But when these meanes are not fol­lowed, and applyed, which are sufficient, that it is sayd, that God leaues him in his owne will, & this way he is sayd to be indured and hardned of God. But wheras the Apostle sayes, what if God would, to shew his wrath, and to make his power known, this sense is more difficile, for he speaketh not simpliciter as delightfull in the punishement of man, but for the reason of iustice, and to make his power knowne, who longe hath sustayned with patience the vessels of vrath, that is to say, expecting their pennance; and ready to help thē with his graces, who withstanding him, haue ob­dured themselues, that he may show the riches of his glory in the vessels of mercy, and so by a con­secutiue reasō, in shewing the power of his wrath on the one, in the righteousnes of his iustice, is the ministring of mercy to the other, to come to glo­ry. What herein can any man complaine, seing he hath sufficient helpe of God, if he will worke [Page 248] ‘with that help? No man can perish, for it is Gods will that all men should be saued, and none should perish, 1. Tim. 1. who delytes not in the death of a sinner. Ezech. 18. Where it is to be noted, the saying of the Apostle, and the end why the repro­bat are permitted to sinne. & the suffering of them, was not only, that God should show his wrath in them, and vindicatiue iustice, but also that he might show the riches of his glory in the vesseles of mercy, for the death of Christ should not haue been, neyther the death of his martyres, if God had not permitted sinnes &c.’

ANSVVER.

THe Apostle exclames not admiring the secret causes of predestination, and reprobation, but the immense wisdome of God, his counsell, and dispensation of his grace, and fayth? Who hath permitted both the Gentils, and the Iewes to fall in infidelity, that he may haue mercy on both, as at length in this place is discussed: but as touching the wordes of the Apostle saying, when the chil­dren as yet were not borne, nor had done good [Page 249]oreuill. By which example it is euident, that ney­ther nations, nor particular persones be elected e­ternally, or called tēporally, or preferred to Gods fauour, by their merits, because when God made these two persones, he loued Iacob, and refused E­saw, respecting them both euill, and the one as guilty as the other, for originall sinne, which was alyke in them both. And therefore iustly where he might haue reprobated both, he saued of mercy one, which one being as euill, and as voyde of good, as the other, must hold of Gods eternall pur­pose, mercy, and election, that he was preferred before his brother, which was elder then him­self, and no worse then himself; neyther hath his brother Esau in the other part cause to complayn, for that God, neyther suffered anything to be don towards him, that his sinne did not deserue: for although God elect eternally, and giue his first grace without all merites, yet he doth not repro­bate, nor hate any, but for sinne or the for sight thereof. Therefore in these two equall persones God calleth the one vnto mercy, and leaueth the other in his sinne: Is God for this cause iniust, and an accepter of persones? The Apostle answeres, that God were not iust nor indifferent indeed, so to vse the matter, where grace and saluation were dewe. As for example, if two men both beleued well, and liued well, if God should giue Heauen to the one, and sh [...]uld condemne the other, then were he iniust, partiall, and forgetfull of his pro­mise. But respecting two, who both be worthy of damnation, (as all are, before they be called to mercy) then the matter standes of meer mercy, & of the Giuers will, and liberality, in which place partiality hath no place. As for example two male­factors [Page 250]are condemned for one cryme, the Prince pardoneth the one, and leteth iustice proceed on the other: euen so God, seeing mankynd in a ge­nerall condemnation, because of sinne, he saueth some, and not other some.

Secondly the malefactor that is pardoned, cannot attribute his remission to his owne deser­uing, but to the Princes mercy: euen so, all that be pardoned of damnation, are delyuered by grace through the good will of God, & merits of Christ.

Thirdly, the malefactor that is executed, can­not chalendge the Prince, that he was not pardo­ned also, but must acknowledge, that he hath his deseruing: euen so, such as be left in the state of damnation, cannot complaine, because they haue their deseruing for sinnes.

Fourthly the standers by, must not say, that he was executed, because the Prince would not par­don him, for that is not the cause, but his offence: euen so, we may not say, that such be damned, because God did not pardon them, but because they were offenderes, and therefore deserued pu­nishment for there offences.

Fyftly, if they aske further, why the Prince pardoned not both, or executed not both, the rea­son is, that as mercy is a goodly vertue, so iustice is necessary and commendable, euen so that some should be damned and not all pardoned, & other some pardoned, rather then all condemned, w ^ch agreeth to Gods iustice, and mercy, which ver­tues, in Gods prouidence towards vs, are recom­mended.

Moreouer if it be demaunded, why Ioan rather then Iames was executed, and why was Iames rather then Iohn pardoned, seing they both are [Page 251]equall criminall; the reason is, because it hangeth mearly, and wholy vpon the Princes will & plea­sure: euen so that Saul should be rather pardoned, then Cayphas being both equally euill, it depēds vpon Gods holy will, by which many vnworthy persones obtayne pardon; but for verity no iust, or innocent persone is euer damned.

ANSVVER.

WHerefore is frewill denyed, and necessity al­togeather induced, Freewill is de­nyed, and ne­cessity is indu­ced. and to renouat the most pernitious errors of the old damned opiniōs of Si­mō Magus. Bardesance: Priscillianists: Manicheis: Aboilards: Wicliff. Albanense: and the errours of such lyke Haeresiarches repugnant to the Scriptur, contrary to manifest experience, right reason, & the goodnes of God? For the Scripture teaches that after the sinne of our first parents, there remained freewill, eyther to choyse, or refuse, good, or euil, neyther is he forced by concupiscence after the manner of brut Beastes, neyther is he compelled of God, or is, as stock, and block, moued to good, or euill; but freewill worketh freely, in all things re­quisit to man, so that he may both choyse good, & also he may resist diuyn grace it self, A man may withstand the grace of God. because the grace of God inferreth no violence against [Page 252]the will of man, neyther is he forced against his will neyther is he necssitate, but God calling, he obeyes, or disobeyes, and after his owne will, and free option eyther accepts or refuseth, the grace of God? So that will, when he deliberates, he may in that instant, will, and not will, so that whether in volution, & deliberatiō; it is proper in his will. The verity is without controuersie in men of soūd iudgement as holy Scripture witnes, Man hath freewill. as Gen. 4 v. 7. Wher God spaken to Cain, sayth, If thow doth well, shall thow not receaue waidges, but if thow doth euill forth­with in the door is sinne, Herupō hath not a mā power, to rule his own passiōs & may he not eshew sinne, proceeding from that passion; Therefore let all Heretickes with Luther be ashamed, who maketh the freewill of man seruill, and to be forced, and necessitated; which God himself witnesse, to haue made free, and made man Lord indued with reason, & not seruant? or yet his will to be seruill, and abandoned, but to be Lord of himself.

Lykewyse our Sauiour speaking to Ierusalem, Matth. 23. sayth, How oft, would I haue gathered thy chil­dren, but thow wouldest not. In those wordes it is eui­dent that God is willing, and man will not: ther­fore be the will of God, the freewill of man is not forced and necessitated, but remitted in his owne disposition and option. Lykewyse Eccl. 31. v. 10. It is written of the righteous man in his commen­dation, saying, VVho might trangresse, and is not transgres­sed, might do euill and not done it: to this the disciple ac­cordeth with his master, 1. cor. 7. v. 37. saying in the commendation of Virginity, who hath disposed firme in his h [...]rt not hauing necessity, hauing power ouer his owne will, & hath so decreed in his hart to kept his virginity, doth well, in which wordes S. Paul plainly attributes power in [Page 253]the will of man, but taken away the freewill of man, is a consequent to deny the article of our be­liefe, The denyall of frewill is to deny on of the articles of the creed. to wit, frō Heauen shall be come to iudge the Queick and the Dead. To what end shall a Iudgement be, when there is no merit, nor demerit to be iudged, neyther shall there be praise, nor disprayse, ney­ther reward, nor pun [...]shment? For to these ef­fects is a Iudgement, & cōsequently it includes li­berty of Freewill, as teaches S. Augustin.

Moreouer to what end are all the exhortations to pennance, and conuersion to God, and to what effect are the commandements giuen: to what end are inhibitiōs: threatnings: promises: to fle frō sinne: and consequently from the wrath of God: if the liberty of frewil be extinguished, there shal­be no difference betwixt the actions of man, and Brut-beastes, and man shalbe after the same incli­nation and appeare with them alyke: then free­wil, must be subiected to the appetite, and concu­piscence is of necessity: what can be spoken, mare wildly against the excellency of humane dignity, is not also this an open axiom plainely contrary to reason, putting no difference betwitxt man, & beast, for indenying this, it taketh away all conso­lation, it freeweth man of solicitude, it secludeth feare, that he may do what he list, he is exempted of reason, and discretion, what he doth, of neces­sity he must do it, whether it be good or euill. That thereby this end may follow, security and idelnes: referr [...]ng all to the grace of God, and only fayth, sluggish to euery good works, extinguishers of ver­tue, peruerting the grace of God, introducing in­euitable necessity, and excusing sinne, in making God the author of sinne, and chargen the bening goodnes of God of all wickednesse.

ANSVVER.

THe consequent is false, for God hath not for­ced Pharao to the detention, and affliction of his people, but in iust iudgment, for great sinnes going before, he hath depriued him of his grace, for that cause he is left to himself, and turning him ‘from God, leanning to the creature, hath indured him self, for so it is written, Exod. 8. v. 15.19. Pha­rao hath obdured his hart: & againe it is sayd, that the hart of Pharao is obdured, so that Pharao wā ­ted not frewill, but he wanted the grace of God to worke with his frewill, because of his forgoing sinnes.’

As concerning Ioseph, and his bretheren it is to be vnderstood of the determinat will of God, for the exalting of Ioseph, and is not attribu­ted for a sinne to his bretheren, which glory and exaltation God had decreed longe before, to him, as may be gathered of his visitions, and dreames, ‘and therefore for this cause it is sayd in the v. 20. yee thought of me euill, but God hath turned it in good, that he might exalt me: so that their frewill by this was no wayes necessitate, and forced, but [Page 255]concurred with the will of God, for the glory & exaltation of Ioseph.’

ANSVVER.

I Deny the Sequell, for the mynd of the Apostle is, that the beginning of good workes, is not of humane will, neyther from the indeuoire of mā, but first of the preueaning grace of God, which excludeth not the free cooperation following af­terward ‘of freewill, to this purpose, sayth the A­postle, 1. cor. 3. v. 9. We are Gods helpers, and S. Iohn Epist. 3. v. 9 exhortes vs; to be helpers to the truth, ergo Frewill remayne in man to worke & cooperat with the grace of God.’

ANSVVER.

TO draw, is vnderstood for internall vo­cation, by which God sturreth our will to worke good things, but this vocation oftentymes [Page 256] ‘man resistes, as is sayd Prou. 1. v. 24. I haue called and you haue refused, for that cause it followeth such vocation not to be violent, so that after God hath called vs, frewill is left in vs, to inclyne to the vocation, or to that which may chiefly please vs, eyther good, or euill, and therefore he is sayd to be drawen, when he is called, for if the Poet say, trabit sua quemquae volūptaes, and as S. Aug. sayes, osten­das puero nucem & trahas cum, so that neyther in loue neyther in showing a child a nut make any vio­lence, but motions to frewill, and therefore God in calling, and powring in his grace in man; so draweth that the follower may will, and there­fore frewill is in man without any violent draw­ing, but in mercifull vocation, to accept and re­pell, as euery mans pleasure is.’

ANSVVER.

GOD so worketh good things in vs, yet not­withstanding, a place is left in our frewill, to worke togeather with God: to this purpose and effect S Paul argue for vs, saying, that he hath more laboured then the rest, yet notwithstanding, he sayth, not I, (to wit, only of my strenght) but the [Page 257]grace of God with me. 1. cor. v. 10. for grace, & freewill, are coherent, as the first cause with the second, as expounds S. Aug. de gra. & lib. arb. cap. 5. Greg. lib. 16. cap. 11. Bern. Tract. de gra. & lib. arb as for example who is to drawe his nyghbour out of the pit, draweth him that is willing to be saued on togeather with him, euen so God workes with the freewill of man, first by a generall concurse: secondly be a speciall help, illuminating the vn­derstāding to the knowledg of God, and pushinge the will, in lyking vertue, and honesty: thirdly by habitual grace, which worketh grace to the soule, and giues to the body corporall health, all thire-wayes God worketh in vs, so that God worketh not allone, neyther impedits nature, neyther pre­determinat any act by freewill but helpeth by in­fluence of grace, (as wyne, helpes the weake, and sicke persones, and as a stocke which a sicke man leanes to, is a helpe to walke with facillity,) so that he no wayes is forced, or is necessitated, for grace takes not away nature, but helpes, and perfytes it.

ANSVVER.

‘THe Apostle sayth, sup. obiect. 2. We are Gods fellowe helpers, a fellow helper must be a­ctiue, ergo not passiue, but in so farre as we called [Page 258]clay, is in respect that clay is, as it is of it self filthy and of no worth, without the labour of the cun­ning potter, to make it in a good and an excellent veshell.’ Euen so no man may merite of his owne power, or may attayn to be adopted a child of God, seing all are borne children of wrath, and seing all are the work of God by giuing of preuening grace, and iustification, which is not without freewill, and so to conclude we are sayd to be Clay, and he our former, respectiue.

ANSVVER.

VVHo easily hath fallne in a pit, cannot easily go out of the same: euen so grace been taken from a man, he cannot worke good workes, so much is the imbecillity of nature in the working of good, without grace, whereupon it concludes, that the grace of God, cōcurreth with free will, and freewill with the grace of God, so that it is neuer alone.

ANSVVER.

I Say the infallible, & eternal prescience of God, taketh not away, neyther preiudges the liberty of humane freewill, or eyther is tyed to the chan­ches of tyme, because the prescience worketh no­thing in the future actions of humane will: there­fore it bringeth not to man any necessity. The Se­quell is plaine, seing necessity is an intrinsecall cō ­dition of the thing which forces or necessitates: The antecedent also is probable, because presci­ence presupposes things to be future, and to depēd on ther obiects, the which S. Augustin induces w ^th a similitude, lib. 3. de lib. arb. cap. 3.4. saying, For as thou with thy memory, forceth not to be done ‘which hath passed: euen so God by his presciēce, forceth nothing to be done, which are to come, to passe, thus he.’ Because memorie maketh not, but presupposes things to be passed: as for exāple, [Page 260]my sight by which I see Iohn to Runne, is not the cause of his course: euen so the prescience of God of future things, maketh them not to be future▪ but presuposes things to be futurs; so that these things, should not be frō eternity of God, the foreknower of al the actiōs of our wil except such things som­tyme were in tyme to come, neyther it is because God hath for known y ^t to com; therfor it is come: but the contrary, because God forseeth it to come of their owne causes: therefore God knoweth things to come. Which grounds are sufficient, to agree the prescience of God, with frewill, and fortune, and this hath been the common opinion of the Fathers, so that now no lesse is the liberty of freewill, or the fortunne of things, then if there should be no prescience about future effectes abso­lutly. But it is to be obserued, this distinction bet­wene prescience, and freewill, first I say by a fa­miliar similitude, in sensu composito, it is necessary the Runner to moue, as it is impossible the rūner not to moue, for it implicates a contradiction, to a­gree these two, any to runne, and not to moue; euen so in sensu composito: is it necessary that Iohn who is forseen of God to sinne, sinne, for it is im­possible to remayne in the prescience of God, that Iohn shall sinne, and not sinne, because these two cannot subsiste, and consist in God, that he is to forseee a man to sinne, and not sinne togea­ther. But in the contrary it followeth, that, in sen­su diuiso, that he who is Running may absolutly not moue, because he may not Rune: euen Iohn who is forseen of God to sinne, may absolutly not sinne, because if he may not sinne, he was not to sinne: neyther hath he stand praeexistant in Gods prescience, that he is to sinne. How vngodly is the mynd of Caluin, and Beza, who say sinne, and [Page 261]all euill not only to be forseen of God, but also in particular before all forseen determination of cre­ated frewill, to haue been decreed, willed, and ‘predestinat of God? as reporteth Calu. lib. 1. inst. cap. 23. § 7. saying, it was decreed of God that A­dam should sinne, and a litie after, he sayth, it is a horrible decreet, truely I must confesse, notwith­standing no man can iustify this, but that God hath forseen what euent man was to haue, before he made him: and therefore what he hath forseen by his decreet, so hath he ordayned.’ To iustify this villanous assertion he induceth S. Austen to fauour his erroneous opinion, saying, I doubt not with S. Austen simplicitly to cōfesse, that the will of God is the necessity of things, and that necessity is also necessary to be futur what he hath willed. More­ouer, ‘in the 9. § he sayth, that the reprobat would be thought excusable in sinning, because they cā ­not eshewe the necessity, seing it is the ordination of God, and cast on them by way of necessitie, but we deny them to be rightly excused? for so­much as the ordination of God, of which they cō ­playne them to be destinat to punishement, and damnation, it standes with his equity.’ In which Caluin concludes God to be the author of sinne, and of the damnation of man, for of this paradox followeth, that God not only willeth sinne, but efficaciterly doth procure sinne, instigateth, and forceth them to sinne: and therefore it followeth that God hath not from eternity definit, and in perticular to haue ordayned any thing, before for­seen determination of the second causes, neyther the electiō of the predestinat to glorie, to be with­out preuision of second causes, vse of freewill, and the grace of God.

ANSVVER.

OF a necessary cause, necessarly working, ne­cessarly and not freely, the effect followeth: such is not the knowledg and prescience of God. for prescience is not the cause of future things, but supposes them to be futures. but of naturall causes, as science & learning are necessary to a necessary effect, yet notwithstanding not so necessary, but are of Gods diuyne will independently, & of free ele­ction of humane, will, if we speake of the effectes, which depend of created freewill.

ANSVVER.

IN the crucifying of Christ, first there is the a­ction of Iewes in crucifying Christ, which be­cause it was euill, could not be preordinat of God in particular, but only permitted.

Secondly, the passion which is good of Christs part, and in the presupposed mediat knowledge of God, by which he knew of the hypothese what should be future, absolutly was willed and prede­fined of God, as also of absolut will of Christ, and loued, for the redemption of mankynd.

ANSVVER.

THe Sequell is false, for who hath forseen & hath preordinat glory to the predestinat, al­so truly before hath forseen and preordinat medi­ates, by which such endes are acquyred and ob­tayned with frewill, for this disposition in it self, includes a congruall cause of predestination, by [Page 264]w ^ch God so cōueniētly moueth the wil of mā, euē as it is apt and disposed to follow the mouer, who by his preuening grace knoweth how to dispose, that the called, contemne and refuse not the cal­ler, but to consent and accord, which all consist in the freewill of man.

ANSVVER.

THe keeping, and obseruance of the Comman­demēts are possible, with the helpe of Gods grace, which grace is euer ready, if we will ac­cept of it; The Commā ­dements are possible with Gods help. for God propones to vs an easy yock, which is both easy, and swet, fare alienat to impos­sibility: which the Protestants maxime holdes im­possible, that a man may as easily touch the Hea­uens, with his finger, as to kept the commande­ments, belying the holy Ghost, With Here­ticks are im­possible. and withstanding the Scripture, which beare euidence of the facili­ty of the Commandements of God, for first spea­ken, ‘in Deut. 30. v. 11. The Cōmandemēt which this day, I command thee, it is not aboue thee, nor placed fare from thee, not in Heauen, that thow shouldest say, who shall go vp to Heauen, & bring [Page 265]it to vs, and cause vs heare it, that we may do it; neyther is it beyond the sea, that thou shouldest say, who shall goe ouer the sea, and bring it to vs, and make vs heare it, that we may do it,; (wher­by excuses may be pretended) but he sayth; No excuse cannot be pre­tended in not keeping the Commande­ments. my wordes are neere thee, in thy mouth, and in thy hart, that thou mayst do it In which, expresly he sayth, that the commandements are in our possi­bility to kept thē, with the necessary help of Gods grace.’ For if they were impossible, and importa­ble, they should be aboue vs, that we might per­ceaue their impossibilities, and iustly pretend ex­cuse. Neyther would God command impossibili­ties ‘to vs, knowing our weaknes, but he sayes: that his commandements are in thy hart, and in thyn mouth to do them: therefore what are within vs, are possible for vs, and seing the commandemēts are in our hart & mouth, in this they are annexed to our possibility.’ For Christ sayth, my yock is ea­sy, and my burden is light, Matth. 11. v. 30. but ‘what is easy, and light, must be portable, and pos­sible; and euen so are his commandements. This approueth S. Iohn. 1. Epist. cap. 3. saying, his cō ­mandements are not heauy;’ & what is more heauy then an impossibility, no man is commended in obseruing that ruell which is impossible, but ma­ny are highly commended in the keeping of the commandements; as Zacharias, and Elizabeth, ‘who were both iust before God, and walking in all his commandements, and iustifications with­out fault, Luc. 1. And Dauid is called a man, accor­ding to the hart of God, & walking in all his wills, Act. 13. v. 23.’ Herein they are attributed iust, and righteous, in keeping, and walking in the com­mandemēts of God, which if it had been impos­sible, [Page 266]they should neuer had this commendation, of the holy Ghost, in his written word. For in all the Scriptures, we shall find nothing commanded, that is not in our possibility: Commande­ments are gi­uen to be kee­ped, and not contrary Many hath loued God sincerly and their nygh­bour. so whatsoeuer pre­cept is commanded to be done of man ought to be obeyed, for to what end is a commandement gi­uen, if it be not obserued; for no man is bound to that which is impossible. ergo &c.

Moreouer it is certayne, that the Apostles, and others many, with syncer loue, and affection, hath loued God, and their neyghbour; for the Apostle ‘boosts in that, saying: Rom. 8. What shall separat vs from the loue of Christ; who doubtes, but loue is the end, and fulfilling of the commandements, which the Apostle assured himself to haue.’

‘Lykewyse making mention of the faithfull Ro­mans, cap. 15. v. 14. to be full of perfection, of whom, he sayth, but I am certaine brethren, and I my self am presuaded of you, that yee are full of loue; and to the Coll. 1. v. 4. h. sayes, lykewyse, hearing of your fayth in Christ Iesu, Loue is the end of the Cōmādemēts and loue, w ^ch you haue in all the Sainctes &c.’ but this loue is not without the keeping of the Commandements, be­cause no man can come, to the end which is per­fection, but be mediates, and seing the end of the ‘Law is loue: Therefore to attayne to this end, it followeth, that they haue kept the Commande­mendts; to this sayth S. Iohn, Epist. 1. cap. 5. v. 3. This is the loue of God, that we kept his Commā ­dements; and lykewyse Christ sayes, Iohn. 14. v. 23. If any man loue, me, let him kept my wordes: and S. Paul Rom. 13. sayth, He that loueth, fulfil­les the Law, &c.’

Moreouer the Ruell of reason is a sufficiēt wit­nes, which is graued in the hartes of all men, that [Page 267]none is obliged to an impossibility, for as S. Aug. sayth, no man sinnes in that in which he cannot eshew; so that God should proceed very iniustly a­gainst man, if he should oblige him, reason is a rule in the keeping of the Commande­ments. to an impos­sibility, how vnreasonable should God be to cō ­mande vs to doe: that no earthly Prince will bidde his subiectes doe: for if God command vs, what we are not possible to doe, he is vnreasonable, & a ty­rant, and if he hath made vs impotent, and com­mandeth vs to doe it, the fault is his, and not ours, if we transgresse his Commandements, and ther­fore ‘fore with S. Hierom. let him be accursed; who sayes, God to cōmand any thing impossible to mā.’

ANSVVER.

THe Commandements absolutly may be kept in this lyfe, of a man instructed, and furnished with Gods grace, for that precept of the loue of God, intendes not, that we should loue no other thing: or that all the powers of our soule, should be so sommerly, and intensiuely impendit to his loue; but rather he commandes to loue him appre­hensiuely, that we preferr no creature to God, & his loue: and to loue nothing repugnant to his pre­cepts; & in so doing in very truth, he loueth God, [Page 268]with all his hart, who in louing God, keipt the rest of his Commandements; according to Christ ‘saying, Ioh. 14. if any man loue me, he will kept my wordes.’

ANSVVER.

TO the minor, I say, a man with the help of Gods grace, may fulfill that Cōmandemēdt; because by that precept, The first mo­tions are not sinne. the first motions of con­cupiscence, or motious preuening reason, is not inhibited; but the interior consent of will. For Dauid, and S. Paul, in conditions are lyke vnto o­ther men, subiect to concupiscences, and motions ‘of the flesh, notwithstanding are sayd, to haue kee­ped the Commandements of God, for it is sayd of King Dauid, that he walked after God, with his wholl hart, 3. Reg. 11. v. 34. And lykewyse it is sayd to S. Paul, that Gods power, is mad perfect through weaknesse, 2. cor. 12. v. 9. & next with this power, he atteanes to strenght, saying: What is a­ble to separat vs from the loue of Christ &c. Rom. 8. And by the grace of God, I am, that I am, and his grace was not vaine in me: therfore they haue keeped this Commandements.’ But if the motions of coueteousnes, and concupiscence, had been forbidden, by this precept, they should haue been [Page 269]sinners; but in the contrary they are no sinners, except delectatiō, & cōsent had ben cōioyned ther­with: ‘but wheras the Apostle sayth, Rom. 7. v. 17. That he doth not the good that he would doe, because of the sinne that duelleth in him.’ Where­vpon, Hereticks hath builded, to call the first mo­tions sinne, which indeed are not the true names of sinne, but rather an inclination, or a defect in nature left for a punishement of originall sinne, after baptisme, in which signification no man is called a sinner absolutly, for as S. Aug. com. ad Gal. [aliud est peccatum habere, & aliud peccare.] (one thing is to haue finne, and another it is to sinne.) for the one is an euill obiectiue, which when dele­ctation, and consent is committed, and willed, doth fall a sinne: and therefore S. Paul speaketh no wayes of a sinne to duell in man, as a sinne, which is by transgression of the Law; and consequently with concupiscence, and couteousnes as first mo­tiones, the Commandements may be keeped.

ANSVVER.

I say in the iustification of the wicked, from the estate of sinne, to the estate of grace, and adop­tion, to be the sonnes of God, by Iesus Christ, is done by some gift really inherent in the soule; True iustifica­tion is an in­herent vertue in the soule. The Scripture make a posi­tiue significa­tion. by which a man for mally is iust, by habituall grace, and charity: as it is proued by the Scripture: fore­somuch as men are sayd to be washen: purged: re­newed: and made whyt; which wordes, all signi­fy a positiue splendore, and comlynesse: neyther can ther wordes be vnderstood without a reall quality following, as Isai 1. v. 18. sayth, If your sin­nes were as crymsome, they shalbe made whyt as snow, and if they were read as scarlet, they shalbe made whyt as wolne. Lykewyse Ezech. 56. v. 25. sayth, I shall pouer clean water on yow, and yee shalbe made cleane of all your filthynes: and I shall giue you a new hart, and a new spirit, and I shall place it, in the midst of you; But this weshing, and clenging of the hart, cannot be otherwayes vnderstanded, but that therby a reale mutation in the will, and hart of man, to be righteous.

Lykewyse it is sayd, That we are translated frō death tolyf. Sanctifyed in the verity, and that we are called the sonnes of God 1. Epist. Iohn. 3. v. 1. are we so by extrin­secall fauour? no, but by internall vnction; by which for mally we are the sonnes of God; for the verification of this, the Apostle Paul Rom. 5. sayth, That the loue of God is poured in our hartes by the holy Ghost, which is giuen vs. In which wordes is vnder­stood the habitual loue of God towards vs & in vs; and by which againe we loue God is infused in vs: so that by pouring, or infusing, is signifyed, that the whole soule of man is penetrated, & fur­nished [Page 271]with Heauenly graces. Things natu­rall, & super­naturall work their owne effectes. The reason of this forsayd, of S. Thom. 1.2. summae Quaest. 110. art. is de­duced, for if God to naturall operations, & works, hath giuen, & granted naturall powers by which those functions may be connaturally accommoda­ted ‘to man: euen so to supernatural functions, God hath giuen such powers, and falculties, by which these may be as connaturally accommodated to the soule of man.’ Neyther are we according to the Euangely, iustifyed by the essentiall righteousnes of God imputed to vs, after the opiniō of Osiāder; For those places of Scripture teaches righteous­nes and grace, by which we are made iust, to be some thing flowing, & coming from the grace, and righte ousnes of Christ, as witnes S. Iohn. 1. v. 16. saying, Of his fulnesse we all haue receaued, grace for grace. And likewyse Rom. 1. v. 5. sayth, by whome we re­ceaue grace. And Eph. 4. v. 7. To eueryon of vs is giuen grace, according to the measure of the gift of Christ. And so that essentiall imputatiue iustice, shall make way to fall into Pelagianisme; Imputatiue iu­stice accordes with the Pe­lagians. who denyed Christ grace necessary to iustification, and righteousnes: and hereupon the Protestants concludes that we are iustifyed and sanctifyed by the self same iustice, wherewith Christ himself is iust, which is inhe­rent in him, and imputed to vs, and apprehended by vs, with the reacheing hand of fayth, and soe made our owne; for in this manner of doing they make euery man as good, and as holy, as Christ himself, in which absurditie follow this conclu­sion, if we haue no inherent iustice, but are iust by Christs iustice imputed to vs; it followeth, that so sunne as we apprehend Christ iustice by fayth as our owne, we are in a full perfection at the first, for in all graces Christ was perfect; & y ^t as the first [Page 272]Adam was perfect so is the second in a moment, now if we be lykewyse iust by his grace imputed to vs, then are we as perfect as he is, and so are all iust alyke; By imputatiue iustice no dif­ference bet­wixt Christ and vs. and consequently shall all receaue the lyke glory with him, neyther shall there be any difference betwixt Christ, and vs, in the Heauens: which argument was affirmed by the Beguards, & Iouinian old damned Hereticks, which the mo­derne Sectaries now a dayes defendes: for hence it followeth, that we are all as iust as Christ, for se­ing we are made iust by his iustice, then his, and ours are all one, herupon hath commed the bould­nesse of some villanous mynded folck, to compare themselues with Christ and the Virgin Mary, that euery on is als holy, as our Blessed Lady; yee or Christ himself. What Luciferan pryd is in this de­ctrine, to make themselues fellow-compagnions with Christ, yee with God himselfe.

ANSVVER.

‘YF sinne remayne, and is not imputed, as Cal­um sayth, lib. 4, inst. cap. 15. §. 10. To what end is the article of our creed, faying, I belieue the remission of sinnes; what fruit reape we of the blood & passiō of Christ, seing by imputatiue iustice Christ passion is made in such inefficacy, that it cā ­not bloot out any sinne; against whome the Scrip­ture [Page 273]reclames the contrary, saying: Iohn. 1. v. 29. Behold him, who takes away the sinnes of the world. And lyke­wyse Rom. 6. v. 18.’ Being delyuered from sinne, yow are made the seruands of righteousnes. And 1. Iohn. 1. v. 7. sayth, That the Blood of Iesus Christ his sonne doth purge vs of all sinne. Secondly it implicates a contradiction, sinne to be, and not imputed for a fault; for vpon this maxim followeth, that God will not haue, or iudge sinne for a fault; and so not to haue a fault, neyther to hate it as a fault, which is opposed to the Scripture, who sayth, That the vngodly, and his vngodlynes, are both alykhated of God. Sap. 14. v. 9 Lyk­wyse it implicates, that God doth not censure, & iudge a man of sinne, in that he is neyther cul­paple, nor sinner; for to be culpable, & affaulter, is the formall effect of sinne, therefore this impu­tatiue iustice implicates contradition against God, and Christ his sone.

ANSVVER.

CHrist is our righteousnes not formally, but efficiently, because, to wit, he is the merito­rious cause. In the same manner of way, is vnder­stood that place of the Apostle to the Rom. cap. 8. v. 32. saying, VVho hath giuen his sonne, how not also with him, hath he giuen all things to vs, So that of their sen­tences may be obserued, that the Righteousnes, Wisdome, and Sanctificatiō of Christs, are so ours [Page 274]not by imputatiue iustice▪ but in the contrary, Christ is made to vs these vertues, and els what­soeuer is necessary to saluation, that by the merit, and benefit of Christ death, and passion, these may be giuen, and possessed by vs, and to remaine in­herent in vs; & therefore the righteousnes of God is the self internall righteousnes, poured freely in vs for the merites of Christ.

ANSVVER.

THe Apostle speaketh of Abrahams fayth, by which he belieued God, who promised him seed in his old age: but not of that fayth, by which he apprehended the righteousnes of Christ, which fayth was hidde in Abraham: and in belieuing God it is sayd, that this fayth was reputed for righ­teousnes, for by that he was made more iust; so that ‘Abraham with extrinsecall and intrinsecall righ­teousnes is iust. for his extrinsecall fayth is repu­ted to righteousnes, as wadges is reputed accor­ding to the debt, as the Apostle sayth, ibid. 2. say­ing, but the wadges is not imputed according to the debt except it be true debt, and true wadges: euen so, is fayth not reputed to righteousnes, ex­cept it be true righteousnes, truely iustifying a mā: and not according to the extrinsecal existimation, for this cause Dauid in psal. 31. v. 2. sayth, Blessed [Page 275]is the man, to whome our Lord hath not imputed sinne, that is to say, whome God no more iudgeth a sinner; and so hath forgiuen him, that he acknowledge no more sinne in him: and hath so taken it away, that there remaine nothing of that turpitude in him, but a resplendent purity in his place.’

ANSVVER.

THe righteousnes which should, and ought suffer the iugement of God, is the righteous­nes of workes, and not habituall righteousnes; of which is the question, for albeit our righteousnes by words be imperfect of thēselfes: yet notwith­standing are not so imperfect, but that we may doe many good workes, throw the merits of Christ, not imputed to vs, but freely giuen.

ANSVVER.

NOw rightly haue we discouered, and dete­cted your speciall fayth, by which you affirm & assure you selues sinnes to be remitted for Christ sake, and that his promisses assuredly are applica­ted vnto you, and so by you apprehended vnto iustification, Iustification be only fayth is an inuētion of the diuell. which altogeather is a true inuen­tion of the Diuell; and excogitat for the nouri­shing the liberty of the flesh. Which is probable, because the Scripture neyther demandes, neyther teaches vs, of such a fayth, by which we may be­lieue vs to be iustifyed by only fayth, but well the Scripture teaches vs to haue fayth, to belieue the diuinity of Christ, as Matt. 9, v. 28. Where Christ ‘asked of the two blind men, saying, belieue yee that I can doe this to yow. In which wordes, he demaundes the consent of their vnderstanding, which assent or consent, and S. Aug. lib. de praed. Sanct. sayth, he would haue them belieue, ver­tue to be existant in the power of Christ: by w ^ch he would haue them belieue there health, and re­stauring [Page 277]of their sight, & not that foolish special iustifying fayth; which you dreame, of your own inuention.’ Neyther this confent as S. Aug. sayth, fuffices not to the conseruation of righteousnes, neyther to saluation; but besides these are requi­sit good workes; and the obseruance of the Com­mandemēts of God; Good workes is very requi­sit to fayth. by which the iust man grow­eth in righteousnes, and charity, according to that saying, of S. Iames cap. 2. v. 21. That Abraham our ‘Father, was iustifyed of workes; that is to say, by works he is made more righteous. What els mean other places of Scripture, in demāding good fruict, and greater abondance of righteousnes, aboue the Pharisaicall righteousnes; to this effect the yong­man asken what worke was to be done, & need­full for him to enter into the Kingdome of Heauē; our Sauiour answeres not saying belieue; and thou shalbe iust, as the Protestants presupposition is; but he sayth to him, If thow wilt enter into the lyfe, kept the commandements? Matth. 19. v. 17.’ which comman­dements was the Decalogue as Christ expones vn­to him. Workes are the fruict of faith. To what end is this speciall fayth, when the true fayth suffices not to doe absolutely right well: but charity ioyned with fayth, doth make ‘men iust, and the sonnes of God, because the Apo­stle sayth, 1. cor. 13. v. 1.’ Without charity all to be insufficient to saluation what a man can doe; & so consequently fayth of it self suffices not with­out workes, which proceed of charity. Luther moe­kes good workes. Therefore let Luther be ashamed, in making this wicked skoffagainst good workes in his sermon, saying, I ‘say to thee, because the way is strait, and narrow, it behoweth thee to bethin, & small, if thou wilt come be that way: but it followeth, who are char­ged with works, as we see ye pilgrims of S. Iames, [Page 278]to be loden with there clam-shelles, can no way enter into Heauen.’ To conclude the counsell of Luther is different frō the counsell of Christ, who commendes the frutes of righteousnes, procee­ding from fayth? and the other discomendes all good workes, to establish his naked only fayth.

ANSVVER.

AS the Scripture hath attributed iustification to fayth, euen so lykewyse, to hope: to feare: to pennance: and to Almesse. As Rom. 8. v. 24. By hope we are saued: and Tob. 4. v. 11. Almesse delyuere from sinne, and death: also Eccl. 1. v. 27. The feare of the Lord expelleth sinne, ergo it followeth these to iustify as well as only fayth; and if there be rightly vnder­stood, ioyned with fayth, Workes ioy­ned with faith iustify a man make iustification: for they are the fruicts of fayth; and so it is not only fayth that maketh a man iust; for that word is not found in the Scripture (only) but because faith is the foundament, and root from whence other vertues groweth; Therefore righteousnes and sal­uation is attributed to him, although mention is not made so ample of the vertues, as of the foun­dation; for what pulchritude, and beauty is in a tree, all dependes of the roote, euen so what ver­tue, and righteousnes groweth with man, all is commended to proceed of fayth, as of the roote, and foundation of others.

ANSVVER.

MIserable Protestāts how art thou deceaued, in hearing preachings, and in profitable rea­ding of the Byble, when thou vnderstandes it not: For if thou would vnderstand thy owne proposi­tion, thou shall well know, that the word of God saueth not formally, but by way of Gods propo­ned grace, and our obedience; and not be only fayth, as S. Iames cap. 2. v. 24. sayth in expresse wordes; See, sayth he, how a man is iustifyed of workes, and not of fayth only.

ANSVVER.

WEll agreeth S Paul, and S. Iames, by diuers reasons, for S. Paul sayth, that the workes of the Law, without relation to Christ, auailleth not to righteousnes, which S. Paul so hyghly dis­putes; and againe the workes of the Law, with re­lation to Christ, conioyned with faith, to auaille much; so that S. Iames, and S. Paul denyeth not good works, done by fayth: but teaches expresly the vtility of them, as Gal. 5. v. 6. saying, in Christ Iesu neyther is circumcision any thing, neyther the preputie [...] but faith, which by charity is wrought, and seing it is eui­dent, that the requyres, & demaundes good works, which commeth of faith, and charity; that only fayth may be secluded.

ANSVVER.

I Say that neyther Abraham, nor any other man, could glory, and reioyce of their workes in the mynde, and sense of S. Paul, that is to say, in the merites of their workes done without fayth, as the Iewes did reioyce of, to wit, of righteousnes done without grace; by the knowledge of the Law: which obseruation was very imperfect in them, for that they keeped the Law but in a part, to wit, [Page 281]concerning certaine externall things.

ANSVVER.

THe true sense of these wordes are, that Christ hath finished the work of our redemption on the Crosse For if otherwyse the Protestant vnder­stand this, they ought not to baptyse, nor be bap­tised, frequent the Lords Supper, Preach, sing­psalmes, pray, nor fast, &c.

ANSVVER.

SO it is in the mynd of the Doctor, to the vn­derstanding, and conception of the mystery of the Eucharist: and not to the conseruation of righteousnes; and to the obtayning of blessednes; which only fayth failles to that end. The Doctor neuer dreamed that it should suffice without good workes, and farre lesse that fayth can saue any mā without workes.

ANSVVER.

YF yow affirme with your Rabbines, that all the faythfull assuredly, and infallibly ought to belieue with themselues; sinnes no wayes to be imputed, Who are assu­red of the re­mission of sin­nes should not say the Lords prayer. because of the righteousnes of Christ; to what effect rehearse yow the Lordes prayer? and why aske yow remission of sinnes? saying, forgiue vs our sinnes, &c. Why is not this prayer reiected, aswell as the Puritās in Scotland hath reiected the beliefe. For if you hold this opinion infallible, and true, of the certitude of righteousnes, the Lordes prayer is no wayes profitable, or necessary, as is mentioned already in the second quaestion, in dis­couering only fayth &c. Therefore no man how­soeuer iust, and holy, cannot attribute vnto his owne righteousnes (without peculiar reuelation of God) that infallibiliter confidence in his owne righteousnes which is proped, No man is cer­taine of grace farelesse of re­mission of sin­nes. and grounded vpō common reuelation made in holy Scripture, that thereby any shall know himself to be in the grace of God, it is vncertaine. which proposition if it [Page 282]were true, Iob would haue been more bold, nor ‘any Protestāt; who as it were doubting sayd, how­beit I were simple yetnotwithstanding my soule is ignorant of, that, cap. 9 v. 21.’ where distinct­ly by the name of simplicitly, he names his owne righteousnes absolutly to be vnknown; as thought he would say, albeit I am iust; notwithstanding, I cannot confidt to it assuredly. Moreouer this as­sertion is opposed to reason, for whosoeuer is cer­taine of the remission of sinnes, & estate of grace, it falloweth of necessity to haue the same certitude of their conuersion to God, with true pennance and others motiues of fayth, as charity: patience: and perseuerance &c. requisite to iustification, & inteire receauing of the sacramentes: but none is, that can promise to themselues such certitude, for no man is assured of his disposition to be superna­turall, or in the receauing of the Sacramentes to haue a perfect intention. Therfore no man, with­out speciall reuelation of God; is certaine to be in the state of grace. And consequently the Rabbies of the reformed Synagogue, are lyke vnto the ser­pent in paradise, who, whyle he promised to our first parents knowledge, spoyled him of know­ledge & broght him in grosse ignorance, euen so whyle they would teach, the confidence of right­ousnes to iustification, send vs away empty of righteousnes, but wrapped in grosse ignorance, with presumption, as at lenght is discussed in the third quaestion. vt sup.

ANSVVER.

THe Apostle meane an other thing, for he teacheth men to be iustifyed by liuely fayth in Christ without the obseruation of the old Law; and by that fayth, we are made certaine, and the promisses of grace is fulfilled, and this assumptiō is proued in Abraham who belieued him to be a Father of many nations: so that this promise of grace is made to Abraham and his fellowers of fayth, whether in the tyme of the Law, or after, without the workes of the Law.

ANSVVER.

THis word I am certaine, or as Caluin willeth I am persuaded, speaketh not of the certitude [Page 285]of only fayth, neyther infallibly of the fayth it self, but only of morall confidence, trust, & hope, as is probable of the frequent common phrase as ‘Rom. cap. 15 v. 14. where the Apostle speaketh confidently of the Romanes saying, and I my self also am persuaded of you. What is else this persua­tion; but to confidt well. Lykewyse 2. Tom. c. 1. v. 5. The Apostle repeates the same, saying, When I call to remembrance the vnfayned fayth that is in thee, which duelt first in thy grād-mother Lois, and in thy mother Ewnice, I am certaine it dwel­leth in thee also. Here is no mention made of the certainty of fayth, but only a good confidence and trust of them to haue pietie to saluation, not to boost of fayth, but to hope to haue it.’

ANSVVER.

THe Scripture is falsly alledge, because the meaning of the Apostle to the Romās, is y ^t ye H. Ghost with diuerse miracles, & distributions of giftes, did worke wonderfull things in tyme of the primitiue Church, for the confirmation of [Page 285]the fayth, and to beare witnes of the same fayth, vnto all those who worshiped and imbraced the fayth of Christ and keep it, in lyfe, to be the son­nes of God.

In this manner also is vnderstood that saying of ‘the Apostle to the Gal. 4. v. 6. Because yee are sonnes, God hath send forth the spirit of his sonne in your hartes which cryeth, abba, Father, & this witnessing of the spirit, is to the wholl Church, & to no priuate persone as the Apostle sayes, Gal. 3. v. 26. saying for yee are all the sonnes of God by fayth, which is in Christ Iesu.’ And lykewyse, these ‘places verify the same testimony of the spirit, to be promised, and giuen to his Chrurch, as expoun­des all the ancient Fathers, 1. cor. 2. v. 12. 1. Iohn. 3. v. 14 & 4. v. 13 & 5. v. 19. and not particularly is to be attributed to only one.’ For albeit in the righteous man, this affirmatiue might be attribu­ted: notwithstanding not so really, but by a cer­taine moral certitude of his own righteousnes, & good lyfe, with hatred to sinne, and loue of God yet notwithstanding not without feare and trem­bling, if they consider their owne infirmity, and weaknes. And as concerning, that saying of S. Iohn 1. cap. v. 10. who belieues in the sonne of ‘God hath the testimony of God in himself. It is true, to wit, by fayth, belieuing the verity, which God witnesses, so that this place doth not speake of the testimony of righteousnes, but bea [...]e wit­nesse, and giues testimony of the diuinity of the sonne of God, which the Father exhibites of his Sonne, and is belieued of man.’

ANSVVER.

SAinct Paul denyeth not, but that charity may faill in this lyfe, but in the other world to come it shall not faill. For if fayth, and hope may faile, why not also charity, Ergo we are not certaine of our righteousnes.

ANSVVER.

THe testimony of conscience in which the A­postle glories, and reioyses, or, by whose ex­ample we may glory the lyke, to wit, is, not to be guilty in our selues of sinne, and to liue confident­ly vs to stand in grace. Which testimony of con­science consistes not in righteousnes of workes, but in sanctification and holines of lyfe, for all re­ioysing anexed with feare, is not assured, and cer­taine. For it it sayd ps. 2 serue the Lord with feare, and reioyce in him with trembling.

ANSVVER.

‘THe Minor is false, for it is sayd, ps. 18. v. 13. who doth know his sinnes. And S. Peter 2. Epist. cap. 1. v. 10 Exhorteth by the flying of sin­ne, to make our calling and election sure by good workes.’ That we be not in vaine called, for who­soeuer perseueres not, in vaine is his vocation; & consequently a man is neyther certayne of iustify­ing grace, neyther of saluation.

ANSVVER.

ALbeit his certitude of Grace and only fayth be excluded and denyed, there is no occasion of anxiety & doubt, because there is many things that brings consolation, to go fordward in righte­ousnes in the feare of God, as loue, charity, con­trition, the Eucharist, tribulations, as witnes the ‘Apostle saying, 2. cor. 7. v, 4 Aboue measure I re­ioyce in all our tribulations &c.’

ANSVVER.

VVHat execrable assertion is affirmed, be there Ghospellers, who being empte of all good workes, and holynes, following the flesh; must sauour of the impurity of the flesh, & consequently wyld sinners, and as brutish crea­tures to follow their owne imaginations, concer­ning righteousnes, and good workes. Many good workes are without sinne and glorifyeth God. Which we defend and confesseth, that good men (de facto) may performe, and exhibit (by the help of Gods grace) many good workes meritorious; and ve­rily to be without any spot of sinne, as vndoubted fayth teaches; and holy Scriptures beare witnesse. For to what end doth Christ exhort men to good workes, if they be sinne in themselues, saying, Matth. 5 v 16. Let your light thyne before men, that they may see your good workes, and glorify your Father, which is in Heauen. But wicked and sinfull workes, are not good, neyther is God glorifyed of them, but in the [Page 290]contrary what is good, and glorifyeth God, are not si [...]ne, neyther polluted of the flesh; which is verifyed secondly of the doctrine of the Apolste, who exhorting them to follow good workes, shewing what offect follow them▪ saying, 2. Pet. ‘cap. 1. v. 10. In doing of these things you shall not sinne, which [...]hey had been sinne, the Apostle Peter, so foolishly world not haue bidden vs to make our calling, & electiō sure, by good workes; if they had not profited vs, and glorifyed God.’

Moreouer the Apostle 1. cor. 7. v. 38. speaking of Virginity, sayt: Who giues his virgin to Ma­trimony ‘doth well; and who doth not, doe better, if this positiue gifte Mariadge, be not sinne?’ How much more excellent a worke is Virginitie to be a worke without a sinne.

‘Lykewyse the Apostle commending the digni­tie of a Byshop, sayes, 1. Tim. 3. v. 1.’ If any man de­syre to be a Byshop, he desyreth a good worke [...].

And last of all it is sayd to the great prayse of Iob, that in all his afflictions, he had not sinned in his lippes, cap. 1. v. 22. Therefore it is euident that ‘many good workes (by the helpe of Gods grace) may be accomplished and done, without any spot of sinne; or any quality appertayning to sinne, both to the glory of God, and profyt of the doer.’ If good works were sinne God should be a prayser of sinne. And therfore to say that our good workes are defayled, and spoted with sinne, it should follow that God should prayse euill workes: which is opposed to the nature of his owne goodnesse. Moreouer rea­son accordeth with the Scripture, because there is no quality in man that necessitates, and forces him that he should defayle, and contaminat his owne workes with sinne: neyther is he moued of God, nor of his owne nature to that euill, seing [Page 291]that God is no tempter of euill; neyther doth na­ture desyre of it selfe, or worketh force or any vi­olence, neyther the Diuell, because he cannot compell violently the freewill of man, neyther bowe it, or fraime it to his disposition, and desyre; For if a man can doe no good wo [...] without the blot, and euill effect of sinne, it should follow, that the grace of God, and the whole merits of Christ, should be vnprofitable and without effect to abo­lish sinne. And againe in the day of iudgement, there shalbe neyther merite, nor demerite rewar­ded; & in the present tyme, it is all a lyke, to spoill, and robe, as to giue almesse; & consequently mor­tall sinne, and habituall grace shall dwell and ex­ist togeather: and moreouer in vaine are all the ex­hortations▪ & monitions, perused in the Scriptures, to moue men to pennance, mortification, and sa­tisfaction of l [...]fe▪ if a man can doe no good thing, but sinne. And that all his actions, are sinne; then wherefore it is sayd to sinners, Iohn. 1. v. 12. That ‘he hath giuen them power, to be the sonnes of God who belieue in his name, if by sinne they rema [...]e euer the children of the Diuell, and of darkenesse, as Caluin affirmes, saying; that the very elect are Guilts of sinne, before the tribunal seat of God, and subiect to he sentence of death; whose bla [...] he my and arogant mynd is damned of all Christian men who can iudge any thing e­qually in this subiect and matter.’

ANSVVER.

THe Prophet speakes according to the mea­ning ‘of S Hiero. in the persone of the Iewes: and yet notwithstanding not of all men, (amongst whome, were many good men, whom the Scrip­ture commendes, for their righteous workes:) but of the wicked, whose legall workes, Sacri­fices, Sabbothes, and New moones were adiudged before the Lord pollured, and vncleane: to wit, when they were done of them, in the estate of sinne; not that these effectes was sinne of them­selues, but because they profited nothing, by rea­son of the actors who remayned in the estate of sinne.’ Moreouer neyther doth the Prophet speake, so extending his wordes absolutly against all tymes and all men, but only to that tyme, in which he speake these wordes, when iniquity abounded in Israel, for which iniquity, God was to permit, that they should be leade into capti­uity, as may be euidently gathered of all wordes ‘following v. 10. saying. The city of thy holynesse is desert Sion is made vast, and Ierusalem is diso­lat &c.’

ANSVVER.

IN the Hebrue text it is read, that the iust man shall not sinne at all tymes. But the true sense is, that no man is so firme, and constāt to doe good, that he can neuer sinne, and it is not needfull, ney­ther of necessity, that he shall sinn in all his works, and labours, ergo there is iust men in Earth, that doth good, and sinneth not.

ANSVVER.

THe true sense of these wordes after the inter­pretation of the auncient Father, is, that ma­ny cogitations of the hart of man were inclyned to euill for such sayings are common in the Scrip­tures, as for exemple all are sayd to be absent, whē ‘almost all are present euen so in the same place v. 12. It is sayd that al flesh to haue corrupted his way: and notwithstanding Noe, and Enoch, are pray­sed for righteous men.’ Lykewyse S. Paul com­playnes Phil 2. v. 2 [...] ▪ That all sought that, w ^ch was ‘for their owne profyt; and not which appertay­ned to Iesu Christ. And yet in the contrary S. Paul himself, and the other Apostles, sought not their [Page 294]owne profyt, but Christ Iesus.’ Ergo, all men, neyther the thought of all men, are not inclyned to euill, but also to good, and consequently to good workes.

ANSVVER.

THe true meaning of the Psalmist is, saying, that if God would doe with sinners in right­eousnes and eq [...]; there is none▪ who absolutly and altogeather can be pronunced iust, without some veniall sinnes; by reason of which, he is not altogeather iust; to this effect is vnderstood that ‘place of S. Iohn i. Epist. Ioh. cap. 1. v. 8. If we say, we haue no sinne▪ we deceaue our solues, and the verity is not in vs: [...]etnot with stāding desists not or failles to be iust; for it is sayd that the righteous ma­sinnes seatientymes in the day, Prou. 24. v. 16. which sinnes, are not iudged mortall, to Robbe him of righteousnes, but veniall inclyning and not effecting, and so the holy man concludes, that no man can be iustifyed, in the presence of God,’ innocent, and pure, of all sinne, which veniall sinne doe not impedit righteousnes, because as oft we say the Lords prayers, as is presupposed of ‘all learned men, veniall sinnes are forgiuen. And as concerning that place of S. Matth. That an euil [Page 295]tree cannot bring forth good fruict. S. Augustin expoondes it of the intention, to wit, that so long as an euill intention is retayned in the mynd, a mā cannot bring forth good workes, for vnto an e­uill intention, euil followeth.’ Whereupon it fol­lowes that freewill is in our owne power vnder­propted with diuine help to turne it to Good and so to bring forth good fruictes.

ANSVVER.

‘IN the contrary S. Iohn Epist. 1. cap. 2. v. 5. saith, who kepes his worde, in him is the loue of God parfect indeed; as for the precept, thow shall not Couet, the consent of will is forbidden, and not first motion, and for that cause we consent not euer, neyther sinne euer; and consequently we may fulfill these two precepts in keeping his cō ­mandements, when we consent not in will to Couet; and so we worke righteousnes without sinne: in keepting his Commandements, as at more lenght is discouered in the twenthy-fyue question.’

ANSVVER.

IT is no maruell that good workes, & the name of merit, be in hatred, and detested of you, who allowed none, but all to be sinne. Which affirmi­tiue make men to fle from the vertu of all good workes, as chastity humility &c. And other Chri­stian Godly workes, as from deadly poyson; and to enter in the broode way, which leadeth to per­dition. ‘Matth. 7. v. 13. But the true verity is, that a man standing in habituall grace, may truely pro­perly, of worth, and right, merite eternall lyfe, without any preiudice of gods diuine Maie­sty.’ Which doctrine of fayth, is valled with strōg reasons of holy Scriptures, which no man will deny, that is not preuented with a malicious mynd, and carnall passion: & who hath the smal­est taest in the diuine Scriptures shall easily defyne ‘this argument; so that Eccl 16 v. 15. sayth. all mer­cy maketh a place to euery one, according to the merite of his worke.’ How euident is merite ex­pressed [Page 297]to be a consequent of mercy, what in this word is to be hated, and abhorred of the Prote­stantes, if they loue the Scripture, for if they deteste the one they must detested the other, and so the Scripture is as abominable to them, as the word merite, and goode workes are▪ ‘next to Ecclesiasticus, S. Paul auouches the same, saying, Heb. 13. v. 16. doe good and to distribute forget not, for with sacrifice God is promerited.’ And lykewyse of these places in which it is sayd, that God giueth to euery mā a rewarde, & wadges according to the measure, condition, and dignity of the worke, which is nothing other, then ac­cording ‘to the good merite of the worke, or the euill, as it is sayd, Psal. 6. v. 13. That God giues to euery one according to his workes And lykewyse S. Matth. 16. v. 27. sayth, That when the sonne of man shall come in the glory of his Father, with his Angels, then shall he giue to euery one accor­ding to his workes. And lykewyse S. Paul 1. cor. 3. v. 8. sayth, That euery one shall receaue his proper wadges, according to his labour.’ What is else me­rit but wadges, and a reward, and a condigne re­compensation of euery mans laboures, & workes, But now if there be no mention of merit, which word the Protestantes abhorreth, how are wad­ges, and rewards distributed, and giuen: and ly­kewyse punishements. For doth not God punish man for euill, according to the euill; and remune­rates man with eternall lyfe, for good workes ac­cord [...]ng as they are good workes, and therefore seing euill workes, of worth, (ex condigno) me­rites this punishement which is eternall, shall not good workes, and welldoing merite eternall lyfe as a reward, and a remuneration of good things; [Page 298]for if we obserue peculiarly the name of wadges, and rewarde, alleadged of the Apostle, it giueth vs to vnderstand, that wadges hath no place, but where is merite: for they are correlatiues, one, with the other, for there is due no wadges, where there is no merite, neyther followeth merite, but where there is workes.

ANSVVER.

VVHerefore is it rather improperly sayd waidges, then inheritance, seing the same be waidges, and inheritance, and the same with diuerse titles may be debt to vs, as appeareth euidently in Christ, to whome the accidētall glo­ry of his body was true waidges, as sayth the Apo­stle ‘Phil. 2. v. 8.9. He hath humbled himself, and is made obedient to the death, euen to the death of the Crosse: for which, God hath exalted him, and hath giuen him a name, which is aboue all name, &c.’ For y ^t he promerited the same through his humility, and passion, for if he had not prome­rited this accidentall glory to his body as waidges; the Apostle had not sayd this word [propter quod] which waidges was also in heritance due to him, by reason of his hypostaticall vnion: euen so lyfe eternall is inheritance, to the iust, and innocent, for somuch as they are adopted sonnes of God, by habituall grace, which only title is dewe to bap­tised infantes. And lykewyse lyfe eternall is waid­ges [Page 299]to the children of adoption, forsomuch as they merit it with good workes done in the state of Grace. And therfore it is not called improper­ly waidges more then inheritance, seing both the inheritance, and waidge depende on the merite of good vvorkes.

ANSVVER.

‘I Say a man instructed, & confirmed with habitu­all grace of God, may exhibet, and doe a work condigne, and worthy of eternall lyfe, because he is moued with the spirit of God, whose superna­turall motion intendes to lyfe eternall, and there­fore for that cause, these good workes are so high, and excellent as is the selfe life eternall.’ And ther­fore with diuyne promise ioyned; lyfe eternall shalbe debtfull to that worke, and for that cause, that vvork shall merite truely, and properly, lyfe eternall, as a merite: and so our merites draw their owne condition, which are done, and wrought, by the grace of God.

ANSVVER.

WHo is so ignorāt, that knoweth not, that lyfe eternall is called grace; because the cōd [...]gne ‘merites of lyfe eternall, are of the grace of God, as sayth, S. Aug. Epist. 105. For if S. Paul calleth death the stipēd of sinne euē so the stipēd of righteousnes may be called lyfe eternal; or the stipend of death, & stipend of lyfe is merite & demerit, as correlati­ues are, for in this the Apostle hath changed a kynd of speach, that he might exclud ambition, and pryd, out of the hart of man, and especially such as would that lyfe eternall, should be due, and pro­perly giuen for their owne righteousnes, without the grace of God▪ as witnes S. Aug. in Epist. 105. And therefore the Apostle calleth lyfe eternall the grace of God, because it is giuen, for the re­vvard of workes done in the state of grace, and seing our vvorkes without grace, as vnto the lyfe eternall, it is attributed to grace, as vnto the principall cause, that our vvorks merits lyfe eter­nall.’ And consequently is the exposition of the Psalme, that he hath crovvned vs in mercy and compassion, not that lyfe eternall is our true waid­ges, of due righteousnes to our vvorkes, but be­cause the same vvorkes are done, in the mercy of God, albeit others expoundes this place so, that God vvith his mercy, and benefits, compasses the iust man about as vvith a crovvne.

ANSVVER.

OVr owne workes of themselues in a part to vs, are vnprofitable, and of no value with­out God▪ because they draw all their dignity and worth of his grace: notwithstāding good works layde, and ioyned vvith diuine grace, are very pro­fitable according to that saying, 2. Tim. 2. v. 21. If any man therefore shall cleange himselfe of these he shall be an veshell sanctifyed in honour, and profitable to the Lord, and prepared to euery good worke. Therefore when he sayes profitable, the Apostle meanes, that both, he is for the honour of God, and for perfection: disposing him self to all good workes. And therefore for that cause, ‘it is sayd, behould good seruands, and faithfull &c. Matth. 25. v. 21.’ For a good and faithfull seruand is profitable, when their vvorkes are done by the grace of God.

ANSVVER.

I Confesse that our good workes is not worthy so much glory, be Phisicall equallity, for the re­warde is much more excellent, nor the workes are▪ if we consider them, according to their sub­stance trauails, and continuance: Yet notwihstan­ding they bring vvith them eternall glory as the ‘Apostle sayth, 2. cor. 4. v. 17. For our light afflicti­ons, which is but for a moment, causeth vnto vs, a farre more excellent weight of glory.’ Which workes as thy proceed from grace, and the spirit of Christ, is worthy of eternall lyfe, with propor­tioned excellency of glory as such is betwixt, the midst, and the end, the fight, and the victory, the race & the vining, for the workes of the righteous (which truly we call worthy of eternall lyfe) are midst, and are most fitly ordayned to that end, and of that same right ruell measured, to wit in Gods diuine and supernaturall grace, to which end, such rewardes answers, according to the right ruell of his prouidence. Moreouer Bern saying, That our merites according to themselue is not such, that by them, God by right, is debter of lyfe eternall, but to haue lyfe eternal through vvorkes is of his good grace, and diuine promise: & therefore God hath obliged himself to recompense these good works done in grace, if we consider togeather his ordi­nation to worke good vvorkes, and the promise of recompensation for good workes, concludes that he is obliged himselfe, to this recompensatiō, [Page 203]to giue life eternal for ye working of good works, and consequently, man merites lyfe eternall, and his vvorkes are such that doth merite, and also re­ceaues great iniury, if God effectuat not his owne promisse in remuneration of his good workes.

ANSVVER.

THe assumptiō is false, because our merites ab­solutly hath power and vertue from the infi­nit merites of Christ, and doth proceed, & come from him, vvhich makes our merite acceptable, yee also our merites, are the workes of Christ, w ^ch he himself vvorketh in vs, by his spirit, and accor­ding to the measure of his giftes giuen vs, as teache S. Aug. Epist. 105. And for that cause, all their prayse, & worth, redoundeth to the greater glory of Christ; for that we affirme the merites of ‘Christ to be of so great efficacy, that not only they purchesse remission of sinnes, and eternal lyfe: but they haue merited vertue for vs to promerit, and this promeriting maketh a place, and redoundes to the prayse of Gods diuyne power, vvho not ōly hath created all things, and worketh in all things, but also in all thing created hath giuen povver of vvorking; how much more, by the rest of his cre­atures, [Page 304]hath he giuen power, and frewill to man to merit eternall lyfe, which is the end of his cre­ation.’ And therefore God requyres our merites, for he would not apply to vs the merites of Christ, yt by them vve might obtayne beatitude immediate of themselues (for in so doing they shoul make vs slouthfull, idle, and the merites of Christ lesse fa­mous, and out of reputation.) but so they are ap­plyed to vs, that vve may obtayne immediate ver­tue to merit, vvhich except vve vse the merites of Christ they should profite vs nothing to eternall lyfe. As for your scruppels in the conclusion of this subiect they shalbe discouered.

ANSVVER.

TO work good workes in respect of an eternall revvard it is both leesome, honest, and accep­table vnto God, as is proued of the Psal 118. v. 112 ‘saying, I haue inclyned my hart to doe thy iu­stifications for euer for a revvard.’ Therefore it is euident that Dauid in respect of a revvard, had in­clyned his hart to doe iustifications, and to keepe the Lavv of God. For the first principall cause of [Page 305]it selfe, vvherefore the mynd of man is applyed, and inclyned to follovv the commandenients of God, is God, and his will, because God so wil­leth, and commandes, and this obedience, and obseruance is due to his owne Maiesty: but not­withstanding the second, and lesse principall cause why they followed, & keeped the cōmādements, is the hope of a reward, or remuneration. And al­beit that Hereticks would make this subterfuge to turne (ly) for a reward vnto the end, and to say for euer, but this helpeth them not, because im­mediatly, (ly) goeth before, whyle the Prophet sayth, in aeternum, for so in S. Hierome translation it is sayd, inclinaui, cor meum ad faciendas iustificationes tuas in aeternum, propter reeributionem.

Moreouer Iohn Baptist, and our Blessed Sauiour, with his Apostles by his command, for hope of e­ternall lyfe, with this proposition beganne their ‘preachings saying, Doe pennance, for the King­dome of Heauen hath approced, Matth. 3. vers. 2.’

Lykewyse the Enuches are praysed of Christ: Matth 19 vers. 12. Who hath gelded themselues ‘for the Kingdome of Heauen. In which wordes, most plainely Christ commendes pennance, and purity of lyfe, in respect of a more easy obteyning of beatitude;’ for the end truely vnto which God hath created vs, is eternall lyfe: to which end as a mediat he hath commanded, destinat, and wil­led good workes to be done, but who, (except he be more blockish nor a blocke, and more stuped nor a stock,) will deny mediates, which rightly Rulleth, and directes his owne end; & that chief­ly when a man is greatumly loued of God, he will giue diligence in doing the same which he com­mandes, for whome he vndergoeth his labours, [Page 306]and paines, cannot be frustrat of eternall lyfe, for a merite, and therefore to worke meritorious workes, for their merite, is not mercenary not basse, but honourable, good, and acceptable to God our Father, whose sōnes we are if we in­clyne our hart to doe his lawes, for a reward, and this is the good pleasure of God, that concommināter we should worke good workes, with his grace vnto lyfe eternall, whose will is to remunerat & gine that beatitude, for a merit of good workes.

ANSVVER.

I Say it is not anough to confide, and trust simpli­citerly, but also with assured faith, we are bound to belieue good workes to merite lyfe eternall, for we cannot obtayne lyfe eternall, except we haue laboured to promerit the same with good works, as is euidently discussed already, notwithstanding, no man can firmely determine, and assuredely persuade him self, in his merites, to obtayne and haue lyfe eternall, defacto. The reason is, because we are not certaine of our owne righteousnes, & that any man is iust absolutly, and to haue merito­rious workes, and howbeit he might in some part [Page 307]repose confidently to haue, notwithstanding it followeth, that no man assuredly can assure him­self of perseuerance, and therefore seing no man­ner of way, any man can be certayne in this lyfe, (without a speciall reuelation of God, or els, if we would precipitat our selues in the damnable golfe of the Caluinists only fayth) We belieue vnder ho­pe, sub gratia, giuing diligence to make our calling ‘and election sure by good workes, as the Apostle teaches, 2. Peter. 2. and so we may conceaue of our good workes, some trust, and confidence, of eternall glory: notwithstanding so, that chiefly the same confidence, and trust, be placed depen­dently in the only mercies of God, and merites of Christ, and secoūdely in workes.’ And therefore ‘to the purpose, the first part is proued, Tob. 4. v. 12. Great confidence is with almesse before the most high-God to all them that doth the same.’

Lykewyse 1. Tim. 3. v. 13. sayth, who haue mi­nistred ‘weell purches to thēselues a good place, & much confidence in fayth. And seing good works, are the cause of our saluation, already proued, we may the more rightly trust, and confide them to obtayne our saluation: as for example when the Phisick is very good, the patient may the more cō ­fide of his health: and therefore in such manner I may confide, that merites are the cause, of which saluation may come, and so consequently we may haue that confidence, and trust of good vvorkes, as an effect depending on the cause.’ Secoūdly the posterior part is prouen of the for sayd introductiō, because the chiefe cause of our saluation, is the merites of Christ, and Gods diuyne mercy, there­fore by the merites of Christ, vertue is giuen vs to [Page 308]merite, and to be perseuerand: So that our merits are the workes of Christ, which he worketh in vs by the spirit of his grace, which no man is igno­rant of, forsomuch as in all our petitions, & pray­ers we remite them to be graunted for his diuine mercy saike, and the merite of Christ. And there­fore the holy Church, and euery member con­cludes their prayer, saying, by our Lord IESVS Christ, &c. And therefore here is neyther done, nor inferred, eyther presumption or preiudice to the excellency of our redeemer, for whose fa­uou [...] and grace, all helpe requisit is giuen vs to merite, and so it is acknowledged of vs, to be frō him, as the principall cause, and so we doe not trust, and confide in our owne merites, but secon­da [...]ly and dependenterly; for all that we haue re­ceaued or worketh, we affirme it to be, by the me­rites of Christ, and diuyne grace, and whatsoe­uer we worke, or merite, it is through the grace of God, and merite of Christ, and not of our sel­ues absolutly, as our aduersarie imagine. Neyther doe we presumptuously any thing, neyther with iniury to Christ.

‘As concerning their Scrupels, for conclusion they are full of scrupelles, to withstand the veri­ty reuealed out of the word of God, and make no Scrupell where Scruples should be obserued, it is no Scrupell with there diuines, to affirme God the author of sinne, with predeterminat predesti­nation without forseen causes the fall of man, and the reprobates damnation; of Christ disparing on the Crosse: of mans freewill, of the whole twelf articles of our Beliefe, of the impossibility to keepe the Commandements, in defending that [Page 309]all our actions are mortall sinnes, in making all sinnes equall, and in teaching that Christ hath fred vs from all Lawes, in taking away all feare of conscience, by only fayth: in teaching necessi­ty to be forced in the freewill of man: in taking away vyce, and vertue in mans actions; merite & demerite; sinne and grace: with others infinite numbers of assertions swallowed vp of them, without any scrupell, lyke another Leuiathan plunged in the weest Sees with a deuoring mouth, Soe passe they without Scrupelles walking after their owne fantasies, and not according to the word of God; neyther the reason of morall knowledge.’