AN ANSWER TO AN VNLEARNED, SLANDEROVS, AND LYING PAMPHLET, INTITVLED: Certaine articles, or forcible reasons, discouering the palpable absurdities, and most notorious errors of the Protestants Religion, pretended to be Printed at Antwerpe 1600.
TO the sayings of the Prophet Esaias, chap. 59. 10. and Elizeus 4. King. 6. 20. set in the first front of this peeuish Pamphlet, whereby he would insinuate and signifie vs to be blind: I answere, that if we be blind, which giue our selues daily and diligently, both pastors and people, to the reading and hearing of Gods holy word, and doe endeuour to make that a light vnto our Psal. 119. 105 feete, and a lanterne vnto our pathes: in what estate be they, which keepe the light of Gods word vnder the bushell of a strange tongue, and read the same both little them-selues, and disswade and with-draw others from it? Aeneas Syluius, who was Pope called Pius Secundus, writeth thus of the Italian Priests in his dayes, and of the good people in Bohemia: Pudeat Italiae Sacerdotes, quos ne semel quidem Commenta. de dictis & sactis Alphonsi Reg. lib. 2. 17. nouam legem constat legisse: apud Thaboritas vix mulierculam inuenias quae de Nouo Testamento & veteri respondere nesciat. i. The priests of Italie may bee ashamed, who are knowne not once to haue read the new Testament, seeing with the Thaborites one can hardly finde a silly woman which cannot [Page 2] answer out of the old and new Testament. Iohn Gerson Chancellor of the Vniuersitie of Paris, who liued Anno 1415. and was a great dealer in the Councell of Constance, Tom. 1 Serm. coram Alexan. Papa in die Ascensionis. Nicol Clemang. de corrupto Ecclesiae statu. fol. 5. b. writeth thus: Nam quem è Sacerdotum numer [...] mihi dabis non ignarum legis Christi? Whom among the multitude of Priests canst thou shew mee, which is not ignorant of Christs Law? Nicolaus Clemangis a Doctor of Paris, who liued in the same time that Gerson did, complaineth in like manner of the grosse ignorance of the popish Clergie in these words: Non tamen à studiis aut schola, sed ab aratro etiam & seruilibus artibus ad Parochias regendas, caeteraque beneficia passim proficiscebantur, qui paulo plus Latinae linguae quam Arabicae intelligerent, &c. i. Yet they commonly came to rule parishes and other benefices, not from schooles and Vniuersities, but from the plowe and seruile artes; who did little more vnderstand the Latine then the Arabike tongue, yea, and such as could not read, and (which is shamefull to bee spoken) could scarce discerne A. from B. And againe: Nam quotus quisque Ibid. fol. 10. b. hodie est ad pontificale culmen euectus, qui sacras vel perfunctoriè literas legerit, audierit, didicerit, imo qui Sacrum codicē nisi tegumento tenui vnquam attigerit, cum tamen iureiurando illas in sua institutione se nosse confirment: i [...] How many are there now aduanced to bee bishops which haue but lightly read the holy Scriptures, heard, or learned them: yea, who hath touched the holy Bible, except it bee the couering of it? Againe: Ibid. fol. 13. De literis verò & doctrina quid loqui attinet, cum omnes ferè presbyteros sine aliquo captu aut rerum aut vocabulorum morosè syllabatimque vix legere videamus: i. But what should I speake of learning, for that wee see in a manner, all Priests can hardly spell and read, beeing without vnderstanding of the matter or words. I might alleage the like complaints of Erasmus and others, but to omit them: if wee who with the Councell of Toledo condemne ignorance Dist. 38. ex conc. Tole. Contra Manichaeos Haere. 66 Hier. in Esaiam dist. 38. si iuxta Pr [...]. 2. 4. as the mother of all errors; and say with Epiphanius: Nihil peius imperitia, multos excaecauit ignorantia: i. There is nothing worse than ignorance, which hath blinded many: and with S. Hierome, to be ignorant of the Scriptures, is to be ignorant of Christ: and doe with Salomon exhort all men [Page 3] to seeke for knowledge as for siluer, and for vnderstanding as for treasures: if we (I say) be blind, in what estate are they which hold ignorance the mother ef deuotion, as Doctor Cole In the conference at Westminster in the beginning of her Maiesties raigne. See the beginning of the Praeface of the new Testamēt set out by them 1582. at Westminster said, & who to this day haue not published the whole Bible in the English tongue, for the instructing and inlightning of Gods people, although they writ eighteene yeares past, that they had long before that time translated it, and yet to this day they haue wanted meanes to publish it. They haue had meanes since that time to print & publish D. Stapletons great booke, de Principiis doctrinalibus, and many such others of the like sort, but they can or will finde no meanes to publish the blessed Bible and booke of God: for it serueth not so well for the defence of their doctrine and doings, as the others doe. But to conclude this matter, I also doe both pray with the Prophet Dauid, and say; Open our eyes that we may see the wonders of thy law; and Psal. 119. 2. Timoth. 2. 7. Ephes. 1. 18. with Saint Paule, The Lord giue vs vnderstanding in all things, that the eyes of our vnderstanding being lightened, wee may know what the hope is of Gods calling, and what the riches of his glorious inheritance is in the Saints, &c. and also exhort this man and his fellowes to take heed they bee not of the number of them, of whom our Sauiour Christ said, If Iohn. 9. 41. yee were blind, yee should haue no sinne: but now yee say, we see: therefore your sinne remaineth.
The Pamphlet. The copie of a Letter, written by a Catholike to a worshipfull Protestant Gentleman his speciall friend, concerning certaine reasons, why the Protestants Religion is false and absurd.
LOued and reloued friend, I haue receiued your courteous letter, wherein you greatly wonder, that I wondred so much in our last discourse; that any man in England endued with a good iudgemēt, conioined with a religious conscience, [Page 4] could either accept, or affect the Protestants new coyned gospell. You request me to set downe briefly such reasons as induced me therevnto: the which suite I could not deny: for both religion and affection vrged me to satisfie so iust a desire. For I must confesse, I loue you as a man, and as an honest ciuill Gentleman, & most gladly I would haue occasion to loue you as a Catholike Gentleman: for it is great pitty that such a multitude of detestable errors, and heynous heresies should lodge in so rarely qualified a soule. I haue penned them after an accustomed manner following the fashion of schooles, in most of them after a syllogisticall method: to the intent that if you should shew them vnto your Ministers, which swarme about you, they might not haue such free scope and liberty, to range abroad with their idle discourses (as they vse to take) veiling their confused conceits with a multitude of affected phrases: thereby more easily to deceiue the simple, & loath the learned. Wherefore I beseech you if any such itching spirit shall attempt an answer, to intreat him to performe it briefly, orderly, & seriously. This I request, for that I perceiue that Protestants cannot answer with breuity, because their religion lacketh both certainty and perspicuitie: And extreame hard or impossible it is to reply without prolixitie, where there is no truth nor verity. And therefore I request you as you loue me, to will them to consider well, before they answer ill: and not to reply with rashnes, least they retract with deliberation, to their vtter shame & confusion. And that you may perceiue how my wonder rather deserued approbation then admiration & for that order is a fauorit of memory: I thought good to reduce all my reasons into two heads; wit and will, knowledge & affection, faith and good life: because the nature of heresie hath euer been such as did not only inueagle the wit with errors, but also seduce the will with occasions of inordinate affections. I say then that no excellent good wit, linked with a religious conscience, can accept nor affect the Protestants new coyned gospell: for good wits and iudgments, assisted with Gods grace, may easily conceiue the truth, yea by the force of their very naturall faculties, they may iudge credibly of the truth once proposed; & without great difficulty discerne the absurdities of an vntrue religion. Vertuous and well inclined affections which are the base of quiet, secure, [Page 5] and religious consciences, abhor and detest such principles as either dishonor God, abase mans nature, occasion sinne, fauor iniquity, or any sort diminish deuotion, or piety: And therefore all the insequent articles shall stand vpon these two foundations, to wit, that the Protestants religion debarreth the wit from right vnderstanding the true faith, and the will from following of any vertue or godlinesse.
Answere.
YOu wonder that any man in England endued with a good iudgement, conioyned with a religious conscience, can either accept or affect the Protestants new coyned gospell. But why doe you not shew what is the new coyned gospell, which the Protestants preach and professe. The Gospell is the good and ioyfull message of our saluation, through Gods mercies purchased vnto vs by Iesus Christ. This Gospell God preached to Adam, that Iesus Christ the seed of the woman should breake the Serpents Genes. 3. 16. head. This he renued to Abraham saying, In thy seed shall all the nations of the world bee blessed. This Gospell was Genes. 22. 18. preached by all the Prophets, who beare witnesse vnto Christ, that through his name all that beleeue in him, shall Act. 10. 43. reciue forgiuenesse of sinnes. Now if you can prooue that wee preach or maintaine any other gospell then this, then you may well call it a new coyned gospell: if otherwise, take heed you doe not belch out blasphemie, in calling this old and true gospell of Iesus Christ, a new coyned gospell. And let the Christian reader, which tendereth his owne saluation, well consider who they be that coine a new, false, and counterfeit gospell. Doe not they which teach vs to ascend into heauen by the bloud of Thomas Becket, coyne a In the Popish Primer printed 1557. new and false gospell: Tu per Thomae sanguinem &c. which they Englished in Queene Maries dayes thus: By the bloud of Thomas, which hee for thee did spend, make vs Christ to come, whither Thomas did ascend. Againe, Iesu bone per Thomae merita, nostra nobis dimitte debita: O good Iesus for the merits of Thomas (Becket) forgiue vs our [Page 6] sinnes. Doe not they, which teach vs to seeke to bee deliuered from the fire of hell by the merits and prayers of Saint Nicholas, maintaine a new coyned gospell? Thus they prayed: Quesimus vt eius meritis & precibus à gehennae incendiis In the same Primer. liberemur: Grant wee beseech thee, that by his merites and prayers wee may bee deliuered from the fire of hell. Do not they which say and beleeue of an Agnus dei, that is to say, a peece of waxe and balme consecrated by the Pope, Tollit & omne malignum, peccatum frangit, vt Lib. 1. Caeremo. titul. 7. pag 91. Christi sanguis & angit, It taketh away all euill, it breaketh and strangleth sinne as doth the bloud of Christ: doe not they (I say) coine a new, false, and blasphemous Gospell? Yes surely, for to attribute remission of sinnes, or any part of saluation to the merits of any other, but onely of Iesus Christ crucified, is to coine a new and false gospell: for it is not that gospell of God, which hee promised afore by his Rom. 1. 2. Prophets in the holy scriptures, which is concerning his sonne Iesus Christ our Lord, &c. To conclude this point, I say woe, woe vnto them that accept or affect any new coined gospell. Script. Brita. Centur. 4. p. 308. ‘How your Friers went about aboue 300. yeares past to bring in a new coyned gospell, which they called the euerlasting gospell, and said, that it excelled as much the Gospel of Christ, as the Sunne in brightnesse excelleth the Moone, and the kirnell the shell, Maister Bale out of the Bookes of that execellent man William de Sancto amore, who in those dayes did withstand their diuelish deuises, did largely declare.’ And whereas you wonder that men indued with iudgment and a religious conscience, could affect or accept the gospel that we preach, which you falsely call a new coined gospell: we may well wonder, that any man that hath any sparke of knowledge or conscience should beleeue these foresaid false gospels. Wee may also wonder that men indued with reasonable soules and senses, being the handy worke of God, should bow downe and worship a stone and stock, which hath neither soule nor life; hath eyes and seeth not; eares and heareth not, &c. and is the workemanship of mans Psal. 115. & 135. hands, especially being so plainely and expresly forbidden in Gods commandements, & infinit places of the scriptures. [Page 9] We may wonder that any man should be so mad, as to worship, and thinke that which he doth eate, to be his God and maker: which is so absurd, that euen Tully not without Cicero de Natura d [...]orum lib. 2. reason could say, sed ecquem tam amentem esse put as, qui illud quo vescitur deum credat esse? Doest thou thinke any man so mad as to beleeue that to be his God, which he doth eate? yet into this madnesse, by a spirituall phrensie, be these men fallen. Wee also may wonder, that they should beleeue such false fables, and lying miracles, as abound in poperie: as for example, (to cast the dung of their abhominations vpon their faces). That Images did speake, did sweate, did roll their eyes, did bleed: that the head of a dog being cut off from the body by theeues, which vpon Saint Katherines day came to rob a Priest, who was a deuoute Inter sermones discipuli Serm. de S. Katherin. worshipper of her, did still barke? That the Virgin Mary did for many yeares in a Nunnery keepe the keyes, and supply the place of one Beatrix, whilest shee went away and played the whore. These and many such absurd fables were preached, published, printed, and beleeued, as may appeare by Sermones discipuli, Antoninus the Archbishop of In promptu. discipuli. Florence stories, Mariale, Summa praedicantia, the festiuall, Vitas patrum, and that monstrous booke the Legend, written by Iacobus de Voragine, Archbishop of Genua: Which Supplementum Chronicorum Bergomens. li. 13. fol. 205. yet was in so great reputation with them, that it was published in print in the English tongue, when the holy Bible was suppressed, and had this title set before it, The golden Legend: for as gold excelleth all other mettals, so this booke excelleth all other bookes: to the which title that worthy and right worshipfull Knight Sir Andrew Corbet of blessed memory, did adde these words, In lying, and so of a false & blasphemous title, made it a most true title. Yea I haue a booke in English in Folio, translated out of French, and printed in London in King Henry the eights daies Anno 1521. intituled, The flower of the Commandements, fully fraighted with such sottish and worse then old wiues fables, which yet in those daies were preached and beleeued ‘of which to giue fol. 251. the reader a taste, I will set downe two or three. It is there sayd that Iohn Damescene hauing his hand cut off for [Page 10] writing letters against the Emperour, the same was suddenly set on againe to write a praier, which he had made to fol. 254. the Virgine Marie. Also, that a theefe which vsed to fast the vigiles of the feastes of our Ladie and vsed to pray vnto her, beeing hanged by the space of three daies could not die, for the Virgine Marie susteined him on the gibet; infinite such other fables swarme in that booke.’ And wee may wonder that men of any wisedome, knowledge, or iudgement, should bee deluded and mocked with such false, fained reliques, as were and are in Popery, as with Saint Peters finger at Walfingham, as bigge as if it Erasmus in Colloquio. peregriergo. Blondus de Roma instaurata lib. 3. prope sinem. Holingshead in Henry 8. p. 946 Caluinus admonitione de reliquijs. had beene of some Giant: and also the virgin Maries milke there, which seemeth by Erasmus to haue beene the white of an egge and chalke mingled together, and a vessell of the same at Rome as writeth Blondus: the bloud of Hales, the which was prooued and declared at Paules Crosse by the Bishop of Rochester in king Henry the eights daies, to haue beene clarified honey coloured with saffron. In Geneua there was worshipped for the arme of Saint Anthonie, that which afterward was prooued to bee the pisle of a Stagge, for a peece of Saint Peters scull, that which was found to bee a pumish stone. But this will not bee beleeued of this writer and of his fellowes, because Caluin did write it. But why Caluin should write and publish euen in the French tongue in Geneua, such a thing of Geneua, vnlesse it were true, which the Inhabitants thereof might know to bee false, I see no reason: it could purchase no credit to him or to his doctrine. But why might not that as well bee true, as the things before alleaged, or as that which Gregorius Turonensis who liued sundry hundreth yeares past, writeth Greg [...]. Turo [...]ens. lib. 9. ca. 6 that there was found in a boxe of reliques, of a certaine Sainct, rootes of trees, the teeth of a Mole, the bones of Mice, and the clawes of Beares, which were worshipt for holie reliques. But of these iuglings I will write no more at this present, GOD may giue occasion hereafter more largely to intreate of them. At these things we may wonder, but yet wee doe not ouermuch meruaile and wonder at them, for that the spirit of GOD by Saint Paule hath [Page 11] foreshewed vs, that the time would come, when men shold 2. Timoth. 4. 4 turne away their eares from the truth, and bee giuen to fables: and that the comming of Antichrist should bee by 2. Thessal. 2. 9. the effectuall working of sathan, with all powre and signes, and lying wonders, and in all deceiueablenesse of vnrighteousnes, amongst them that perish, because they receiued not the loue of the truth that they might bee saued, therefore GOD should send them a strong delusion to beleeue lies, that all they might bee damned which beleeued not the truth, but had pleasure in vnrighteousnes. Whereas you request that hee that shall answere this your pamphlet, will doe it briefely, orderly, and seriously, I will indeuor to doe the two last as GOD shall inable me. But concerning breuitie, I will vse my libertie, and peraduenture more largely lay downe your absurdities, then you would bee willing I should doe. But whereas you say, that you make this request, for that you perceiue that the Protestants cannot answere with breuitie, because their Religion lacketh both certaintie and perspicuitie: I say that with one breath you doe vtter two vntruthes. The first that wee cannot answere with breuitie, which how vntrue it is, let it be tried first by the briefe and pithy answeres of that great learned man Doctor Fulke: who answering many of their bookes, which yet to this day stand vndefended, how briefely and pithily hee answered the same, let any man that hath but a graine of indifferent iudgement, consider and iudge. And particularlie I referre them to his answere to Rishtons challenge, and to Allens booke of Purgatorie, both in one volume: yea many times in his writings hee called them from long and impertinent discourses, to short syllogismes, wherevnto [...]ee could neuer bring them. How closely that pretious Iewell and excellent ornament of this Church of England did hold himselfe to the matter, and how vnlike hee was to Doctor Harding in his long discourses and digressions, who in his booke intituled, A detection of lies, &c. discoursed two hundred and sixe whole sides of paper, onely in preambles and prefaces, before hee once stept into [Page 12] his matter, as Maister Iewel truely told him; let the vpright Preface to the defence of the Apology edition 2. reader indifferently iudge. The like I may say of that worthie man of famous memorie, Doctor Whitakers, who how briefely, soundlie, and learnedlie hee hath answered Campion, Saunders, Duree, Stapleton, William Reynolds, & Bellarmine, any man that hath an incorrupt eye may see and discerne. And if T. W. bee the author of this pamphlet (as I nothing doubt but hee is) he may remember▪ that one which had conference with him, did write a briefe Epistle vnto him, and did therein set downe short sillogismes concerning the controuersies of praier to Saints, and the sacrifice of the Masse, and required to haue the like short syllogismes set downe of him for the defence of his assertions, and could not receiue one, but along tedious discourse concerning praier to Saints, which was confuted, and neuer defended. But whether answeres be briefe or long, it maketh no matter, so that they be learned, sound and true, to the effectuall confuting of the errour, and satisfying of the reader. Now as touching certaintie which you say, but doe not shew, that our Religion lacketh: I answere and auouch that our Religion is farre more certaine, consonant, and agreeable to it selfe, then the doctrine of the Church of Rome is: the which if I do not effectually proue hereafter in place more conuenient, I will not require any man (to vse your owne words) to accept, or affect it. But with what forehead can this man charge our doctrine with want of perspicuitie, seeing hee cannot bee ignorant how obscure, darke, and intricate the popish Religion and doctrine is; as may appeere by their manifold, both curious questions, and intricate distinctions, which be their chiefe shifts, to elude the plaine truth. And if any would see how darke the doctrine and writings of Papists are, let him looke into the Schoolemen, Tho. Aquine, Io Scotus, Alexander de Hales, Gabriel Biel, and many such other, amongst whom he may finde as much certaintie, vnitie, and perspicuitie of doctrine, as hee may in hell. But how we study for perspicuitie, and seeke to make all matters plaine, both in our preachings, and in our writings, auoyding all curious [Page 13] questions, and intricate and needlesse distinctions; we appeale to the consciences of al that reade, and heare vs. As touching your method concerning errours in doctrine, and inordinate affections in manners, if you can proue, that our wits be inueigled with them, and our liues stained with these, more then wee can prooue euen your holy Fathers the Popes, forsooth Peters successors, and Christes vicars haue beene, you shall winne the victorie. You seeme to attribute too much to our very naturall faculties, to the iudging and discerning of truth proposed, not considering the corruption of our naturall faculties by sinne, how both the minde is blinded, and the will peruerted. Our Sauiour Christ saith, The light shineth in darkenesse, and the darkenesse Iohn 1. 5. 1. Cor. 2. 14. comprehendeth it not: Saitn Paul saith, that animalis homo, the naturall man perceiueth not the things of the spirit of GOD, for they are foolishnes vnto him: neither can hee know them because they are spiritually discerned. But of this I forbeare to speake any more, and also will leaue the other wast words in your letter, and doe come vnto your articles of faith.
The Pamphlet. The first article concerning knowledge and faith.
The Protestants haue no faith, nor Religion.
THe Protestants haue no faith, no hope, no charitie, no repentance, no iustification, no Church, no alter, no sacrifice, no Priest, no Religion, no Christ, the reason is; for if they haue, then the world was without them, for a thousand yeeres (as they themselues must needes confesse: videlicet all the time their Church was eclipsed) and 1500. as we will prooue by all records of antiquitie, as Histories, Councels, monuments of ancient Fathers: Whereby it plainely appeareth, that the synagogue of the Iewes was more constant in continuance, & more ample for place, then the Church of Christ. For the haue had [Page 14] their sinagogue visible in diuers countries, euer since Christs death and passion, euen vntill this day; which is the very path to lead men into Atheisme, as though Christ were not as yet come into the world Isa. 60. 11. whose admirable promises are not accomplished, Math: 16: 18. whose assistance hath failed in preseruing his Church, vnto the worlds end, whose presence was absent many hundred yeeres, before [...] cap, 28: 20. the finall consumation: and consequenetly they open the gap to all Machiuillians, who say that our Sauiour was one of the deceiuers of the world, promising so much concerning his Church, and performing so little.
Answer.
LOoking in this first article to haue found a syllogisme, which this worthy writer vseth in some articles following, but heere for want of a good medium (as it may seeme) to frame one by, hath omitted; I found a false assertion, and a foolish probation. The assertion that we haue no faith. Haue we no faith? The Deuils haue some faith: Saint Iames saith, The Deuills beleeue & tremble and haue wee no faith? wee are much beholden Ia [...]: 2: 19. vnto you for your charitable opinion of vs. You are by the doctrine of Saint Paule, not to thinke so euill, but to 1: Cor. 13. 7. hope the best of them that professe Iesus Christ, and his holy Gospell. But to this your false and slaunderous assertion, I will oppose a true affirmation and confession. Wee beleeue all that God hath deliuered to vs by Moses, the Faith. Prophets, and Apostles, in the old and new Testament: yea we beleeue the contents of the Creeds of the Apostles, Nicene, & Athanasius: and yet haue we no faith? Wee hope Hope. to passe hereafter from death vnto life, and to bee partakers of that kingdome of glory, which God hath promised, and Iesus Christ hath purchased for all those that truly beleeue in him. We trust that we haue Charitie, & loue both towards God and man, although wee confesse not in such Charit [...]e: full and perfect measure as wee ought to haue: Wee with Saint Iohn say, Hee that loueth not his brother abideth in 1. Iohn. 3▪ 14. [Page 15] death. Wee acknowledge repentance to bee one of those Repentance. chiefe heads wherein the summe of Christianity is comprised. Saint Marke setting forth the summe and substance of Christes doctrine, comprehendeth it in these two, Repent Marke 1▪ 16. Acts 20 21. and beleeue the Gospell: so did saint Paule, witnes sing both to the Iewes, and to the Grecians the repentance towards GGD, and faith towards our Lord Iesus Christ. We beleeue to be iustified not by our owne works of righteousnes (which wee vnprofitable seruants, and prodigall Iustification. Luke 17. 10. & 15. 21. children haue done) nor by the merits of any Saints in heauen or in earth, but by the mercies of God, purchased vnto vs by the blessed and bloudy merits of Iesus Christ, and applied vnto our soules by the band of faith, by the John 3. 36. Rom. 3. 25. & 4. 5. Ephes 2. 8. Ephes. 3. 17. Church. which Christ doth dwell in our hearts, and is made ours. We beleeue that wee are true members of that holy Catholike Church, which is Christes misticall body, and whereof hee is the head, which is the spouse, and hee the bridegroome: which is his flocke, and he the shepeard: which is the heauenly Hierusalem the Mother of vs all: Galath, 4. 26▪ finally which is the number of Gods elect and chosen people, that shall rest with Abraham Isaac and Iacob, in the Math. 8. 11▪ Kingdome of Heauen. And wee know that wee haue perticular and visible Churches, wherein Gods word is more truly preached, the Sacraments seales of the word, are more purely ministred, and Gods name more faithfully inuocated and called vpon, then in any or all the Romish Synagogues. Indeed wee haue no Idolatrous Alters, to offer either carnall or externall sacrifices vpon, as though Altars. Christs sweet smelling sacrifice were not yet offered: but wee haue Mensam Domini the Lords Table, where-vpon we minister the Supper of Christ, which is a holy Sacrament 1. Cor. 10. 21. of Christs body and bloud giuen for vs, a memoriall of his death and passion, and a pledge of our redemption and saluation purchased thereby. Wee haue that sweete smelling and sufficient Sacrifice, which Iesus Christ by his eternall spirit offered without fault vnto GOD, to purge Sacrifice. Hebre. 9. 14. our consciences from dead workes to serue the liuing GOD. As for the sacrifice of the Masse, as being iniurious to the [Page 16] said sacrifice of Iesus Christ, which he once, for all, and for euer offered vpon the Altar of the Crosse, wee deny, and defie. We haue no shauen nor greased Priests to offer the Priests. said false and forged sacrifice of the Masse: but wee haue priests, pastours, or ministers, how-so-euer wee terme them, according to the ordinance of Christ, to preach his holy Gospell, and to administer his sacraments to his Church. We haue and vse that religion which hath the testimonie of Religion. Rom. 3. the law and prophets, and wherein the true worship and seruice of God, according to his will reuealed in his holy word is contained: your [...], and superstition we flee and forsake. Finally, we haue that Christ, which came Christ. 1. Tim. 1. 15. Iohn. 1. 29. into this world to saue sinners, and which is that Lambe of God, that taketh away the sinne of the world, whom we acknowledge more soundly to be our onely high prophet, Matth. 17. 5. to instruct vs in the will of his father, whose onely voyce wee must heare; our onely high priest, with the sacrifice of his body and bloud once offered to redeeme vs, and reconcile vs vnto GOD; our onely mediator and intercessor to sitte for euer at the right hand of God to make intercession for vs; and our onely high King, to deliuer vs out of the hands of our enemies, to giue lawes vnto our consciences, and to rule vs with the scepter of his holy word, then the Pope, and all his adherents doe. This our true confession where-vnto God and our consciences bee witnesses, we oppose to your false and slaunderous obtrectation and accusation, saying with Saint Paul; Wee passe very 1. Cor. 4. 3. little to bee iudged of you, or of mans iudgement: and with him also exhort you, not to iudge before the time, vntill the Lord come, who will lighten things that are hid in darkenesse, and make the counsels of the hearts manifest, and then shall euery man haue praise of God. Further I doe exhort you that take vpon you so seuerely to censure and iudge others, carefully to take heede to your selues, that you haue not a false faith, grounded not vpon Gods promises, Faith. contained in his word; but vpon mans deuises and traditions, which as Epiphanius saith, is worse then no faith. Epipha. in An [...]rat [...]. [...]: and that you bee not voyde [Page 17] of true hope, by teaching the doctrine of doubting (whereof Hope. I shall speake hereafter) and by fearing to be after death throwne into the firie torments of purgatorie: and that you want not true charitie, in iudging so falsely and maliciously, Charity. and persecuting vs so cruelly, as you vse to doe, when time and powre serueth you: and that you haue no true repentance, nor remorse of conscience for sinne, in Repentance. persisting so obstinately in damnable doctrine, and abominable idolatrie: and that by leaning to your owne righteousnesse, and the merites of other men, which were sinners themselues, you loose not that true iustification Iustification. which is the righteousnesse of GOD, by the faith of Iesus Christ vnto all and vpon all that beleeue, which is onely Rom. 3. 22. able to stand and discharge vs before the iudgement seate of Iesus Christ, and is the onely strong staffe to leane vpon, to leap ouer the ditch of damnation, and beware (I say) that you leaning vpon the weake reede of your owne merites and others, fall not into the middest thereof, from which there is no rising: take heede you be not of the malignant Church, which heareth not the voice of Christ, Church. 2. Thessalo. 2. and wherein that man of sinne, and sonne of perdition sitteth and raigneth: and that you haue not such Idolatrous altars, as Iereboam had, against which the man of God cried, and vpon which the like iudgement of God fell, Altars. 1. King. 13. 2 as hath done vpon yours now: And that you haue not a false forged sacrifice, which appeaseth not, but dailie prouoketh Sacrifice. Gods wrath against you, and that you bee not without Priests to teach the law of God truely, but haue Priest. Ierem. 2. 8. Malach. 2. 8. swarmes of such Priests, as say not where is the Lord, and know not GOD, but prophesie in Baal, which haue gone out of the way, and haue caused many to fall by the law &c. Beware that you bee not without Religion, remembring Religion. Lactant. de origi. erroris lib. 2 cap 19. Christ. August. de ciuitate dei lib. 18. cap. 2. the saying of Lactantius: Quare non est dubium, quin religio nulla sit, vbicunque simulachrum est: Wherefore there is no doubt, but that there is no Religion, wheresoeuer an Image is. Finally, I say againe and againe, beware that you forsake not the true Christ, and worship Antichrist, sitting in the westerne Babylon built vpon seauen [Page 18] hilles, which in the daies of Saint Iohn raigned ouer the Apoc. 17. 9. 18 Kings of the earth: wherefore bee not so rash in iudging so hardly and vncharitably of others, but examine and iudge your selues, that you bee not iudged of the Lord. But I now come to your pithie probation of this your vncharitable 1. Cor. 11. 31. 1 and shamelesse assertion. The reason you say is: For if they haue, then the world was without them for a thousand yeares (as they themselues must needes confesse, videl. all the time their Church was eclipsed) and for 1500. as wee will prooue by the testimonie of all recordes of antiquitie, &c. Wherevnto I answere, that if wee take the world in that sense, which the scripture sometimes doth, for the multitude and societie of them, Whereof the diuell Ioh. 14 30. 2. Cor. 4. 4 Iob. 15. 18. 19 1. Joh. 5. 19 Io [...]. 17 9 Ioh. 14. 22 is prince: which hateth Christ and his true disciples, which is set vpon wickednesse: for the which our Sauiour Christ refused to pray saying, I pray not for the world: and whereof Iudas ( not Iscariot) did say, what is the cause, that thou wilt shew thy selfe to vs, and not vnto the world? In this sense I may grant that the world hath not had these gifts of Gods grace these thousand yeares, and put another thousand and more vnto them. But if we take the world more generally for this great Globe, and all the inhabitants thereof, then prooue by the testimonie of all antiquitie that the doctrine which wee teach and professe hath not beene these 1500. yeares in the world, and wee will yeeld, and you shall winne the victorie. But it is vsuall with you and your fellowes to make great and braue bragges to amaze the simple and ignorant; and to bring small and poore proofes (as you doe here none at all) to perswade the wise and learned: great braggers are no great doers. In deede wee confesse that the Church is well compared by Saint Augustine to the Moone. For as the August. in Psa. 10 Moone receiueth her light from the Sunne: so doth the true Church receiue her light from Iesus Christ the sonne Malach. [...], 2 of righteousnesse. And as the Moone is sometimes in the full, and shineth in full brightnesse, and sometimes is in the waine, and sometimes is eclipsed, and doth little appeare: euen so the Church is sometimes in the full, and shineth [Page 19] in full brightnes and glory as in the Apostles times, and diuers hundreth yeares after it did: sometimes it is in the waine and eclipsed, as for many hundred yeares last past it hath beene, in which that Apostasie from the faith is come, which Saint Paule by the spirit of God foreshewed, 2. Thes. 2. 3. 1. Tim: 4. 1. and the euent hath proued by Mahometisme in the East, and Papisme in the West. During which time although the Church hath beene driuen into the wildernes, and the Apoca. 12. light of true doctrine (which is the soule of the Church) hath beene eclipsed, yet they haue neuer vtterly perished. For in all ages God in mercy hath reserued a remnant according Rom. 11. 5. to the election of grace, by whome the light of his truth hath beene preserued, and in whom those admirable promises of his mercy haue beene performed. These haue beene, not proud Popes treading vpon Emperors necks, deposing them from their Crownes and Kingdomes, raysing bloudy battels, and pouling and spoyling Christian countries with greeuous and horrible exactions and deuises, as might be shewed: not carnal Cardinals, Princes, peeres, hauing 200. and 300. benefices a peece, as Gerson Gerson tom. 1. de defect. Virorum ecclesiast. Nicol. Clama. de corrupto statu ecclesi [...]. Hebre. 11. 36. and Clamagis Parisian Doctors before named doe affirme, not Popish blind prelates, Abbats, Monkes, priests, &c. wallowing in all worldly wealth, and for the most part in great filthines of life, as hereafter I will shew: but such as the Apostle speaketh of, that haue beene tried by mockings and scourgings, yea by bondes and prisonment, which were stoned, hewen asunder, tempted, slaine with the sworde, wandred vp and downe in sheep-skinnes, and in goates-skinnes, destituted, afflicted and tormented, whome the world was not worthy of, which wandred in wildernesses and mountaines, and dennes, and caues of the earth. Such were these good people (in the time of the foresaid apostacie) the Waldenses and Pauperes de lugdun [...] dispersed in diuers countries, as namely Calabria, Sauoye, Prouence in France, of whom many both long ago in sundry places and diuers times were burned, as it is written in the old booke called Fasciculus Temporum: and also Actale. 6. fol. 84. of late yeares were most cruelly and vnmercifully persecuted [Page 20] in Merindoll, the valley of Angrone, Luserne, and See acts and monuments tom. [...]. Ibidè fascicul. temporum. Saint Martin: Such were they that were called Begardi, of whom to the number of 114. were burnt at Paris, as the foresaid booke Fasciculus Tempo. sheweth. Such were they that were called Albigenses inhabiting especially about Tholossa in France, of whom by the procurement of that false Frier, and superstitious Hypocrite Dom nicus Vincēt Bellua. Spec. Histor. lib 2 [...]. cap. 103. Auton. hist▪ part 3. titul [...]: 19. cap. 1. Sect: 4. Crant. an metropo: lib: 8. cap. 18. & li [...] 10. cap 9. an hundreth thousand were destroyed, as writeth Bernardus Lutzenburgus, & anno 180. were togither burned, as both Antoninus the Arch-bishop of Florence writeth, and Bellarmine himselfe confesseth. Such were they of whom Albertus Crantius writeth, which in Sueuia publikely preached, that the Pope, bishops and prelates were heretikes and Simoniakes; that the begging Friers did peruert the Church with their false preachings, for the which they were persecuted and some burned. Such were they in Bohemia and Morauia in great number, with whom Aeneas Syluius (who was Pope called Pius the second) hauing had conference, writeth thus of one of them. Finitis sermonibus istis assurrexit vnus de primoribus Thaboritarum, Aeneas Syluius epist. 130. pag. 677. & animo satis inflato, quid tu nobis, inquit apostolicam sedem tot verbis amplificas? Nos Papam & Cardinales auaritia seruos nouimus, impatientes, inflatos, tumidos, ventri ac libidini deditos, ministros scelerum, diaboli sacerdotes, & Antichrsti [...]raecursores, quorum deus venter est, pecunia caelum. That is, when th [...]se speeches were ended, there did rise vp one of the chiefe of the Thaborites, and with an hautie mind said, What dost thou amplifie to vs in so many wordes the Apostolicall seate? wee know that the Pope and the Cardinals bee slaues to couetousnes, impatient proud, arrogant, giuen to the bellie, and filthie lust; the ministers of wickednes, the priests of the diuell, and the forerunners of Antichrist, whose God is their bellie, and whose heauen is money: such also was Arnoldus Brixianus, Frosard fol. 54. persecuted by that proud English Pope Adrian the fourth, anno 1155. Iohn Rochetailada burnt at Auinion by Pope Clement the sixt 1345. Michael Cesenas burnt 1322. Iohn Wickliffe, who died 1387. and after his death his body was [Page 21] burnt. Two Franciscan Friers burnt at Auinion by Pope Polychron. lib 6. Polidor Virg. lib. 19. Innocent the sixt 1354. Two others burnt at London 1357. William Swinderby burnt 1401. William White burnt 1428. Peter Clarke, and Peter Paine 1432. persecuted and forced to flee into Bohemia. Thomas Rhedonensis burnt at Rome 1430. Matheus P [...]lmerius burnt at Florence, as witnesseth Sabellicus. Dulcinus of Nouaria and Margaret his wife Anton part. 3. titull. 22. cap. 10. Sah [...]ll E [...]ne. 10. lib. 4. burnt about the yeare of our Lord 1304. Iohn Hus and Hierome of Prage burnt at Constance 1415. 1416. Hieronimus Sauonarola burnt at Florence 1499. These and many such other that might bee produced with their faithfull fauourers and followers, were the true Church of God, in whome his mercifull promises were performed. These are they that haue mourned in Zion, that haue lamented Isa. 61. 3. Ezech. 9. 5. Apoc. 6. 9. 19. and cryed for all the abominations that haue beene done in Ierusalem, or rather in Rome, that were killed for the worde of GOD, and for the testimonie which they maintained, and which came out of great tribulation, and Apoca, 7. 14. Isa. 61. 3. haue washed their robes in the bloud of the Lamb. But these now haue beauty for ashes, the oyle of ioy for mourning, the garments of gladnes for the spirit of heauines, and are trees of righteousnes, the planting of the Lord, in Apoca. 6. 9. whome he is glorified, they bee now vnder the altar, and are in the presence of the throne of GOD and serue him day and night in his temple, and hee that sitteth on the throne doth dwell among them, neither doth the sunne light on them, neither any heat. But this man will say, 7. 15. that these were condemned and punished by the Church for heretikes. I confesse they were so, euen as the Prophets of God, Christ our Sauiour, and his holy Apostles were before them condemned by the Prelates and Priests of the Church of Israel, which carried the countenance of the Church of God, as much and more rightly then the Pope and his prelates now doe. Neither were these so few in number, but that by confession of some popish writers, the Romish false faith was sometimes in danger to haue bene subuerted by them. Wernerus a Charterhouse Monke Fascicu Tempo. aetat. 6. fol: 7. 8. of Colen in his fore-said booke called Fasciculus temporom [Page 22] writeth thus: Fuerunt nihilominus postea quidam subtilissimi Fascicu. Tom. a tat 6. fol. 78. hae [...]etici qui istam haeresim Waldensium defendere conabantur, & plura regna & populos deceperunt: that is, notwithstanding there were afterwards some most subtill heretikes, which went about to defend this heresie of the Waldenses, and deceiued (or rather truely instructed) many kingdomes and nations. And againe, hauing made mention of certaine Popish doctors in those daies, as Hugo Cardinalis &c. hee hath these words: Quos diuina bonitas 1233. misit pro fidei defensione, alioquin tota pene fides perüsset propter Fol. 80. haeret corum multiplioitatem, & subtilitatem simul & potentiam: that is, whome God sent for the defence of the faith, for otherwaies it had like wholy to haue perished by reason of the multitude, subtiltie and powre of heretikes. It appeareth by the testimonie of this Popish Monke, that in those daies there were verie many of them whom hee falsely calleth heretikes. And whereas these detested the enormities and abominations of the Church of Rome, and maintained the same substantiall and fundamentall points of doctrine that wee doe, (as it appeareth by the articles obiected vnto them that they did) how doth this man say that our religion was not these 1500. yeares in the world? It was in the world, but hated of the world, which hated Ioh. 15. 18. 19 Christ: yet was it constantly confessed euen to death of them whome God the Father hath giuen to Christ out of Ioh. 17. 6. 9. the world. Hereby it may sufficiently appeare, that the Synagogue of the Iewes hath not been more constant in continuance, nor more ample in place, then the true Church of Christ hath beene. In deed it may bee, that the Synagogues of the Iewes haue continued in some certaine places more constantly, then the true Churches of Iesus Christ haue done: Yet herevpon it doth not follow, that either Gods admirable promises haue not beene performed, or that the true Church hath perished. It is not the Synagogue of the Iewes, but the true Church of God, that is clothed with Apoca. [...]2. 1. Christ the Sonne of righteousnes, treadeth vnder her feete earthly things, which be mutable as y e moone, & is adorned [Page 23] with the doctrine of Christs twelue Apostles, which is forced Chrysostom in psal. 114. to flee into the wildernes. Chrysostome saith well: Ecclesia est tabernaculū à deo fixum non ab homine: ab vno loco in alium fugit, sed non à pietate ad impietatem fugit, that is. The Church is the tabernacle which God hath pight & not man, shee fleeth from one place to another, but shee neuer fleeth from Godlines to impiety and wickednes. As Barrabas found here more fauor with the prelates and priests of Iudah and Ierusalem, then Iesus Christ the Sonne of God did: So the Popes and Iewes Synagogues haue found more fauor, and more quietly rested in this wicked world then the true Church of Iesus Christ hath done. As euen in Rome the Iewes, professed & open enemies of our Sauiour Christ, haue had and yet haue their synagogues, and liue (paying their tributes) in as great quietnesse and safety; as the Curtizans & Whores of Rome doe, which pay yearely to the Pope twenty thousand duckates. It is written in the pontificall, Cornel. Aprip. de Vanitate Scient. cap. 64. that at the coronation of the Pope, and in his procession to y e Church of Laterane, the Iewes vse to meete him, and making curtesie do offer the law to him, to whom hee giueth a gentle answer. But whereas the foresaid Arnoldus Brixianus a great learned man reproued the errors & enormities of the Church of Rome, Adrian y e fourth our proud Platina in Adriano 4. countriman (who rebuked the Emperour for holding his wrong stirrop) would not go vp the Church of Laterane to Platina in Honorio. 2. be consecrate, vntil he were driuen out of Rome. There was also one Arnulphus in Rome a Godly man, whom many of the inhabitants thereof acknowledge for a true disciple of Christ, that was there murthered by the priests for inueighing Platina in Paulo. 2. Sabellicus Ennead. 10. l. b. 7. against their wickednes. Also in a towne neere Rome called Pole, the Lord therof with many others were counted heretikes, for saying that none of them which followed Peter were y e true vicars of Christ, but such as followed the pouerty of Christ. These Pope Paulus the second persecuted & contumeliously intreated, as Platina & Sabellicus do write. Hereby wee see that it is a thing more allowable in Rome, to deny Christ as y e Iewes do, then to meddle with y e Popes triple crowne, or to reproue his pride, & enormities.
This our doctrine of performing Gods admirable promises not in proud Popes, and wicked worldlings, but in the faithfull which feare God, tremble at his word, and are for the most part hated and persecuted in the world, doth neither shew the path to Atheisme, nor open the gap to Machiuilian deuises, which by the testimonie of some Papists themselues are no where sooner learned then in that schoole, wherein T. W. the author of this slanderous libell, hath beene (as I suppose) too much and too long trained. I meane the schoole of Iesuites, of whome William Watson a Popish secular Priest in his booke of Quodlibets lately published Quodlib 1. art. 9 pag 21. Ibidem. doth thus write; Many Atheal paradoxes be taught in the Iesuites conclaue, or close conuenticles. Aga. Questionlesse the Iesuits want neither art nor euill will, nor yet malitious meanes to effect it, as hauing vsed from the beginning more Machiuilian deuises, and Atheal practises in secret conference by their inferior agents with schismatikes, yea and with our common aduersaries, then with catholikes. Againe: It must Quodlib. 4. art. 4. pag. 112. needes follow, that there is not a Iesuite in al England this day, but hath a bitter smack of father Parsons impiety, irreligiosity, treachery, treason, and Machiuilian Atheisme. Againe: neither Machiuel, nor any that euer yet was in Europe came neere Quodi. 9. art. 7. pag. 314. vnto the Iesuites for Atheal deuise to pre [...]e [...]t he stopples of their stratagems, and to further their proceedings. Againe: But I call them Iesuiticall (that is, the faction of the Iesuites) In the appendix to the Quodli. pag. 346. by abbreuiation to auoide circumlocution, in one word expressing them to bee a factious, seditious, ambitious, auaritious, treacherous, traiterous, Machiuilian, Athe [...]ll consort, that abusing the rules of their society, &c. By the iudgement of this Popish Priest, let the good Reader consider who they bee, that shew the path to Atheisme, and open the gap to Machiuilian deuises.
The Pamphlet. The learned Protestants are Infidels.
2. Article.
WHosoeuer buildeth his faith voppn his owne priuate and singular exposition of Scripture, is an Infidel. But all learned Protestants in England build their faith vppon their owne priuate exposition of Sripture: Ergo, all the Protestants of England are Infidels. The Maior cannot bee denied: Because faith must he infallible, and impossible to be erronius or changeable: But faith which is builded vppon priuate exposition of Scripture, is subiect to error and change, and consequently vpon better aduice & consideration may be altered. The Minor I proue: for either they build their faith vppon their owne priuat opinion, in expounding of Scriptures, the exposition of the Church, the Fathers, or Councels: but not vppon these three: Egro, vpon their owne priuate exposition.
Some Protestants allow the Fathers, and their expositions, so far forth as they agree with Gods word, & no farther: but this is nothing else but to delude the world: for what meane they when they say they wil allow thē so far forth as they agree with the Scriptures? Meane they perhaps, that if the Fathers bring Scriptures to proue any point of Religion now in controuersie, to allow that point as true? If so, why then reiect they S. Augustine Aug: lib: de [...]ura. Agen: pro mortuis. and other Fathers, who bring Scripture to proue prayer for the dead? yea and all controuersies almost in Religion, the Fathers proue by Scripture when they dispute vpon them. Or perhaps they mean to admit the Fathers, whē they alledge Scripture, but in such matters as euery Protestāt shal allow of, or that they bee doubtfull, or seeme in some sort or shew to be conformable to their fancies, and fit their new coined Gospell, and in this sense who seeth not, that euery paltry companion will make himselfe, not only expositor of Christs word, but also will prefer his exposition before all ancient Fathers, when they daunce not after his pipe, and consent not with his heresies.
Answere.
HEre wee haue a syllogisme, to the Maior or first proposition whereof, I answer that they which vniuersaly in all maters and doctrines of saluation doe follow priuate and false expositions of the Scripture, bee Infidels: but in some places of Scripture a man may follow a priuate and false exposition of the Scripture, and beleeue Hilarius in Matth cap. 16 Ambros. in Luc lib. 10. the same to bee true, and yet bee no Infidell. Hilary followed a priuat and false exposition of the place, Come behind mee Sathan, and Ambrose of Peters deniall of Christ, and Hierome in like manner of Peters dissembling with the Iewes, Galat. 2. yea, and all the Fathers haue in sundry places of Scripture followed priuat and vntrue expositions, and haue beleeued the same to bee true, and August. de Doctri Christ. lib. 1. cap. 36. yet they were no Infidels. Saint Augustine saith well: Quisquis igitur Scripturas diuinas, &c. Who-soeuer therefore doth thinke him-selfe to vnderstand the holy Scriptures or any part of them; so that by that his vnderstanding, hee doth not edifie and build this double loue of God and of his neighbour, doth not yet vnderstand them. But whosouer doth draw such a sense or exposition from them, as may be profitable to the edifying of this loue, and yet doth not deliuer that which he whome hee readeth shall be proued in that place to haue ment, is not dangerously or wickedly deceiued, neither doth hee at all lye. And againe, Ibidem. Sed quisquis in Scripturis aliud sentit quam ille qui scripsit, illis non mentientibus fallitur: sed tamen vt dicere coeperam &c. But whosoeuer in the Scriptures doth conceiue any other sense, then he that did write it did meane, he is deceiued although the Scriptures do not lye: yet as I began to say, if he be deceiued by that sence which doth edefie loue and charity, which is the end of the commandement, is so deceiued, as if a man missing and leauing his way, yet goeth by the field thither, whither the way doth lead him. Hereby you may perceiue that euery one which followeth a [Page 27] priuat or false exposition of some place of the Scripture is not an Infidell.
But to leaue this, and to come to your Minor or second proposition, I auouch the same to bee false and doe deny that we build our faith vpon priuat or false expositions of the Scripture. We say with Saint Peter, that no prophesie of 2. Tet. 1. 20: the Scripture is of any pruat interpretation. But we are to take that sense which the holy Ghost intendeth and meaneth. And we say, that many things be most plaine and euident in the holy Scriptures, so that the simplest may vnderstand them, and get knowledge and comfort by them. So Chrysostome saith: An ista aliquam expositionem desiderant? Chrisost ad Rom. Hom. 19. an non clara sunt, etiam vehementer stupidis: i. Doe these neede any exposition? are they not cleere and manifest, August. in Euang. Ioannis tract. 50. euen to those that be very dull. So Saint Augustin- saith, Quaedam in Scripturis tam manifesta sunt, vt potius auditorem quam expositorem desiderent: i. There be some things in the Scriptures so manifest, that they require rather a hearer, then an expounder. So saith Iustinus Martyr [...] Just. Martyr dialo. [...]. page. 68 edit. Robert. Stephan. [...]: i. Marke & giue heed to those things which I shall recite out of the holy Scriptures, which neede not to be expounded, but onely to be heard. And whereas we confesse that there be some things hard in the Scriptures, wee say that the same are to bee vnderstoode and expounded by conferring them with other places of the Scriptures. And that no forraine or priuat exposition is to bee brought to them, but that which is gathered out of the Scriptures them-selues. So Chrysostom saith: Scriptura seipsam exponit, & lectorem errare Chryso. in Gent homil. 12. non sinit: the Scripture expoundeth it selfe, and suffereth not the reader to erre. Againe, Semper enim quando In 2. Cor. homil. 9. quid obscurum loquitur seipsum iterum interpretatur. Whensoeuer Paul doth speake any thing obscurely, he doth alwaies expound him-selfe. So saith Saint Augustine, Magnifice August. de doct. Christi. lib, 2. cap. 6. igiter & salubriter, &c. that is, The holy Ghost hath so excellently and holesomely tempered the holy Scriptures, that with plaine places, hee doth put away hunger, and [Page 28] with obscure places take away lothsomnesse. For there is nothing gathered from those hard places, which is not to be found most plainely vttered in others. So Saint Basil saith: Quae ambigua sunt & tectè dicta esse in quibusdam diuinae Basil Quaest. comp. explic. quaest. 267. scripturae locis vide tur, ea ab aliis locis manifestis declarantur: that is, What things be doubtfull, or seeme to bee couertly spoken in some places of holy scripture, the same are expoūded by other plaine places. Againe: Ecce nunc audi ipsam seipsam declarantem scripturam. Behold now, heare Idem Hexam. homil. 4. Irenaeus lib. 3. cap. 12. the Scripture expounding it selfe. So saith Irenaeus, Ostensiones quae sunt in scripturis non possunt ostendi nisi ex scripturis: The expositions which bee in the Scriptures cannot bee shewed but out of the Scriptures: So Theodoretus saith, [...]. Theodor dia. log. 1. Hilarius de trinitate lib. 9 i. Thou needest no strange exposition. For the Euangelist expoundeth himself. So Hilarius saith: Dictorum intelligentia aut ex praepositis aut ex consequentibus expectetur. The vnderstāding of the sayings is to be looked for either of those things which go before, or those that follow after. So Clemens saith: Ex ipsis scripturis sensum capere veritatis oportet. From the scriptures themselues we must take the sense and Distinst. 37. cap. Relatum. exposition of truth. Finally, so Pope Pius the second: Ab ipsa scriptura reciptendus est sensus veritatis: The vnderstanding of the truth is to bee receiued from the scripture it selfe. Aeneas Silui [...] epist. 130 Now how carefully and diligently wee endeuour to doe this, that is to expound the holy Scriptures truely and sincerely, by the Scriptures themselues, God knoweth, our writings & sermons do shew, and the consciences of those that reade and heare them can witnesse with vs. And this is also an argument hereof, that you cannot bring forth any places of the Scriptures which wee falsely expound, or seeke violently and wickedly to wrest from the true and simple sence of the holy Ghost, contained in the holy scriptures. The which this cauiller should haue done, and thereby declare how wee build our faith vpon priuate and false expositions. But let vs see and examine his proofe of his Minor, which is, that because wee build not our faith vpon the exposition of the Church, the Fathers, or Councells; [Page 29] therefore wee build vpon our owne priuate exposition. I answere, that although we reuerence the iudgement of the true Church of God, the holy Fathers and Councels, yet by this that I haue before alledged it plainely appeareth, that we are to fetch the sense and exposition of the Scriptures, not from them, but from the scriptures themselues. And wheras you by the Church do meane the Romish Church, I will shew hereafter that shee hath corrupted and falsely expounded the scriptures. As touching the Doctors, we are not bound vnto their expositions, which sometimes be Card. Caietanus in praefatione in lib. 5. Mosis. not sound, and sometimes differ among themselues: Yea Cardinall Caietanus plainely auoucheth this, and doubteth not to bring sometimes senses and expositions to the scriptures which be not in all the Doctors. His words be these: Nullus itaque detestetur nouum sacrae scripturae sensum, ex hoc quod dissonat a priscis doctoribus. Sed scrutetur perspicacius textum ac contextum scripturae, & si quadrare inuenerit, laudet Deum, qui non alligauit expositionem scripturarum sacrarum pristorum doctorum sensibus, &c. that is, Let no man hereupon detest or dislike a new exposition of the holy scripture, because it dissenteth from the old Doctors. But let him more sharpely search the text and Coherence of the scriptures, and if hee finde it to agree therewith, let him praise GOD, who hath not bound the exposition of the holy Scriptures to the senses and expositions of the ancient Doctors. Yea Bishippe Fisher a great patrone of the Popes, doubteth not to affirme, that many things in the Io. Roffens. Assert. Lutheran. artic. 18. fol. 206. Gospell and other scriptures bee now more exactly discussed, and more plainely vnderstood, then they were of old time of the Fathers, and that there be yet many obscure and hard places which will be much better vnderstood of the posteritie ‘ Andradius also the Iesuite, as he doth defend Caietane in the one, so doth he ioyne with B. Fisher in the other, as the learned may reade in his defence of the tridentine faith, lib. 2. pag. 160. et 161.’ where by it appeareth that their iudgement was, that the exposition of the scriptures is not to bee tied vnto the Fathers, and then much lesse to the Councells, which doe not expound in order [Page 30] the bookes of the scriptures (as the Fathers did) but onely examined some places, and discussed some Doctrines which were in controuersie. Moreouer, whereas Saint Augustine in his foure bookes de doctrina christiana entreateth largely of the exposition of the Scriptures, and giueth many good and learned lessons concerning the same, and namely seauen rules of Ticonius the Donatist which hee commendeth, and calleth them keyes to open the scripture: neither he, nor Ticonius doe make mention of these rules, which the author of this pamphlet doth here set downe, nor referre vs vnto them. Therefore these bee new coined rules of your owne, voyde of the testimony of antiquitie. But that the Christian reader may see, who they be that build their faith vpon priuate and false expositions of the scripture, let vs come to the examination of some particular places of the scripture, and see who they be that follow priuate and false expositions. The wordes of our Math. 26. 27 Sauiour Christ: drinke ye all of it, they expound that Christ spake them onely to his Apostles, which (as they terme them) were Priests: and therefore this bindeth Priests to drinke of the Cup, but not the lay people. So saith Iohn Fisher Io. Rossens. Assert. Luther. confut. arti. 16 the Bishop of Rochester: Bibite ex eo omnes. Quae verba procul-dubio solis erant dicta sacerdotibus, quibus & potestas tum fuerat collata conficiendi sacramenti, nimirum hijs verbis, hoc facite in meam commemorationem: Drinke all of this, which words without all doubt were spoken onely to Hosius de com. sub vtraque specie & Confess. Petri. cap. 40. & contr. Brentium lib. 3 Doct. Hard. in his answere to M. Iewel arti. 3 Andrad. ortho. explicat. lib. 7 pag. 606. Aenas Syluius epist. [...]30. pag. 672. Priests, to whom powre also was giuen to make the Sacrament, that is, by these words, doe this in remembrance of me. The same in effect wrote Cardinal Hosius, Doctor Harding, Andradeus, Aeneas Siluius, and others. This exposition although peraduenture it will not bee counted priuate, for that it is maintained by so many great men, yet it is a very false and absurd exposition, and easily to bee discerned by any simple man. For if these words, Drinke ye all of it, were spoken onely to Priests; then likewise these, Take yee ate ye, were spoken onely to Priests. And so (by your wise exposition) as none but Priests, by these words are bound to drinke of the Cup, so none but Priests are bound to take [Page 31] and eate the bread, as it was the manner and custome of Jo. Gerson tom. 1. declar. defect. viro ecclesiast. the common people in Liuonia not to receiue this Sacrament at all, as Gerson writeth. But if our Sauiour Christ did speake the one to all, both Priests and people, why not the other? If the one doe binde all, why not the other? Moreouer Saint Paul deliuering to the Corinthians the supper of our Sauiour Christ, according to the institution which he had receiued of Christ, deliuered not onely the bread, but also the Cup to the whole Church of Corinth, which I suppose you will not say were all Priests. 1. Cor. 11. 25 26. 27. This Cup is the new Testament in my bloud. As often as yee shall eate this bread, and drinke this Cup, yee shew the Lords death till hee come. Wherefore whosoeuer shall eate this bread, and drinke the Cup of the Lord vnworthily, shall bee guilty of the body and bloud of the Lord. Paschasius expoundeth these words thus: Bibite ex hoc omnes, hoc est, tam ministri quam reliqui credentes, Drinke ye all of this, that is to say, both ministers and the rest that beleeue. The glosse as it is alledged Cassan. de vtraque specie. by Cassander thus. Bibite ex hoc omnes scilicet sine personarum acceptione, Drinke yee all of this, that is, all without respect of persons. So doth Chrysostom: Omnibus vnum corpus Chrysost. in 2 Cor. hom. 18 Theoph in 1. Cor. 11. proponitur & poculum vnum. One body and one Cup is propounded to all. So saith Theophilactus: Tremendus calix pari cunctis conditione traditus est. The fearefull Cup is in like sort deliuered vnto all. Yea this absurd exposition of theirs is contrary to the practise of the Primitiue Church, and to all antiquitie, as might bee shewed, and of some Papists is confessed.
But to proceede and to shew how they handle other places, I will ioyne two places togither, because they doe often alleage them together to prooue the Popes supremacie ouer the whole Church of God dispersed ouer the whole world. The one Hosea. 1. 11. Then shall the Children of Iudah, and the Children of Israel be gathered together, and appoint themselues one head. The other place is Iohn 10. 16. There shall be one fold, and one shepheard. These places bee alleaged Ioan. de Paris. de potest regia. & Papali. ca 3. by Pope Pius the second, Epist. 288. by Iohannes de [Page 32] Parisijs, by D. Harding, &c. expounding the same not of D. Hard. confut Apolog. cap. 3. d [...]s. 2. Christ, but of the Pope, to be this one head, and one shephard. The which what a priuat and false exposition it is, I neede not greatly to shew, it is so plaine and apparent. The Hieron. in Oseam. cap. 1. first place of Hosea, Saint Hierome expoundeth thus: Haec omnia fient, quia magnus est dies seminis Dei, qui interpretatur Christus: i. All these things shall come to passe, because it is the great day of the seede of God, which is expounded (not the Pope) but Christ: so also doth Frier Lira; Congregabuntur filij Iudae, idest, Apostoli, &c. There shall assemble Nicol Lira in Oscam. cap. 1. together the Children of Iuda, that is to say the Apostles: and the Children of Israel, that is to say, the heathen conuerted: together, that is to say, in one Church: and shall appoynt vno, them-selues one head, that is to say, one Christ: So doth S. Augustine de ciuitate Dei, lib. 8. cap. 28. Whose words for shortnes sake I omit. The other place is so plaine, that a Cobler by hearing or reading of it, may perceiue that our Sauiour Christ spake it of himselfe, and not of the Pope. He saith, I am the good shepheard and knowe Ioh the 10. 14. mine, and am knowne of mine: I lay downe my life for my sheepe. Other sheepe I haue also, which are not of this fold: them also must I bring: and they shall heare my voyce: and there shall be one sheepefolde, and one shepheard. Therefore doth my father loue me, because I lay downe my life that I might take it againe. Who is so blind as seeth not these words to be spoken of our Sauiour Christ him-selfe, and not of the Pope. Yet that doughty or rather doltish Doctor, Iohannes de Paris [...]s is not ashamed to say, that it is not to bee vnderstoode of Christ, but of some other Minister, which should rule in his place. His words be these: Congregabuntur filii Iuda, & filii Vbi supra. Israel, vt ponant sibi caput vnum: &. Ioan. 10. fiet vnum ouile, & vn [...]s pastor. Quod quidem de Christo intelliginon potest: sed de alio aliquo ministro qui praesit loco eius. i. The Children of Iuda and the Children of Israel shalbe gathered together, and shall appoynt them-selues one head: and Ioh. 10. There shall bee one fold, and one shephard, which cannot bee vnderstood of Christ, but of some other minister that must rule in his place. Behold the absurdity of this saying and [Page 33] exposition, and let this cauiller, who in his questions and challenge so disdainefully despiseth our learning, consider what a blind, ignorant, and vnlcarned Doctor and writer this was, that so absurdly expoundeth this place, and contrarily to the plaine words denieth them to be vnderstood of our Sauiour Christ, and blasphemously attributeth that vnto the Pope, which is onely proper and peculiar to Nic. Lir [...] in Ioha. cap. 10. Iesus Christ. Frier Lira was of better iudgement, who writeth thus: Fiet vnus pastor, idest Christus: i. There shall be one pastor, that is to say, Christ. I will shew another place or two in like manner, expounded for the proofe of the same matter. In the booke of the ceremonies of the Church of Rome, the which I wish were in English, that our English Catholikes might see the goodly ceremonies and orders of the Church, it is thus written: Papa in nocte Lib. 1. Caerem. titul: 7. natiuitatis domini benedicet ensem, quem postea donat [...]cui principi in signum infini [...] potentiae pontifici collatae, iuxta illud, data est mihi omnis potestas in coelo & in terra. Item dominabitur à mari vsque ad mare, & à flumine vsque ad terminos orbis terrarum: i. The Pope in the night of the feast of Christs Natiuitie blesseth a sword, for a signe of the infinit power giuen to him; which hee afterward bestoweth vpon some Prince, according to that saying: All power is giuen to me both in heauen and in earth: also, He shall rule from the sea vnto thē sea, and from the flood vnto the ends of the world Are not these sayings thinke you finely expounded of the Pope, whereof the one our Sauiour Christ himsefe spake, In Concil. L [...]teron sub Le [...]. 1 [...] pag. 671. and the other the Prophet Dauid prohesied of Iesus Christ him-selfe? And the former of these places, Stephen the Archbishop of Patraca applied vnto Pope Leo the 10. in the Councell of Lateran, in the audience of the Pope him-selfe, who thankefully accepted it, and suffered it to be published, and printed; and so to this day was neuer by any Papist disliked. By these places any man may discerne and iudge, whether this Romish prelate be not that man 2. Thess. 23. 4. of sinne, and sonne of perdition, an aduersary, that exalteth him-selfe against, or aboue all, that is called God, or that is worshipped, sitting as God in the temple of God, [Page 34] shewing him-selfe that he is God (of whom S. Paul before prophecied) in taking these things vnto himselfe, which Gods spirit spake properly, and peculiarly of Iesus Christ? The place of Saint Peter 1. chap. 4. Loue or charity couereth the multitude of sinnes: they expound in this sence, that charity maketh sattisfaction for our sinnes, and couereth and hideth our sinnes before God. Iohn Fisher the Bishop Assert. Luthe [...] [...] cap 17. of Rochester writeth hereof thus: Tertius modus est per vehementis charitatis affectum. Nam vehemens vtique charitatis affectus peccatorum etiam expurgat reliquias, quum dicat diuus Petrus: Charitas operit multitudinem peccatorum: i. The third meanes (to purge away sinne) is by the affection of vehement charity, for surely the vehement affection of charity, doth also purge out the remnants of sinnes, for S. Peter saith, Charitie hideth the multitude of sinnes. That this is a priuat and false exposition, a simple and meane man may see, especially if he looke vpon the place, in the Prouerbs, chap. 10. 12. from the which Saint Peter doth alleage it, and is commonly quoted in the margent. Hatred stirreth vp contention: but loue or charity couereth all trespasses, Where Salomon sheweth, that as enuy and hatred moueth men to contention, and to blow abroad the faults of their bretheren to their infamie, so loue and charitie should moue vs to couer and hide their faults and infirmities, and rather seeke to amend them, then to defame them: and therefore these words are not ment of satisfying for out sinnes, or couering them before God; but of the [...] Prouerb. 10 couering of them before men. And so doth D. Baine, Bishop of Lichfield in Queene Maries daies, expound them. What should I shew how priuatly or rather falsly they expound the places of Gen. 14. 18. touching Melchisedeck bringing forth bread and wine, and that of Malachy. 1. 11. of the incense and pure offering, which in euery place shall bee offered to GOD, by which they seeke to maintine their Masse, and the false forged sacrifice thereof. I would haue passed these places ouer in silence, but that D. Harding doth so hardly handle vs, and so grieuously charge vs for them, in these words. The Scripture it selfe ministring euident [Page 35] proofe for the oblation of Christ, to his father by the Priests of the new Testament, in the institution of this holie Sacrament, in the figure of Melchisedeck, and in the prophesie of Malachy the Prophet, the authorities of the Fathers needed not to be alleaged, were not the same Scriptures by the ouertwhart and false interpretations of our aduersaries, wrested, and turned to a contrarie sense, to the hereticall seducing of the vnlearned. In his answere artic. 17. These be Maister D. Hardings modest words. Let it therefore be examined and tried who they bee that thus ouertwhart these places, and turne them to a contrary sense. As touching the first place out of Genesis, they expound it that Melchisedeck offered bread and wine, for hee was the Priest of the most high God, and that was a tipe and figure of the sacrifice of the new Testament, wherein Christ is offered vnto his father, vnder the forme of bread and wine. Pighius Controuers. 5. Hosius Confess. Petriconiensi. cap. 41. Who saith that this is the opinion of all the holy Doctors of the Church, that this bread and wine was offered for a sacrifice to God, and not for a refection to Abraham. But this both exposition and assertion is false: for both Turtullian Contra Iudaeos, and also Epiphanius, Haeres. 55. expound it Epiph. H [...]ref. 55. of his bringing forth of bread and wine to Abraham. Epiphanius saith: Abraham suit 88. aut 90. plus minos tunc Me [...]chisedec ipsi obuiam venit & proposuit ipsi panem & vinum: i. Abraham was about 88. or. 90. yeares old when Melchesedeck met him, and brought forth bread and wine Ioseph. antiq. lib. 1. cap. 11. vnto him. So doth Iosephus expound it: Melchisedec milites Abrahami [...]h spitaliter habuit, nihil illis ad victum deesse passus; simul ipsum adhibuit mensae: Melchisedech vsed hospitalitie to Abrahams souldiers and suffered them to want no victualles, and did take Abraham to his Table. That this is the true sense it appeareth by the Hebrew word [...] which doth neuer signifie to offer and sacrifice, but to bring forth: and the force of truth forceth some of Caiet. in Gen. cap. 14. their owne side to confesse this to be true. Cardinal Caietanus vpon this place writeth thus: Nihil scribitur hic de sacrificio seu oblatione: sed de prolatione seu extractione, quam Iosephus dicit factam ad refectionem victorum. Quod autem [Page 36] in vulgata editione subditur vt causa oblationis, erat enim sacerdos de [...] altissimi: in Hebraeo non habetur vt causa, sed vt separata clausula: that is, There is nothing here sayd of sacrifice or oblation, but of bringing forth, which Iosephus saith was done to the refection of them which had gotten the victorie. And that which in the vulgar edition is put after as a cause, for he was the priest of the most high God; in the Hebrew is not set as a cause, but as a clause seperated from it. Andradius also the Iesuit doth herein forsake his friends, and acknowledgeth this to bee the true exposition, his words be these: De offerendi autem vocabula non est Kemnici Andrad. defensfidei Trident. lib. 4. quod digladeremur, cum & in correctioribus latinis examplaribus, & sanctis patribus qui locum hunc Eucharistiae accommodant extet proferens, at que ego cum illis sen iam qui lassos Abrahae milites, & diuturna pugna fractos Melchisedecum pane vinoque refecisse aiunt: that is, We need not Kemnicius to striue aboutthe word of offering, seeing that both in the best corrected Latine coppies, and also in the holy Fathers which apply this place to the Eucharist, it is, proferens brought forth, and I in iudgement agree with them, which say that Melchisedech refreshed Abrahams souldiers wearied & fainted with long fight. Their exposition of the other place of Malachie is as absurd, in applying it to the sacrifice of the Masse, which is neither a pure sacrifice, nor is offered in all places. And the Fathers Tertullian, Hierome, and others expound it of the spiritual sacrifices of the faithfull which they offer in all places to God. Tertullian in three places doth so expound it, whereof I will set Lib. aduers. iudaeos lib. 3. ad [...]ers. Marcionem, & lib. 4 downe but one: Et in omni loco sacrificium nomini meo offeretur, & sacrificium mundum, scilicet simplex oratio de conscientia pura, and in euery place a sacrifice shall bee offered to my name, and a pure oblation, to wit, simple praier from a pure conscience. S. Ierome expoundeth it thus: Dicit orationes Hierom. in Ma [...]ach. cap. 1 sanctorum domino offerendas esse, non in vna orbis prouincia Iud [...]ae, sed in omni loco. i. Hee saith that the praiers of the Saints shall be offered to God not in Iudea, one onely prouince of the world, but in euery place. But I wil forbeare to write any more, of the peruerse exposition of this place, [Page 37] and will referre the reader to that most learned conference, Cap. 8. pa. 454▪ 146. 562 of that excellent ornament of this Church of England Master Doctor Reynoldes with Iohn Harte, where he shal finde this place fully discussed, and Cardinall Allens reasons, which hee braggingly called validae & planè bona; strong and very good, fully confuted: Which booke I meruaile that neither this challenger, nor any other of our Iesuites could as yet finde leasure to confute. I might alledge many moe places most falsely expounded by these Romanistes, b [...]t I will forbeare them, and will shew you one place out of the 26. of Ieremie, trimly applied by Bonauenture a Seraphicall Doctor, a Bishop, a Cardinall of Rome, and a Saint De vanitut. Scient. cap. 64 Benau [...]nt. part. [...]. operum in exposi. missae. fol. 100. G. canonized by Pope Sixtus the fourth, who did as holy an act in Saincting of him, as hee did in building nobile admodum Lupana, a noble stewes in Rome, as Agrippa a Papist writeth. Bonauentures words bee these: Septimo eleuatur Corpus Christiad ostendendam bonitatem Christi. Quae enim maior bonitas quàm quod Christus dignatur captiuus esse in altari, vnde ipse dicit in persona Hieremiae prophetae. Ecce ego in manibus vestris sum, quod bonum & rectum est in oculis vestris facite mihi. Nota quod, dum aliquis dux propter suos captiuus tenetur non dimittitur nisi det magnam pecuniam. Sic nec nos Christum captiuum dimittere debemus nisi remissionem peccatorum nobis tribuat, & regnum coeleste abe [...] accipiamus. Eleuat orgo sacerdos Corpus Christi in altari. q. d. Ec [...]e quem totus mundus capere non potest, captiuus noster est. Ergo eum non dimittamus nisi quod petimus prius obtineamus: that is, Seuenthly the body of Christ is lifted vp to shew the goodnesse of Christ: for what greater goodnesse is there, then that Christ vouchsafeth to bee prisoner vpon the Aultar: whereupon he saith in the person of Hieremi [...] the Prophet, Behold, I am in your hands; that which is good and right in your eyes, doe yee vnto me. Note that when any captaine is kept prisoner for his people, hee is held prisoner, and not let goe, vnlesse hee giue a great summe of money. So also wee ought inot to let Christ our prisoner goe, vnlesse he giue vnto vs forgiuenesse of sinnes, and that wee receiue of him the kingdome of heauen. Therefore [Page 38] the Priest doth lift vp the body of Christ vpon the Aultar; as though hee should say: behold, hee whom the whole world is not able to containe, is our prisoner, therefore let vs not let him go, vnlesse wee doe first obtaine of him that which wee require. This place I thought good the more largely to lay downe, that the reader may see what diuine doctrine these Romish Saints haue deliuered, & how finely they haue applied the scriptures. By this doctrine Christ is prisoner in the Masse, and hee must not be let goe vntill he haue paied his ransome. And this is substantially proued out of Ieremie chap. 26. where Ieremie hauing preached the word of God, and denounced his fearefull plagues against Iuda and Ierusalem, the Priests and people tooke him and went about to kill him, to whome Ieremie spake saying: The Lord hath sent me to prophecy against this House, [...]erem. 26. 12 and against this Citie all the things that yee haue heard, therefore now amend your waies and your workes, and heare the voice of the Lord your God, that the Lord may repent him of the plague, that he hath pronounced against you. As for me, behold I am in your hands: doe with me as you thinke good and right. But know yee for certaint [...]e that if yee put me to death, yee shal bring innocent bloud vpon your selues, & vpon this Citie, and vpon the inhabitants thereof: For of a truth the Lord hath sent me vnto you, to speake al these words in your eares. Is not this place finely expounded, and applied, and doth it not substantially prooue that Christ is in the Priests hands at Masse, when he holdeth him ouer his head, & belike goeth about to kill him as they did Hieremie? Indeed by their doctrine they teare him with their teeth, and deuour him. ‘Yea the Popes themselues in their Canon law, by which they rule the Church, do most falsely & absurdly expound the scriptures, as for example: God made two great lights, Genes. 1. 16 the greater light to rule the day, and the lesse light to rule the night. By the Popes exposition the greater light is the Popes authority, and the lesser is the Emperours dignitie, and therevpon gathereth that as the sunne is fourtie seauen times greater then the Moone, so the Popes powre is as much greater then the Emperours. De ma [...]orit. cap. [Page 39] solit and the glosse there. God saith to Ieremy: Behold, Ierem. 1. 10 this day haue I set thee ouer the nations and ouer the kingdomes to pluck vp, and to route out, and to destroie and throwe downe, to build and to plant; by the Popes exposition of these wordes, all Kings and Monarches are the Popes vassals, and that hee may aduance whome hee will, and put downe whome hee list. De maiorit. ibidim. Christ cured the withered hand of a man vpon the Sabboth Mat. 12. 13 daie. By the Popes exposition heereof, hee would prooue that hee is to bee tied by no lawe. 25, Quest. 2. Cap. ideo permittente. Whereas it is sayd: Behold here two swordes, by the Popes exposition it is prooued, Luk. 22. 38 that both swordes as well temporall as ecclesiasticall, doe belong vnto him. Where Saint Paul saith. The spirituall 1. Cor. man iudgeth or discerneth all things; by the Popes exposition all men and matters are to bee iudged by him, but hee is to bee iudged by none. De maiorit. Cap. vnum solit. Infinite such other places there are so falsely and absurdly expounded and applied, that sundry Papists, yea euen the Iesuites themselues be now ashamed of them.’ Thus wee see, how these Romish diuines and Saintes haue handled and expounded the word of God, of whom that may be wel sayd and verified, which Polidore Virgil (a fauorer of the Romish religion) writeth of the popish Lawiers and canonists. Ʋide non secus isti iurisconsulti aliquoties Polido Virg▪ de inuent. rerum lib. 4. cap. 9. detorquent sacras scripturas quò volunt, ac sutores sordidas solent dentibus extendere pelles: See how these Lawiers (wee may say Diuines yea and Saintes) doe sometimes no otherwaies wrest the holie scriptures, then coblers vse to stretch out with their teeth their filthie leather or skinnes. And that also which Theophylactus saith: Ita exponere In Iohn. 14. scripturas, manifest [...] delirare est: So to expound the scriptures is to dote or bee madde. I might shew infinit other places which they haue most falsely expounded and applied, yea and also which they haue corrupted, mangled and altered (which I minde hereafter somewhat to doe) but this shall suffice at this present to let the [Page 40] reader see, who they bee which follow priuate and false expositions of the Scriptures; and consequently be infidels. And if the author of this pamphlet, or his companions, can charge vs with the like, then they may truly say that we haue followed priuate expositions, and be Infidels. But it is the vsuall manner of these men to make many vehement accusations, and to bring few sound proofes.
Where you say that we reiect Saint Augustine, and other Fathers, who bring Scripture to proue prayer for the dead, I answer, that we refuse not the alledging of Scriptures by any, but vpon good and sound reason, which we will be ready to iustifie and maintaine. If you thinke either Augustine in that booke de cura pro mortuis which you quote (which is more full of doubts, then of sound proofes out of the Scripture) or other Fathers haue any plaine places of Scripture to prooue prayer for the dead, you may produce them, vrge them, and make syllogismes of them, and we will answer them. But you speake many things generally, and proue few particularly and pithily: For vs to proue and examine by the Scriptures, the expositions of the Fathers, is no fault. For if the spirit of God commend that good people of Berea for examining Pauls preaching by the Scriptures, we cannot be worthily blamed Act. 17. 11. for examining the writings and expositions of the Fathers by the Scriptures, as long as it cannot be proued, that we doe otherwaies, then accept the good, and reiect the euill. So Saint Augustine speaking of the writings of Godly Fathers saith: Hoc genus literarum ab autoritate canonis disting uendum est, &c. This kind of writing is to be distinguished from the authority of the canon of the August. epist 48. Scriptures. For they be not so read as though a testimonie were so aleaged out of them, that we may not thinke or iudge other-wise, if they haue any where other-waies thought then the truth required. For we are of the number of them which doe not disdaine to accept to our selues that which was said of the Apostle. If you be otherwise minded GOD shall reueale the same vnto you. The like he writeth in his 111. epistle to Fortunatianus, and in [Page 41] his 112. epist. and in his second booke against Cresconius, cap. 31. & 32. which I forbeare to alledge. To conclude, if you can produce any expositions of the ancient Fathers (whom we reuerence, and whose workes wee read as diligenty as you doe) which we reiect, if we do not shew good reason for the same, let vs beare the blame, and shame of it. Neuerthelesse wee doe not allow euery paltry companion (as you terme them) either to be an expositor of Christs word, or to preferre his exposition thereof before all ancient fathers. Neither doe I know any man so to doe: but we allow all men to read and heare GODS holy word, and as they may be much edified and comforted by the things that be plaine, so if they vnderstand not some places, wee exhort them to do as the nobleman the Act. 8. Hierom. in ep [...] taphio Fabiolae. August. de mo▪ rib us eccles. Catho. cap. 1. Queene Candaces Treasurer did, to seek to a faithful Philip, that is a godly and learned man, & by him to seeke to haue them opened and expounded: so did Fabiola & other godly women to Saint Hierome. So Augustine saith; Scripturarum expositio ab ijs petenda est qui earum doctores se esse profitentur: that is, The exposition of the Scriptures is to be sought of them, which professe them-selues to be doctors and teachers of them. Yet with Saint Paul we say, that as 1. Thess. 5. 20. 21. 22. we are not to dispise prophesying, that is, the expounding of Gods word, so we are not rashly to receiue whatsoeuer is diliuered to vs, but we are to proue all, and to hold that which is good, and to abstaine from all apparance of euill, for the eare trieth the words, as the mouth tasteth meate. Job. 33. 3. Basil Quaest. compend. exptica. Quaest. 279. So also Saint Basil saith: Quod in edulijs est sensus qualitatis vniuscuiusque edulii, hoc in verbis sanctae Scripturae est intellectus. Gula enim, inquit, cibos gustat, mens verbi diiudicat: That which in meates is the tast of the qualitity of euery meate, the same is the vnderstanding or minde in the words of the holy Scripture. For the throate, saith he, tasteth the meates, and the mind iudgeth the words.
Now I will retory your argument vpon you in this manner, Whosoeuer buildeth his faith vpon priuate and false expositions of the Scripture is an insidel. The Papists build their their faith vpon priuate and false expositions of the [Page 42] scripture, as I haue shewed before, and can prooue in many places moe: ergo the Papists be infidels. And thus much to your second article of faith.
The Pamphlet. All Protestants who are ignorant of the Greeke and Latine
In the 2 edition he putteth for Latine, Hebrew. tongues are Infidels.
3. Article.
WHosoeuer relieth his faith vpon the ministers credit and fidelitie, hath no faith at all.
But all those in England, who are ignorant of the Greeke and Hebrew tongues, relie their faith vpon the ministers credit. Ergo.
All those in England who are ignorant of the Greeke and Hebrew tongues, haue no faith at all.
The Maior is manifest: because they themselues confesse that euery man may erre, and doth erre; neither haue they any warrant why the ministers do not erre, since they constantly doe defend, that whole generall councels, yea and the vniuersall Catholike Church may erre and hath erred.
The Minor I prooue: for all such Protestants ground their faith vpon the Bible, translated into English, the which translation they know not whether it bee true or false, whether the minister Tindall for example erred or no, either vpon ignorance as Broughton one of the greatest linguists among the precisians affirmeth in an Epistle dedicated to the Lords of the Councell, or vpon malice to induce the people to Protestancie, or to cause them to leaue the Catholike Religion: as Gregoy Martin in his discouerie most pregnantly prooueth. ‘And for that all the old translations are false, and the Geneuians the worst, the ministers are now in moulding a new one the which will haue as great immunitie from falsity, as the former were voide of verit [...]e, that is, both bee subiect to semblable incertaintie.’ [Page 43] These errors I say they know not, and consequentlie cannot discerne a true translation from a false, and therefore must needes relie their faith vpon the sillie ministers faithlesse fidelitie: which conuinceth they haue no faith at all.
Answere.
IDeny the Minor or second proposition of this Syllogisme, and say that wee relie not our faith vpon the Ministers credit and sidelitie, but vpon the worde of GOD translated, the which wee know to bee true and holie, not so much for that it is by publike authoritie, and generall assent of men allowed, as for that it containeth most holie doctrine agreeable to true faith, and Godlie life, whereby any that readeth or heareth it may behold the Maiestie of Gods spirit appearing in it. As for example, I beleeue these sayings to be true: That Iesus Christ came into this world to saue sinners: that hee is the Lambe 1. Tim. 1. Iob. 1. Tit. 2. 11. of GOD, which taketh away the sinnes of the world: that the grace of GOD which offereth saluation to all men hath appeared, and treacheth vs, that wee denie vngodlinesse and worldlie lust, and liue soberlie, righteously, and Godlie in this present world, &c. not for that this, or that man hath translated them, but because the spirit of God doth beare witnesse vnto my heart, that most holie, pure, and diuine doctrine is contained in them. And therefore to say that those which vnderstand not the Hebrew, and Greeke tongues, because they vse the word of God translated to them into other languages, do rely their faith vpon the Ministers credit and fidelitie, and haue no faith, is most foolish and absurd. And let the Christian reader marke and confider how this sottish reason tendeth to the discrediting not onely of vs, but also of the most part of all Godly and faithfull Christians in all ages; yea and to the most of the Godly Doctors & Fathers of the Church, who were almost al ignorant of the Hebrew tongue, and some of the Greeke also. The holy scriptures were translated into many [Page 44] tongues, in the which the people of God did reade and heare them. As Theodoretus writeth: Hebraici vero libri, non modò in Graecum idioma conuersi sunt, sed in Romanam quoque Theodor. de cu. vatione Graecarum affectionum lib 5. linguam, Aegyptiacam, Persicam, Indicam, Armenicamque, & Scythicam, adeoque Sauromaticam, semelque vt dicam, in linguas omnes, quibus ad hanc diem nationes vtantur, that is, The Hebrew bookes bee translated not onely into the Greeke tongue, but also into the Romaine, Egyptian, Persian, Indian, Armenian, and Scythian, and also the Sclauonian tongues, & to say at a word, into all languages which the nations vse vnto this day. Did the ancient faithfull Christians which read and heard the holy scriptures in these sundrie languages, rely their faith vpon men that did translate them, or vpon the diuine doctrine, and pretious promises of God contained in them? And let this cauiller shew sufficient reason, why were are not either to be acquited with them, or they condemned with vs. They could no more iudge of the truth of the translations, then our people can: yet they did to their great comfort, and Godly instruction and edification reade and heare the holy scriptures, grounding their faith not vpon the translators, who might bee, and sometimes were euill men; but vpon the sound, holy and heauenly doctrien therein contained. Saint Hierome exhorted ladies, and gentlewomen Hieron. ad Gaudentium de pacatulae In [...]tulae educat. & ad letam de institut. filiae. not onely to reade the scriptures themselues, but also to bring vp their young daughters when they were but seuen yeares old in that holy exercise. They were not able to iudge of the translations otherwaies, then to discerne and perceiue that the doctrine by them deliuered was pure and holy▪ agreeable to true faith, and Godly life. And euen so they that bee Godly in these daies, although they, hauing not the knowledge of the Hebrew and Greeke tongues, cannot iudge so exactly of translations, and of the truth of them, as those that vnderstand them can; yet they may discerne whether the translations deliuer sound and holy doctrine consonant to true faith, good manners, and the generall heads and principles of Christianitie or not. I neede not heere aske vpon what or whome [Page 45] your [...] Catholikes doe rely their faith, when they reade either the old vulgar Latine translation, of the Remish English: seeing they can no more, nor better iudge of these translations whether they bee true or false then wee. I do not (I say) aske wheron they rely their faith, for it seemeth that they build not their faith so much vpon Extrauagant. Ioh. 22. cum inter in glossa. & dist 96. satis euidenter. the written word of God in the scriptures, as vpon vnwritten traditions of men▪ customes of fathers, decrees of councels, and especially vpon the will and pleasure of their great GOD (as his owne friends call him) the Pope of Rome: Whose will is the rule of their faith and life. If he giue a dispensation for a man to mary his owne sister as Antoninus Sum. part. 3. titu. 1. cap. 11. 55. quod papa. & summa Angelica, in Papa. fol. [...]32. Pope Martin the fift did, it is lawfull: if he giue a dispensation for one to marry his sisters daughter (which is as vnlawfull as the other) as a late Pope gaue to the late King Philip of Spaine, it is lawfull. But yet if any of these counted Catholikes will pretend to build their faith vpon the Scriptures, and being ignorant of the Hebrew and Greeke tongues, readeth either the vulgar Latine or English Remish translation of the new Testament, I would aske how he doth know whether these translations bee true or false, or whether hee will say that his faith dependeth vpon the credit and fidelitie of the translator or no? But I know Counc. Tridēt▪ Sessi. decretum▪ 2. what they will answere, that the Latine vulgar translation is allowed by the Church, that is to say, by the councell of Trident which representeth the Church, which hath decreed the same to bee taken for authenticall in readings, disputations, sermons, or expositions, and that no man bee bold or presume vpon any pretence to reiect or refuse it: Wherevnto first I say, that as this decree doth allow the Latine, so it doth not approue the English. Now how shall an English Catholike, that vnderstandeth not the Latine know whether the same bee truely translated out of the Latine or no, or shall his faith here rely vpon the credit and fidelitie of the translator? I would know what difference there is betweene such a one reading or hearing that translation, and one of vs reading or hearing ours: And why the faith of the one doth more depend [Page 46] on the credit and fidelity of the translator, then the other. Surely this difference there is, that our translations bee true, and agreeable to the originall of the Greeke, wherein the holy Ghost indited, and the Apostles did write the new Testament: and their said Remish translation is false differing from the same, in contradictions, addiitons, and detractions in very many places, as I haue shewed in a discourse thereof added to the confutation of the ten foolish reasons, which the Remists vse in the preface of the Testament by them set forth, which moued them in translating to leaue the originall fountaine of the Greeke, and to follow the corrupt streame of the Latine, which hath bene extant in print these twelue yeares, and yet to this day neuer answered. Now as touching the decree of the councell of Trident for the Latine, made by about fourty blind Bishops or Bussards, I say, it is a shamefull decree, and a fit one for such a councel, and such a one as cannot be shewed in any of all the councels, that haue bin before in the Church of Christ, to authorize a translation so much differing and dissenting from the Hebrew & Greeke as it doth, to be authenticall, that is, to haue authority of it selfe, and not to be refused in any readings, preachings, &c. the which translation is so corrupt and full of faults, that Isiodorus Clarus a Spanish Bishop professeth that he found eight thousand faults in it: the which preface of his as they haue since suppressed, so it is written that the Spanish inquisitors Amand. Po▪ lanus in didascalia pag. 49. plagued him for it. But to admit that this Latine translation is authenticall as the Tridentine councell hath decreed: I would aske one of these Catholikes vpon what edition thereof they will relie their faith, whether that which of late yeares was set out at Rome by Pope Sixtus the fift, or another two or three yeares after, by this present Pope Clemens the eight. The which editions do greatly differ in alterations, additions, detractions, contradictions, as Maister Thomas Iames hath very diligently, and largely shewed. The former, Pope Sixtus the fift had as hee professeth such care to haue the Bible vncoruptly set fourth and printed, that he corrected the faults with [Page 47] his owne hand, and charged that none should after-wards be printed but according to that copy, Ne minima quidem particula mutata, addita vel detracta, as hee in his preface saith, that is, not the least particle changed, added or detracted: yet this Pope Clemens the eight hath, as I haue said made many great alterations, additions, and detractions in the same. Hereof I will alledge an example or two for a tast, Iosue. 11. 19. Sixtus edition hath: Non fuit ciuitas quaese non traderet filiis Israel praeter Hiueum. i. There was not a Citty which did not yeeld it selfe to the children of Israel besides the Hiuite. Clemens thus: Non fuit ciuitas quae se traderet filiis. &c. There was not a Citty which did yeeld it selfe to the children of Israell, &c. the one negatiuely, the other affirmatiuely, Lib. 1. Esdr [...]. cap. 3. Sixtus saith, S [...]rsum aut [...]m ad portam equorum aedificauerunt: that is, they built vpward to the gate of the horses. Clemens à porta equorum, from the gate of the horses. Lib. Sapientiae, cap. 2. 11. Sixtus hath iustitiae iustice Clemens hath iniustitiae, iniustice. 1. Sam. (or as they count. Reg. 24. 7) Clemens hath taken all these words out of Sixtus exact edition. Ʋiuit dominus, quia nis [...] dominus percusserit eum, aut dies eius venerit vt moriatur, aut descendens in praelium perierit, propitius mihi sit dominus, vt non mittam manum meam in Christum domini: that is, as the Lord liueth, that except the Lord smite him, or his dayes come that hee dye, or going downe to the battle he perish, the Lord bee so mercifull to me, that I will not lay mine hand vpon the Lords annointed. The like detractions you may reade. 2. Samuel or. 2. Reg. 6. 12. & ibid 21. & cap. 88, & ibid. verse. 13. and many other places, as the reader may see in the said editions, and in Maister Iames collections, vpon which of these so greatly differing will the Catholike rely his faith: And here let him consider whether the Pope may erre, or not, for that one of these Popes erred, especially Pope Sixtus, notwithstanding alll his great care, and dilligence in correcting the Bible with his owne hand, it cannot bee denied. Such great variety, diuersity, and faithles infidelity I am sure that the author of this worthy pamphlet and all his companions [Page 48] cannot shew in our translators, which he seeketh so much to discredite. As for Gregory Martines pregnant proofes in his discouery, they be long agoe effectually, and learnedly confuted by D. Fulke, and to this day stand vndefended. ‘ Whereas you say that our old translations be false and the Geneuians the worst: if you had either any tast of Gods feare, or regard of your owne credit, you would not vtter such a slaunder without some proofe. If it bee a great crime to falfefie the records of men which concerne [...] earthly and transitory inheritance: what great impiety, and horible iniquity is it to falsefie the recordes of almighty GOD, which concerne our eternall inheritance of Heauen? And therefore none ought to be thus charged with it, vnlesse he be effectually conuinced of it. Wee do not deny but that there bee some imperfections concerning words and In my answer to the 10. reasons in the preface of Rhem Testam. phrases in our translations which may bee reformed: but we vtterly deny and you shall neuer be able to proue, any such wilfull and foule corruptions to be in them, as I haue now 19. yeares past proued to be in your Rhemish translation of the New testament, the which all this long time you haue not answeared.’
‘But must it needs follow, that because some be moulding (as you terme it) a new translation, that therefore the former were faulce and nought? Christian charity might haue moued you to iudge otherwise, and to thinke that although they others were good, yet by the great knowledge in the tongues as heretofore much neglected, so now by the mercifull goodnes of God greatly increased, and by the learned labours of others which haue trauayled herein, a better and more perfect) in respect of apt words and phrases) might be made and that the Kings Maiesties Godly care, and the labours of learned men in indeuouring to refine, yea if it were seauen times; this pretious gould, and to make it as pure as the gold of Opheir, were rather to be greatly commended, then thus to bee scorned. But herein it is according to the prouerbe Canis in praesepi, the dog in the crib, which would nether eate the haye himselfe, nor suffer the Oxe to eate it: euen so these Lucifugae scriptura [Page 49] rum (as Turtullian speaketh) flyers of the light of the Scriptures will nether translate into our natiue tongue, the whole and holy Bible, themselues, nor (If they could hinder it,) would suffer others to do it, yet there Popeholy deuotion hath moued them to translate into English, & to publish in print aboue an hundred yeares past there golden Legend fully fraughted with lying fables, as is before signified, and is by some papistes confessed’.
‘More-ouer will you confesse, that because your Popes Sixtus the fift and Clemens the eight haue beene moulding a new your vulgare latine translation (as I haue shewed) that therefore it was before false and nought? Surely whatsoeuer you will herein confesse, both this their moulding, and the booke it selfe did plainly shew, that it was become very mouldy and corrupt, and full of foule faults as sundry Papists haue acknowledged. And why may not we as well bee moulding againe our translations, as these Popes haue beene moulding this their mouldy translation, which when their kingdome most florished, by little vse and much rest had gotten much rust.’
Aud therefore vntill you haue answered the same, you may bee ashamed to brag of his pregnant proofs, which were so weake, and cauils so greatand many, that he rather discouered his own folly; then discredited our translators. What Maister Broughton writeth concerning our translation I doe not knowe, neither do I greatly care: yet this I say, although that our translations were made in the feare of God, to profit Gods Church and people, according to the measure of the grace of God bestowed vpon the laborers in that holy worke, and be voyd of wilfull corruptions either for doctrine or manners: yet I do not thinke them to be voyde of imperfections, in respect of propriety of words, and phrases, wherein they may be somewhat reformed, and amended. And hard it is to haue a translation so exact and perfit, but that some such imperfectnes may be in it, which yet be not repugnant either to holy doctrine or good life. And for asmuch as this man of malice would faine if hee could discredit our translations, and cause the [Page 50] Reader to doubt of the truth of them, I wil shew not onely the good Christian, but also the Romish Catholike y • hath vnderstanding of the Latine tongue, how he may discerne and know the truth and faithfulnesse of our translations, and so not to relie vpon the credit of our Ministers. There is a Latine translation of the old Testament made from the Hebrew very well and learnedly by Sanctes Pagninus an Italian, and a dominicke Frier, a man excellentlie learned in the Hebrew tongue (for I will giue him and his worke their due and deserued praise, and commendation, and not doe as this libeller, and his fellowes vse to doe, who of enui [...] and malice, wherewith their hearts bee infected and possessed, cannot giue a good word to any thing we do, though it be neuer so good and Godly.) This translation hee did dedicate to Pope Clemens the feauenth: Let the Reader compare our translations, especially of the latter editions with the said translation, and see whether in any substantiall matter of faith and life, hee can finde any corruptions and any great and notorious dissensions from the same. And the like I may say of Erasmus translation of the new Testament dedicated to Pope Leo the tenth, and allowed by him. Let (Isay) the Reader compare our translations with these, and although hee may finde some difference in words and phrases, yet in matters of substance which concerne either the doctrine of faith, or precepts of good life, I am sure hee shall finde a goodly and Godly harmonie and agreement to his comfort and contentation. And lastly I wil offer to this challenger, (who offereth challenge of disputation with vs) and to al his partakers, that for one fault of moment or weight, that they shall finde in our translation, especially, as I said of the latter editions, wherein they differ from the originall fountaines of the Hebrew and Greeke; I will vndertake to finde sixe, yea ten greater and fouler in that vulgar Latine translation, which the councell of Trident hath most absurdly confirmed and made authentical: And therefore let neither the Godly Christian Reader, nor the seduced Catholike, be disswaded from reading of our translations, nor doubt of [Page 51] the truth of them. But this hath beene in all ages the drift of the Diuell to seeke to discredite and diffame those Godly men that haue labored in Gods vineyard, and haue indeuored to translate his holy word to the comfort and saluation of his elect and chosen people. How Saint Hierome of old; and Erasmus of late were vsed, I haue elsewhere shewed. So this cauiller dealeth now, with that blessed man of God, and constant Martyr of Iesus Christ Maister Tindall, who as hee did patiently and constantly beare and abide their furious crueltie, and confirmed the truth of God which hee had taught, with the shedding of his bloud in flaming fire, so hee needeth not my defence. Who was a man of such mortification and Godly life, that I haue knowne some of great credite, and authoritie that knew him, and liued with him at Antwerpe, that would say of him, that if a man could bee like God, it was Tindall. I doubt not but he was indued with much more Godlines then a hundreth of your Popes, whom their owne friends and fauorers call for their horrible wickednesse, Monstra & Portenta, Monsters of mankinde. But he that iustifieth Platina in Benedioto 4. & Christophoro: 1. & Ioan. 13. prou. 17. 15. Psal. 1 16. Rom. 3. the wicked, and hee that condemneth the innocent, euen they both are abhominatiō to God. That al men may erre wee doe confesse, Omnis homo Mendax: all men be liers: and generall councells which consist of men may erre, and haue erred wee doe not doubt. But of this it shall bee impertinent to speake at this present: I will onelie now retort your argument vpon you: Whosoeuer relieth his faith vpon man, hath no faith: but all English Papists that vnderstand not the Hebrew, Greeke and Latine, and reade the Remish translation, relie their faith vpon man, videl. the translator of that Testament: ergo all such English Papists haue no faith. The like may bee said of them that reade the Latine, which relie their faith vpon the councell of Trent who were men. Againe, whosoeuer relieth his faith vpon man, hath no faith: all Papists relie their faith vpon the Pope, who I trow is a man: ergo all Papists haue no faith. And this shall suffice for answere to your third article.
The Pamphlet. The Protestants know not what they beleeue.
4. Article.
THe Protestants know not what they beleeue, nor why they beleeue: that they know not why they beleeue, I haue shewed before. For that the ground of their beleefe is not the authoritie of scripture, of councells, of Doctors, nor of the Church, but their owne fancie. And that they know not what they beleeue is manifest, because they haue no rule, whereby to know what is matter of faith, and what is not Some say the sphere of their faith is extended solely and wholy to the word of God set downe in holy writ: ‘what there is deliuered that they beleeue, what there is cōcealed lieth without the circumference of their beliefe. Alas poore ignorance! What heretike beleeueth not so much? certainly few or none, so that by this means al damned hereticks, which beleeue the scriptures, beleeue alike: and they beleeue as much as our Protestants, and ours no more then they: But the Protestant will replie that hee beleeueth the Scripture in a true sense, truely expounded, and all other heretikes in an erronious sense and falsely interpreted. And they will say as much of their Religion and beleefe, and hold you [...] exposition hereticall, and theirs orthodoxall. Againe are you not bound to beleeue the canticles or song of Salomon as a part of your faith, and where finde you in the scriptures deliuered that such a booke is Gods word, and as such an one ought by faith to bee beleeued? That Sunday should bee kept holy-daie, and Saterdaie the Iewes Saboth prophained, in Gods word is not reuealed, and yet by Protestants beleeued. Moreouer to beleeue whatsoeuer is contained in the scripture, is a generall, confused, folded implicitie faith: when wee demaund what a man is bound to beleeue, wee aske what hee is obliged to beleeue expresly, distinctlie, explicitlie. To beleeue all the scripture distinctly, explicitly cannot bee preformed by all Protestants, since it supposeth a perfect and distinct knowledge of all the scripture, wherevnto neuer mortall [Page 53] man attained, the Apostles perhaps excepted.’ Some will limit their beleefe to their creed, saying, that nothing ought to be beleeued which is not in the Apostles creed. But then I would demaund of them, whether that wee ought to beleeue that the scripture is the word of God? that baptisme is a sacrament? that in the Eucharist is the bodie of Christ by faith? to what article should these be reduced, seeing they are not contained in the creed? or how shall we know infallibly, how these be matters of faith: since they are not contained in the creed? others denie some articles of their creed also: for the Protestants denie three articles of our creed, and the puritans fiue. The first is the Catholike Church. Credo ecclesiam sanctam Catholicam: I beleeue the holie Catholike Church, the which in very Math. 26. Isa. 60. deede they doe not beleeue: because Catholike is vniuersall, and so the Church of Christ which wee are bound to beleeue, must bee vniuersall for all time comprehending all ages, and vniuersall for place, comprehending all nations: but that Church which the Protestants beleeue, was interrupted all the ages betwixt the Apostles and Luther, which was 1400. yeares, or in verie deed was neuer seene before Luthers daies, therefore that Church they beleeue, cannot bee Catholike. Neither is it vniuersali in place, beeing contained within the narrow bounds of England, which is accompted but as a corner of the world, for the Lutherans in Germanie, the Hugonotes in France, and the Gues in Flanders detest their Religion as much as the Catholikes; neither will they ioyne issue with them in diuers essentiall points. And therefore the Protestants Church which they beleeue, can no more be called Catholike or vniuersall, then England the vniuersall world: or Kent the Kingdome of England: or apruned bough a whole tree, or a dead singer a man, or a rotten tooth, the whole head. The second article is the communion of Saints, the which they many waies deny. First by not beleeuing that Christ hath instituted seauen Sacraments, wherein the Saints of the Church communicate: and especiallie the true and real presence of our Sauiour Christ in the Eucharist, by which all the faithfull receiuers participating of 1. Cor. 01. 17. one & the self same body, are made one bodie, as all the partes of a mans bodie, are made one liuing thing by participating one [Page 54] soule. Secondly they deny the communion of the Church militant Gen. 48. v. 16. Apoca. 1. v. 4. and triumphant by exclaiming against inuocation of Saints, by which holy exercise the blessed Saints in heauen and wee in earth communicate; we by prayer glorifying them, and they by meditation, obtaining our request. Thirdly, they deny the communion of the Church militant, and the soules in purgatory, bereauing them of that Christian charitie, which charitable compassion and merciful pitty requireth, and by natural affection the members of one body helpe one another. The third article is remission of sinnes, for they acknowledge no such effect in the Sacrament of Baptisme: but onely count it as an external signe, or seale of a prereceiued grace or fauor of God, Ad Tit. 3. by his external predestination, against the expresse word of God: which therefore calleth this Sacrament the lauer of regeneration, Ioh. 20. for that in it the soule (dead by sinne) is newly regenerate by grace. Moreouer they allow not the Sacrament of pennance, wherein all actuall sinnes committed after Baptisme are cancelled, & that which exceedeth all in absurditie, is to deny that our sinnes are all perfectly forgiuen, but onely not imputed, and as it were veiled or couered with the passion of Christ: all the botches, and biles the filth and abhomination of sinne still remaining, and as it were exhaling a most pestiferous sent in the sight of God: for let them shift themselues as they list, and scarfe their sores according to their fancies, yet no veile, nor mantell can couer their deformitie of sinne, from the piercing eyes of Jo [...]. 8. ver. 24. Ioh. 16. v. 13. And D. Bu [...] ley contendeth to proue it in his answer to this article, albeit he vnderstandeth not the reason here alledged, for if he did hee were to absurd to deny it. Isa. 66. ver. 24. Gods perfect vnderstanding, from which nothing can be concealed. Fourthly, the Puritanes in effect deny that Christ is the Sonne of God: for they peremptorily affirme that Christ is God of himselfe, and not God of God: So that he receiued not his diuinitie from his father. The which position flatly taketh away the nature of a sonne, for the nature of a sonne is to receiue his substance of his Father, and it implyeth contradiction: that the Sonne receiueth his person of his Father and not his substance and essence, for the substance of God is essentiall to euery person in trinitie. Fiftly, finally they deny the descension of Christ into hell, and desperately defend that he suffered the Paines of hell vpon the Crosse, wherby they blaspheme most horribly that sacred humanitie: as if Christ had dispaired of [Page 55] his saluation, as if God had hated him and he had hated God, Marke. 9. 48. Math. 25. 41. as if he had bene afflicted, and tormented with anguish of mind for his offences: for which he was depriued of the sight of God▪ and eternally to be depriued: all which horrible punishments are especially included in the paines of Hell, and whosoeuer ascribeth them to Christ, blasphemeth more horribly then Arius who denied him to God, for lesse absurditie it were to deny him to be God then to make God the enemie of God.
Answer.
IN this fourth article the Sylogisme promised is not performed. but in steed thereof, here is an accusation that we know not what we beleeeue, nor why we beleeue. Your proofe before I haue examined and what we beleeue I haue declared, whereof the rule is not our owne fancie as you say, & shew not, as the rule of your faith and life is the Popes folly, as hath been in part shewed. You say we haue no rule, whereby to know what is the matter of faith. We haue the word of God contained in the canonicall Scriptures of the old and new Testament, and is that no rule? I pray you what doth [...] signifie but a rule? and why be Thom. Aquinas in 1. Tim. 6. the scriptures called canonical, but because they be the rule of our faith & life? Thomas Aquinas saith: Doctrina en [...]m Apostolorum & Prophetarum dicitur canonica, quia est regula intellectus nostri: The Doctrine of the Apostles and Prophets is called canonicall because they be the rule of our vnderstanding. Dauid when he said; thy word is a light Psal. 119▪ 105. vnto my feete; and a lanterne vnto my pathes: what did hee but make that same, the rule, direction, and guide of his faith and life? when Moses said: Now therefore hearken O Israell vnto the ordinances and to the lawes which I teach you Deut. 4. 1. to do, that yea may liue & go in, and possesse the land, which the Lord God of your Fathers giueth you: ye shall put nothing to the word, which I command you: neither shall take ought therefrom, [Page 56] that ye may keepe the commaundements of the Lord your God, which I commaund you: what did he but make Gods word declared to him, and written by him, the rule of Ios [...]. 1. [...]. their faith and life? When God said to Iosua: Let not this booke of the law depart out of thy mouth, but meditate therein day and night, that thou maist obserue and doe according to all that is written therin: for then shalt thou make thy way prosperous, and then shalt thou haue good successe: What did he but make his written word the rule of his faith, and whole life? When Abraham said to the rich man condemned in Hell, They haue Moses and the Prophets let them heare them, what Luk. 16. 29. did he but shew that the writings of Moyses & the Prophets were the only rule which his brethren should follow to auoyd damnation, and consequently to ataine eternall saluation? Chrisostom saith: Ne igitur multorum opiniones habeamus, Chrisost. in 2. Col. hom. 13. sed res ipsas inquiramus. Quomodo autem non asurdum propter pecunias alijs non credere, sed & ipsas numerare & supputare; pro rebus autem amplioribus aliorum sententiam sequi simpliciter, praesertim cùm habeamus omnium exactissimā trutinam & gnomonem ac regulam diuinarū inquam legum assertionem. Ideo obsecro & oro vos omnes, vt relinquatis quidnam huic vel illi videatur: deque hijs à scripturis haec omnia inquirite &c. i. Let vs not seeke the opinions of many men, but let vs search the things themselues: for how is it not absurd not to beleeue men concerning mony but that we wil count it; & for matters of greater waight to follow simply the minde and opinion of others, especially seeing we haue the most exact ballance, square & rule, the doctrine of Gods lawes? Therefore I request and beseech you all to leaue and forsake what seemeth good to this or that man, & of these matters Idem in Genes. homil. 58. Jdem hom. de Adam & He [...]a search ye al these things, by the Scriptures. The same Chrisostom hath these words Vides in quantan absurditatē incidunt qui diuinae scripturae canonem sequi nolunt sed suis cogitationibus permittunt omnia. i. Thou seest into how great absurdity they doe fall which follow not the rule of the diuine Scriptures, but permit all things to their owne fancies and deuises. And againe: Satis sufficere credimus quicquid secundum pre [...]ictas regulas Apostolica scripta nos docuerunt, vt [Page 57] prorsus non opinemur catholicum quod apparuerit praefixis Then is not the doctrine of the Church of Rome Catholike. sententiis contrarium, we beleeue that that is sufficient enough whatsoeuer according to the foresaid rules, the writings of the Apostles haue taught vs so that wee doe not at all iudge that to bee Catholike which shall appeare to bee contrary to the foresaid rules. Theodoret saith: Thedor. dialog. 3. pag. 268. ‘ [...] i. We haue learned from the holy Scripture the rule of doctrines Saint Augustine saith: Sancta Scriptura nostrae doctrinae regulam August. de bono viduitatis cap. 1. figit [...]ne audiamus sapere plus (que) oportet. The holy Scripture doth set a rule to our doctrine that we may not presume to bee wise abue that we ought to be.’ Beda hath anexcelent saying hereof, which is recorded in Gratians decrees. Beda. 8. quest. 1. Ne [...] sufficere. Nobis sacris literis vnica est credend [...] pariter & viuendi regula praescripta: The onely rule both of faith, and also of life is prescribed vnto vs in the holy Scriptures. This rule wee haue, and will you say this is no rule? If you haue a better rule let vs knowe it. ‘Whereas in your second cogitations vpon these your forcible reasons, you affirme that some say the sphere of their faith is extended soly and wholy to the word of God set downe in holy writ; and how-so-euer you pitty our poore ignorance, and say that herein wee do no more then all heritiks doe: yet wee bee not abashed to professe our selues to bee of this number, and desire to haue our faith ranged and restrained within the circumference of this Sphere of the holy Scriptures: and herein if our poore ignorance do not deceaue vs, wee thinke that we ioyne with S. Paule, who being by Tertullus falsely charged with heresie, as wee now are; answeared in these words: But this I confesse vnto thee, that after the way, which they call herisie, so worshippe I the God of my fathers, beleeuing Act. 24. 14 all things which are written in the law, and Prophets. In which words Saint Paule expelleth that acusation of herisie with this argument.’
‘He that beleeueth all things that are written in the law & the Prophets is not to be accompted for an heritike, but I beleeue all this written in the law and in the prophets:’
Therefore I am not to bee accounted for an heretike. ‘But in the profound knowledge of this writer, this was but poore ignorance, and a sillie reason. For what Heretike (saith he) beleeueth not so much? And so Saint Pauls reason by this mans deepe diuinitie is not worth a rush. For Tertullus might haue replied and sayd, that notwithstanding his beleeuing all that is written in the Law and Prophetes, hee was an Heretike, for all Heretikes doe as much.’
‘But Maister T. W. (for I will not misname you by H. T.) dic sodes, tell vs in sooth and sadnesse. Do Heretikes beleeue the scriptures? I in my poore ignorance haue heretofore thought, that Heretikes beleeued erronious and false doctrines repugnant and contrary to the scriptures, and that therevpon this argument would haue holden water, viz. that they which beleeue false doctrines, doe not beleeue the holie Scriptures, (which containe nothing but new doctrine): but Heretikes beleeue false doctrines ergo they beleeue not the holie Scriptures.’
‘Tell vs also, will Heretikes haue the sphere of their faith extended solie and wholie to the worde of GOD set downe in holy writ? Then this saying of Tertullian, which in my poore ignorance I haue thought, that neuer any misliked vnlesse hee were an Heretike, will not goe for currant. Aufer deniquae haereticis &c. Take away from Heretikes Tertul. deresurrect. carnis. whatsoeuer the Ethnikes haue thought and taught, that they may trie their questions, Onelie by the Scriptures, and they cannot stand. For how can this bee, that they which beleeue the Scriptures, cannot stand, if their doctrines bee tried onely by the scriptures.’
‘But you will say, that Heretikes professe that they beleeue the scriptures. But is this all one with you, for Heretikes to profe [...]e the beleefe of the scriptures, and in Ti [...]. 1. 16. deede to beleeue them? Saint Paul saith that some professe to know GOD, and by workes do denie him. Some also professed themselues to bee Iewes, that is to say, worshippers Apoca. 2. 9. [Page 59] of GOD, as you doe now professe yourselues to bee Catholikes, and some to bee of the societie of Iesus, when both they were, and you are the synagogue, and of the societie of sathan. Some professed themselues to bee Iohn 8. 39. 40. the Children of Abraham, which did not the workes of Abraham, but their faither was the diuell as our Sauiour Christ told them. Euen so Heritikes may professe Psal. 44. that they beleeue the Scriptures, when indeede they beleeue them not, but reiect the truth of them, and beleeue false and damnable doctrines repugnant vnto them. Heretikes bee theeues which endeuor to steale away the truth from the people, of whom Saint Chrysostome saith: Q [...]i sacra non vtitur scriptura, sed ascendit aliunde Chrysost in Iorm. hom. 58. idest non concessa via, fur est. Hee is a theefe that vseth not the scripture (hee saith not, that beleeueth the scripture) but clymeth into the sheepefold by an other way which is not allowed.’
‘Of the true sense and exposition of the Scripture I haue intreated at large before. Onely now I will ioyne this issue with you vpon these words of Saint Hierome recorded 24. Quaest. 3. Hae [...]sis. by Gratian in the decrees: Quicun (que) aliter scripturam intelligit &c. Whosoeuer expoundeth the scripture otherwaies then the sense of the Holie Ghost by whome it was written, doth require, although hee haue not departed from the Church, yet hee may bee called an Heretike. Let them with good will of vs and you that shall soundlie bee prooued to expound the Scriptures other-waies then the sense of the Holie Ghost requireth, bee called, accounted, condemned, and punnished Heritikes; yea your Expositions bee so false, and for ours true, that some Papists, and euen some of your sweete bretheren the Iesuites, are forced by the euidence of Apa. Cathel. part. 2 lib. 5. cap. 17. 18. 19. &c. truth to forsake yours, and to approoue ours, as M. D. Morton hath learnedly and largely declared. What you or any other Heretikes say of our Religion, beleefe, and expositions wee little regard, as long as you cannot prooue them to bee hereticall: and wee are by the worde of GOD well assured that they bee orthodoxall. As [Page 60] touching the book of the Canticles of Sollomon we by the Scriptures doe beleeue that it is the worde of God. Saint Paule speaking of the Scripture contained in the canonicall bookes of the old Testament, and receiued by the Church of Israell saith, that the whole Scripture is inspired of God. But this booke of the Canticles was with the other books both of Sollom [...]n, and of the rest of the old Testament receiued by the Church of Israell, therefore by Saint Paules 2 Tim. 3. 16. iudgement it was inspired of God, and so consequently the worde of God as well as others. But if we did ioyne herein either with some wicked Anabaptistes now, or with some old Hertikes heretofore who haue denied this book to be of the Canon of the Scripture, as Phylastrius writeth some did, (whose opinion we abhorre) yet from this particular Jn Catall cap. 133. you could not inferre the proofe of your article being generall; that the Protestants know not what they beleeue. But herein you do as soundly and substantially reason as Bellarmine and others of you do, that because the Enuch did not vnderstand that obscure propheticall speech of Isaias, which hee was reading when Philip came to him, therefore hee vnderstood nothing in the Prophet Isaias: Yea and that all the Scripture is so hard and obscure, that it is not expedient for the lay people to read it.’
‘Concerning the alteration of the Sabbath, wee gather by the Scriptures, and thereby do beleeue, that it was made by the Apostles 1. Cor. 16. 2. Apoca. 1. 10. As your owne fellowes of Rhemes in their annotations vpon these places do confesse. And therefore the Sabbath we now obserue is warranted by the Scriptures.’
‘As for that idle speech of yours of generall and perticuler beleeuing thinges in the Scripture, little pertinent to the proofe of your article, I answer briefly, that although neither all Protestants nor Papistes haue perfect and distinct knowldge of all the Scripture: Yet God hath so manifestly expressed therein all thinges needfull to our saluation, that it is a most perfect rule of faith and life, as is before out of Beda alledged: although some men blinded by sinne and mallice, do not see them no more then men blinde in [Page 61] body see the cleare light of the Sunne: nor doe rightly vse this right rule giuen of God vnto them. Chrisostome saith: Quaecunqu [...] necess [...]ria sunt, manifesta sunt. Whatsoeuer In 2 Thess. Hom. 3. thinges are necessary are manifest. Againe: Scripturae et seru [...] &c. The Scriptures are easie to bee vnderstood both of seruants, and misticall people, of widdowes, In Math. Hom. 1. and boyes, and to him that is very Ignorant:’ And whereas you would haue the Councels, Doctors, and Church the rule of our faith and life, bring such like plaine places out of the Scriptures and Doctors for the proofe of it, & then we wil yeeld vnto you. As touching the Apostles creed, we acknowledge it to be a briefe abridgement of the especiall and principal points of Christian faith & doctrine, yet there bee some truthes, which are not particularly expressed in the same. But whereas you say, or rather falsely slaunder, that the Protestants deny three articles of our creed, and the Puritanes fiue, I say that you affirme much, and proue little. But first you might well ynough haue forborne this distinction of Protestants & Puritanes; for although some haue differd in some outward matters concerning ceremonies & externall orders in the Church; yet these all greatly agree and consent in all points of the doctrine of faith, and Articles of Christian Religion: Neither do I know any that deserue so well of this name of Puritanes as you, who glory that you after Baptisme bee pure from all sinne; and for actuall sinnes after committed, can make so full satisfaction to God for them, that hee can request no more of you, as hereafter I will shew: and therefor it is you that may well be called Puritanes, of whome that saying of Sollomon may be▪ well verified; There is a generation that are pure in their owne conceit, and yet are not washed from their filthines. Prou▪ 30.
But let vs come to the examination of your proofe of this your absurd and slaunderous assertion. The first you fay is the Catholike Church, Credo Ecclesiam sanctam Catholicam: doe wee deny this Article? Why doe wee then not onely print it and rehearse it in our Creed, but also expound it in our preachings and Catechising? I haue [Page 62] said before that which may seeme sufficient concerning this matter, andd article: yet the better to satisfie the Christian Reader, and to stop the mouth of this malicious accuser, I say againe that by the holy Catholike Church mentioned in the Creede, is ment the company of all Gods elected and faithfull people, whome he calleth, iustifieth, and sanctifieth to be vessels of his mercy, and heires of his kingdome of glory, which is the body of Christ, and he the head; the spouse of Christ, and he the bridegrome; the house of Christ, and he the foundation; the flocke of Christ, and hee the shepehard. And this Church wee confesse to bee Catholike, that is to say vniuersall, both in respect of time, for that it consisteth of all them that are written in the booke of life, which haue bene▪ from the beginning of the world, and shall be to the end thereof, and also of place, for that it is not now contained in any one country, Act. [...]o 35. but as S. Peter saith In euery nation be that feareth God, and worketh righteousnes is accepted with him, and is a true mēber of this Catholike church. That this is the holy Catholike Church which we confesse and beleeue, wherof the prophane wicked hypocrites, and reprobates bee no part, besides that which I haue said before, I will further proue it by the holy Scriptures, and ancient Fathers. Saint Paul saith, Let vs follow the truth in loue, and in all things grow vp Ephes. 4. 15. vnto him, which is the head, that is Christ, by whom all the body being coupled and knit together by euery ioynt, for the furniture thereof (according to the effectuall power, which is in the measure of euery part) receiueth increace of the body, vnto the edifying of it sefe in loue. Againe Christ loued [...]he Church Chap. 5. 25. and gaue himselfe for it, that be might sanctifie it, and clense it by the washing of water through the word, that he might make it to him selfe a glorious Church, not hauing spot or wrinkle, or any such thing: but that it should be holy and without blame. These things belong onely to the elect people of God, who shall raigne with him in his eternall kingdome of glory. For they onely be the body of Christ knit together in him, sanctified here, to bee without spot or blemish hereafter. The Apostle to the Hebrues saith: Whose house we are, if we Heb. 3. 6. [Page 63] hold fast that confidence, and that reioycing of hope vnto the end. Where he sheweth that they belong to the house of God, which is the Church of the liuing God, the pillar and 1. Timth. 3. 15 stay of truth, which vnto the end hold fast their confident faith, and hope of Gods glory, wherof they reioyce, which belongeth onely to the faithfull and chosen children of God. This is that Church whereof he speaketh after: But Heb. 12. 22. ye are come vnto the mount Sion, and to the citty of the liuing God, the celestiall Ierusalem, and to the company of innumerable Angels, and to the assembly and congregation of the first borne, which are written in heauen, and to God the Iudge of all, and to the spirits of iust and perfect men. To whom can these Galat. 4. things pertaine, but onely to the Ierusalem which is aboue the mother of vs all, which is the holy Catholike Church that we beleeue?
Hereunto I will adde a few sayings of the Fathers. Saint Augustine saith: Corpus huius capitis Ecclesiaest, non quae hoc loco est, sed quae hoc loco & pertotum orbem terrarum: nec August. in Psal. 81. illa quae hoc tempore, sed ab ipso Abel vsque ad eos qui nascituri sunt vsque in finem, & credituri in Christū, totus populus sanctorum ad vnam ciuitatem pertinentium▪ quae ciuitas corpus est Christi, cui caput est Christus: The body of this head is the Church, not which is in this place only, but that which is in this place, & through the whole would, neither that Church which is at this time, but that of them which from Abel shall be borne vnto the end, and shall beleeue in Christ, euē the whole company of Saints pertaining to one citty, which city is the body of Christ, wherof Christ is the head. And in another place: Ille caput est, nos membra sumus: tota ecclesia quae vbique diffusa est corpus ipsius est, cuius Idem in Psa. 62 est ipse caput. Non solum qutem fideles qu [...] modo sunt; sed & qui fuerunt ante nos, & qui post nos futuri sunt vsque in finem seculi, omnes adcorpus eius pertinent, cuius corporis ipse caput est, qui ascendit in coelum: He is the head, wee are his members: the whole Church which is dispersed euery where is his body, whereof he is the head. And not onely the faithfull which be now, but also they which haue beene before vs, and which shall be after vs vnto the end of the world, [Page 64] all pertaine to his bodie: of which bodie, hee which hath Idem de Catech. rud. c. 20. ascended into heauen is the head. Againe, Caelestis Hierusalem ciues sunt omnes sa [...]ctificati homines qui fuerunt, & qui sunt, & qui futuri sunt: All sanctified men, which haue beene, which are, and which shall bee Citizens of the heauenly Ierusalem. Cyprian saith: Ecclesia nunquam à Cyprian lib. 1. epist. 3. Christo discedit, & ii sunt ecclesia, qui in domo Dei p [...]rmanent: The Church neuer departeth from Christ, and they bee the Church which continue in the house of God. Againe, Jdem de vnitate ecclesie. Adulterari non potest sponsa Christi: incorrupta est & puaica: vnam domum nouit, vnius cubiculi sanctitatem casto pudore custodit. Haec nos Deo seruat, haec filios regno quos generauit assignat: The spouse cannot bee defiled: shee is vncorrupt and chast, shee knoweth one house, and keepeth with chast shamefastnesse the holinesse of one chamber, she keepeth vs to God, she assigneth the children whome shee hath borne vnto this kingdome. Saint Hierome saith: Ipsa Hieron. in Iob cap. 28. ecclesiae quae est Sanctorum omnium congregatio pro aeterna sibi in Domino stabilitate, columna & fundamentum dicitur veritatis: The Church which is the congregation of all Saints by reason of her eternall stedfastnes in God, is called Chrysost in Ps. Hom. 114. the pillar and ground of truth. Chrysostome saith: Ecclesia est tabernaculum à Deo fixum, non ab homine: ab vno lcco in alium fugit, sed non à pietate ad impietatem fugit: The Church is the tabernacle which God hath pight, and not man, shee flieth from one place to another, but she neuer flieth from Ambros. in Ephes. cap. 1 Godlines to impietie and wickednes. Ambrose: Apostolus omnem ecclesiam dicens, summatim totum comprehendit quod in coelo est & in terra: The Apostle meaning all the Church, briefly comprehendeth the whole which is both in heauen Bern. in Cant. serm. 78. Clem Alexand. Strom. lib. 7. pag. 35. Bedain Cant. 6. and in earth. Terna [...]d saith: Electi Dei sunt ecclesia Dei: The elect of God be the Church of GOD. So saith Clemens Alexandrinus: Non nunc locum, sed electorum congregationem appello ecclesiam: I call not now the place the Church, but the congregation of the elect. ‘So saith Beda, vna est columba perfecta mea: vna est, inquit, catholica el [...]ctorum omnium multitudo peromnia et mundi Loca, et tempora seculorum deo patri subiecta.’ 1. my perfect doue [Page 65] is one: hee saith, that there is one Catholike multitude of all the elect by all both places of the world, and ages of times, subiect to God the father. Yea Friar Lyra saith: Lyra in Mat. 16. Ex quo patet quod ecclesia non consistat in hominibus ratione potestatis vell dignitatis ecclesiasticae vel secularis, quia multi principaes & summi pontifices & alii inferiores inuenti sunt apostatasse à fide: propter quod ecclesia consistit in illis personis in quibus est notitia vera et confessio fidei et veritatis: Whereby it appeareth that the Church consisteth not in men, in respect of their ecclesiasticall or secular power or dignitie: for many Princes and Popes, and others of lower Popes Apostates. degree haue bene found to haue bene Apostates, and to haue fallen away from the faith. Wherefore the Church consisteth in those persons in whome is true knowledge, and the confession of faith and truth. So saith the Fryar Alphonsus de castro: Ecclesia ex omnibus fidelibus constat, Aduers. Hares. lib. 1. cap. 5. fol. 11. non solum presentibus, verumetiam preteritis, et in posterum futuris. 1. The Church consisteth of al the faithful not onely them that bee now present, but also heretofore haue bene, and hereafter shall be.
This is that holy Catholike Church, which wee in the Creed confesse, and beleeue, euen the whole number of them whom God hath elected and chosen to eternall life, whom God hath had in all ages, and of all nations: Of which Church euery true and faithfull man and woman, must beleeue him-selfe to bee a true and liuely member, whereof hee may bee assured, if hee finde and feele that GOD hath lightened his minde with the knowledge of his truth, hath wrought in his heart an vnfained faith to trust in his mercies, and to beleeue that his sinnes be forgiuen him for Christes names sake: and that God hath sanctified his soule and body to hate sinne, and to haue a care and conscience to serue him in true holines & righteousnes all the eaies of his life. This being our confession and b [...] liefe, with what conscience & truth can this man say, that the Church which the Protestants beleeue hath been interrupted al the ages betwixt the Apostles and Luther? and in very deed was neuer seene before Luthers daies: or that we imagine [Page 66] the same to bee comprehended within the narrow bounds of England? I can say no more, but that a false witnes shall Prouerbe. 19. 5. not be vnpunished, and he that speaketh lyes shall not escape. But now lette vs see what this man and his fellowes hold, beleeue, and call the Catholike Church, forsooth the companie of all them that receiue and professe the religion and doctrine of the Church of Rome, & submit themselues to be ruled and gouerned by the Bishop & Pope of Rome. They that do not this, be Heretikes, Schismatikes, out of Noahs Arke, and out of the Catholike Church. And herevpon it followeth, that the Christians in Graecia, Muscouia, Armenia, Ethiopia, &c. where Christianitie hath continued vnto this day, and among whom no doubt but some haue been of Gods elect and chosen people, yet bee they no Catholikes, nor of the Catholike Church, nor in the state of saluation: and why? because they neither haue been nor be subiect to the Pope of Rome. For so it is with many words sollemnely defined & determined by that holy Pope Bonniface the 8. Subesse Roman opontifici, omni humanae creaeturae Extra. de maior. & obedien. unā sanctam. declaramus, dicimus, & definimus, & pronuntiamus, omnino esse de necessitate salutis: that is, We declare, say, define and pronounce, that it is altogither of necessitie of saluation to be subiect to the Pope of Rome. Where the Glosse helpeth out the matter with these wordes: Quicquid saluatur est sub Gloss. ibidem. summo ponitfice: Whatsoeuer is saued is vnder the Pope. And on the other side, All they that professe the religion of Rome, and submit them-selues to the Bishop thereof bee Catholikes, and of the Catholike Church, how prophane, wicked or vngodly soeuer they be.
Pope Iohn the 8. the whore, Iohn the 12. or as some reckon him, the 13. who was an adulterer, and of two Cardinals, did cut out the tongue of the one, & the hand of the other, and at dice-play would call vppon the Diuell, and made the Pallace of Laterane a stewes of strumpets, as Luithprand. lib. 6. cap. 7. Luithprandus Ticinensis, writeth: Syluester the second a coniurer, who gaue himselfe to the Diuell to be made Pope, Gregorie the 7. a coniurer and monster, Bonniface the 7. Platina in Syluest. 2. who robbed Saint Peters Church, and put out the eyes of [Page 67] Iohn a Cardinal, Bonniface the 8. who entred into his Popedome like a foxe, raigned like a wolfe, and died like a dog, Jdem. Alexander the sixt, & Iulius the second, and al they whome Platina calleth monstra & portenta, monsters and wonders Platina. for their wickednesse, were not onely Catholikes, but also heads of this Catholike Church. And he that married (as I said before) his owne sister, and Ferdinando a king Naples, who married his Aunt, & king Philip of Spaine that married Phil. Comiueus. his Neece, because they did see these things by the dispensations & alowing of holy Popes of Rome, were Catholkes, and good sonnes of the Catholike Church. Now whether of these doctrines concerning this article of our faith, I beleeue the holy Catholike Church, be the sounder & truer, let the Christian reader vprightly iudge. I doubt not but wisdome Math. 11. shall be iustified of her children.
And whereas you would make men beleeue, that the Church whereof wee are, is contained within the narrow boundes of England, and that the Lutherans in Germanie, the Hugonotes in France, and the Gues in Flanders (as you tearme them) will not ioyne issue with vs in diuers essentiall pointes of Religion, you doe to the offending of God, and deceiuing of your ignorant reader, vtter two notorious vntruths. For we (as I haue said before) confesse our selues to bee members of that holy Catholike Church, which hath beene in all ages, and is dispersed ouer the world, and we haue communion and fellowshippe with all them in all nations, that feare God, and obey his truth, especially in the fundamentall Doctrines of Religion a [...]d saluation. But how doe you truely confesse the Church to be Catholike, that is, vniuersall, comprehending all nations, in restraining it to the religion and subiection of the Pope of Rome, and so consequently to a small part of Europe? vnlesse you will now of late adde the West Indians, where the Spaniards haue committed moe horrible murthers, then they haue made good proselytes. And what an improper speech it is, that you cal the Church of Rome the Catholik church, as if a man shold cal the church of Corinth or Ephesus the Catholike, that is the vniuersall [Page 68] Church, which if they were holy, are but members of the Catholike Church. This is therefore that which you vntruly attribute to vs, to call England the vniuersall world: or Kent the kingdome of England, &c. But the Church of Rome now committing fornication with stocks and stones is so farre from being the Catholike Church, that it is no true member thereof, as M. Doctor Raynolds hath learnedly proued. Which short Thesis being published in latine about twenty sixe yeares past, and in English nineteene yeares yet to the shame of all Papists standeth to this day vnconfuted although it tendeth to the cutting of the throate of their religion, and ouerthroweth the maine pillar thereof. And that these whom you contemptuously cal Lutherans, Hugonotes, and Gues, do dissent from vs in essentiall points of religion, you may easily affirme, but shall neuer be able to proue. Some indeed in Germany, whome you call Lutherans, do dissent from vs in one point concerning the Sacrament of Christs body and bloud: howbeit you cannot be ignorant, but that many Churchs and countries in Germany ioyne with vs in that matter. And let the reader reade and examine the confessions of faith set out by the Churches in France, and in the low countries, and they shall see both how great their agreement in Doctrine is with vs, and also what a shamelesse slaunder this is, which this authour hath) acording to his accustomed maner) auouched, but not proued. And moreouer I will offer this issue to this man, who thinketh so highly of him-selfe, that whereas he shall proue that there is dissension among vs in one essentiall point of religion and doctrine; I will proue that there is in three at the least among them. And this much for this article.
The second article of the communion of Saints you say we many waies denie. First, by not beleeuing that Christ hath instituted seauen Sacraments, wherein the Saints of his Church cōmunicate. But why do not you bring some plaine proofe that our Sauiour Christ iustituted these seauen Sacraments? seeing you say that the denying of them is the deniall of this Article of our faith. Saint Paul going about [Page 69] to terrifie the Christians of Corinth from going to idolatrous feasts, by the example of Gods fearefull iudgements and plagues poured vpon the Israelites for the like sinnes: to preuent an obiection which the Christians of Corinth might haue made, that the Israelits were not the Children of God so much as they, and had not such Sacraments of Baptisme and of Christs supper, as they had; and therefore God would not deale so hardly with them as hee did with the Israelites: to take away, I say this obiection, he sheweth that they were Gods people, as well as the Christians of Corinth were, and had the same sacraments in substance that we haue. For the Fathers were vnder that cloud, and all passed through the sea, and were all baptized by Moses in 1. Cor. 10. 1 that cloud, and in that sea, and did all eate the same spirituall meat, and did all drinke the same spirituall drinke: for they dranke of the spirituall rocke that followed them: and the rocke was Christ. Where Saint Paul making mention of the Sacraments, which are tokens of Gods grace, and markes of his people, nameth but these two, Baptisme and Christs supper. Saint Augustine also writing of the Sacraments whereby Christ hath tied his people together, maketh mention but of the same two, in these words: Primum itaque tenere volo quod est huius disputationis caput, dominū nostrum Iesum Christum, sicut ipse in Euangelio loquitur, Leui August. ad. Ianuar. Epist. 108. iugo suo nos subdidisse, & sarcinae leu [...], vnde sacramentis numero paucissimis, obseruatione facillimis, significatione praestantissimis societatem noui populi colligauit, sicut est baptismus Trinitatis nomine consecratus, communicatio corporis & sangu [...]is ipsius, & si quid aliud in scripturis canonicis commēdatur, &c. 1. First therfore, I would haue thee hold that which is the head of this disputation, that our Lord Iesus Christ hath, as hee speaketh in the Gospell, put vs vnder his easie yoke & light burthen, wherevpon he hath bound togither the society and communion of his people by Sacraments in number fewest, in obseruation easiest, in signification most excellent, as is baptisme consecrated in the name of the Trinity, the communion of his body & bloud, & if there be any thing els commended in the canonicall scriptures. [Page 70] The like he writeth in his 3. booke de doctor. Christiana. cap. 9. by y e which it appeareth, that he thought these two Sacraments to be sufficient for faithfull Christians to communicate in. And if he had acknowledged any mo, it is maruel, y • writing of purpose of thē, he did not name them: yet S. Augustine did not deny this article of the cōmunion of Saints. Bessarion, a Cardinall of Rome, & a learned man dissenteth Bessar. de Sacram. Eucharistia. frō you, & saith: Haec duo sola sacramēta in Euāgelio manifestè tradita legimus: i, We read that these only. 2. sacraments are plainely deliuered to vs in the Gospell: yet did hee not deny this article of faith. Your owne doctor Alexander de Hales flatly affirmeth y • neither Christ, nor his Apostles did Alexand. de Halis par. quest. [...]4. men. 1. institute & ordain the Sacrament of Confirmation, but y • it was afterward ordained in the councel called Meldense: yet he denied not this article. And therfore you ouershot your self in saying, that they which beleeue not y • Chtist did institue. 7. sacraments, deny this article of faith, The cōmunion of Saints. But to proceed w t you concerning y e true & reall presence of Christ in y e Eucharist, we deny the same, not to the faith of the godly & worthy receiuer, but to the mouth & teeth of y e carnal eater. We beleeue & say that Christs body & bloud, in as much as they were offred vpon the crosse for our redēption, are the spiritual food of our soules, without which wee can neither liue vnto God heare, nor liue w t God hereafter: and that y e same is offred to vs partly in the promises of the Gospel, & partly in the sacramēts of Baptisme & Christs supper: & is in both apprehēded of vs by faith, without which neither the word nor Sacraments can profit vs. But here I must put you in mind, that you corruptly alleage a place of S. Paul. 1. Cor. 10. 17. foisting in this word Body for Bread, S. Paules words be thus: we that are many are one bread, and one body, because we are partakers of one bread.
This shifting of the words of the holy Ghost is too vsual with your companions. Bounderius a Louaine Frier alleaging Compend concept. titul. 21. act. the words of Saint Paul in the next chapter, verse. 27. Quicunque manducauerit panem hunc, &c. Hee that eateth this bread. &c. putteth out the word panem, and foisteth in the word carnem, flesh, alleaging it thus. Qui manducat [Page 71] carnem, & bibet calicem Domini indigne, &c. He that eateth the flesh, & drinketh the cup of the Lord vnworthily, &c. D. Harding in his confutation of the Apology intreating Confut. Apolo. cap. 16. diuis. 1 of Purgatory, alleaging the words of S. Paul, 2. Cor. 7. 1. to proue satisfaction for sinnes, by that fained fire, putteth out Sanctification, and in place thereof putteth Satisf [...]tation alleaging it thus: making perfect satisfaction in the feare of God. Cardinall Hosius changeth the words of Saint Paul alleaging them thus: Neque ferre possunt vt per verbum Deisigno Cons [...]. Petri 10 cap. 13. crucis vlla creatura sanctificetur. They cannot abide that any creature should bee sanctified by the word of God and signe of the crosse. Hee putteth out prayer, and putteth in the signe of the Crosse as a more holy thing. The foresaid Bunderius doth most shamefully alleage a Ibid titul 3. 0. arti. 5. place of the Apostlein this sort: Nam si cinis v [...]t [...]lae conspersas populum sanctificauit atque mundauit: quantò magis aqua sale conspersa diuinis precibus sacrata poulum sanctificat atque mundat: If the ashes of an heifer sprinkled haue sanctified and cleansed the people, how much more shall water sprinkled with salt, being hallowed with diuine prayers sanctifie and cleanse the people, &c. The words of the Apostle bee these: If the bloud of bulles and goats, and Heb. 9. 13. the ashes of an heifer, sprinkling them that are vncleane, sanctifieth as touching the purifying of the flesh, how much more shall the bloud of Christ, which through the eternal spirit offered himselfe without fault to God, purge your conscience from dead workes, to serue the liuing God? Is not this horrible handling of Gods word, and blasphemous attributing that to their salt water, which is proper and peculiar to the bloud of Christ? I could shew in like manner, how they haue clipped the coine of Gods word, in leauing out words of purpose, which serue not their turne, but I will omit them: only this I say, y • if they which counterfet & clip the kings coine deserue hāging, what do they deserue y • counterfeit & clip the word of the eternall God king of all kings? but corrupt doctrine cānot be maintained without corruptiō of Gods word. But to returne to S. Pauls place: he there disswadeth the Christians of Corinth from going to Idolatours feasts [Page 72] by a reason taken from the supper of our Sauiour Christ, shewing that as the faithfull by eating that bread which there is broken, and drinking that Cup, are made partakers of Christ Iesus: so they that did eate those feasts ordained to the honoring of Idols, were partakers of Idolatrie there committed, or rather of the Diuell that was there serued. And as the faithfull by being partakers of that bread haue communion togither, and bee made one body, to wit, the mysticall body of Christ: so they that receiue those Idol bankets, haue communion together, and shew themselues to be of one bodie, videl. of the Diuil, Now as there needed no transubstantiation of the one, no more there doth for the other. Also this bread which Saint Paul calleth the cō munion of the body of Christ is broken; yet I trust they wil not say, that Christs body is broken, although Pope Nicholas De consecra distinct. 2. E [...]o Berenga. caused that excellent man Berengarius so to confesse. But of the grosse and absurd doctrine of transubstantiation I will speake no more at this present. You say moreouer that wee deny the communion of the Chuch militant, and triumphant, by exclaming against inuocation of Saintes, by which holie exercise those blessed Saints in Heauen, and wee in earth communicate, wee by praier glorifying them, and they by meditation (I thinke it should bee mediation) obtayning our requests. Herevnto I answere, first that this inuocation of Saints is vnlawfull, and cannot bee prooued by the holie Scriptures. And this offer I do make you, that if you can bring one plaine place out of all the holy scriptures, wherein it was euer commaunded, or of any faithfull man or woman vsed, I will yeeld vnto you not onely in this, but also in matters of Religion. You quote in your margent Genes. 48. 16. and Apoca. 1. 4. which make asmuch for proouing inuocation of Saintes, as Tityre tu patule doth. The words of the place of Genesis be these: The Angell which hath deliuered mee from all euill blesse the children, and let my name bee called or named vpon them, and the name of my fathers Abraham & Isaac, that they may grow as fish into a multitude in the midst of the earth. Out of this place the Papists take two arguments to proue praier to [Page 37] Angels and to Saints. The first out of these words, The Angell which hath deliuered me, &c. The other out of those, let my name be called vpon them, &c. But yet let the reader note this, that of the Papists some doe finde the one saying, and some the other so weake, that some alledge the one, and some the other, and I haue not read any one, that doth vse them both. T W. in a discourse of this matter alledged the former words of the Angell: and Ecchius the latter. To the which I will briefly answer: By the Angel is ment Iesus Christ the Angell of the couenant, as Malachie calleth him, and the Angell of the great councell of God. So doth Aloisius Lipomanus that great Catholike Bishop of Verona both out of Cyrillus, and of him-selfe expound it in these Cyrillus. Alois. Lipoma catena in Genes 48. words: Cyrillus, Iacob pueris benedicens deum & pa [...]rem & nutrientem se, & Angelum liberantem nominat, illum nempe Angelum, qui Angelus magni consilij ab Esaia dicitur, quia omnis benedictio, omnis gratia non aliter quàm à deo per Iesum Christum in homines descendit. Considerādum quòd dictio hagoel vel redimens vel qui redimit propriè reddi potest, quo loquendi modo clarissimè filius dei, mundi generalis redemptor denotatur. Et si di [...]igenter aduerseris, tacitè propheta domini sanctissimam inuocat trinitatem, patrem scilicet, & spiritum S. sub nomine dei bis repititi, vnigenitum verò dei filiū sub nomine Angeli: Angelum verò intelligit redemptorem, verbum diuinum, saluatorem nostrum, vel auxilij aispensationis diuinae ministrum, ipse, inquam ille benedicat pueris istis: That is, Cyrill. Iacob blessing thy children doth name God both the father which did nourish him, and the Angell which did deliuer him, to wit, that Angell, whom Esay calleth the Angell of great counsell, because all blessing and all grace descendeth no other wayes from God vpon men, but by Iesus Christ. Wee must consider that the word Hagoel may bee translated either redeeming or he that redeemeth, by which phrase of speech the sonn of God the generall redeemer of the worlde, is most manifestly signified: and if thou dilligently marke, thou maist perceiue, that the prophet in secret sort calleth vpon the most holy Trinitie, to wit, the father and the holy Ghost, vnder the name [Page 74] of God twise repeated, and the onely begotten sonne of GOD, vnder the name of the Angell. For by the Angell he vnderstandeth the redeemer, the word of GOD, our Sauiour or the minister of GODS helpe and dispensation; euen he, I say, blesse these children. Hitherto Lipomanus. who with that ancient Father Cyrill truely vnderstand by this angell Iesus Christ, and not any other ministring spirit or created Angell. And therefore this place proueth the inuocation of Christ, but not of other Angels. By the other words, Let my name be called vpon them, &c. Iacob meant nothing else, but that Manasses and Ephraim Iosephs sonnes should bee counted amongst his sonnes, to make vp the twelue tribes of Israel. And euen so Frier Lyra doth Lyra in. 48. cap Genes. truely expound it in these words: Inuocetur super eos nomen meum, quia vocati sunt filij adoptiue Iacob, & facti sunt capita duarum tribuum, sicut alij filij Iacob: that is, Let my name be called vpon them, because they were called the adopt sonnes of Iacob, and were made the heads of two tribes, as were his other sonnes. This phrase of speech is so vsed in other places of Scripture as Isa. 41. In that day seuen women shall lay hold of one man, saying, we will eate our owe bread, and we will weare our owne garments: onely let thy name be called vpon vs, and take away our reproch. Whereby is meant, that hee should bee their husband, and they counted and called his wiues. The like phrase is 2. Sam. 12. 28. Hierem. 7. 10. &c. And therefore that this exposition of this place, whereby they go about to proue inuocation of Saints, is a priuat and false exposition, any man may easily perceiue, And this is the more euident, for that some great Papists are forced to confesse that inuocation of Saints is not commended nor commaunded in all the Scriptures. There is one Francis Hamilton a Scot, a Papist, and fugitiue prior of S. Iames at Herbipolis in Gemany, who in a discourse concerning inuocation of Saints writeth thus: Porro libenter hîc concedimus, disertis scripturarum verbis ipsam (inuocationem sanctorum) non commendari. Quibus enim? cuius authoris? cuius libri? cuius instrumenti? Noui an veteris? commendantur Sancti, commendatur oratio, quam pro nobis ad [Page 75] deū faciunt vt ipsos inuocemus, atque vt pro nobis orent, rogemus Francist. Hamiltonius de Iunocat. Sanct. demonstrat. priore in appendice pag. 3 [...] 81. nullo loco commendatur. Vbi consulatur, locus demonstrari non potest. Sed neque cou [...]eniebat, vt aut commendaretur aut consuleretur, nascentis maxime ecclesiae exordiis: ne plures sibi deos more gentium fingere aut constituere existimarentur christiani, quando etiam in suspitionem Idolatriae venerunt dū sub specie panis & vini verum deum colerent. 83. praecepta ne est? Non est praecepta, &c. that is, Moreouer we doe heere willingly graunt, that inuocation of Saints is not commended to vs by expresse words of the Scriptures. For by what words? of what authors? of what booke? of which testament? the new or the old? Saints are commended, prayer which they make to God for vs is commended: but that wee should call vpon them, and that wee should intreate them to pray for vs, is in no place commended. No place cā be shewed, where it is counselled. Neither was it couenient that it should be either commended or counselled, especially in the beginning of the Church arising, lest christians should be thought to make vnto themselues after the maner of the gentiles moe Gods: seeing they were suspected of Idolatry for worshipping the true GOD vnder the forme of bread and wine. 83. Is it commaunded? It is not commaunded. Hitherto the words of this Papist Hamilton, by which it appeareth that inuocation of Saints is not commaunded nor councelled in the Scriptures, and therefore they doe wrest them, and bring a priuate and faulse exposition to them, which seeke to proue it by them. You quoate also in the margent. Apoc. 1. 4. whereat a man might well wonder, that you would quote a place so impertinent for this purpose, but that it is euer vsuall amongst you and your fellowes in such sort to abuse the word of God. The words of Saint Iohn be these: Iohn to the seuen Churches which are in Asia, Grace be with you and peace from him, which is, and which was, and which is to come, and from the seuen spirits which are before his throne, and from Iesus Christ, &c. What meaneth this man to alledge this for inuocation of Saints? will he by these seauen spirits vnderstand the Saints? either he knoweth little, or he cannot [Page 76] be ignorant that this is expounded of the holy Ghost, who although he be in person one, yet by the communication of his vertue, and demonstration of his diuine workes in those seauen Churches, doth so perfectly shew himselfe, as though there were so many spirits, euery one working in his peculiar Church. Ambrose set out by Doctor Tunstall Bishop of Duresme writeth vpon these words thus. Hic tota trinit as demonstratur: Heere the whole Trinitie is shewed: and a little after: Per septem autem spiritus, spiritus sanctus cò quòd sit septiformis intelligitur: By the seauen spirits the holy Ghost is vnderstood, because hee worketh seauen manner of wayes. And hard it were, or rather absurd, to pray for grace and peace from Saints, and that before Iesus Christ. But vpon this I will not stand; onely the reader may consider how barren this cause is, which hath no plainer proofes, and driueth this man to such priuate and false exposition of Gods word. Now whereas you say that by prayer you glorifie the Saints in heauen: I say, that by prayer we doe glorifie God. Call vpon mee in Psal. 50. 15. the day of trouble, and I will deliuer thee, and thou shalt glorifie me. But that by prayer we should glorifie Saints, I doe not finde in all the holy scriptures. If this man can, why doth hee not shew it? I finde that God will not giue his glorie Isa. 42. 8. Psal. 115. 1 to any other, and that the Saints with Dauid say: Not vnto vs, O Lord, not vnto vs, but vnto thy name giue the glorie for thy louing mercy and thy truths sake. And that the Angell Apoc. 19. 10 2 [...]. 8. would not bee worshiped or glorified, but said vnto Iohn worship God. As touching the Saints mediation, when Iesus Christ shall cease to be our mediator, and to sit at the right hand of GOD to make intercession for vs, then wee wil seeke to your mediation of Saints. In the meane time take you heede, that in attributing that to the Saints, which is proper and peculiar to the sonne of GOD, yea which hee hath bought with his bloud, you doe not deny the Lord which hath bought vs, and that you doe not horribly dishonor those Saints, and make Idols of them. Furthermore you say that wee deny the communion of the Church militant, and the soules in purgatorie, &c. Wherevnto [Page 77] I answer, that when you shal plainely & pithily proue this your fained fire of purgatorie (which the Greeke Church alwaies hath denied) then we will yeeld vnto you, and graunt our selues to bee to blame, in not helping these seely soules with dirges, masses, &c. out of the paines of this forged fire. You quote in your margent for proofe thereof, 1. Cor. 3. v. 15. & 15. v. 29. Alas poore purgatory, that hath no better proofes. The words of S. Paul in the first place be these: If a mans worke burne, he shall lose, but he shall be saued himselfe: neuerthelesse yet as it were by fire. Here is mention of fire, and therefore it must needs be the fire of purgatory: for such is the great iudgement of these worthy writers, that if they read in the scriptures or Fathers this word fire, it is none other but the fire of purgatorie: if sacrifice, it is the sacrifice of the Masse: if confessiō, it can be nothing but auricular confession to the Priest: if tradition, it is vnwritten verities or vanities. But touching these places of Saint Paul, because the author of this Pamphlet doth not aledge them, but barely quote them, I will but briefely touch thē. To the first I say, that Saint Paul there speaketh not of all men, but only of teachers and preachers, which be builders of Gods house and Church, which euen Bellarmine confesseth. Tom 1. contr. 6 de purgat. lib. 1 cap. 4. Secondly, he speaketh not of all their workes, but only of their doctrine whereby they build the Church of God. Thirdly, hee speaketh not of the purging of workes or persons but of the probation of doctrines. Fourthly, the works are said to bee prooued, and not the persons. Lastly, if this place should be vnderstood of purgatory, then euery man should bee throwne into it, for it is said the fire shall try euery mans worke of what sort it is: but this is contrarie to the doctrine of the Papists, who will not haue all men come into purgatorie. These things plainely shew that this place cannot bee vnderstood of purgatorie: Saint Augustine in many places doth vnderstand it of the afflictions and troubles sustained in this life, and not of the paines of Purgatorie after this life, Enchir. ad Laurentium cap. 68. de ciuit. Dei lib. 21. cap. 26. de fide & operibus cap. 16. in Psal. 80. But S. Paul speaketh of triall of doctrine, shewing that as [Page 78] the fire trieth mettals, so the light of Gods truth trieth doctrines: and as gold and siluer abide in the fire, and hay and stubble be consumed: so true, sound, and holie doctrines abide the light and trial of Gods word; when either vntrue doctrines or vaine speculations perish and be comsumed. So doth Saint Ambrose expound it: Mala doctrina Ambros. in 1. Cor. 3. in igne omnibus apparebit, nunc enim quosdam fallit: Euill doctrine shall appeare vnto all in the fire, for now it deceiueth some. Againe, Mala enim & adultera doctrina idcirco in ligno, foeno, & stipula significata est, vt ostenderetur ignis esse esca: Euill and counterfeit doctrine is therefore signified by wood, hay, and stubble, that it might be shewed, Idem. in Psal. 118. in haec verba, ignitum eloquiū tuum. that it is but meate to bee consumed of fire. And againe, Ignis ergo hic Christi sermo est: & bonus ignis, &c. This fire is the word of Christ, and it is a good fire, which warmeth, but burneth not but onely sinnes. By this fire that gold of the Apostle laid vpon the good foundation is tried. By this fire that siluer of manners or workes is proued. By this fire those pretious stones are lightned: but the hay & stubble is consumed. Therefore this fire clenseth the soule, and consumeth error. Hitherto Saint Ambrose: whereby wee may see that neither Saint Augustine, nor Saint Ambrose expound this place of Purgatory, much lesse the Greeke Fathers, who neuer acknowledged it. Therfore to expound it of Purgatorie, as the Papists do, whether it bee not a priuate & false exposition, let y e godly reader vprightly iudge.
The words of the other place here quoted are these: Else what shall they do, which are baptized for the dead: if the dead rise not at all, why are they then baptized for dead? To picke Purgatorie pickpurse out of this place passeth my skill. Here is mention made of baptisme for the dead: but neither of Purgatorie, nor of praier for the dead. I am not ignorant that there bee sundrie expositions of this place: yet I doe not remember that euer I read it expounded of Purgatorie, or applied vnto it. And therefore I will write no more at this present of it, but wil expect a syllogisme to bee made of it for the proofe of Purgatorie, and then I shall further consider what to say vnto it. Wee do beleeue that [Page 79] they onely be members of that bodie whereof Christ Iesus Coloss. 12. [...] is the head, which bee either triumphing with him in heauen: or be fighting for him against Sathan, sinne, and the world here vpon earth. Saint Paul saith, that Christ came to make peace by the bloud of his crosse, and to reconcile the things which are in earth and the things which are in heauen. That is to say, his whole vniuersall Church, whereof part was alreadie in heauen, and part remained behinde vpon the earth. They therefore that bee in Purgarorie, bee no members of his bodie, nor are to bee deliuered by him: but being the Popes creatures, are either by him (who can at his pleasure emptie and scoure Purgatorie) to bee deliuered, or else still in that fained fire to be tormented. Neither hath true Christian charitie so much, as the cursed couetousnesse of Priests, beene the bellowes to blow that forged fire for the heating of their kitchens.
Now that I haue answered your reasonlesse reasons of our denying this article of Christian faith, the communion of Saints, I will briefly shew what is our beleefe of it. Wee beleeue that all the Saints of God, and members of the holie Catholike Church haue communion and fellowshippe with Iesus Christ, and are partakers of all his benefits. Of this communion Christ speaketh: I am the vine, yee are the Joh. 15. 5 branches: hee that abideth in me, and I in him, the same bringeth forth much fruite. Of this speaketh S. Paul: God is faithful, 1. Cor. 1. 9. by whom yee are called vnto the fellowship of his sonne Iesus Christ our Lord. This communion or fellowship is wrought by faith, by the which Christ dwelleth in the hearts of all Ephes. 3. 17. his elect and faithfull people, and by which wee be graffed into him to receiue all grace and goodnes from him as the branch doth from the vine or stocke. And we beleeue that all the faithfull and Godly bee knit togither in loue, as the Coloss. 2. 2 Apostle speaketh, whereby they are to communicate those graces and gifts, which God hath bestowed vpon them, to the edifying and helping of others, in such sort as GOD hath appointed. Yea wee beleeue that all the faithfull haue communion and fellowship together in that they haue all one heauenly father, one Iesus Christ their redeemer and [Page 80] mediator, one holy Ghost their sanctifier, are iustified by one faith common to all the elect, dedicated to GOD by one baptisme, called by one Gospell to bee partakers of one kingdome of glory. This is the summe of our beleefe concerning this article, wherein wee would know what fault you can finde? But your communion and vnion consisteth in being vnder one Pope of Rome, vnder whose obedince whosoeuer is not, you thinke he cannot be saued, as is before shewed; neither will you haue communion with him: And therefore whereas Christianity hath continued (as I said before) in Greece, Russia, Aethiopia, Armenia, and other countries amongst whome no doubt but God hath had, and now hath his elect and chosen people, yet you haue no communion or felloship with them, because they be not vnder your one Pope. And much lesse haue you communion with the Saints in heauen, because you haue not the faith of Gods elect. For did the faithfull Patriakes, Prophets, Apostles and others beleeue to bee deliuered from the fire of hell by the merits of Nicholas, Titus. 1. 1. or to ascend into heauen by the blood of Thomas Becket? Nay Iesus Christ is the onely mercy seate, into the which the two Cherubins did looke, that is, as I take it, both the faithfull before his comming in the flesh, and they that be after doe looke only vpon Christ, in him onely to seeke and finde mercy.
Now let vs see the third article of our Creed, which you say we deny, which is Remission of sinnes. Here I beseech the Christian reader to consider who they bee that deny this article, containing a principall point of Christian religion and saluation, whether we or this accuser with his partners. Wee beleeue, that whereas we be children, of wrath, vnprofitable seruants, and prodigall children that haue sinned against heauen and our heauenly father, and are so deepely indebted to God, that we be neuer able to make payment, for the which he might iustly throw vs into the dungeon of damnation for euer: wee I say beleeue that he hath giuen his onely begotten sonne, that whosoeuer Job. 3. 16. Ephes. 17. beleeueth in him, should not perish, but haue euerlasting [Page 81] life, by whome wee haue redemption through his blood, euen the Coloss 2. 14. 1. Ioh. 2. 12. forgiuenes of sinnes, according to his rich grace, and that our sinnes are forgiuen vs for his names sake. And we beleeue that God of his great mercy in Iesus Christ doth forgiue vs not onely our sinnes, but also the punishment due vnto them, and which we haue deserued by them, accepting vs for vessels of his mercy, and heires of his glory. Now this accuser of vs, and his companions doe first beleeue, that they doe make satisfaction to Gods iustice for their sinnes. For whereas our sinnes be called debts, and satisfaction is a payment; it followeth, that if we doe make satisfaction for them, then we neither need, nor can haue forgiuenesse of them. For our satisfaction, and Gods forgiuenesse cannot stand together. For euen as if I owe a man a hundreth pounds, and I pay him, he doth not forgiue it; and if he forgiue it, I do not pay it: So if we by satisfaction make paiment to GOD for our sinnes, then hee doth not forgiue them; if he forgiue them, then wee doe not make satisfaction for them.
Now let vs see, what is the doctrine of these men concerning this their satisfaction, whereby they make paiment themselues to God for their debts. Bishoppe Fisher, whome I suppose the Pope hath fainted for standing so John Fisher in Psa. 1. poenitent stifly in his cause, writeth hereof thus: Thirdly, some there be, which by grace in this life haue so punished them-selues for their offences, that they haue made a sufficient recompence for Jbidem. them Againe: So doth hearty weeping for sinne, expell sinne, & is a sufficient & iust recompence for it. And againe: But wheras In Psa. 2. poenitent. any creature hath made due satisfaction in this life, he neuer after that shall suffer more paine and also is cleane out of debt, and nothing after that shall euer bee claimed of him. Againe, They bee called recti corde, that haue made satisfaction so Jbidem. plentifully, that God can aske no more of them. And in his Latine booke against Luther he hath these words: Secundo supponimus, quod quanquam nemo sit cui non cumulatius praemium in coelis Deus largiatur, quàm hic in terris ipse meruit, Idem in confut assert. Luther. articulo. 17. innumeri tamen sunt, qui longè grauiores aerumnas pertulerunt quàm ad suorum suffecissent delictorum expiationem: [Page 82] Secondly, wee make this supposition, that although there is none, to whome God doth not giue a greater reward in Heauen, then hee hath merited and deserued: yet there bee many which haue suffered farre more grieuous griefes and punishments, then would haue sufficed to the expiation and purging away their sinnes.
This is their doctrine, and is this to beleeue the forgiuenesse 2. Pet. 2. of sinnes? or is it not rather to denie the Lord Iesus that hath bought vs? For I may say with Saint Paul, that Galat. 2. if righteousnesse come by the law (or by our satisfaction) then Christ died in vaine. And with what face can these men accuse vs of denying this article, the forgiuenesse of sinnes, themselues teaching such blasphemous doctrine, so manifestly opposite and contrarie vnto it? Againe, they denie the forgiuenesse of the punishments due for sinne, saying, that Christ hath deliuered vs à culpa, from the fault or offence, but not à poena from the punishment; or at leastwise hee hath deliuered vs from eternall punishment, but not from temporall, which must bee sustained in Pugatorie, whereby our sinnes or soules must bee purged, and Gods iustice satisfied. And yet the Popes pardons, masses and dirges may discharge and deliuer from it. Wherein first, what doe they but extenuate, and greatly diminish the vertue and powre of Christs death? For if our Sauiour Christ haue not deliuered vs from the punishment due to our sinnes, what great good hath hee done vs? And if hee haue discharged vs from eternall punishment in hell, but not from the temporall in Purgatory, then is hee not a full and perfect Sauiour, but an halfe Sauiour. Haue you the testimonie of all Antiquitie for this doctrine? Tertullian saith, Exempto scilicet reatu, eximi [...]ur & poena: The guiltinesse of sinne beeing taken away, the punishment Tertull. lib. de baptismo. is also taken away. And Chrysostome saith vbi enim gratia, ibi & venia: vbi verò venia; illic nulla erit poena: Where grace is, there is forgiuenesse; and where forgiuenesse Chrysost ad Rom. Homil. 8. is, there shall bee no punishment. Saint Augustine saith, Ablato ergo peccato, auferetur & poena pecati: The sin beeing taken away, the punishment of sinne shall also bee [Page 83] taken away. By this let it be discerned who they bee that August. de vera relig. cap. 13 denie that article of the forgiuenesse of sinne. Moreouer, let the Christian reader consider how they attribute first that to their Purgatory, which is proper to the bloud of Christ, which, as S. Iohn saith, clenseth vs from all sinne: and secondly, more to their Dirges, Masses, Pardons, and such 1. Ioh. 1. paltries, then they doe to the death and passion of Iesus Christ. For they may deliuer from the paines of Purgatory, but Christs death doth not. O coelum non sudas! ô terra, non tremis! &.
But now let vs come to your proofe of this your accusation of our denying of this article. Your first reason is, that wee acknowledge no such effect in the Sacrament of Baptisme, &c. Wee acknowledge that baptisme is a Sacrament of the forgiuenesse of our sinnes, by the death and passion of our Sauiour Iesus Christ, whereby our faith is confirmed, and we assured, that as water washeth away the filth of the bodie, so all the filth & guiltinesse of our sinnes is so purged in the bloud of Christ, that wee bee accepted for iust and righteous before God. But we do not acknowledge that Baptisme, or any other Sacrament, doe conferre grace of themselues, or haue grace included in them as in a vessell: but wee affiame that they bee seales of Gods promises, and instruments whereby God worketh in his elect and chosen people those graces, which hee hath in his word promised, and Iesus Christ hath purchased for them. But all that bee outwardly baptized, bee not inwardlie clensed, as Simon Magus, who beeing baptized, was yet Act. 8. 23. still in the gall of bitternesse, and in the bond of iniquitie. For the spirit of God worketh by them in whom, when and how much it pleaseth him. Neither doe wee beleeue that Baptisme serueth onely for the remission of sinnes committed before it, as you say here, but that the vse and benefit of it, pertaineth to our whole life, continually to as [...]ure vs, and confirme our faith in the forgiuenesse of all our sinnes by Iesus Christ. And whereas you say, that this our doctrine is contrarie to the expresse word of GOD, which calleth this Sacrament the lauer of regeneration, [Page 84] for that in it the soule dead by sinne is newly regenerate by grace: I answere that Baptisme is so farre from beeing in this place of Saint Paul expressed, that it is not mentioned, neither necessarily to bee vnderstanded. Saint Pauls sweete words bee these: When the hountifulnesse and loue of God our Sauiour towards man appeared, not by the workes of Tit 3. 4. righteousnes, which we had done, but according to his mercy he saued vs, by the washing of the new birth and renewing of the holy Ghost, which hee shed on vs aboundantly through Iesus Christ our Sauiour. Where is baptisme here mentioned, or expressed to the lauer of regeneration? Saint Paule doth here attribute this washing, whereby wee bee regenerate and renewed, to the holie Ghost alluding as it were to the words of God, by the Prophet Ezechiel: Then will I powre [...]xech. 36. 25. cleane water vpon you, and ye shall be cleane: yea from all your filthinesse, and from all your Idols will [...] clense you. By this cleane water is vnderstood the spirit of God, as it is expounded in the two next verses following. I confesse that Baptisme is a Sacrament and pledge vnto vs of this washing and clensing of the holie Ghost, to whom this washing is to be attributed, and not to baptisme, as though it were included in it, or affixed to it: for (as I said) many be outwardly baptized, which be not inwardly clensed, but onely the faithfull children of God, in whom Gods spirit inwardly worketh that, which by the word of God is promised, and in baptisme sealed and confirmed. And therefore this lauer is the spirit of God, by whom we be regenerated and renewed. Saint Augustine saith well: Ea demum miserabilis August. lib. 2 [...]le doct. C [...]rist. cap. 5. est seruitus signa pro rebus accipere, & supra creaturam corpoream oculum mentis ad hauriendum aeternum lumen leuare non posse: This is miserable seruitude to take the signes for the things signified, and not to bee able to lift vp the eye of the minde aboue the corporeall creature to receiue eternall light.
Your second proofe is, that we allow not the sacrament of Penance, wherein all actuall sinnes committed after Baptisme are cancelled. Your Popish penance consisting in shriuing to a Priest, receiuing absolution from him, and doing [Page 85] some [...], wil-worshippings appointed by him, we allow not: but true repentance, which consisteth in vnfained sorrow for sinne, earnest confession with remorse of conscience both to God and man offended, and a true reformation and amendment of life we allow and commend, and do iudge that we can doe nothing acceptable to God, which proceedeth not from this true repentance.
The third things whereby you would proue that wee denie this article of remission of sinnes, which you say exceedeth all in absurditie, is that wee denie that our sinnes are perfectly forgiuen, but onely not imputed, and as it were veiled or couered with the passion of Christ, &c. Wherevnto I answere, that you here bring an absurd distinction. For what difference is there betweene forgiuing, not imputing, and couering and hiding of sinne? Surely it seemeth that Dauid could find no such ods betwixt them as you dreame of, whose words be these: Blessed is he whose wickednesse is forgiuen, and whose sin is couered. Blessed is the man, vnto whome Psal. 32. 1. the Lord imputeth not iniquitie, and in whose spirit there is no guile. Doth not Dauid here take these all for one, and attribute blessednes alike to euery one of them? When S. Paul saith God was in Christ, and reconciled the world to himself, not 2. Cor. 5. 19 imputing their sinnes vnto them: what doth he meane by not imputing of sin, but forgiuing of sin? Primasius expoundeth it thus: Non reputans illis delict [...] ipsorum: hoc est, indulgens Primasius in illum locum. persolam fidem, qu [...] gratis donata est: i. Not imputing to thē their sinnes: that is to say, pardoning them by onely faith, which is freely giuen. And whereas you so much extenuate, Not imputing, and make it not so much as Forgiuing; Chrysostome a man of greater iudgement then you, affirmeth Chrysosto. i [...]. 2 Corinth. hom. 11. the contrarie, and maketh not imputing greater then forgiuing, in these words: Attamen cūm tanta sint nostra pe [...]cata, non solum non exposcit poenam, sed & conciliatus est: non solùm dimisit, sed neque imputa [...]it, &c. But where as our sinnes bee so great, hee doth not onely not require punishment but also is reconciled with vs: and not only hath forgiuen, but hath not so much as imputed our sinnes to vs. Bernard thinketh not so basely of not imputing as you [Page 86] doe, his sweete words bee these: Sufficit mihi ad omnem iustitiam Bernard. in Cant. serm. 23. solum habere propitium cui soli peccaui: Omne quod mihi ipse non imputare decreuerit, sic est quasi non fuerit. Non peccare. Dei iustitia est: hominis iustitia indulgentia Dei: It is sufficient for mee vnto all righteousnesse, to haue him mercifull, against whome onely I haue sinned: whatsoeuer hee hath determined not to impute vnto mee, is so as though it had neuer beene. Not to sinne is the iustice of God: mans iustice is Gods mercie. Bernard here saith, that the not imputing of our sins vnto vs, is as much as though they had neuer beene committed: And will you say that notwithstanding the not imputing of them, yet their botches, biles, filth and abomination remaine still, exhaling a most Ephesi. 5. 2 pestiferous sent in the sight of GOD? Is not the sweet smelling sacrifice of Iesus Christ able so to perfume them and vs, that we and all our actions may bee sweete and acceptable Luk. 15. in the sight of God? And if the robe which the Father put vpon his prodigall sonne could so hide all his ragges, that hee was deare in his fathers eyes; cannot the robe of Christs righteousnesse so couer and hide all our ragges, yea our botches, and biles, that we may bee deare Math. 22. 12. and precious in the sight of God our heauenly and most mercifull father? And if those that had the mariage garment vpon them, were admitted to the mariage, without regard what the said garment couered: shall not wee hauing y e mariage garment of Christs righteousnesse, be acepted to the mariage of the Lambe, notwithstanding all the botches and biles which it couereth? Yet we do not say that we can couer or hide all our sinnes from the piercing eyes of God: but this we say, that euen God himselfe doth hide them with this robe of Christs righteousnesse, and looking on vs in the face of Iesus Christ his Son, doth accept vs his members, for such as Iesus Christ himselfe is. And do you not thinke that that which God hideth is well hid, and shall neuer come to light? Dauid saith of GOD, Psal. 85. 2 Thou hast forgiuen the iniquitie of thy people, and couered all their sinnes. Doth not Dauid here take forgiuenesse and hiding both for one? And therefore this your distinction [Page 87] betwixt perfect forgiuing, and not Imputing and couering, is as substantiall a one, as that is of your blind and barbarous Schooleman Richardus de Sancto Ʋictore: Christus Ri. de. S. Victore de potestate ligandi & soluendi p [...]r. 1. cap. 14. potuit dimittere peccata: nos verò non possumus dimittere peccata, sed tantum remittere. As great difference as there is betwixt dimittere and remittere, so much there is betwixt forgiuing, not imputing, and couering in sinne. This is (as Erasmus saith) Frigidissimis distinctionibus omnia confundere: with friuolous distinctions to confound all Erasmus in vita Hieronymi. things. And this much for this Article of the Creede, which you do as foolishly proue, as you falsly affirme that we deny it.
Now I come to the fourth Article that you say the Puritans in effect deny, which is no lesse, then Christ to bee the Sonne of God. But who bee these Puritanes that bee thus grieuously charged? what are their names? why be not their bookes named, and sayings produced? These things ought to haue beene done, if you had beene disposed Pag. 50. rather ratiocinari quā calumniari, to reason, then to raile and slaunder.
But to this your malicious and false accusation I will first oppose the true confession of faith concerning this Article, where-vnto all the reformed Churches whereof Ex. Gall. confessione. I haue either heard or read do assent and agree. Wee beleeue and acknowledge one onely GOD, who is one onely and simple, essence spirituall▪ eternall, inuisible, immutable, infinite, incomprehensible, almighty, most wise, good, iust, and mercifull; and that in that one and simple diuine essence, there bee three persons subsisting, the Father, the Sonne and the holy Ghost. The Father the first cause in order, and the beginning of all things; the Sonne his wisedome and euerlasting word: the holy Ghost his true power and efficacy. The Sonne begotten of the Father from euerlasting: the holy Ghost from euerlasting proceeding from the Father and the Sonne: which three persons are not confounded, but distinct; and yet not deuided, but coëssentiall, coëternall, and coëquall. If you mislike any thing in this confession confute it: if you know any of vs that [Page 88] maintaine any diuers doctrine dissenting from this, name them, produce their sayings, and quote the places. But you say that these (whom you tearme puritanes) peremptorily affirme, that Christ is God of himselfe, and not God of God: So that he receiueth not his diuinity from his father. I answere, that if wee consider of Christ absolutely in respect of the essence, he is [...], God of himself, to whom all things do agree which are spoken of the diuine essence by it selfe: but if we consider of him in respect of his person, he is not of himselfe, but sonne of the father, yet coëternall and coëssentiall. So saith Saint Augustine, Christ us ad se deus August. hom. de tempor. 38. dicitur, ad patrem fil [...]us dicitur: Christ in respect of himselfe is called GOD, and in respect of the Father is called sonne. S. Basil saith that it was an vndoubted principle of diuinity in al ages: [...] The God-head to bee begotten neither of it him-selfe, nor of Lib. contra. Eunomium. any other, but to be [...] vnbegotten. And that Christ is God of him selfe I proue it thus: Hee that is Iehoua, is God himselfe: Christ is Iehoua; ergo Christ is God of himselfe. The first proposition cannot be denyed: for God is called Iehoua, because he hath his being of him-selfe, and all others haue their being of him: And that Christ is Iehoua, I thinke you will not deny, and if you doe, it may easily be proued. For he that appeared to Esaias the Prophet. cap. 6. and is there called Iehoua verse. 3. is said of Saint Iohn Job. 12. 41. to be Christ in these words. These things said Esaias, when he saw his glory and spake of him. That which Esaias cap. 18. 13. 14. speaketh of Iehoua, Saint Paul Rom. 9. 33. expoundeath of Christ. The Angell that appeared to Moses in the Exod. 3. 27. bush is called Iehoua: but Christ who is called the Angell of the couenant, and the Angel of the great councell, was that Angell, ergo Christ is Iohoua: And so consequently is God of himselfe. And therefore Epiphanius (whome I trust you will not terme a Puritan) calleth Christ, [...] GOD Epipha. haeres. 69. of him-selfe. The Fathers of the Nicene councell in calling Christ God of God, did thereby signifie that he is coëssentiall, and of the same substance with the Father, and not as you falsely affirme that hee receiued his diuinitie of his [Page 89] Father, which is in effect to make Christ no God. For it is proper to God to be of himselfe. The deitie is the diuine essence, which is one and singular, and the same wholy in the Father, in the Sonne, and in the holy Ghost. And so we acknowledge a Trinity of persons, and a vnitie of essence, that is one onely God. [...], saith Saint Basil &c. it is Lib. 2. contra. Eunomium. manifest that the names of Father and Sonne doe not signifie the essence, but the proprieties of the persons. So Damascene saith, [...]. The De orthodox fide lib. 3. cap. 11. dietie signifieth the nature (or essence) the word Father, the person. And the essence is wholy in the Father, wholy in the Sonne, and wholy in the holy Ghost, as euen your great Master of the sentences Peter [...]umbard confesseth; so that Peter Lumb. lib. 1. dist. 5. cap. [...]. the Father is God of himselfe, the Sonne God of himselfe, the holy Ghost God of himselfe: and not three Gods, but one true and immortall God. And therefore with Athanasius wee worshippe a vnitie in Trinitie, and Trinitie in vnitie.
‘Here in your margent you say that D. Bucley contendeth to prooue it in his answere to this article, albeit hee vnderstand not the reason heere aleaged, for if hee did hee were too absurd to denie it. What D. Bucley hath prooued let the Godlie Reader consider and iudge: manifest it is that you haue not here disprooued any thing by him alleaged, your bare assertion is not to bee accepted. You are not yet to bee taken for Pythagoras, of whome his schollers sayd, ipse dixit, hee hath said it: absurd be they that haue such conceite of you, to beleeue your bare assertions without any demonstrations.’
The fift article, which you say those whom you disdainfully call Puritaines doe deny, is the descension of Christ into Hell. Can you shew and name any such puritanes which omit this article either in rehearsing it, or in expounding it, as you haue done the second commaundement of God? I am sure you cannot. Why doe you then say that they deny it? forsooth because they receiue not your exposition of it, to wit, that Christ descended in soule to hell, and was there as long as his body was in the [Page 90] graue, and there harrowed Hell, and deliuered thence Catechis. Trideat pag. 69. In Act. 2. the patriarkes, and all iust men there houlden in bondage vnto his death, as your Rhemists write. And doe all that teceiue not this exposition deny this article? Then did your owne Doctor Durand deny this article, who held Durand in. 3. A. 27. 4. 3. 10. P [...]cus Apol. quaest. [...] Th [...] Aq [...]. 3. quaest. 52. and published in writing that Christs soule did not in respect of the substance and essence thereof, but by effect, efficacy and operation descende into Hell. Then did Iohn Picus that learned Earle of Mirandula, and Cardinall Cai [...]tane, (whom the Pope sent into Germany to suppresse Luther) deny this article, who concurre and agree with Durand: yea I might say that then either Saint Cy [...]rian or Ruff [...]n denied this article, who expoundeth it of Christs buriall. But you say that these nameles Puritans defend that Christ suffered the paines of Hell vpon the crosse, whereby they bl [...]sp [...]eme most horribly that sacred humanitie, as if Christ had d [...]spaired of his saluation. as if GOD had hated him, and hee had hated GOD, &c. I answere that this doctrine of Christs suffering the paines of Hell vpon the crosse, is not so desperate, as your collections thereof are false, and blasphemous. What desperatnes or absurditie is this, that Christ our Sauiour, not in respect of himselfe, but in that hee became our suretie, and tooke vpon him our debts, and bare our sinnes in his body vpon the wood as Saint Peter saith, did beare and indure in his humanity 1. Pe. 2. the wrath of GOD, and the paines and torments which our sins had deserued, to deliuer vs from the wrath of GOD which wee by our sinnes had prouoked, and from the said paines and torments which wee had merited. We are not to thinke, that Christ did suffer onely an externall and corporall death, for then he had shewed greater weakenes, then many meere naturall men haue done, who with great courage and cheerefulnesse haue gone vnto Luke. 22. 44. [...]ers. 43. Math. 27. 46. [...]2. death: but Christ our Sauiour was in such an Agonie, that his sweate was like drops of bloud trickling downe to the ground, so that an Angell appeared from heauen comforting him: He cryed, and said, My God, my God why hast thou forsaken me. Whereby it doth euidently appeare [Page 91] that hee suffred not onely an outward death of the body, but did in his soule wrastle with the paines of Hell, and beare the burden of GODS wrath, due to our sinnes, to deliuer vs from the same, and to purchase the loue and mercy of God vnto vs. And when the prophet saith of him: He hath borne our infirmities, and carried our sorrowes: Isa. 53. 4. 5. 6. he was wounded for our transgressions, he was broken for our iniquities: the chastisment of our peace was laid vpō him, and with his stripes we are healed. Alwe like sheepe haue gone astray we haue turned euery one to his owne way, and the Lord hath laid vpon him the in [...]quity of vs all. Did not our Sauiour Christ heere in suffer the punishment which was due to our sinnes? Saint Paul saith, that Christ hath redeemed vs from the curse of the law being made a curse for vs: for Galath. 3. 13. it is written, Cursed is euery one that hangeth on the tree▪ yet Iesus Christ was neuer accursed of his Father; but he bare in his body and soule, the curse that was due to our sinnes, to deliuer vs from the curse of God, aind to purchase to vs the blessing of God. But these men (who other-wayes are so full of curious distinctions) doe herein erre, because they doe not with Saint Augustine put a difference betweene that which appertained to Christs owne person, Augustin. psal. 21 &c. and that which hee suffered in the person and place of vs, the which if this writer or rather slaunderer had don, hee might haue abstained from these his blasphemous collections of his owne, and not our assertions: As if Christ had despaired of his Saluation or, GOD had hated him, &c. Where-unto I answere, that Christ was farre from such despaire, which properly is a sinne in the reprobate, and not a punishment of Gods iustice. And we hould that our Sauiour Christ suffered in our person, and for vs those torments, which are righteous punishments of GODS iustice against sinne, and not such as properly bee sinnes in the deuils, and in wicked and reprobate men, as are despaire and hatred of God. And therefore we confesse with our mouthes, and beleeue with our hearts, that Christ was neuer hated of his Father, but alwaies the deerely beloued Sonne of God, in whome he was alwayes well [Page 92] pleased. But hee hated sinne, the which as man had committed, so in mans nature Gods iustice was to be satisfied. The which for that corrupt and sinfull man was not able to performe, the Sonne of God as I said, became our surety, tooke vpon him our nature, and in the same hath suffered vpon the crosse, the punishment of Gods anger due to our sinnes, and thereby hath satisfied Gods iustice, pacified his anger, and purchased his loue and mercy to all those that truly beleeue in him. And so Christ was tormented with anguish of minde, nor for his sinnes, as you falsely gather, but for out sinnes, which hee bare in his body and soule vpon the crosse: and God was not enemy to God, but enemy to our sinnes, which were imputed to Christ, that his satisfaction and righteousnes might bee imputed vnto vs; To conclude we beleeue that Christ suffered vpon the crosse those punishments of sinne which proceede from Gods iustice, and be no sinnes, which in some sense may be called the paines of hell, the which as Christ by his Deitie ouercame, and it was impossible for him to be held and ouercome of them: so the diuell and the reprobate shall eternally indure them. And this is no disperate doctrine, but a most comfortable doctrine to assure vs, that in Christ Gods iustice is satisfied, our sinnes are discharged, hell is conquered, and wee from it be deliuered. So that we may with the Apostle say, O death where is thy sting? O 1. Cor. 15. 35. hell where is thy victory?
The Pamphlet. The Protestantes haue no meane to determine controuersies, and abolish heresies.
5. Article.
AS the Protestants neither know what they beleeue, nor why they beleeue; so haue they no meanes in their Church to settle them in vnity of beleefe nor to d [...]termine controuersies, nor to abolish heresies, as hath the Catholike Church: for our [Page 93] Sauiour Christ by his diuine prouidence did foresee, that heresies were to arise in his Church: as his Apostle S. Paul doth warne vs: the which as plagues were to infect his flocke, and therefore hee not onely fore-warned vs of them, but also gaue vs meanes how to preuent and extinguish them. He willed vs to heare his Church, if we would not be accounted as Ethnicks and Publicanes. He ordained Pastors and Doctors, lest we should bee carried away with euery blast of vaine doctrine. He promised to the Church the assistance of the holy Ghost, in such sort as they which would not heare her, would not heare him. The Catholikes therefore beleeuing certainly that the Church cannot erre: that the general Councells cannot deliuer false doctrine: that the Pastors and ancient Fathers with ioynt consent cannot teach vntruths, when heresies spring vp, presently with the voyce of the Church plucke them vp euen by the rootes, and so euer hath practi [...]ed: and after this manner hath ouerthrowne al encounters, false opinions, and errors, which the diuel by his ministers euer planted, or established in the world, and so they haue bene freed from all braules and quarrels, in matters of religion. But the Protestants admitting the sole Scripture, as vmpire and Iudge in matters of controuersies; & allowing no infallible interpreter thereof, but remitting all to euery mans priuat spririt & singular expositiō, cannot possibly without error wind themselues out of the laborynth of so many controuersies, wherewith they are now inueagled, and intricated. And the irreconciliable iarres betwixt them and the Puritanes in essentiall points of faith, giue sufficient testimonie that they wil neuer haue an end, or can haue an end, holding those grounds of opinion, which they obstinately defend. ‘And albeit they goe about to bleare the peoples braines with I know not what vnitie and conformity in matters of faith and in the substance of religion, and that their disagreement onely consisteth in points of ceremonies and trifles of small importance, yet in very deed they differ in sundry essentiall pointes of religion, and although this shift will perhaps serue to cast a mist ouer the confused conceits of silly fooles, yet no wise man will euer bleeue them I pray you tell me is not the Kinges supremacy a matter of faith and a cheefe point of religion, and [Page 94] doe not all sound Puritanes in the world denie it, and defie it. Aske Caluin the Puritanicall Patriarke what he thought of King Henry the eight for assuming of such a preheminence vnto him: Read the Annales of Scotland and you shall finde the prefumptious presbiterie euery foote opposing themselues against our Kings authoritie as though hee had nothing to doe with the kirke. Looke into the cariage of our precifians at home, and you shall finde them in shew to professe it, but in deedes and effects really to denie it. For if the approue his supremacy, with what face can they deny his ordināces in matters of Religion? why weare they not Vestimentes, Surplises, the Cappe and Tippet? Why refuse they to Baptise with the signe of the Crosse? Why subscribe they not to the Booke of common praier? why obey they not the Ecclesiasticall cannons established by his Maiesties authoritie? no other reason of this obstinate repugnance can bee yeelded, then that in verie truth they doe not in conscience allow of his supremacy.’
‘2. Is not the authoritie of Bishoppes, their power to create Ministers, their degree in dignitie aboue ordinarie Curates and pastors a matter of faith? and so neerelie toucheth the gouernment of the Church, that if this Hereticall order bee abolished, the whole forme of Christes Church is presentlie confounded.’
‘3. The obseruation of feastes and holie daies infringed by Puritanes, maintained by Protestants, is it but a ceremonie? were not the obstinate impugning thereof a sufficient reason to censure them for Heretikes? Did not the Councell of Nice condemne the Quartoderimeni for Heretikes, who would onelie haue obserued their Easter day vpon the foureteenth daie of the month of March? what if they had called our precisians to the barre who will haue it wholie abolished? Questionlesse they would haue branded them in a farre deeper degree of heresie then the Quarto-derimani?’
‘4. Is not the obseruation of Lent and other fasting daies a matter of more moment then trifles, or then things indifferent? Did not Saint Epiphanius censure Aerius of heresie for denyning these prescript times for fasting? for albeit they bee not precisely set downe in Scriptures, and therein commanded to [Page 95] bee obserued, yet they beeing either ordained by the Apostles, or instituted by the Church, which had authoritie to appoint fastes at least as well as the Puritane Presb terie, without doubt hee that call [...]th this holie institution, either doctrine of diuells, or torture of consciences, or restraint of Euangelicall libertie, ought by the iudgement of all true Protestantes to bee condemned for a Pagan and Infidell, who will not submit his soule to the censure of the Church.’
‘5. The Puritanes blasphemously pronounce and ignorantly defend that Christ suffered the paines of hell vpon the Crosse and that in his passionall agony, and agonizing greife did principally consist the satisfaction of Christ for the redemption of man from those eternall tormentes of hell: and thinke you this is a trifle, a rite or ceremony? This faith the Puritans professe, this blaspheny the Protestants detest.’
‘6. The descention of Christ to hell is (no doubt) but a trifle, a ceremonie, a matter of small importance, it is but an article of our Creed, and yet this article the Puritanes really deny, the which all Protestants stedfastly beleeue.’
‘7. That the second person in Trinitie receiued his diuinity from his father is but a trifle, a point not much material to our beleefe, & yet this being denied, the mystery of the holy Trinity can not bee beleeued, for it absolutely taketh away the nature of a sonne, and consequently the admirable procession of the s [...] cond person, and so ouer throweth all the mysterie of the Trinity. This principall part of Christianity Protestants approoue, and Puritanes improoue.’
‘8. Iomit here many more pettie differences in matters of faith the which were sufficient to make them condemne one an other not onelie in accidents and ceremonies, but also in the substance and principall partes of Religion, as in that the Precisians denie that in Baptisme our sinnes bee remitted, but onely take it for a seale of that grace God gaue them by his eternall election. That Protestants confesse that in the Sacrament we are washed by Gods spirit from originall sinne.’
‘9. The Puritanes condemn the cōmunion booke as irreligious and erronious: the Protestantes commend it as Orthodoxall and Religious.’
‘10. The Protestants vse the Cosse in Baptisme as a holie signe fit for the profession of Christ his faith and Religion; the Puritans exclame against it, as an humane inuention, anda point of superstition.’
‘11. Protestants defend that imposition of hands in confirmation is a signe of the fauour and goodnesse of GOD towards them. The Puritanes auouch that this is a flat lie and that they testifie therein that doth that he neuer did.’
‘12. The Protestants in fine will vse Vestments, Musicke, Orgaines, Surplesses and diuers other ceremonies in diuine seruice and administration of Sacraments: all which the Puritanes condemne as will-worshippe, and not being commanded by God, to bee superstitious. All these I say I omit, and many more which are to be seene in the Puritanes supplication to the Parliament where two and thirty differences are assigned, and onely haue thought good to aduertise euery discreete protestant to consider the seauen precedent differences for there is neuer a one of them which the Puritane defendeth not to bee a matter of faith, and the Protestant is bound in cons [...]icence to condemne him, for obstinately maintaining the contrarie, to bee an Heretike, & the reason is euident for the rule & square that Protestantes and Puritans both hold to know an heresie is this, whatsoeuer is contrarie to Gods word is an heresie, if it be obstinatly defended: but all the foresaid seauen points in controuersie are by the one part prooued contrarie to Gods word, and by the other auouched to bee grounded vpon the same, therefore we may well conclude that if one error in faith with obstinacie defended sufficeth to make an heretike, what shal we iudge of the Puritane who so manly defendeth so many? Sure this I will auerr that they differ in substance of Religion, and not onely in accidents and ceremonies. And finally, they haue no argument to prooue, that they haue the true Church, true Religion, true faith, which all heretikes which euer were, wil not bring to condemne the Church as well as they. For example, they alleadge Scriptures, so did the Arrians: they contemne Councels, the Arrians did not regard them: they challenge to themselues the true interpretation, the same did all heretikes to this day.’ And to conclude, they call themselues the little flocke [Page 97] of Christ, to whome God hath reuealed his truth, and illumited them from aboue, all which the Donatists with as good reason, and better arguments did arrogate vnto themselues. The same I say of Pelagians, Nestorians, Eutychians, with all the rabble of other damned heretikes. And to conclude these articles of faith, I say that if the principles of the Protestants religion be true, Saint Paul himselfe exhorteth vs to infidelity, which I proue thus.
Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith, exhorteth to infidelity. But S. Paul doth exhort vs to doubt of our saluatiō, which we are bound to beleeue by faith, according to the Protestants religion. ergo, S. Paul exhorteth vs to infidelity.
The Maior is plaine: for to doubt of matters in faith is manifest infidelity, because whosoeuer doubteth, whether God hath reuealed that which indeed be hath reuealed, being sufficiently proposed, as reuealed: vertually doubteth whether God saith truth or lieth.
The Minor is proued by the testimonie of S. Paul: Cum timore & tremore salutem vestram operamini: with feare and trembling worke your saluation. All feare whether it be filiall feare or seruile feare, inculdeth doubt, the one of sinne, the other of punishment.
Answere.
AS it is false that wee neither know what wee beleeue, nor why wee beleeue (as hath beene before sufficientlie shewed) so is it no lesse false, which is here boldlie affirmed, but faintly prooued: That wee haue no meanes in our Church to settle vs in vnitie of beleefe, to determine controuersies, and to abolish Heresies. Wee haue the word of GOD, which we acknowledge to be the onely touchstone of truth, concerning religion and saluation: We haue learned, and Godly Bishops and Pastors to teach the truth of Gods word, to confute both by preaching and writing errors and heresies: [Page 98] And we haue Synodes, although not generall, yet prouinciall, wherein controuersies may be decided, and Heresies condemned, as heretofore the truth hath beene maintained, and Heresies confuted, and confounded in some prouinciall Councels, as that called Gangrense, and some other Africane Councels, as wel as they haue beene in some generall. I would faine know of you, what other and better meanes, the Church of God had for the space of three hundred yeeres after Christs incarnation then these, to determine controuersies, and abolish Heresies. Generall Councels they had not before Constantines time, which Pigh. 6. de eccle. Hierarch. cap. [...] Bellarm. tom. 1 contro. 4. lib. 2 cap. 13. Ae [...]cas Siluius epist. 28. pag. 802. therefore your fellow Papist Pighius counteth to haue beene an inuention of his; but your great Rabbin Rob. Bellarmine therein controlleth him, and saith it is false. So well these men bee setled in vnitie of beleefe. And to your great Maister of Rome (whom you now would make the Oracle of the world) there was before that time but small respect and regard had, as your own Pope Pius 2. in these words confesseth: Ante Concilium Nicenum sibi quisque viuebat, & ad Romanam Ecclesiam paruus habebatur respectus: i. Before the Councel of Nice, euery one liued to himselfe, and there was small regard had to the Church of Rome. Shew vs therefore what meanes the Churches of God then had for maintenance of vnity of faith, which we want?
You say that Christ willed vs to heare his Church, if we Matth. 18. 17. Bellar. contro. 1. lib. 3. cap. 5 would not be accounted for Ethnicks and Publicanes. The which place your said Rob. Bellarmine (Reader) full wisely alleageth to proue the Pope and his Councel to be the supreme Iudge of controuersies. As though our Sauiour Christ there spake of deciding of controuersies in doctrine, or of expounding the Scriptures; or by the Church meant the Pope and his councell, and that euery man against whom his brother trespasseth, must goe to the Pope and his councell to make his complaint. These bee vanities and follies, which nullo impellente ruunt, and neede no confutation. You further alleage out of Ioh. 14. 17. that Christ promised vnto the church the assistance of the holy [Page 99] Ghost: where, by the church you meane the Pope and his councell, as your Maister Bellarmine hath taught you, who writeth thus: Sed hic in genere dicimus, iudicē veri sensus Idem ibid. ca. [...] Scripturae & omnium controuersiarum, esse ecclesiam, id est Pontificem cum concilio, in quo omnes Catholici conueniunt: Wee generally say, that the church is the iudge of the true sense of the Scripture, and of all controuersies, that is to say, The Pope with the councell, wherein all Catholikes doe assemble (or rather dissemble together). But our Sauiour Christ made this promise to his disciples, saying: I will pray the Father, and hee shall giue you another Ioh: 14, 16, 17 comforter; that hee may abide with you for euer, euen the spirit of truth, whome the world cannot receiue, because it seeth him not, neither knoweth him: but ye know him▪ for he dwelleth with you and shall be in you. This promise pertaineth not to all the successors of the Apostles, but to all them that truly feare God, and beleeue and obey the holy doctrine which Christ deliuered to his Disciples, and which they preached: the which when you shall soundly proue, that your Popes & councels do, then we will grant that this promise of Christ belongeth to them. In the meane time wee will follow Chrysostomes good counsell: Si videris aliquem Euangelica Chrysost. Hom. d [...] S [...]nc [...]o & adorando spiritu. repetentem, profecto spiritum sanctum habet. Veniet enim spiritus sanctus vt recordari vos faciat eorum, quae docui Si quis igitur eorum, qui dicuntur habere spiritum sanctum dicat aliquid à seipso, & non ex Euangelijs, non credité, meam doctrinam sequimini: If thou see any man speaking out of the Gospell, surely he hath the holy Ghost. For the holy Ghost shal come to put you in remembrance of those things which I haue taught you. If therefore any of them, which are said to haue the holy Ghost, doe speake any thing of himselfe, & not out of the Gospell, beleeue him not, but follow my doctrine. Whereas you say, that you beleeue certainely that the church cannot erre, that the generall councels cannot deliuer false doctrine, &c. I answere, that you foolishly begge that which is in question. For as wee acknowledge councels assembled of Godlie, learned, and modest men, which simply seeke the glorie of [Page 100] God, and the profit of his Church, are good meanes to suppresse errors and heresies, and to abolish abuses and enormities, so to affirme that generall Councells cannot erre, or deliuer false doctrine, is most false & absurd, as by many both reasons and examples might bee proued. But for shortnes sake I will touch but a few examples.
The councell of foure hundred Priests of Israel erred, and Satan was a false spirit in the [...]outh of them all to the 1. King 22. 6. 8 22. Matth 26. 3. 65. 66. Act. 4. 5. 18. destruction of Achab that cursed king of Israel. The councell of the Priests of Iuda erred in cōdemning Iesus Christ to death. The councell of the high Priest and other Priests, Rulers, Elders, and Scribes erred in forbidding Christs disciples to speake or teach in the name of Iesus. The councel of Neocaesarea erred in iudging hardly & falsly of second marriages, which Gods word alloweth. Rom: Concil. Neoca sar. Can. 7. 7. 3. 1. Cor. 7. 39. the words of the councell be these: Presbyterum conuiuio secundarum nuptiarum interesse non debere, maxime cum paecipiatur secundis nuptiis poenitentiam tribuere: A priest ought not to be present at the feast of second marriages, specially because he is commanded to appoint Disti [...]st cap. 20 de libellis. penance to second mariages. This councell although it were prouinciall was confirmed by Pope Leo the fourth, as appeareth by Gratian, and the Papists hold, that prouinciall, Sozom. lib. 4. cap. 17. councels confirmed by the Pope cannot erre. The councel of Ariminum, wherin were assembled aboue foure hundred Bishoppes, horribly erred, in maintaining the blasphemous doctrine of Arius. The like did the Councels of Millaine, Seleucia, and of Tyrus. The second Councell of Ephesus erred, and maintained the false doctrine of Eutyche [...]. These councels the Papists confesse to haue erred, and why? because they were not allowed and confirmed by the Bishoppe of Rome. A simple and shamelesse shift: as though the Bishop of Rome had in those daies power either to call or confirme Councels any more then the other Patriarks had. In that second Councell of Nice (most vnlike vnto the first) not onely the wicked worshipping of Images was allowed, and the Scriptures for the confirmation therof most shamefully abused and detorted [Page 101] as appeareth by the said corrupt councell, and Caluin and Caluin. Instit. lib. 1. cap. 11. Sec. 14. Mart. Ci [...]mni. exam. Concil. Tridet part. 4. de imagine. Action. 5. Mart. Chemnicius haue largely shewed: but also in the same was decreed, that the Angels haue bodies, and that the soule of man is corporall, and therefore they may bee painted; the which be soule errors. If you will not allow the worshipping of Images to be an errour, then you cannot say but that the Councell of Constantinople vnder Leo the Emperour, where were present 338. Bishops, and another of Frankford vnder Charles the Great, in which the worshipping of Images was condemned, did erre. Some of these Councels erred: To omit for breuitie sake Plati [...]a in Stepha. 6. many other Councells, a Councell at Rome vnder Stephanus the sixth, or as some reckon, seuenth, condemned Pope Formosus and his doings. Another Councell at Rauenna vnder Pope Iohn the tenth, restored Formosus, and Platina in. [...]oan 10. condemned Stephen and the actes of his Councell. I hope you will not, or cannot say, but that one of these Councels erred. Another Councell at Rome vnder Pope Nicholas the second caused that excellent learned and godly De cōse. Inst. 2. Ego Bereng. S [...]ss▪ 13 man Berengarius to recant, and to confesse that the very true body of Christ is indeed handled, and broken by the Priests hands, and torne wtth the teeth of faithfull people. The which is a grosse, false, and blasphemous doctrine. The Councell of Constance erred most wickedly in taking away the cuppe of the Lord from the lay people, contrary to the word of God, and the testimonie of all antiquitie. And that their last Councell of Trident hath fouly erred, and confirmed false doctrine, repugnant to the truth of Gods word, and the Canons of ancient Councells, both these excellent learned men Martinus Chennicius & Innocentius Gentilletus haue sheed: and wee doe, and will proue to the consciences of all those, whom the God of this world hath not blinded. I am not ignorant what coullors the Iesuite Bellarmine seeketh to cast vppon the foresaid errours of these Councels, and such others, and what simple shifts he seeketh to elude & auoid them, y e which I wil not stand here to answer, but I will referre the reader to the answers of Lamb. Danaeus [Page 102] and to that excellent man of blessed memory D. Wbitakers, where hee may find the weakenesse and nakednesse of Bellarmines said shifts plainly discouered, and the same fully confuted, the which I thnke will stand (as other of his workes haue done) long vndefended.
Whereas you note in your margent the ancient Councels of Nice, Constantinople, Ephesus, and Chalcedon, wherin old heretikes were confuted and condemned: and thereby claime them to appertaine to your Church. I answer, that as it is most certaine, that those Councels were not called, nor gouerned and directed by the Bishops of Rome, as now by vsurpation they are; so you shall neuer proue, that those Godly and learned fathers agreed with you in many great and principall points of Christian doctrine. It were easie to shew that sundry things were condemned by them, which be receiued and vsed by you: And therefore you vainly brag of their names, whose doctrine and proceedings you haue forsaken: neither haue you so much by disputation in Councels, as by cruel persecution through fire and fagot, suppressed such as in all ages haue complained of your idolatry and abominations, as plainely appeareth by histories.
As it is true that we admit the holy Scripture, or rather the holy Ghost, speaking in the scripture, to bee the supreme vmpier and Iudge in matters of controuersies, and acknowledge him to be the onely infallible interpreter of his own words; so is it false, that we admit no other iudge, but remit all to euery mans priuate spirit, and singular exposition. We say, that as the holy Ghost in the Scriptures is the high infallible iudge and interpreter of the Scriptures, so we acknowledge inferiour Iudges and interpreters both priuate and publike. Euery man is a priuate iudge to discerne and iudge of the doctrine which he heareth or readeth in the Scriptures. So Saint Paul saith: I 1. Cor 10. 15. 1. Io [...]. 4. 1. Ibid. 14. 29. 1. Thess. 5. 20. speake as vnto wise men, iudge ye what I say, Let the Prophets speake two or three, and let the other Iudge. Despise not prophecying. Try al things, & keep that which is good. Abstain frō al apperance of euill. Beloued, beleeu: not euery spirit, but try the [Page 103] spirits whether they are of God. The spirituall man iudgeth all 1. Cor. 2. 15. Heb. 5. 14 Iohn. 10. 5. things. Good Christians ought to haue their wits excersised to discerne both good and euill. The true sheepe of Christ heare and know his voyc [...], and they will not follow a stranger, but they flye from him; for they know not the voyce of strangers, whereby our Sauiour christ sheweth, that those which bee his sheepe, and bee truly gathered into his fold, can iudge and discerne betweene his voye sounding in the Scriptures, and the voyce of strangers, deliuering a strange doctrine differing and dissenting from the same, such is the false doctrine of the Church of Rome. Wee also admit publike iudges of controuersies, both seuerally, as learned Bishops, Pastors, and Doctors; who may giue their sentences and iudgements in matters in question: and coniunctly, when they bee assembled in Synodes and Councels to examine questions of greater difficultie, and to decide the same. Howbeit their iudgements be not infallible Psal. 11 6. (for all men be lyars, and subiect to ignorance and errour) neither haue they any absolute power and authoritie to iudge after their owne spirit or mind, but according to the canonicall Scriptures: from the which if they bee found to decline and swarue, their iudgements are not to be followed. But your meaning is, that the Pope with his Councell is the supreme vmpire and iudge in matters of controuersie, and the infallible interpreter thereof. How they haue most falsly interpreted the Scriptures, I haue in some part shewed before: and that hee who is a partie, and whom a great part of Christendome doth accuse to bee Antichrist and guilty of most grieuous crimes, as of impietie, idolatrie, tyrannie ouer the Church, sacriledge, treason, &c. should bee iudge in this his owne cause, is against all law and reason. It is written in your owne Canon lawe, Si Vide Brutum Fulmen. 16. qu [...]st. consuctudo in glossa. Distinct 40. Si Papa in gloss. Papa cum aliquo causam h [...]bet, non debit ipse esse iudex. i. If the Pope haue matter with any other, he ought not himselfe to be iudge. And againe, Quando Papa est in statu, qui plerisque est offendiculo & scandalizat Ecclesiā, nec est corrigibilis, tunc non potest esse iudex, quia videtur malè sentire de fide. i. When the Pope is in that state, that he is an offence to many, and [Page 104] scandalizeth the Church, and is incorrigible; then he cannot bee iudge, because he seemeth to be of an euill faith. And euen so not onely we do, but also many of his owne fauourers haue iustly accused the Pope to be.
You vainly and falsly exaggerate controuersies and irreconciliable iarres (as you terme them) among vs in essentiall points of faith. But why doe you not particularly expresse some of those essentiall points of faith? Surely because you cannot. I confesse there hath bin in our Church some controuersie concerning externall ceremonies, and forme of gouernment, as there hath beene heretofore betweene good men; as betweene Peter and Paul betweene Paul and Barnabas: betweene Anicetus Bishop of Rome Galat. 2. and Polycarpus: betweene Chrysostome and Epiphanius, and many others: who all were godly men, agreeing in vnity of faith, and knowledge of the Sonne of God. But you that are so eager in traducing our iarres, cannot see your owne manifold and vnreconciliable iarres and controuersies among your selues. As betweene your Schoolemen, namely, your Thomists and Scotists, differing in sundrie matters of moment, as not onely Erasmus hath declared, but also Iohn Bishop of Rochester hath affirmed. Also betweene Assert. Luth. art 36. pag. 339. your Dominican and Franciscan Friers, about the conception of the virgin Mary, debated not onely by words, but also by blowes, which controuersie was neuer yet decided, but in the Councell of Basil, which the Papists count a schismaticall Councell, and in the same was the false doctrine approoued, to wit, that the Virgin Mary was conceiued without sinne. You cannot see your iarres betweene your great Maister of Sentences Peter Lumbard (who iustled Saint Paul out of the schooles) and your Sorbonist Doctors of Paris, which found and condemned 26. errors in him: nor the iarres betweene Ambrosius Catharinus Archbishop of Minorien, and Dominicus de Soto confessor to Charles the fift, concerning assurance of Gods grace, predestination, originall sinne, freewill, and induration of a sinner, as in their bitter bookes one against another about these matters appeareth: nor y e iarres betweene [Page 105] the said Catharinus and Cardinall Caietane, whome Catharinus chargeth with 200. errors, of which he writeth thus: Quae vt non solum euidenter falsa meritò culpari possent, verū etiam v [...] Christian [...] religioni perniciosa. &c. Which may be worthily reproued not onely as euidently false, but also as pernicious to Christian religion. I might mention many mo iarres among the Papists, and namely betweene the secular Priests and Iesuits, as appeareth by their bitter bookes one against another, and particularly that of Willam Watson a secular Priest lately published in print against the Iesuits, which this cauilling exclamor cannot espy, who can see a moate in our eyes, but cannot behold great beames in their owne. but for shortnes sake I omit them at this present, onely the learned may see how that great Rabbi Rob. Bellarmine iarreth with all other his pewfellowes, and in very many essentiall points of doctrine dissenteth from them, and controuleth them. Whereof also Iohannes Pappus hath made a large collection.
‘Here in your later edition and addition, you make a particular declaration of our iarres in matters of religion, but all grounded vpon your owne ba [...]e words without any allegation of places and testimonies whereby they should be confirmed, and the reader perswaded and satisfied. But you thinke your bare assertion will be sufficient, for that your fauourers (whome you haue with a strong delusion bewitched) will take your naked asseuerations for sound probations.’
‘You say that wee goe about to bleare the peoples braines with I know not what vnity and conformity in matters of faith. &c. But who haue not onely bleared, but also starke blinded the braynes of the people, heauen and earth can witnes; euen they that haue taken away the key of knowledge, haue kept the light of Gods word vnder the busshell of a strange tongue, and haue taught ignorance to be the mother of deuotion, as before is declared. But let vs come to the particular iars which you say are amongst vs. The 1. is the kings supremacy, the which you say all sound Puritans in the world deny and defie. The which is a [Page 106] most false slander, for there is neither Protestant, nor such as it pleaseth you to call Puritans, so farre-forth as I know and beleeue, but as they deny and defie the Popes wicked supremacy which he hath vsurped and wherby he hath tyranized ouer the Church of God and Soueraigne Princes: so they doe vnfeynedly confesse and acknowledge the kings Supreme power and authority in his kingdomes and dominions in all causes, and ouer al persons both ecclesiasticall and temporall or politicall. They all say with Saint Paule, that euery soule ought to bee subiect to the higher powers, whether they be (as Saint Chrisostome saith) Apostle, or Euangelist, or Prophet, or whatsoeuer he be; for this subiection doth not ouer-throwe God-linesse. They all confesse that it belongeth to his royall dignity to see and procure, not onely iustice to bee executed, and peace mayntained: but also that God bee truely and sincerly serued according to his will reuealed in his word. And that he ought to suppresse and punish the transgressions not only of the first table of Gods commandements, but also of the second in abolishing all Idolatrie, superstition and wicked worshippinges, and in remouing and punishing those that doe commit them. They all confesse that he is next and immediatly vnder God subiect to the censure, of none vpon earth. If you know any Protestant or Puritaine that teacheth or writeth otherwaies, alleage their wordes, and produce the places.’
‘But you say that Caluine (whome it pleaseth you to call the Puritanicall Patriarke) thought not well of King Henry the eights supremacy, I answere. that Caluin (of blessed memory) well liked and allowed such authority in Kings and magistrates, as wee acknowledge to bee in our gratious King, and his Maiesty claymeth and vseth.’
‘This Doctrine Caluine most soundly setteth downe both in many places of his workes, and especially in his Institutions lib. 4 chap. 20.’
‘But Caluin iustly misliked that power and authority which that great enemy of Gods truth, and parasitycall flatterer Stephen Gardiner did attribute to King Henry, [Page 107] the same in effect which before they had acknowledged to be in the Pope, to doe in a manner what he would in the seruice of God: For Caluin saith, that Gardiner being at In Amo [...] cap. 7. Ratisbone, and dealing about matters of religion disputed not by arguments, nether greatly cared for the testimonies of the Scriptures, but said that it was in the Kinges will and pleasure, to abrogate ordinances and to ordaine new rites and orders. That the King might apoint the people to eate flesh this or that day; that he might forbid Priestes to marry wiues, that hee might take away the cup from the Lay people in receauing the Sacrament of Christes supper. This was that which Caluin misliked, and our gratious Soueraigne nether challengeth, nor exerciseth.’
‘He acknowledgeth him-selfe to be Gods minister and seruant, and that it belongeth to his imperiall crowne and dignity (which he hath receaued from GOD) to see and prouide that GODS word bee truly preached, that GOD according to his owne will therein reuealed bee rightly worshipped and serued, and that such decent and holy orders bee vsed in the Church, as truly tend to GODLY edifications. Of the presbiteries dealing in Scotland I am ignorant. But that they opposed them-selues against our Kings authority, as though he had nothing to doe with the kirke you generally affirme, but doe not particularly proue. It may appeare by their subscribing to the second Heluetian confession of faith, that they euer haue, and alwaies will both subscribe See the 2. Heluet. con [...]ession cap. 30. and sweare to the doctrine of the Kinges authority ouer all persons, and in all causes in such sort as here before is set downe. Hereby I am moued thus to conceaue of them. If any be otherwaies minded I approue them not, nor their adherents,’
‘The same I say of those whom you call praecisions at home who not denying the kings authority in eclesiastical causes yet forbeare the things here by you named, because they be not perswaded of the Lawfulnes of them, and for that (as that most reuerend and learned father Bishoppe Iuell saith) they haue b [...]ene of them of your part fouly abused [Page 108] to filthy purposes, and because they would not gladly in any appearance shew themselues like vnto them, that haue so Defen. of the Apol. Part. 3. cap. 5. Di [...]s. 1. Page. 400. vntruly and of long deceiued the world. &c. But leauing these to their owne defence, certaine it is, that neither the Presbitery in Scotland, nor these praecisians in England, haue euer made any shew of such horrible, barbarous, and trayterous practises against the Kinges not onely authoritie, but also life and safety, as cursed Papists, and diuelish Iesuits or rather Iebusites haue done.’
‘As touching the second matter you obiect of the authoritie of Bishops: I do know none that do so hardly and iniuriously iudge of it, as you here do, in calling it (if your owne fingers, or your Printer haue not deceiued you) an hereticall order. Howbeit we make it not so a matter of faith that saluation dependeth on it. But wee beleeue that God may be glorified, in that his holy word is truly preached, and effectually receiued, and good order in the Church vsed, where the authoritie of Bishops is allowed and receiued, and where the same is not obserued: for as in the politicall estate there be diuers orders of gouernment, as Monarchie Aristocratie, and Democratie, which haue bene, and as yet are vsed to the good of the people: so in the Ecclesiasticall estate there may be diuers formes of regiment, vnder which God may be truly worshipped, the people vnto saluation edified, sin suppressed, and good order in the Church obserued. And although there bee some diuersitie of opinions amongst vs, which is the best forme of Ecclesiastical regimēt; yet in this we al concurre and consent, that the meanest and worst which is in any of the reformed Churches is better, and more to the glory of God, and true comfort of the people, then that exorbitant, insolent, and tyrannicall gouernment is, which your great Monarch the Pope hath to the dishonour of Princes, and calamities of countries long excersised.’
‘For the third thing alleadged concerning our iarring, it seemeth that you draw very low, when you obiect vnto vs dissention about feastes and holy-daies. I know neither Protestant (nor, as you distinguish them) Puritane, [Page 109] who accoumpt them (the Sabboth day excepted) as matters of faith and saluation: but that they may be vsed or refused, as to them in authoritie shall be thought meet. Socrates the Ecclesiasticall Historiographer saith that neither Lib. 5. cap. 22. fol. 248. Christ nor his Apostles did command any thing concerning holidaies: and that it was the scope and purpose of the Apostles, not to giue lawes of holidaies, but to bring men to good life and godlynesse. Your owne friendes and fauourers haue misliked the multitude of your holy dayes. Annot. in Math. 1. Erasmus saith, that in the dayes of Saint Hierome there were but few Festiuall dayes, Nunc feriarum ne (que) finis ne (que) modus est; but now there is neither end nor measure of Ja argum. in Tertul. de corona militis. Hollidaies. Beatus Rhenanus, writing of these holydaies saith: Quarum antiquitus mira paucitas. Holydaies in old time were very few.’
‘As for that you write of the Quarto-decimani, I finde that the Councell of Nyce did take order that Easter day should vniuersally be kept after one sort and order, and Ruffin. lib. i. c. p. 6 that not vppon the fourteenth day of the Moone, as the East Churches had vsed it, and many did still obserue it. But that the Councell did condemne them for heretikes, Haeres. 50. de Haeres. 29. I finde not in the Canons of it expressed. I am not ignorant that Epiphamus & Augustin [...] do number the Quaterdecimans among heretiks. The which it may seeme they did, ouer obstinatly, partly to much follow the fashion of the Iewes; whose law concerning that matter was expired and nayled to Christ [...] crosse, partly resist the decree of that godly Councell, which did therein seeke the peace and vnitie of the Church, which had beene too much distracted and troubled by it, especially by the meanes of Ʋictor Lib 55. cap. 25. Bishop of Rome as appeareth by Eusebius.’
‘Concerning your fourth matter of fasting, neither you doe make proofe, nor I doe accknowledge any controuersie in this Church of England: but that all will willingly Defen. of the Apol. part. 1. cap. 2 diuis [...]t part 2. cap. 14. diuis. 1. subcribe vnto and approue that which hereof both Bishoppe Iewell did write heretofore, and Doctor Abbot of late in his answer to D. Bishoppes Epistle 55. 4. Page 33. and 55. 18. Page 142. &c. to whose [Page 110] learned writings by publike authoritie published, I doe for shortnes sake referre the reader.’
‘Of your fifth matter I haue intreated sufficiently before, and it hath bene deliuered by Doctor Fulke & others with approbation of publike authoritie. If any singular person hold any singular opinion dissenting from the same, it ought not to praeiudice y e doctrine generally receiued and approued in the Church. Yea this doctrine is not disliked by your Angelicall doctor Thomas de Aquino, as you may read Sum. part. 3. Quest 46. The same I say of your sixth concerning Christs discending into hell, in the expositiō whereof, if there be some diuersity among vs, there is the like in the followers and fauourers of the Church of Rome, as I haue shewed before of Durandus, & picus Mirandula, to whome may bee added the aforesaid Ibid. quest. 52. Thomas Aquinas. Concerning the seuenth doctrine which you obiect: I doe neither know, nor you by any proofe do shew any difference to be among vs. We al do accknowledge and beleeue Christ to be the Sonne of the Father, and [...] God of him-selfe as Epiphanius saith, and is before declared. And as Bellarmine dare not condemne Contro. 2. lib. 2. ca. 19 our doctrine herein vttered by Caluin, but cauilleth at the matter of his speech: So his brother Gregorie de Ʋalentia a Iesuit, approueth it, saying: filius Lib. 1. de Trinita. cap. 2. & lib. 2 cap. 17. vt est persona est ex alio: vt simplicissimum ens non est ex alio. The sonne in respect of his person is of an other (Viz the Father) in respect of his most simple essence, is not of an other.’
‘You say, that you omitte many [...]o petty differences in matters of faith &c. The which as you would not haue spared, if you could haue found them: So you might haue omitted these before mentioned, for any other proofe you haue made of them besides your bare worde, or any truth that is contained in them. Touching the doctrine of Baptisme, you would faine finde a knot in a rush, a difference where none is. We all beleeue that Baptisme is a seale of Gods couenant with vs in Iesus Christ, & a sacrament of our regeneration in him [...] and that [Page 111] God in due time, sometimes before, and sometimes after Luk. 1. 15 Act. 10. 44 worketh inwardly by his spirit in his elect and chosen that which outwardly is signified, Baptisme, in purging them from the guiltines of their sinnes, and sanctifying them to newnes of life. But neither one nor other of vs beleeue that Baptisme doth ex opere operato purge and cleanse all that bee baptized. Symon Magus was outwardly Act. 8. 13. baptized, and yet remayned still in the gall of bitternes, and bond of iniquitie. If you know any diuersitie among vs herein, name the persons, set downe the places, and carry not matters thus in a clowd, to the diffaming of the faithfull, and the deceiuing of your ouer affectionate fauourers and followers of you in your follies.’
‘I know no Puritanes that condemne the communion booke as irreligious or erronious although some doe thinke of it as of translations, that some imperfections be in it. And hath not your Iupiter Capitolinus the Pope in reforming the Missals and Primers, and in leauing out and altering sundry thinges that were in them, confessed imperfections, yea and corruptions to haue bene in them? What hath bin y e iudgement of your owne Catholikes of Espen. in Com. in. 1. Timoth. di. gres. l. p 22. ex [...]dan. lib. 3. de interpret. Scrip. cap. 3. them, appeareth by these wordes of Espenseus Lindanus proponit Episcopi Lugdunensiis quaerelam de Missalibus &c. Lindan propoundeth the complaint of the Bishop of Lions for the purging of Missals and Antiphonaries saying wee haue corrected the Antiphonarie by cutting away such thinges as seemed to be superfluous, false, and blasphemous. Which Bishop (saith Lindan) if he did see our Missals, and Antiphonaries, O good GOD With what name would he paint or call them? in which secret pray [...]rs be defiled with most filthy faultes? But our sinnes doe not suffer any amendment by the fault of the Bishoppes, which are slacke heerein Heereby you may see, what was the iudgement of three of your owne Catholike Bishoppes of your missalls and other bookes of diuine seruice. Sette downe if you canne the names of any of them, whome you call Puritanes, that haue so sharpely censured the Communion booke, and haue charged it with [Page 112] such filthy faultes, as these Popish prelates haue imputed to your Masse-bookes. &c. The signe of the Crosse in Baptisme is a matter in comparison of matters of faith and saluation, of small moment: the which though some refuse as not commanded in the word of GOD, and greatly by you abused to Idolatry and sorcery, yet it is in our CHVRCH retained, not as appartayning to the substance of Baptisme, or that the want of it doth any thing derogate from the perfection of Baptisme, but as an ancient ceremony which long and vniuersally hath beene retained in the Church of GOD.’ ‘Concerning confirmation I knowe none but that as they doe all with one mouth and hart condemne your making of it without any warrant of Gods word a Sacrament, and your attributing more vertue to it, then to Baptisme, & your defiling of it with superstitious ceremonies, so they do in vnitie of Spirite acknowledge it to be a good and lawdable order in the Church, for children after they haue beene baptised and so well instructed in the Principles of christian religion, that they be able in some good measure to render an accompt of their faith, to be by imposition of handes confirmed, that is approued, and admitted to the receauing of the holy Sacrament of Christs Supper. Touching the vse of Surplesses, organs, &c. in diuin seruice I say that men may differ in opinions of these things, and agree in vnity of faith, and knowledge of the sonne of God; Socrates before named saith well: [...], &c. No religion obserueth the same rites, although they embrace the same doctrine, for they that bee of the same faith, doe differ amongst them-selues concerning rites and ceremonies. If Saint Peter after hee had receaued miraculoufly the guift and graces of the holy Ghost, was not fully perswaded of the abrogation of the ceremonies of the law, and the vocation of the gentils: it is no maruaile if men now (nothing to be compared to him) be not fully perswaded of externall ceremonies and orders, although they be throughly setled in the truth of the doctrine of faith.’
‘Thus these seauen differences with the rest by you set downe wee haue examined, and find them light vpon the ballance. And although you auerre much, yet you prooue little. The GOD of patience and consolation giue vnto Rom. 15, 5. vs and you, that wee may bee like minded one towards an other according to Christ Iesus, that we may all with one minde and one mouth praise God, euen the Father of our Lord Iesus Christ. Amen.’
Whereas you say that we haue no argument to prooue, that we haue the true Church, true religion, and true faith, but such as al heretikes haue euer vsed: I answere, that wee haue that argument and proofe for these things, which although Heretikes haue falsely pretended, as popish heretikes now do, yet the Godly learned Fathers haue sincerely vsed. And that is the holy word of God, the only touchstone of truth and piller of the Church: for as the Church 1. Tim. 3. 15 in one respect, is the piller of truth as Saint Paul saith: so in another, the truth is the piller and prop of the Church, as Chrysost. in illum locum ho▪ mil. 11. Math. 4. 4, 7 10. Math. 19. 4. ibid. 22, 29. Luk. 24. 27. 32 44, 46 Rom. 1, 2. & 3 21. & 4, 3. Chrysostom saith: For by what meanes els haue the Godly and learned Fathers in all ages confuted heresies, and proued the Church, but by the scriptures? by them our Sauiour Christ▪ foyled the diuell; and put him to flight. By them he answered the Pharisies. By them he confuted the Sadduces. By them he proued himselfe to be the promised Messias, and Sauiour of the world. By them Saint Paul confirmed the Gospel which he preached: By them hee perswaded the Iewes those things which concerned Christ Iesus, both out of the Law of Moses, and out of the Act. 21. 23. ibid. 18, 2, 8 Prophets. By them Apollos confuted the Iewes, with great vehemencie, shewing by the Scriptures that Iesus was the Christ. By them the Godly and learned Fathers confuted and confounded the Arians and other Heretikes, whom you here name, as by their bookes and particular sayings it euidently appeareth. Athanasius speaking of the Godly Athanas. de de. cretis Nicen. Synod. pag. 528 decrees of the councell of Nice, against the Arians writeth thus: Atque harum rerum non aliunde nos quàm ex scripturis persuasionem habemus that is, We be perswaded of these things, by no other meanes but by the Scriptures. [Page 114] Epiphanius saith: In Scripturis sanctis Trinttas nobit Epip [...]. contra p [...]umaiomachos haeres. 7 [...]. annūtiatur ac creditur citra curiositatem, &c. The Trinity is in y e holy Scriptures preached vnto vs, & without curiositie beleued. And that by thē al doctrines are to be confirmed, & al errors and heresies to be confuted, they plainely and plentifully shew. Tertullian saith, that if Heretikes Tertul. lib de resurrec carnes. E [...]iph. contra p [...]ulum Samosa haeres 66 Basii epist 80. bee brought to examine and try their questions onely by the Scriptures they cannot stand. Epiphanius saith: that wee are not to discusse questions, by our owne wittes and reasons, Sedex Scripturarum consequentia. By the consequēce of the Scriptures. Saint Basil saith: Let vs stand to the arbitrement of the Scripture inspired of God, and with whome bee found doctrines agreeable to those diuine words, let the truth be iudged to be with them. Constantine sayd vnto the Bishoppes in the Nicene Councell. The Euangelicall and Apostolicall bookes, and the Oracles of the Theod. lib. 8. cap. 7 sol. 284. Prophets doe plainely instruct vs of GOD, wherefore laying away all enimitie and discord, let vs take the explication or resolution of the questions in controuersie out of those saying inspired of GOD. So saith Saint Augustine: Ʋerum nos sacris literis accommodemus auditum, &c. August. in Euang Ioan. tract. 60. August. de cura pro mortuis cap. 2. Let vs hearken vnto the holy Scriptures, and according to them let vs helpe by the grace of God to dissolue this question. And againe. Non secundū opinionem, &c. We must consider of this matter not according to y • commō opinion, but according to the holy Scriptures of our religion. And of y • Church he saith thus: Sed vtrum ipsi ecclesiam De vnitate ecclesiae. cap. 16. teneant non nisi diuinarum Scripturarū canonicis libris ostendant: but whether they haue y • church, let them shew by no other meanes, but by the Canonical books of the diuine Scriptures. Chrysostom saith y • we cannot know, Chrisostom in Math. Homil. 44. which is the true Church of Christ, Nisi tantummodo per Scripturas: but onely by the Scriptures. Therefore by the Scriptures proue your doctrine, and shew your Church. Math, 4. But you say the Arians & others Heretikes alleadged the Scriptures: whereunto I adde, that so did the Diuel also, but in such sort as you and your fellowes doe in mangling them, & falsly expounding and applying them, as I [Page 115] haue in some part before shewed. I am contēt to ioyne this issue with you, that they w t be proued, to depraue, detort, mangle, and falsly expound and apply the scriptures, be heretikes, and to bee condemned with these old heretikes whome you here name. To whome whether you or we bee more like, let the vpright Reader indifferently iudge. The Arians seeing that they could haue nothing out of the Scriptures fled (as Athanasius saith) vnto the Fathers, and euen so do you. The Arians vsed subtill distinctions Athanas. tom [...] 2. to elude and shift of the truth, and so do you. They denied the person of Christ: and you deny the office of Christ, in not acknowledging him to be our onely Prophet and teacher, whose onely voyce wee must heare and obey: nor the only King and head of his Church, nor our onely high Priest with the sweet smelling sacrifice of himselfe once for euer offered, to redeeme and reconcile vs vnto God, nor our only mediator to make intercession for vs. The Arians did cruelly persecute the true Christians, Ruffin. lib. 1. cap. 17. Socrates lib. 1. cap. 17. zozo. in lib. 4. cap. 27. Gregor. Nazi. anz artic ad Arianos. and so do Papists, when power is in their hand to doe it. The Arians when they could not preuaile against that excellent man Athanasius, fell to raile vpon him, and to slaunder him, accusing him of adulterie, murther, and sorcerie: and euen so do you now deale with such as for their godlinesse and learning may well bee compared with Athanaesiu [...] I meane especially Caeluin, whome the Author of that vnlearned libell and beastly booke intituled, A quartron of reasons of Catholike religion, &c. is not ashmed 5. reasō. pa. 30. to call a seare backt Priest for Sodomie. O thou shamelesse man, or rather monsterlart thou not ashamed to slaunder and belie such a man? of whome they that knew him, did truly write of him, ips [...] à quo potuit virtutem discere virtus, Theo Beza. that euen virtue it selfe might (as it were) haue learned vertue of him. How doest thou know that Caluin was such a man? I assure my selfe that thou didst neuer see him nor know him: yea, I nothing doubt but that thou wast scarcely borne whē he died. And how dost thou know y • he was subiect to such filthy sinne? where was hee euer accused or conuicted of such a matter? In that Cittie adulteries be [Page 116] punished by death, and would Sodomie haue bin winked at in the Preacher? And if it were not knowne there, how doest thou know it? But I will not insist any longer in cō futing this shamelesse slaunder. For most true it is which Tully saith: Nonne vt ignis in aquam coniectus continuo restinguitur Cicero p [...]o Ros [...]o. Com. & refrigeratur, sic referuens falsum crimen in purissimam castissimamque vitam collatum statim concidit & extinguitur? As fire being cast into water is straight waies quenched: so a feruent false crime and slaunder being cast into a most pure and chast life (such as Caluines was) forth with falleth downe and is extinguished. And euen so let this [...], i. slanderer, & Bolsec the Apostata, and all other raile and slaunder what they can, yet Caluines memorie with God and all good men wil be blessed for euer. And this raiser herein sheweth himselfe like not onely to the Arians, but also to that ancient enemie to Christianiti [...] Porphyrius, who, as Eusebius saith, going about to reprehend & find fault with the Scriptures and Preachers of the Word, not being able to reproue their doctrine: [...]: [...]useh. Eccles. Histor. lib. 6. cap. 19. wanting reasons, he fell a railing and slaundering the Preachers.
But to returne to my matter, let the reader also with indifferencie consider who bee like to the Donatists, Pelalagians, Nestorians, & Eutychians, we or the Pap [...]sts. The Donatists affirmed the Church to haue perished from the rest of the world, and to haue remained onely with them in Africa: doe not the Papists in like manner affirme only them to be the Church of God, which in a part of Europe be vnder the obedience of the Bishop of Rome, vnlesse now they will adde the West Indians, of whome as the Spaniards haue murthered many millions: so peraduenture a few be either perswaded or coacted to professe Poperie, and submit themselues to the Pope of Rome. But the Christian Churches in Grecia, Aethiopia, Armenia, Muscouia and other countries, they acknowledge not for the Church of God: because they doe not subiect themselues vnto y e Church of Rome: we acknowledge al them [Page 117] to be of the Church of God, which in all the world hold the truth in the chiefe and sundamentall points of Christian religion. The Pelagians held, first, that the grace of God, whereby we be deliuered, is giuen according to our merits. Secondly, that the law of God may be fulfilled of vs. Thirdly, that wee haue free-will: the Papists herein be so like to them, that as they maintaine in effect the same matters so for the defence of them that alleadge the same places of Scriptures now, as the Pelagians of old time did, as appeareth by the writings of S. Augustine, and S. Hierome Theodo. lib. 4. Haeret. [...]abul. against them. Nestorius did (as Theodoretus writeth of him) trouble and intangle the simple and plaine doctrine of Christian faith with Greekish Sophistications. How the Papists haue herein ioyned with him, and by their curious questions, and vaine Sophistications, haue troubled and peruerted the pure, simple, and plaine faith of Christ, by their Schoolemen it doth euidently appeare. Eutyches confounded the two natures in Christ, and the properties peculiar to them: So doe the Papists in making the body of Iesus Christ to be at one instant in heauen and earth, and infinite places of the earth, which is only proper to the Deity. This shall suffice to shew that the Papists bee liker to these olde heretikes then wee are, whose doctrine we abhorre, and be farre further from it, then they be. Yea I may not onely truly say, but can also plainly proue Poper [...]e to be an hotchpotch of old heresies long ago condemned in y e Church of God. The which as I did once in publike place shew, so I may (if it be the will At Paules Crosse Anno 1590. of God) heareafter more plainly and plentifully proue.
Now this worthy writer, or rather lewd libeller will proue, and that by a Syllogisme, out of the principles of our religion, that S. Paul exhorteth vs to infidelitie: This subtile Syllogisme is thus framed.
Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith, exhorteth to infidelitie. But S. Paul doth exhort vs to doubt of our saluation (which we are bound to beleeue by faith, according to the Protestants religion) Ergo. S. Paul exhorteth vs to infidelitie.
As the assumption or second proposition of this sillogisme, as it now standeth is false: so by a small alteration, both it, and all the rest may be very true, that is, by putting out the name of S. Paul, and putting Papists in place thereof, in this sort.
Whosoeuer exho [...]teth vs to doubt of that which we are bound to beleeue by faith, exhort, vs to infidelity.
The Papists exhort, or at least-wise teach us, to doubt of our saluation: Ergo, the Papist exhort vs to infidelity.
The first proposition of this sillogisme is affirmed by Sess. 6. pag. 29. this writer to be plaine. The second is the doctrine of the Papists concluded & determined in that Tridentine Conuenticle, where it is said, that they which be truly iustified, cannot without all doubt account them-sel [...]es to be iustified. And againe that no man can know by certainty of faith which is not subiect to error and falsehood, that he hath obtained the grace of God. And againe S [...] quis dixerit, omni homini, &c. If any shall say, that it is necessary for euery man to the obtaining [...]id. can. 73. of remission of sinnes, to beleeue certainly and without doubt of their one infirmity and indisposition, that their sins be forgiuen them, be he accursed. But more plainly and pregnantly doe the Doctors of Louaine lay downe this doctrine of doubting: Fides, qua quis firmiter In articul. aduers Luther artic. 9. credit, & certò statuit, per Christum sibi remissa esse peccata, seque possessurum vitam aeternam, nullum habet in Scripuris testimonium, imo eisdem aduersatur: The faith whereby a man doth firmely beleeue, & is certainly assured that his sinnes by Christ bee forgiuen him, and that hee shall possesse eternall life, hath no testimony in the Scripture, yea is contrary vnto them. Here-vpon I conclude by this writers owne reason, that the Papists in mainteining this doctrine of doubting, teach infidelity. But whereas these Louainian Doctors say, that this doctrine of the certainty of forgiuenes of our sinnes by Christ, and of our possession of eternall life is not testified in the Scriptures, but contrary to them: how false this is, I referre it to bee tried by these places here following. They that trust in the LORD, shall bee as mount S [...]on, which cannot bee moued, [Page 119] but remaineth for euer. Being iustified by faith, wee haue Psal. 125. 1. Rom. 5. 1. 2. peace towards God through our Lord Iesus Christ, by whom al so through faith, we haue had this accesse vnto his grace, wherin we stand, and reioyce vnder the hope of the glory of God. Ye haue not receiued the spirit of bondage to feare againe: but ye haue receaued the spirit of adoption, whereby we cry, Abba, Father. Rom 8. 15. The same spirit beareth witnes with our spirit, that we are the children of God. Who shall lay any thing to the charge of Ibid. vers. 33. Gods chos [...]? it is Christ that iustifieth: Who shall condemne? &c. Who shall seperate vs from the loue of Christ shall tribulation, vers. 35. or anguish, or persecutiō, or famine, or nakednes, or perill, or sword, &c. I am perswaded that neither death nor life, nor Vers 38. Angels, nor principalities, nor powers, nor things present, nor things to come, neither height, nor depth, nor any other creature shall be able to seperate vs from the loue of GOD, which is in Christ Iesus our Lord. It is God which stablisheth vs with you 2. Cor. 1. 21. in Christ, and hath anointed vs, who hath also sealed vs, and hath giuen the earnest of the spirit in our hearts. In whome also ye haue trusted, after that he heard the word of truth, euen the Ephes. 1. 13. Gospel of your saluation, wherein also after ye beleeued, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, &c. Let vs therefore goe with confidence or boldnes Heb. 4. 16. vnto the throne of grace, that wee may receaue mercy, and finde grace to helpe in time of neede. So God, willing more abundantly Chap. 6. 17. to shew vnto the heires of promise the stablenes of his counsel, bound himself by an oth, that by two immutable things, wherin it is impossible that God should lie, we might haue strong consolation, which haue our refuge to lay hold vpon that hope that is set before vs, which hope we haue, as an ancre of the soul both sure and sted [...]ast and it entreth into that which is within the vaile, &c. Let vs draw neere with a true hart in assurāce of faith, our hearts being pure from an euil conscience, and washed Chap. 10, 22. in our bodies with pure water, let vs keepe the profession of our hope without wauering (for he is faithful that promised.) Therfore by faith▪ that by grace the promise might be sure to all the seed. And he not we [...]ke in the faith considered not his owne Rom. 4. 16. Vers 19. body, which was now dead▪ being almost an hundred yeares old; neither the deadnes of Sara [...]s wombe: neither did he doubt of [Page 120] the promise of God through vnbeleefe, but was strengthened in the faith, and gaue glory to God, being fully assured that hee which had promised, was able to doe it, and therefore it was imputed to him for righteousnes.
Herevnto I will adde to the confuting of this doctrine of doubting, two or three sayings of the Fathers. Chrysostome Chrisost ad Rom. Homi. 9. saith: Spes humana subinde intercidit, & sperantem pudore afficit: Nostra verò eiusmodi non est, sed firma & immobilis perdurat, &c. The hope that is had in man sundrie times falleth away, and shameth him that hopeth: but our hope is not such, but abideth firme and vnmoueable August praefat. in Psal. 123. Augustine saith: Gaudium ergo nostrum, fratres, nondum est in re, sed iam in spe. Spes autem nostra tam certa est, quasi iam res perfecta sit: i Our ioy O brethren is not as yet in possession, but in hope. And our hope is so certaine, as though Bernard. lib. 5. de considera. the thing were already done. Bernard saith: Ergo, vt dixi, fides ambiguum non habet: aut si habet, fides non est, sed opinio; Faith hath no doubting: or if it haue, it is not faith, but an opinion. ‘Againe: Non est enim fides aestimatio, sed certitudo: Epist. 190. Anton. hist. part. 2. Tit. 17. cap 1, Sec. 5. fol. 217. faith is not an opinion, but a certainty. And Antoninus out of the same Bernard alleageth these words. Clamat Apostolus, Scio cui credidi et certus sum▪ Et tu mihi sub sibilas, fides est [...]stimatio Tu mihi ambiguum garris quo nihil est certius. &c.’ The Apostle crieth out saying, I know whom I haue beleeued and am certaine, and doest thou whisper to me, that faith is an opinion. Poest thou bable and tell me that that is doubtful, then y e which there is nothing more certaine. &c. Hereby the indifferent reader may see, both how false this desperate doctrine of doubting is (against the which Ambrosius Catherinus an Archbishop & a great doer in the councel of Trent did earnestly writ) & also that the Papists by this principle of their doctrine teach infidelity. And withal let him consider, whether is a more true, godly & comfortable doctrine to beleeue by faith our saluatiō, or to be vncertaine & to doubt therof, as they teach.
But now let vs see how S. Paul exhorteth vs (as this man saith) to doubt of our saluation. He saith: Cum timore & [...]remore salutem vestram operamini: which is thus translated, [Page 121] With feare and trembling worke your saluation. This text was alleedged by hearesay, and not by sight. For this worthy writer, who so highly thinketh of himselfe, and so greatly disdaineth others, quoteth in the margent 1. Cor. 2 whereas it is not in that chapter, nor in all that Epistle, but it is Philip. 2. 12. But the fault hereof will be laid vpon the Printer. Yet that the Printer should so much erre, and set 1. Cor. 2. for Phillip. 2. it is not likely. And that this error is not of the Printer, but of this mans fine memorie, it may hereby appeare▪ y • it is not in the vulgar editiō, which they both do, and are bound to follow cum timore, but cum metu. Hereby the reader may see, with what care these men alleage the Scriptures, not looking vpon the words, nor considering the simple sense and meaning, but snatching at the words, and wresting them contrary to the purpose and meaning of the Apostle. Whose intent is not to teach Rom 3. 28. & 4 2. 5. Gal. 2. 16. Ephe. 2. 8. 9. 2. Tim. 1 9. Tit. 3. 4. the Phillippians, that they be saued by their workes, which is contrary to his doctrine, in many other places; but to disswade them from carelesse security, and to exhort them to walke in good workes, and to run on the race of their life in the feare of God, vntil they come to attaine that saluation, which God hath promised, and Iesus Christ for vs hath purchased. Saint Paul to the Ephesians doth as it were to the explication of this place make declaration both of the true doctrine of saluation, and of the way whereby wee are to walke vnto it. By grace ye are saued through faith, and that not of your selues, it is the gift of God; Ephe. 1. 8. not of workes, least any man shold boast himselfe. For we are his workemanship created in Christ Iesus vnto good workes, which God hath ordained, that we should walke in them. Thus good workes, and holy obedience of life, which cannot be ioyned with carelesse security, but do flow from the feare of God, are not causes to merit and deserue saluation, which Iesus Christ by his blood-shedding hath purchased for vs, but are waies to walke vnto it, without the which wee Hebr. 12, 14. shall neuer see God, as the Apostle saith.
The Pamphlet. Articles concerning good life and piety. The Protestants are bound in conscience neuer to aske God forgiuenes of their sinnes.
WHosoeuer is assured by faith that his sins are forgiuen him, sinneth most grieuously in asking God pardon for them: but all true Protestants are assured by faith, that their sinnes are forgiuen them. Ergo.
All true Protestants sinne grieuously in asking pardon of God for them.
The Maior is euident: for who but an Infidel or a mad man, would demaund of God the creation of the world, which he is assured by faith that God hath already created? or Christs incarnation, which is alreadie performed? or the institution of Sacraments, wich already is effected? in like manner, who but an infidel or mad man wil demaund pardon of his sins, which he beleeueth alreadie by faith that God hath forgiuen? for it is a signe that he doubteth of that which he is bound by faith to beleeue, which doubting faith is Infidelitie.
Moreouer, whatsoeuer we demand, that we hope to obtain: but no man hopeth to obtaine that he already possesseth, as no man will demaund of God his owne soule, or bodie, because alalready he possesseth them.
The Minor is vndoubted, because this is that liuely faith, whereby the Protestants are iustified, by this they apprehend Christ, by this they apply his merits and passion vnto them, and without this no man can attaine vnto saluation. Herevpon I will infer, that no Protestant can with a safe conscience say the Lords praier, because he cannot pray as he ought without true faith, and call God his father; & if he haue true faith, he cannot without note of Infidelitie vtter this petition, Forgiue vs our sinnes: for that most assuredly he beleeueth and protesteth in the first ingresse of that prayer that he is the Son of God, & consequently beleeueth by faith that his sins are forgiuen him.
Answere.
TO the first proposition of this subtill syllogisme, I answere, that the assurance by faith, which Gods elect haue of the forgiuenesse of their sinnes, doth well stand with the asking of forgiuenesse of them. For wee are to aske forgiuenesse of our sinnes, because God doth command it, and require it of vs. Moreouer, it is our duetie to aske forgiuenesse of them: for otherwise we cannot be assured by faith that they be forgiuen vs: for by asking pardon of them, wee do make confession of them, and doe acknowledge our owne guiltines, the which if we should refuse to doe, we can haue no assurance of the remission of them. For Salomon saith, Hee that hideth his sinnes shall not Prou. 28. 13. prosper: but he that confesseth them and forsaketh them, shall haue mercie. And S. Iohn saith, If wee confesse our sinnes, God Mark. 9. 24. is faithful and iust to forgiue vs our sins, and to clense vs from all vnrighteousnes. Moreouer, we aske forgiuenesse of our sinnes, to confirme our faith, and to increase the assurance we haue of the forgiuenes of them, and that we may more and more haue the feeling of the forgiuenesse of them increased in our hearts. For we doe not meane that any man hath any such firme assurance of faith, but that the same is mixed with weaknes, and many times shaken with temptations, against the which wee must striue and pray, and Mark. 9. 24. Luk. 17. 5. say both with him in the Gospel, Lord I beleeue, Lord helpe my vnbeleefe: & with the Apostles, Lord increase our faith. Our faith is but as a graine of Mustard-seede, which must grow and increase. Saint Paul saith, that by the Gospell the Rom. 1. 17. righteousnesse of God is reueeled from faith to faith. Vpon which words Cl [...]mēt Alexandrinus writeth thus: [...] Clemens Alex. [...]. [...]. 1. Apostle seemeth to declare a double faith: but rather one faith, which receiueth increase and perfection. And therefore in praying for the forgiuenes of sinnes, wee [Page 124] pray that our faith of y e forgiuenes of them may be more and more confirmed, and our assurance thereof increased in vs. Lastly seeing wee daily sinne both in doing that which God forbiddeth, and omitting that which he commandeth, why ought we not daily to aske forgiuenes of them? and in praying for the remission of our sinnes, wee desire all those things which be effects and fruits thereof, as sanctification and eternall life, &c. And yet wee must pray in a true perswasion of faith of Gods mercy towards vs to the forgiuenes of our sinnes not onely past, but also future and to come. and so our praying for the forgiuenes of them, is a crauing of the continuance of Gods mercy, to the continuall pardoning of them, which we continually commit.
Now whereas he saith, the Maior is euident, and none but an Infidell or mad man would demaund of GOD the creation of the world, which hee is assured by faith that GOD hath already created? &c. I answere that none that is well in his wits would make such a foolish and absurd comparison, as is between the asking of God the creation of the world, the incarnation of Christ, &c. and the remission of our sinnes. For those are neither commaunded, nor at all to be asked: and wil this man say that forgiuenes of sinnes is not at all of any to be prayed for? Of those things we need not further to be confirmed, but of the forgiuenes of our sinnes, our faith had need to bee strengthened, and the feeling thereof in our consciences to be increased. Moreouer (as we said before) for as much as we daily sin & offend God, we ought daily to craue Gods mercy in pardoning our sinnes. What likenes hath praier for the creation of the worlde, or for the incarnation of Christ, &c. herewith? And whereas this man thinketh it so absurd a thing to pray to God to forgiue vs our sinnes, because we beleeue the forgiuenes of them I would aske of him, whether S. Paul praying both in the beginning, and in the end of his Epistles, for Gods grace to y e faithfull, did not assuredly beleeue, that they were euen then, & before those his prayers indued with Gods grace? No doubt but hee [Page 125] did beleeue y t they were indued with it, for els he would not haue acknowledged the effectuall faith, the diligent 1. Thes. 1. 3. loue, and patient hope of the Thessalonians, and that they were elected of God. Which gifts of Gods spirit could not be in them, without the grace of God. Now by this mans diuinitie what madnesse was it, for him to pray for grace vnto them, whome hee did beleeue to bee indued with Gods grace alreadie? And where as Saint Iohn saith, 1. Ioh▪ 5 13. These things haue I writtē vnto you that beleeue in the name of the sonne of God, that yee may know that yee haue eternall life, and that yee may beleeue in the name of the sonne of God. By this mans deepe doctrine, it might seeme madnes for Saint Iohn to write to them that did beleeue in the name of the sonne of God, that they should beleeue in the name of the Sonne of God. But it seemed not so to S. Iohn, who writeth to them that as they had blessedly begun to beleeue in the name of the Sonne of God, so they might still continue, grow and increase in the same faith. Moreouer also I would aske of this man and his fellowes, whether they praying do beleeue y e forgiuenes of their sins? if they do not then are they Infidels, and deny the article of the creed, I beleeue the forgiuenes of sinnes, which before he falsely obiected to vs. If they do beleeue y e forgiuenes of their sinnes, why do they then (by this mans doctrine) pray for it? If he say, that he beleeueth that there is in generalitie, a forgiuenes of sinnes, but particularly he is not assured by faith, of the forgiuenes of his owne sinnes; then what doth his faith differ from the Diuels faith? who beleeueth and trembleth, as Saint Iames saith: and what is Iame. 1 [...] this his doubting, but (as he himselfe here saith) flat infidelitie? And no maruaile though these men feele in their harts no assurance of faith, for that they ground it not vppon y e vnmoueable rocke of Gods promise, but vpon the vnsure sand of their owne workes and satisfactions, by the which indeed neither can their faith be assured, nor their conscience quieted. The which false doctrine, while they beleeue, I would know how they can aske forgiuenes of their sinnes? For whosoeuer maketh satisfaction to God [Page 126] for them, needeth not to aske forgiuenes of them. But the Papists maintaine that they make full satisfaction to God for them (as I haue before shewed) therefore I may much more iustly say, then he doth here, that it is madnes to aske forgiuenes of the [...] ▪ For what man not being mad owinge a summe of mony and paying it, will desire the same to Rom. 3. 28. Ephes. 3. 17. be forgiuen him? concerning your scoffing in the proofe of your Minor or second proposition, we indeed beleeue that wee are iustified by faith without the workes of the law, and that Christ dwelleth in our hearts by faith, and that by this hand of a true and vnfained faith in Iesus Christ, we apply the plaister of his precious bloud shed for our sinnes, to cure all the sorances and sores of our soules. And take you heede, that you trusting in your owne workes and merits, in your Masses, Agnus deis, holy water, pardons, and manyfold other such paltries, fall not into the ditch of damnation. And this shall suffice for this article, which is so absurd that it deserueth not so much.
The Pamphlet. The Protestants are bound in conscience to auoyde all good workes.
2. Article.
EVery man is bound vpon paine of eternall damnation to auoyde all deadly sinnes. But fasting, praying, almes deedes, and all good workes, according to the Luther in assaer. artic, 31. 32, &. 36. Caluin. lib. 3. institu. cap. 12. Sect. 4. & cap. 14. Sect. 4. 19. Melan. in Loc. tit de peccato. Protestants religion, are deadly sinnes: Ergo, according to the Protestantes religion all men are bound vpon paine of eternall damnation, to auoyde fasting, praying, almes deedes and all good workes The Maior is manifest: for the wages of deadly sinne is death, Rom. 6. 25. Stipendium peccati mors. The Minor is euident: for according to the Protestants religion and common exposition of this text of Scripture: Isa. 64. 6. Facti sumus vt immūdi omnes nos, & tanquam pan nus menstruatae omnes iustitiae nostrae: [Page 127] We are mane all as vncleane, and all our iustices are as stained cloth. That is to say, the best workes we can doe are infected with deadly sinne, and consequently deserue eternall damnation, and therefore to be auoyded.
‘I am not ignorant that some wranglers with some shifting euasions goe about to answeare this Article, forsooth that the staines and imperfections, the sinnes and spots ought to be auoided, but yet the good workes to be prosecuted, A silly shift, but put case it bee impossible to wring out the staines, then is not this menstruous cloth to bee abhorred, put case I could not giue almes but I must steale, am I not bound in conscience to auoyd the giuing of almes? Admit I could not see mine enemy but by experience long proued, I should fall a quareling with him, am I bound in conscience to auoide his company? Say that I could not eate flesh but I should Scandalize the behoulders, ought I not to say non manducabo carnes in aeternum? I will not eate flesh for euer? Graunt that I could not releeue the poore but that I should stayne this action with vaine glory, should I not heare of him that cannot lie, he hath receaued his reward, & consequently that there remayneth no recompensation therefore in heauen? So I say in like manner if the corruption of nature, if the poison of concupiscence so staine my best actions that whatsoeuer I doe or thinke I cannot possibly affect them without these infections, and corruptions; then certaienly I am bound in conscience to auoide these crimes and offences, they which cannot possibly be performed without these vitious circumstances, for, bonum constat ex integra causa, malum nascitur ex quolibet defectu? a good thing consisteth of al integrity, but an euill thing is caused by euery defect: that a man be in health euery humour must keepe his temper, that hee be sicke it sufficeth one onely to exceed, and keepe not his iust proportion, so that a worke bee good it must be effected with all due circumstances, that it be ill, one only will defile, as wee comonly say one ill hearbe will spoile a whole potfull of pottage.’
Answere.
AS Hannibal said of Phormio, that hee had heard many doting fooles, but he Cicer. lib. 2. de oratore. neuer heard any that so much doted as did Phormio: so may I say, that I haue heard and read many foolish disputers, but any that did so foolishly dispute and reason as this man doth, I neuer heard nor read. For what man in his witts will reason thus: that because the corruptions of men do creepe into these workes of fasting, praying, and almes giuing, therfore the workes themselues be deadly sinnes? Our doctrine is, first, that these workes and such other, Psal. 109. 7. being done by vnfaithfull hypocrites and wicked men be turned into sinne, as Dauid saith: for they be so corrupted and defiled with their infidelitie and wickednes, that they be but splendida peccata: glittering sinnes before God, as Saint Augustine termeth them. For euen as most pure water flowing through a filthie sinke or priuie, is made foule, filthy, and stinking: euen so these workes, prayer, fasting, &c. which bee good workes commanded of God, flowing from their faithlesse and wicked hearts and bodies be so defiled, that they be but filthy sinnes in in the sight of God. Pro. 15. 8.
Salomon saith: the sarcifice of the wicked is abhomination to the Lord: but the prayer of the righteous is acceptable to Esa. 1. 13. him. God saith by the Prophet Esay. Bring no moe oblations in vaine: incense is an abhomination vnto me: I cannot suffer your new Moones, nor Sabboths, nor solemne dayes (it is iniquitie) nor solemne assemblies. My soule hateth your [...]bid. 66. 3. new Moones, and your appointed feasts, &c. He that killeth a bullocke, is as if he slew a man: hee that sacrificeth a sheepe, as if he cut off a dogges necke, &c. These sayings shew that euen the sacrifices commanded in the law of God, were wicked & abhominable, whē they were offered of wicked [Page 129] and prophane persons voyd of true faith and repentance. So it is in the Prophet Haggai: Thus saith the Lord of Hostes, Aske now the Priestes concerning the law. If one Hagg. 2. 12. beare holy flesh in the skirt of his garment, and with his skirt doe touch the bread, or the pottage, or the wine, or ale, or any meate, shall it bee holy? And the Priestes answered and sayd no. Then sayd Haggai, if a polluted person touch any of these thinges, shall it bee vncleane? And the Priestes answered and sayd, it shall bee vncleane. Then answered Haggai and said, so is this people, and so is this nation before me, saith the Lord. and so are all the workes of their handes, and that which they offer here is vncleane. Agreeable to this is that which Tit. 1. 15. Saint Paul saith: vnto the pure are all things pure, but vnto them that are defiled, and vnbeleeuing is nothing pure, but euen their mindes and consciences are defiled. Christ our Math. 7. 16. & 12. 33. Sauiour saith: Doe men gather grapes of thornes, or figges of thistles? and a corrupt tree bringeth forth euill fruit. Whatsoeuer is not of faith is sinne, and without faith it is impossible Rom. 14. 23. Heb. 11 6. to please God. Hereof we conclude that euen those workes which God hath commaunded and commended to vs, in his word, beeing done by the vngodly and reprobate be so corrupted by their infidelitie and wickednes, that they bee not acceptable, but rather abhominable before God. So saith saint Augustine: Sine qua (fide) quae videntur August. lib. 3 ad Bonnifac. cap. 5. Ambros. de vo cat gentium lib. 1. cap. page 6. bona opera, in peccata vertuntur: without faith those workes which seeme to bee good are turned into sinne. Saint Ambrose saith: Sine cultu veri dei, etiam quod virtus videtur esse peccatum est, nec placere vllus deo sine deo potest without the worshippe of the true GOD euen that which seemeth to be virtue is sinne, neither can any please God without God. Anselme saith: Omnis vita infidelium Anselme in Rom cap. 14. peccatum est: & nihil bonum sine summo bono. i. The whole life of the vnfaithfull is sinne: and there is nothing good without the chiefest good, which is God. By this y e Christian reader may sufficiently see, how false the doctrine of the Papists, and namely of our fine and delicate Iesuites, who teach (as their proctor Andradius one of that [Page 103] coate blusheth not to auouch (that all actions of those Explicat. orthodox lib. 3. pag. 277. pag. 279. [...]ulla culpa co [...]aminata. pag. [...]80. which bee v [...]yde of the true knowledge of GOD bee not sinne: yea that they may doe workes defiled with no fault but worthy of great praise; and that we are not to thinke, that all the workes of them which be voyd of faith do so displease God, that they bee crimes worthy eternall punishments. Let the Godly reader compare these sayings of this Iebusite, with those alleadged before out of the Scriptures and ancient Fathers, and discerne which is more sound and agreeable, not to the blind reason of man, but to the wil of God reueiled in his word. Secondly, concerning the workes of the regenerate, that belong to Gods election and mercy, we say, that although they bee done with imperfection, and not so fully, with their whole soule, heart and minde, as they should be; but carry the touch of mans corruption, and are not able to abide the strict and streight iudgement of God: yet because they proceed from hearts purified by Act [...]5. faith, & sanctified in some measure with Gods holy spirit, they please God, and the imperfections of them being pardoned in Iesus Christ, they be accepted for pure and holy. Math. 7. 16. &. 1 [...] 33. Pro. 15. 8. 1. Pet. 2. 5. Heb. 13. 16. Christ saith: A good tree bringeth forth good fruite: to the pure are all things pure. The prayer of the righteous is acceptable to God. The faitifull be an holy Priesthoode to offer vp spirituall sacrrfices acceptable to God by Iesus Christ. To doe good and to distribute forget not: for with such sacrifices God is pleased. This therfore is a falsely, which this man with a brasen brow affirmeth, that fasting, praying and almes deedes according to our religion be deadly sinnes. These workes be commanded of GOD, who commaundeth no sinnes. We say that the corruption of our nature, which is but in part and imperfectly regenerate in this life, doth creepe into them; and therefore they be not so purely & perfectly done of vs as God requireth: whereby we acknowledge, that euen the best workes we doe had neede of Gods mercy. So Saint Augustine saith: Ʋae etiam laudabili vitae hominum, siremota misericordia discutias eam: Wo bee August. confes lib. [...] cap. 13. to the laudable life of man, if thou O God examine it with out mercy. Now what reasonable man, will reason or imagine [Page 131] vs to reason thus, that because we doe good workes not so purely and perfectly as Gods righteousnesse requireth and deserueth, that therefore good workes as prayer, almes deeds, &c. be deadly sinnes, or are to be auoided of vs.
But let vs come to examine the proofe of your Minor or second proposition. You say that according to our religion and common exposition of this text of Scripture: wee are ma [...]e all as vncleane, and all our iustices are like a stained Isaia. 64. 6. cloth: the best workes wee can doe are infected with deadly sinne, and deserue eternall damnation, and therefore to be auoided. We indeed expound this place not only of wicked hypocrites, but also of the regenerate and faithfull, and say that all our owne righteousnesse of works is so stained with the corruption of our sinfull nature, that it is not able to stand before Gods iudgement seate, nor abide his seuere triall and examination. For when wee haue Luke 17. 10 done all th [...]se things which are commanded vs, wee must say, that we are vnprofitable seruants. And if thou o Lord streightly Psal▪ 130. 3. markest iniquities, O Lord, who shall stand? and therefore we must pray and say: Enter not into iudgement with thy Psal. 143. 2 seruant: for in thy sight shall none that liueth be iustified. And Daniel. 9. 8. with Daniel we say: O Lord vnto vs appertaineth open shame to our Kings, to our Princes, & to our fathers, because wee haue sinned against thee: yet compassion and forgiuenes is in the Lord our God. Whereupon we acknowledge that our Iustice and righteousnesse consisteth not in the perfection of our vertues, but in the forgiuenes of our sinnes. Bernard thus expoundeth and applieth the place of Esay: Nostra si Bernard de verbis Esaia. Serm. 5. qua est humilis iustitia, recta forsitan, sed non pura: nisi forte meliores nos esse credimus quàm patres nostros, qui non minus veraciter quàm humiliter aiebant: omnes iustitiae nostrae tanquam pannus menstru [...]tae mulieris. Quomodo enim pura iustitia, vbi adhuc non potest culpa deesse? i. Our humble or base iustice if it be any, is peraduenture right, but not pure: vnlesse we beleeue our selues to be better than our Fathers, who no lesse truly then humbly said, all our righteousnesse is as the cloth of a menstruous woman; for how can righteousnesse [Page 132] be pure where sinne as yet wanteh not? And againe: Sed quid potest esse omnis iustitia nostra coram Deo? Nonne iuxta Prophetam velut pannus menstruatae reputabitur, & si distr [...]ctè iudicetur i [...]iusta inuenietur omnis iustitia nostra: i. What can all our iustice be before God? Shall it not according to the Prophet bee reputed like the cloth of a menstruous woman, and if it be straightly iudged, all our iustice shall be found to be vniust. How you expound this place I know not, belike you satisfying Gods iustice so fully with your owne pure workes, that he can aske no more of you, as I alleaged before out of Bishop Fisher, thinke that this place is not to be vnderstood of you, and your iustice, which is pure and perfit: but of the iustice of Lutherans, Caiuinists, and such other prophane persons. Wherin take you heede that you shew not your selues to be of them whome Christ came not to call, who saith, I am not come to call the righteous, that is to say, them that be puffed vp with a vaine and false perswasion of their owne righteousnesse, but sinners to repentance:: And that they whome you disdaine and despise as Publicanes and harlots, goe not before you into the Kingdome of God. Wee take vpon vs the person of the Publican, in acknowledging our owne vilenes and vnworthines, and in respect thereof are abashed to lift vp our eyes to heauen, but flee in all our workes to Gods mercy, and are content that you with the Pharisee glory of your owne workes, merits, and righteousnes. Salamon saith: There is a generation that are pure in their owne conceit, and yet are not washed from their filthines. Now briefly to answere your syllogisme, I reason thus: No good workes are to bee auoyded: but fasting, prayer, and almes deedes, being commanded of God, and proceeding from faithfull harts, are by our doctrine good works: Ergo they are not to bee auoyded; but diligently in the feare of God to be vsed of vs: but the corruptions of our sinfull nature which creepe into them, are to be auoided, and resisted, and we are to pray vnto God in mercy to pardone them. And so we may be assured, that as in mercy through Christ hee hath accepted of vs: so hee will in like [Page 133] mercy accept our workes as pure and perfect in Christ-Iesus. Now I will retort your reason vpon your own head in this sort: Euery man is bound vpon paine of eternall damnation to auoide all sinne: but fasting, praying and almes deedes, as they be vsed by Papists to make satisfaction to God for their sinnes, and to merite and purchase heauen, be sinnes: Ergo, fasting, prayer, and almes deedes done in such sort are to be auoided. The Minor or second proposition, I proue thus. He that attributeth that to his workes, which is proper and peculiar to Iesus Christ, sinneth grieuously: but to make satisfaction for our sinnes appertaineth onely to Iesus Christ: Ergo, hee that attributeth the same to his workes, grieuously sinneth. But I shall haue occasion here-after more largely to handle this matter, therefore now I omit it, and so I will also the quotations of Luther, Caluine, and Melanchthon set in the margent, for that they deliuer no other doctrine, but that which I haue before declared, the which I nothing boubt, but it is so sound, that it will indure and abide this mans hammer.
‘Although I nothing doubt, but that this my answer to this article doth seeme sufficient to men that be not of corrupt mind and iudgement, and the same is nothing impeached by this addition, yet I will, for the further stopping of the mouth of this wrangler (who therewith chargeth others, but to much vseth him-selfe) say some-what more to the said article and addition. And to lay away shifting euasions, and to go directly to the matter: I desire the Christian reader to looke to the article, and his proofe of the same. The Article is, that Protestants are bound in conscience to auoyd all good workes: his proofe is, because all good workes according to the Protestants religion are deadly sinnes. The which I haue declared to bee false, and to be no doctrine of ours, for we teach that as the prophane, wicked, and vngodly in whome sinne raigneth, and doe [...] giue vp their members seruants to iniquity are with all their workes abhominable before God: so the good workes of the faithfull and regenerate (in [Page 134] whome sinne remayneth, but raigneth not) are in Christ acceptable to GOD, and profitable to men. But this acceptation and profit commeth not of the purenesse, and perfection, and merite of our owne workes: but in that the spottes and imperfection of them are by Christes righteousnesse couered, for his name sake pardoned, and in▪ him accepted for pure and perfect. For euen as men looking through a glasse, be it greene, blew, or any such other coullor, the thing vnder it seemes to bee of the same coullor the glasse is: euen so GOD our heauenly Father looking vppon his elect and faithfull people through his Sonne IESVS CHRIST in whome hee is well pleased, doth accept and take them with their workes for such as IESVS CHRIST is. And therefore wee say, that although our best workes are done in weakenesse, and bee stayned with the sinne which dwelleth in vs, yet as long as wee yeeld not to our corruptions, but striue and pray for the mortification of them, our workes doe please and glorifie GOD and bee testimonies to our consciences of our eternall election, and waies to walke in vnto saluation, and therefore are not to bee auoyded, but dilligently in the feare of God to bee vsed.’
‘But the Doctrine of this man, and of the Church, wherevnto hee adhaereth is, that they can doe good workes so purely and perfectly, void of staine and corruption, that they may by them merite, and deserue his eternall glory hereafter. The which hee that holdeth is a proud Pharisiee and blinde hypocrite, knowing effectually neither the corruption of his owne heart nor the perfect puritie and holynesse which GOD who is most pure and holy in his law requireth. For whereas there is euen in them that bee regenerate both the new man and the old: The spirite and the flesh: Galat. 5. 17. and the flesh lusteth against the spirite, and these be contrary one to y e other, that what thinges they would they Rom. 7. 14. doe not: And seeing that they bee carnall sold vnder [Page 135] sinne, so that they allow not what they doe. For that which they would, they doe not: but that they hate they doe, so that they doe it not, but sinne that dwelleth Rom. 15. 27. 20. 22. 23. 24. in them: And that although they consent to the law of GOD according to the inner man, yet they see an other law in their members fighting against the law of their minde, and leading them captiues to the law of sinne, which is in their members, so that they cry out and say O wretched men, who shall deliuer vs from this body of death? whether the regenerate and best men beeing in this estate, wherein Saint Paul after mercy and grace receiued, confesseth himselfe to haue beene, can doe good workes purely and perfectly, voyd of staine and corruption: let any (whome the God of this world hath not blinded) iudge.’
‘But to come to the cases which this man full wisely putteth, to the first, say that if hee who maketh the sinnes of those that truly turne to him, though they Isai. 1. were as redde as bloud, as white as snow, bee not able to wring out of this menstruous cloath the staines of it, and to make it cleane in the bloud of his Sonne, 1 Iohu 1. then is this menstruous cloath to bee abhorred. And if you cannot giue almes, but you must steale, then is almes giuen to bee auoyded. For wee must not doe Rom. 3. euill that good may come of it. For they that say and doe so, theire damnation is iust. And if mallice so abound in your heart, that you cannot see your enemy, but you must fall a quarrelling with him, then his company is to bee shunned. And if you cannot eate flesh, but you must scandalize and giue occasion of offending GOD to the beholder, then you ought not to eate flesh. And if you cannot releeue the poore, but for vaine glory, then haue you your reward, and such reliefe is to bee spared. Sed quorsum haec? What of all this? So saith he, in like manner of the corruption of nature, if the p [...]ison of concupiscēce so st [...]in my best actions, that whatsoeuer I do or think, I cannot possibly effećt them without these infections and corruptions, then certainly I am bound in concsience [Page 136] to auoid these crimes and offences, the which cannot possibly be performed without these vitious circumstances. For answer here-vnto I desire the reader to obserue the manner of this mans reasoning, that whereas by our doctrine euen good and faithfull men cannot doe good workes without some infection of sinne remayning in them: this man intreateth of wicked men, and of their workes vtterly defiled by sinne raigning ouer them. For he that stealeth to giue almes, and in whose heart mallice so aboundeth, that he cannot see his enemie, but he must quarrell with him, &c. is a wicked man, and sinne raigneth in him. And such men giuing their hearts to wickednesse, as God will not heare their prayers, so will hee not accept either them, or any of their workes. Moreouer whereas the question is whether good workes for corruptions and Psal. 66. 18. infections in them are to be auoyded, he concludeth that crimes and offences are to be auoyded. To the which I say Amen.’
‘And wheres he saith that a good thing consisteth of all Integritie, but an euill worke is caused by euery defect, and proueth the same by health and sickenesse, and by a potfull of pottage which one ill hearbe will spotle: I answer that as euill humors may be in mans body, & not ouermuch abounding and dominering in the same, it may liue, & do good actions profitable to him-selfe and others: So though euill humors of sinne bee in vs, as long as they abound not, and rule not ouer vs, wee may liue vnto God, and do workes acceptable to him in Iesus Christ, by whose righteousnes they be perfumed, and made sweete and sauory before his Maiestie. And as in a potte of pottage, one venemous and poysonable hearbe may spoile the whole: so one great and poysonable sinne raigning in man, may bring destruction and damnation to the whole man both in body and soule. Yet as there may be euill hearbes in pottage which bring not death to the eaters thereof, so their may bee imperfections and corruptions in mens workes and not be deadly to them that be in Iesus Christ, For as there may be an Antidotum and counterpoyson [Page 137] against very perrillous poysons to expell them and preserue life: so Iesus Christ who dwelleth in the heartes of E [...]hes. 3. his elect and chosen people by faith, is a most sure and safe Antidotum and counterpoyson against not onely imperfections, but also great and dangerous sinnes, and offences, to those that truly repent, vnfainedly beleeue in him, and by his spirite do indeauour to mortifie the euill afections of the flesh, and more and more to grow in newnes and holynes of life.’
‘As for that all Integritie wherein this man saith good thinges consist, it is in this corrupt estate of ours, sinne dwelling in vs, rather to bee wished, then attained. For when wee haue done the best wee can, wee must confesse our selues to bee improfitable seruants. True Contr. Pelagi lib. 1. is this saying of Saint Hierom. Haec est hominis vera sapientia, imperfectum se esse nosse: at (que) vt ita loquar cunctorum in carne iustorum imperfecta perfectio est. This is mans true wisdome, to acknowledge himselfe to bee vnperfect▪ and (that I may so say) the perfection of all that liue in flesh is imperfect. And againe Haec hominibus sola perfectio, Ad Ctesiphont. aduers Pelagi. S [...] imperfectos se esse nouerint. This is the onely perfection of men, to acknowledge themselues to be vnperfect. Wherefore lette vs not glory of all integritie, but lette vs vnfainedly confesse our owne iniquitie, and euen in the best workes we do flee vnto Gods mercy in Christ IESVS, who hath loued vs, and washed away our sinnes in his owne bloud, to whome with the Father and the holy Ghost, three persons, and one onely God, bee all praise, laud, and glory now and euermore.’
Amen.
The Pamphlet. The Protestants haue either no faith at all, or lye most damnably, in denying that a man assisted by GODS grace, can keepe the Commaundements.
[Page 138]3. Article.
VVHosoeuer knoweth God, keepeth his commandements: But all true Protestants know God. Ergo all true Protestants keepe his commandements. The Maior is expresse Scripture: qui dicit se nosse deum, & mandata eius non custodit, mendax est, & in eo veritas non est. Hee that saith he knoweth God, and keepeth not his commandements is a lyar, and truth is not in him. The Minor no Protestant doubteth of: for this knowledge of God is nothing else but a liuely faith wherewith all zealous Protestants (as they say are indewed. Hence from, manifestly it followeth, that either most zealous Protestants lacke a liuely faith, and so are Infidels: or if they haue a liuely faith, and deny that they keep, or can keepe Gods commandements, they are damnable lyars: of they chuse the first, they are Pagans, Heretikes or Iewes: if they take the second, they are damnable seducers, & impostors in religion, & consequently their faith is false.
Answere.
THis Syllogisme according to Saint Iohns meaning is wholy true. The Apostles purpose is to shew that the knowledge of GOD in the faithfull ought not to bee idle, but effectuall and fruitfull in godlinesse and holy obedience, working a care and conscience in them to keepe Gods holy commaundements, by dilligent endeuouring both to auoid all wickednesse which he forbiddeth, and to yeelde that holy obedience which hee requireth. The which they that do not, but liue prophanely, wallowing in wickednesse, and committing vngodlinesse with greedinesse; and yet make a profession of the knowledge of God (as too many do) their profession and knowledge is in vaine. For as Saint Iames saith: if any seeme religious, [...]am. 1. 16. and refraineth not h [...]s [...]ongue, but deceiueth his owne heart that mans reli [...]ion is in vaine. So if any seeme to haue the knowledge of God, and liueth loosely and wickedly, [Page 139] hauing no care to frame his life to the obedience of Gods commandements, his religion, profession, and knowledge is in vaine. For not euery one that saith vnto me, Lord, Lord, Math. 7. 21. shal enter into the kingdome of heauen, but he that doth my fathers will which is in heauen. But your meaning is, that by keeking of Gods commandements is vnderstood an absolute and perfect fulfilling of them, in yeelding without any transgression at all that ful and perfect rightecusnes which God commandeth. The which neuer did any man 1. Peter 2. yee [...]d, but onely the man Iesuc Christ, who neuer did sinne, and in whose mouth was neuer guile. This your doctrine of the perfect fulfilling of Gods law in this life is false, and you in maintaining of it, shew your selues to be blind and proud Pharisies, not knowing either y e perfect righteousnes of God, nor the corruption of our nature, against the which I reason thus: Whosoeuer sinneth transgresseth, and breaketh Gods lawes and commaundements: but all men doe sinne: Therefore all men transgresse and breake Gods lawes and commaundements. The first proposition is manifest: for S. Iohn saith, sinne is the transgression of 1. Iohn 3. 4. the law. The second proposition cannot with any face bee denied. Salomon saith there is no man that sinneth not. Saint 1. King 8 46. Rom 3. 23. Iames▪ [...] 2. 1. Iohn. 4. 8. Paul saith, all haue sinned, and are depriued of the glorie of God. Saint Iames saith, in many things we sinne all. Saint Iohn saith, [...]f we say that we haue no sinne, we deceiue our selues, & the truth is not in vs. Moreouer, S. Paul saith, as many as are Galat. 3. 10. of the workes of the law, are vnder the cursse: for it is written, Cursed is euery one that continueth not in al things, which are written in the booke of the law to do them. Where Saint Paul doth reason after this sort: Whosoeuer doth not continue to doe all that is written in the booke of the law, are vnder the cursse: but there is none that continueth to doe all that is written in the booke of the law: Ergo, there is none but is vnder the curse. The first proposition Saint Paul proueth by a place of the law, Deut. 27. The second Saint Paul taketh as a thing graunted, and not to bee denyed, that there is no man which continueth to doe all that is written in the booke of the law to do it, the which if it be [Page 140] not graunted, Saint Paules argument is nothing worth▪ for it might be said, that some doe fulfill the law of God, and therefore are not vnder the curse. So that which seemed to Saint Paul absurd to be denied, is now denied by these absurd and blind Pharisies. Furthermore, Saint Paul saith, That which was impossible to the law, in as much as it was Rom. 8 3. made weake, because of the flesh, God sending his owne sonne in the similitude of sinful flesh, and for sinne, hath condemned sinne in the fl [...]sh. Doth not S. Paul here shew, that whereas wee could not be saued by the law, God hath sent his sonne in the flesh to saue vs? And he declareth why we could not be saued by the lawe, because the weakenes of our sinfull flesh, is not able to yeeld that perfect righteousnes which the law of God requireth: the which if we could doe, we should liue therby. For God saith, which if a man doe he shall Ezech. 20. [...]1. liue in them. And that euen they that are regenerate with Gods spirit, doe not perfectly fulfill the law, and keepe Gods commaundements, it is most euident by Saint Pauls confession of himselfe: I am carnal, sold vnder sinne. I allow Rom. 7. 14. not that which I doe: for that I would, I doe not: but what I hate, that I doe. It is no more I that doe it, but sinne that dwelleth in me: For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me. But I find no meanes to performe that which is good. For I doe not the good thing, which I would, but the euil which I would not, that d [...]e [...]. I finde that whē I would doe good, euil is present with me. I see another law in my members, rebelling against the law of my minde, leading me captiue to the law of sinne, which is in my members. O wretched man that I am who shall deliuer me from this body of death? If S. Paul that elect vessell of God, which was taken Act. 9. 15. 2. Cor 12. 2. vp into the third heauen, and into paradise, and heard words which cannot be spoken, did not fulfill the law, and fully without transgression keepe Gods commandements; who but a blind hipocrite and proud Pharisie will arrogate to himselfe the same? Bernard saith well: Aut te ergo si audes praefer [...] Apostolo (nempe ipsius ista vox est) aut fatere [...]ernard super Ca [...]ti serm. 58 cum illo te quoque vitiis non carere: Either if thou darest, preferre thy selfe before the the Apostle (whose saying [Page 141] this is) or els confesse with him that thou also art not void of vices.
I will adde hereunto a few testimonies out of the auncient Fathers, to prooue that none in this life is assisted so fully with Gods grace, that he perfectly fulfilleth the law, and keepeth Gods commandements without any transgression Iustinus dialog [...]. pag. 98. or breach of them. Iustinus Martyr saith: [...] &c. And that none hath exactly done all things you your selues dare not deny: but there be which haue kept the things commanded, some more, and some lesse then others. S. Hierome saith: Facilia dicis esse Dei Hieron. ad Ciesiphontem a [...]uers. Pel [...] gianos. mandata, & tamē nullum proferre potes qui vniuersa complenerit. Responde mihi, facilia sunt an difficilia? Si facilia, profer qu [...]s ea imple [...]erit: Thou saiest Gods commandements be easie, and yet thou canst not bring forth any that hath fulfilled all. Answere me, be they easie or hard? If they be easie, shew any that hath fulfilled them. Againe, Haec hominibus sola perfectio, si imperfectos se esse nouerint: This is the Idem ibid. onely perfection of men, to acknowledge themselues to be imperfect. Againe, Tunc ergo iusti sumus, quando nos esse Idem lib. 1. ad. uers. Pelagianos. peccatores fatemur, & iustitia nostra, non ex proprio merito, sed ex Dei consistit mis [...]ricordia: Then wee bee iust, when wee confesse our selues to be sinners, and our iustice consisteth not in our owne merits, but in Gods mercy. Saint Augustine saith: Ipsa iustitia nostra tanta est in hac vita, August. de ciui [...] dei lib. 19 c. 27 vt potius peccatorum remissione constet, quam perfectione virtutum, Our iustice is so great in this life, that it consisteth rather in the remission of our sinnes, then in the perfection of vour vertues. And againe, Omnia mardata Lib 1. Retract. cap. 19. facta deputantur, quando quicquid non fit ignoscitur: All the commandements are then reputed to bee done, when whatsoeuer is not done is pardoned. Againe, Gratia Dei Ad Bonis. lib. 3 cap. 7. tribuit in hac vita studium praecepta seruandi: & eadem, si quid etiam in illis pr [...]ceptis minus seruatur, ignos [...]it: The grace of God doth giue in this life a desire to keepe his commandements: and the same grace, if any thing in them be not obserued, forgiueth it. The like I might alleage out of many other places of his workes: As, De natura [Page 142] & gratia cap. 36. Contra Iulianum lib. 4. cap. 3. De liber [...] Arbitr [...]o cap. 16. and such others, but for shortnes sake I omit them. Chrysostome saith: Neque enim alios li [...]et in lege Chrysost. ad Rom. Ham 17 i [...]st ficar [...], n [...]si eum qui curcta ad [...]mpleuerit. Id verò [...]emini dum possib [...]le factum est: None can be iustified by the law, but hee that hath fulfilled all. And that hath beene as yet Bernard super Ca [...]tica s [...]r. 50 possible to no man. Bernard saith: Quomodo ergo iubenda fuit quae implenda nullo modo erat? &c. How was the law to bee commanded, which can by no meanes bee fulfilled? De aff [...]ctuali. or if thou rather thinke that the commandement was giuen for the ruling of our affections, I will not herevpon striue, so that thou also doe yeelde vnto me, that in this life it neither can, or euer could bee fulfilled of any man. For who dare arrogate that to himselfe, which Paul himselfe confesseth that he had not comprehended? Neither was the commander ignorant, that the weight of the commandement exceeded mans strength: but hee iudged it to be profitable, that thereby they might be put in mind of their owne insufficiencie, and so might know that they ought according to their power labour to the end of righteousnes. Therefore by commanding things impossible, hee made men not transgressors, but humble, that euery mouth might be stopped, and all the world made subiect vnto God, because that by the workes of the law no flesh shall be iustified before him: for wee receiuing the commandement, and feeling our owne want, will crie vnto heauen, and God will haue mercy vpon vs. Againe, Quantumlibet in hoc corpore manens profeceris erras vitia siputas Id [...]m ibidom serm. 58. emortua, & non magis suppressa: velis nolis intra fines tuos habitat Iebusaeus, subi [...]gari potest, sed non exterminari: sci [...] (inq it) quod non habitat in me bonum: How much soeuer thou doest profit, whilest thou abidest in this bodie, thou art deceiued if thou thinke vices to bee dead in thee, and not rather suppressed: whether thou wilt or no the Iebusite will dwell within thy coasts: he may be subdued, but not vtterly banished. I know (saith Paul) that no goodnesse dwelleth i [...] me. This was Bernards iudgement concerning our keeping of Gods commandements and fulfilling [Page 143] of the law. Ferus also a late Frier, but yet a man of better iudgement in many matters, then many others were, or be, hereof writeth thus: Per Christu [...] implenda erat omnis iustitia, per quem solum lex poterat impleri, nam maledicta erat natura humana, legemque implere non potuit, iuxta illud: In cap. 19. Matth neque nos neque patres o [...]us hoc portare potuimus: All righteousnes was to be fulfilled by Christ, by whom onely the law could be fullfilled. For mans nature was accursed, and could not fulfill the law, according to that saying, neither we nor our Fathers were able to beare this burden. Againe, the same Ferus saith: Si nemo potest gloriari s [...]á pecca o immunem, nec quisquam gloriari potest se legem seruass [...]: cum peccatum nihil aliud sit quàm transgressio legis. If no man can glory that he is free from sinne, neither can any man glory that hee hath fulfilled the law, seeing that sinne is nothing else but the transgression of the law. Hencefrom it followeth, that zealous Protestants want neither a liuely faith in Gods mercies, nor true obedience to Gods commaundements, although they vnfainedly confesse their manifold imperfections and sinnes, by which they be farre from perfectly fulfilling the law of God. and now ( pro coronide) I will requite you with another Syllogisme. They that thinke they can fulfill the law of God, be proud Hypocrits and Pharisees: but the Papists thinke that they Ferus in Math cap. 3. can fullfill the law of GOD, yea can doe superarrogant workes, I should say workes of Supererogation aboue them that the law requireth: Ergo, the Papists bee proud Hypocrites and Phraisees.
The Pamphlet. The most poynts wherein the Protestants dissent from the Catholikes tend to loosenes of life, and carnall liberty.
[Page 144]4. Article.
THis article may bee proued by a generall induction in all such matters, as now the Protestants call in question. First, say that a man hath not free will to doe good, but all goodnesse proceedeth so from grace, that it lyeth not in his power neither to haue it, nor resist it, but of necessitie it must haue effect.
To what other end tendeth this senceles doctrine and fatall fancie, but to make men negligent in disposing and preparing their soules to receiue Gods grace, and rouse it vp, and put it in execution after they haue it? making man not much vnlike a sicke asse, who neither can dispose nor prepare himselfe to seeke for his medicine, but of necessitie must expect till his maister thrusteth it into his throate, neither after hee hath drunke it, can cause it cure his disease, but carelesly letteth it worke as it will.
Secondly they defend that men be iustified by faith alone, the which Solifidian position ouerthroweth flatly true repe [...] tance▪ sorrow for sins, mortification of passions, & al other virtues which tend to perfect reconciliation of the soule with God, causing men onely to procure a certaine false fantastical apprehension of Christs death & passiō, the which faith although they erroniously auerre, cannot be seuered from charity, vertues, & good works; yet both experience teacheth that it may, for also few or none haue faith, because few or none of them haue these works: and the Scriptures plainely proue that all faith, yea and the most noble faith which hath force to remoue Mountaines, may be without charitie.
Thirdly they assure vs that faith once had can neuer be lost, the which vain security openeth the gap to al libertine sensu [...] lity: for if a man bee certain that he hath true faith, if it bee impossible he should lose it, if he be secured, that by it alone he shal be saued; why may he not wallow in al licentious pleasures in this life, & neuer doubt of glory in the other? could euer Epicurus haue foūd a better ground to plant his Epicurisme? could euer Heliogabalus haue better patronised his sēsuality? [Page 145] could Bacchus, or Venus euer haue forged better reasons to enlarge their dominion?
Fourthly, they say, a man cannot keep all the commaundements: for what other cause I pray you; but thereby to make men negligent in keeping of them, to pretend an excuse of impossibilite, whensoeuer they transgresse them.
Fiftly why deny they the Sacrament of penance; but to make men careles how they liue, and neuer regard the auoiding of sinnes, as though they were neuer to render an account of thē? to hinder that shame & blushing which men conceiue in discouering their sins, the which are most excellent meanes to deter them from sinning another time: to shuffle vp restitution & satisfaction of iniuries committed against our neighbours, to draw men from remorse of conscience by burying their sins in eternal obliuion: the sores whereof confession rubbeth, & causeth remembrance:
Sixtly, why exclude they the true & real body of Christ from the blessed Sacrament of the altar, but for that they perceiue how by the presence thereof, they were deterred from sinne and wickednes? for they knew well that sinfull li [...]es consorted not with those sacred misteries, and therefore they rather resolued to banish Christ from the Sacrament, then sinnes from their soules.
Finally for what other cause haue they coined a new negatiue religion, wholy standing vpon negation of sacraments, ceremonies, rites, lawes, customes & other principal points of the catholike Church; but for fasting, to bring in feast [...]g; for praying, playing, for deuotion, [...]issolutiō, for religious f [...]are of God, vain securitie▪ for zeale and mortification, a nu [...]ber of vaine verbal sermons: and to conclude, for a positiue working a flat deniall almost of all points of faith and religion.
Answere.
COncerning this article, I will first answere these cauils, which this cauiller obiecteth to the slaundering of our doctrine, as tending to loosenesse of life, and [Page 146] carnall libertie: Secondly, I will shew to what loosenesse and wickednesse of life the doctrine of the Church of Rome tendeth, and what fruits or rather weeds of wickednes it hath brought forth euen in Popes & their clergie, and namely in Rome that holy Citie, where that holy Father resideth, and wherevpon he especially breatheth and blesseth. He beginneth with free will, wherein he neither setteth downe truly our doctrine, nor the state of the controuersie: which is a vsuall custome with his companions, to peruert and alter the state of the question, as Doctor Whitakers sheweth y • Bellarmine vseth to do. I wil Epist. dedica. in contr. 1. therefore lay downe our doctrine truly as we teach concerning this matter wee beleeue, that although in worldly matters concerning this life, man haue wit, reason, and vnderstanding to know; and will, for the choise of good and euill, iust and vniust: yet in spirituall matters pertayning to eternall life, and the worship of God, wee beleeue, that mans reason is so darkened, & wil be so corrupted, that he can neither truly know, loue, nor couet, much lesse do & performe, those things which bee agreeable to Gods will, and acceptable vnto his Maiestie, vntill God in his elect and chosen people doe by his holy spirit regenerate them, by lightning their blinde reason, and forming their wicked wils. This we proue by these places of Scripture here following. The Lord saw that the wickednes Genes. 6. 5. of man was so great vpon the earth, & al the imaginations of the thoughts of his hart were euil continually. And that the Ibid. cap. 8. 21. Math. 16. 17. imagination of mans heart is euill from his youth. Flesh and bloud hath not reueiled it vnto thee, but my Father which is in John 1. 5. Verse 1 [...]. Iohn 3. 3. heauen. That light shined i [...] the darkenes, and the darkenes comprehended it not. Which are borne not of bloud, nor of the will of the flesh, but of God. Except a man be borne againe he cannot see the kingdom of God. That which is born of the flesh 13 is flesh, & that which is borne of the spirit is spirit. A man can 27 receiue nothing, except it be giuen him from heauen. No man Chap. 6. 44. 65 can come to me, except the Father which hath sent me, draw him. Therefore▪ I said vnto you, that no man can co [...]e vnto me, except it be giuen vnto him of my Father▪ without mee [Page 147] ye can do nothing The wisdome of the flesh i [...] death. The wisedome Cap. 15. 5. Rom. 8. 6. 1. Cer. [...]. 14 of the flesh is enmitie against God. The natural man perceiueth not the things of the spirit of God, for they are foolishnes to him, neither can he know them, because they are spiritually Cap, 4. 7. discerned▪ What hast thou▪ that thou hast not receiued? No man can say that Iesus is the Lord, but by the holy Ghost. By Cap, 12. 3. Cap, 15. 10. the grace of God I am that I am, Not that we are sufficient of our selues to think any thing as of our selues: but our suffici [...]ncie [...] Cor, 3: 5. Philip, 2. 13. Hebr. 13. 21. is of God. It is God that worketh in you, both the wil & the deed, euen of his good will and pleasure. The God of peace make you perfect in all good works to do his wil, working in you that which is pleasant in his sight through Iesus Christ our Lord. Whosoeuer committeth sinne is the seruant of sinne: Joh, 8. 34. 36 If the Sonne shall make you free, ye shall bee free indeede. By these sayings let the Christian reader cōsider of what value and force our wit and will is in heauenly matters, vntil the one belightned, & the other reformed by Gods grace and spirit. Herevnto I will adde a few places of the auncient Fathers. Saint Augustine saith: Quid b [...]ni operari potest perditus, nisi quantum fuerit perditione liberatus? Nunquid August. Enchir. ad Lani. cap▪ 30. libero voluntatis [...]itrio? & hoc absit: nam libero arbitrio male vt [...]ns homo & se perdidit & ipsum. Sicut enim qui se occidit, &c. What good can hee that is lost doe, but in as much as he is deliuered from perdition? Can he bee restored by his free will? God forbid. For man vsing ill his [...]ree will, lost both himselfe, and it also. For as one killing himselfe, doth kill himselfe whilest hee liueth, but hauing killed himselfe, doth not liue, nor can raise and restore himselfe beeing dead: so when a man sinned by his free will, sinne hauing gotten victory, his free wil was lost. De Natura & gratia cap. 53. Againe, Quid tantum de naturae possibilitate praesumis? vulnerata, sauciata, vexata perdita est: vera confessione, non falsa defensione opus habet. Gratia ergo dei non qua instituatur, sed qua restituatur, quaeratur: What dost thou presume so much of the power of nature? it is wounded, maymed, vexed and lost: it hath need of a true confession, not of a false defence. Therefore the grace of God, not whereby the will is ordained, but whereby it is restored, is to bee [Page 148] sought. Many such other sayings he hath in his workes against the Pelagans, which I omit.
But this man saith, that man may dispose and prepare his soule to receiue Gods grace; and this he proueth not by Scripture, but (I will not say Assedly) by the similitude of a sicke Asse, that cannot dispose, nor prepare him-selfe to seeke for his medicine. By this diuinity men preuent Gods grace, and it doth not preuent them; men first seeke God, and not God them. For answere wherof, I would aske this man, whether it be not with all the of spring of Adam, as it was with A [...]am him-selfe after his fall. Now whether did Gene. 3. Adam seeke God first, or God him: the Scripture saith, that GOD called vpon Adam, and that he was so farre from seeking God, that he and his wife hid themselues from the presence of the Lord God. So that if God in mercy had not sought them, and called vpon them, it seemeth that they had neuer sought nor called vpon God. And euen so it is with all his posterity, as our Sauiour sheweth by the lost sheepe, whome the Shepheard seeketh and bringeth Luk. 15. 4. home, the sheepe nothing disposing or preparing it selfe to seeke to the Shepheard, or to returne to the fould. So God saith: I was found of them that sought me not; Did Peter repent vntill Christ had looked on him, and the Cocke had Isai. 65. 1. crowed? What disposition and preparation was in Paul to seeke the grace of Christ? Therfore I may truely say, that as Lazarus prepared himself being dead in graue, to be raised vp by Iesus Christ; so do men dead in sinne, dispose and prepare themselues to receaue the medicine of Gods grace. Ephes. 2. 4. S. Paul saith: God which is rich in mercy, through his great loue wherewith he loued vs, euen when we were dead by sinnes, hath quickned vs together in Christ, by whose grace ye are saued. To this doctrine the auncient Fathers beate witnes. Saint Augustine saith: Ʋt totum Deo detur, qui hominis voluntatem August. [...]nchir. ad Laurent. cap. 32. bonam & praeparat adiuuandam, & adiuuat praeparatam: All is to be giuen to GOD, who both prepareth the good will of man to bee helped, and helpeth it being prepared. Againe Nolentem praeuenit vt velit, volentem subsequitur Idem. ibidem. ne frustra velit: GOD preuenteth him that is not [Page 149] willing that hee may bee willing: and hee followeth him that is willing, that he may not will in vaine. Now if this our doctrine concerning the will of man be the truth of God confirmed both by the word of God, and by the testimonies of the most learned Fathers, then without blasphemy it cannot bee said to tend vnto loosenes of life or carnall liberty: it teacheth vs both true humility, in acknowledging our own misery and wants, and to attribute all to Gods grace and mercy, and to attribute all to Gods grace and mercy, and to arrogate nothing to our selues, and doth it tend to carnall liberty, and careles security? Wee are both to exhort others, and also to stirre vp our selues, to feare and serue God in holines of life. And yet we must acknowledg, that God worketh those things in vs, whereto he exhorteth vs. And therefore the same spirit that saith: Turne vnto mee with all your hearts, saith also, Joel. 2. Lament. 3. Ezch. 28. 13. Ezech. 11. 19. Turne vs O Lord, and we shall be turned. He that saith Make you a new heart, and a new spirit: for why will ye dye O house of Israel? saith also, I will put a new spirit within their bowels, and I will take the stony heart out of their bodies, and wil giue thē an heart of flesh. And againe create in me a cleane Psalm. 51. 20. heart, O Lord, and renew a right spirit within me. The same Isai. 1. 16. Psalm. 51. 7. Ezech. 36. 25. spirit that saith, Wash you cleane, saith also, Purge mee with Hyssope, and I shall be cleane: Wash me, and I shall bee whiter then Snow. And againe, I will power cleane water vpon you and a new spirt will I put within you, and ye shall be cleane: yea from all your filthines, and from all your Idols will I cleanse you. The same spirit that saith: Be ye holy, for I am holy, saith 1. Thess. 5. 23. also, the God of peace make you holy. And so we must come August. confe. lib. 10. cap. 29. to that saying of Saint Augustine: Da quod iubes & iube quod vis: Giue vs O Lord, that which thou commaundest vs, and then commaund vs what thou wilt. And therefore they reason like doltish Asses, which inferre vpon the exhortations to grace and godlines which be in the Scriptures, that there is a power and ability in vs to performe those things, whereunto God in his word exhorteth vs. Exhortations bee Gods instruments and meanes which he vseth to worke his heauenly graces in vs, and they [Page 150] ‘teach vs not what we can doe, but what we should doe.’ I would here end this matter, but y • I must tell you, that you write improperly and falsely in charging vs, that we say al goodnes proceedeth so far from grace, that it lieth not in mans power neither to haue it, nor to refuse it, but of necessity in must haue effect. Improperly you write, in putting, hauing Gods grace, in steed of obtayning & getting it: we say, it is in man to haue it, whē God doth giue it, without which gift it is not in mans power to get it. But it is in man to resist it. For y e grace of God offereth saluatiō to al, but it is resisted Tit. 2, 11. & reiected of ma [...]y, in that their hard and stony hearts wil not admit it. The grace of God is offered to men, when his word is preached, and they be called to repentance; but it is with many, and namely you, as Zacharie saith: They refused Zachar. 7. 11 As the Papists doe now. to hearken, & pulled away the shoulder, and stopped their eares, that they should not heare. Yea, they made their hearts as an Adamant stone, least they should heare the Law and words which the Lord of hosts sent in his spirit by the ministery of the former▪ Prophets. I know no man that denieth, but such men doe resist the grace of God, which yet is receiued of them that are written in the booke of life, whose wils it reformeth and of euill wils maketh good wils, willing and coueting those things which be acceptable in Gods sight. Finally, I thought good for the better satisfying of the reader in this matter, to let him vnderstand: that whereas Erasmus (a man as all men must needs confesse of great learning) was had in iealousie of the Papists, as too much leaning to Luther and his doctrine, hee was at the last prouoked and set on by them to write against him: who chusing this matter of free will, and writing in defence thereof, yet afterward he retracted and reuoked his former opinion and writing, and was not abashed to confesse the truth, as appeareth by these his words. Verum vt ingenuè [...]rasm. lib. 19. [...]pist. ad Ludo [...]cum Vi [...]em. dicam; perdidimus liberum arbitrium: illic mihi aliud dictabat animus, aliud scribebat calamus: But simply to speake my minde. We haue lost our free will: in that matter my minde did indite to me one thing, and my hand did write another. I come now to the second doctrine of ours, [Page 151] which you vntruely charge, and falsely slander to tend to loosenesse of life, and carnall liberty, that men bee iustified by faith alone, which you scornefully call a solifidian portion, and falsely say, but doe not proue, that it flatly ouerthroweth true repentance, sorrow for sinnes, mortification of passions, and all other vertues, which tend to that perfect reconciliation of the soule with God, &c. Where first I would exhort you (if the same might any thing preuaile with you) to take heed that by scorning in this manner at Gods Psalm. 1. 1 Prou. 19. 29 truth, you shew not your selfe to be one of them that sit in the seate of the scornefull. Salomon saith, that iudgements are prepared for the scorn [...]rs, & stripes for the backe of fooles. Secondly as this doctrine which you deride is true, Godly, and comfortable, confirmed by the word of God, & ancient Fathers; so doth it not exclude, much lesse ouerthrow repentance, or any other good worke, but sheweth the true and right vse of them. Saint Paul saith, Wee conclude Rom. 5, 28 that a man is iustified by faith, without the workes of the Law. And in the fourth chapter hee reasoneth thus from Abraham the father of the faithfull: If Abraham were iustified Rom. 4, 2 by workes, he hath wherin to reioyce or glory: But Abraham hath not wherein to reioyce or glorie before God. Ergo, Abrahā was not iustified by works. And after saith; To him that worketh not, but beleeueth in him that iustifieth Galat. 2, 16 the vngodly, his faith is counted for righteousnesse. Wee know that a man is not iustified by the workes of the lawe, but by the faith of Iesus Christ, euen wee haue beleeued in Iesus Christ, that wee might bee iustified by the faith of Christ, and not by the workes of the lawe, because that by the workes of the lawe no flesh shall bee iustified. This doctrine was neither scorned nor denied by the auncient Godly Fathers, of some of whome I will set downe a few sayings.
Origene speaking of the theefe that was hanged with Origen in 3. ad Rom. Christ, saith, Pro hac sola fide ait ei Iesus, Amen dico tibi; Hodie mecum eris in paradiso: For this his onely faith, Iesus said vnto him: Verely I say vnto thee, this day shalt thou be with me in paradise. And of the woman that had [Page 152] the issue of bloud: Ex nullo legis opere, sed pro sola fide [...] Ibidem. ad eam. Remittuntur tibi pec [...]ata: For no worke of the law, but for faith onely he said vnto her, Thy sinnes be forgiuen thee. H [...]larie saith: Solafides iustificat: Onely faith Hilar. in Math. Ca [...]. 8. & Can 21. Ambros [...]n Rom. 3. doth iustifie. Ambrose saith, iustificati sunt gratis, quia nihil operantes, neque vicem reddentes sola fide iustificati sunt don [...] Dei: They are iustified freely, because working nothing, nor rendring any recompence, they are iustified by faith onely through the gift of [...]od. The like he writeth in Rom. 4. and 10. and vpon the 1. Cor. 1. Praefat. ad Galat. and vpon chap. 3. Saint Hierome saith: Conuerte [...] tem Hier. in Rom. cap. 4. impium per solum fidem iustificat Deus, non opera bona quae non habuit: God doth by faith only iustifie the wicked man, conuerting not by good workes which hee had not. Many such other sayings I might alleage out of Hierome, Augustinus in Psal. 67. but I leaue them. Saint Augustine saith: Sine bonorum operum meritis per fidem iustificatur impius: The wicked man is iustified by faith without the merites of good workes. In Psal 88. Againe, Quia sola fides in Christum mundat &c. Because onely faith in Christe, doth make cleane, they that doe not beleeue in Christ, bee voyd of cleanesse. He hath also E [...]chir. ad Laurent. cap. 117. often this fine saying: Fides impetrat, quod lex imperat. Faith obtaineth that, which the law commaundeth: that is to say, the law commandeth a righteousnesse of workes, faith obtaineth the righteousnes of Christ, which onely is able to hide and discharge all our vnrighteousnesse.
This doctrine which this disdainfull man so much disdaineth, is acknowledged of the Greeke Fathers. Basil saith, This is perfect and sound glorying in God, when a man doth not boast himselfe for his owne righteousnes, Basil. [...] Pag. [...]. but knoweth himselfe to bee voyd of true righteousnes, [...]: And is iustified by onely faith in Christ: Chrysostome saith: Nobis pro cunctis sola Chrysost. in Math Hom. 12. Idem de prod [...]tione Iudae. fides sufficiat: Onely faith is sufficient to vs for all other thinges. Againe Illud vnum asseueraue [...]im, quód sola fides per se salvum fecerit: This I may affirme that only faith by it selfe saueth. Againe, Rursus illi dicebant, qui [Page 153] sola fide nititur, execrabilis est: hic contrà demonstrat, qui sola Idem in Galat. cap. 3 fide nititur eum benedictum esse: They said, hee that leaneth onely to faith is accursed: but Paul on the contrarie part sheweth, that hee that leaneth to faith onely is blessed.
Many such other places out of the Latine and Greeke Fathers I might produce, but I omit them, I hope hee will not say, that these Fathers which deliuered this doctrine of solifidian faith (as he disdainfully termeth it) did ouerthrow repentance, mortification, and all other vertues. Nay this true faith, which neither falsely, nor fantistically, but truly and effectually apprehendeth Christs death and passion, and applieth the same as a most soueraigne salue to cure all the sores of our soules, is that which giueth life to repentance, mortification, and all other ver [...]es. For as faith without workes is dead, as S. Iames saith: so workes Iames 2. 26 Cyril in exposit. Symbol. N [...]n. tom. 1. Concil. pag. 543 Chry in 1 ad Timot▪ Hom. 5. without faith are dead, as Cyril and Chrysostome say. And we truly auerre, that this true faith in Gods merifull promises, by the which Christ doth dwel in our hearts, cannot be seuered from charitie, vertues, and good workes, as hee falsely affirmeth, but faintly and foolishly prooueth that it may. His first reason is taken from experience, because few or none of vs haue faith, for that few or none of vs haue these workes. How many or few of vs haue faith and good workes, you are no competent iudge for to determine. And therefore wee appeale from your affectionate and erronious iudgement, to the true and iust iudgement of God. I doubt not but before I haue ended this article, to proue that we be not so void of good workes, and so ful of abhominable wickednesse, as your Popes and spitefull spiritualty hath beene.
Your second proofe you will draw out of the Scripture, that all faith; yea, and the most noble faith which hath 1. Cor. 13. force to remoue mountaines, may be without charitie. I answere, that Saint Paul speaketh not there of the faith of Tit. [...]1. Math. 7. Gods elect, but of that which is a gift to worke miracles, which may bee in wicked reprobates, such as Iudas was: and so doth Oecumenius the Greeke Scholiast expound [Page 154] it in these words: [...]. Oecumen. in 1. Cor. 13 He speaketh not of the common and Catholike faith of the faithfull, but of a certaine gift of faith. [...]or there was a certaine kinde of gift, which by an equiuocation was called faith. So that S. Paul, as hee had before compared charity, with the gift of tongues, and with the gift of prophesying: so here he compareth it with the gift of doing miracles. And as those gifts may be in the wicked seuered from charity, so also may this. Some writers also in the former chapter, where S. Paul saith: To another is giuen [...]. Cor. 12. 9. faith by the same spirit, do expound it of the particular faith of doing miracles, As Theophilactus: Non fides d [...]gmatum, Theophilact. in 1. Cor. 12 sed miraculorum, quae & montes transfert: He speaketh not of faith of doctrine, but of miracles which mooueth mountaines. And therefore S. Paul meaneth, that if the whole faith which is in doers of miracles were in him separated from charitie, as it may bee, hee were nothing. But that faith by which Christ dwelleth in the hearts of his elect, neither is, nor can be separated from charitie, but G [...]lath. 5. 6. worketh by it. And therefore S. Paul in his gratulations in the beginning of his Epistles, doth alwaies ioyne them togither, as being such graces of Gods spirit, which be neuer separated asunder, Hearing of the faith, which ye haue in Ephes. 1. 15. Coloss 14. 1. Thess. 1, 3 2. Thess. 1, 3 Philem. 1, 5. [...]ebr. 12 the Lord Iesus, and loue towards all the Saints. To conclude this point, that this doctrine doth not tend to loosenes of life, we teach that they which doe not follow peace and holinesse shall neuer see God, and that good workes are the waies, wherein wee must walke to the kingdome of God, and eternall life; to the which, they that doe not walke in them, shall neuer come. For without the holy Citie shall bee dogs, and enchaunters, and whoremongers, and murtherers, & Apocal. 22. 15 idolaters, and whosoeuer loueth or maketh lies. And although good fruites make not the tree good, yet they be necessarie effects of a good tree: so euery tree that bringeth not forth good fruit, shall be out downe and cast into the fire. M [...]th. 3, 10.
The third doctrine of ours, which you vntruely charge to tend to loosenes of life, is, That faith once had can neuer [Page 155] be lost: the which vaine securitie (you say) openeth the gap to all libertine sensualitie: and hereat you make great exclamations. Here I will first cleere the doctrine, and afterward answere your vaine cauillations, and needlesse exclamations. Faith is diuers waies taken in the holie Scriptures. First, it is taken for the doctrine of faith, or the Gospell which we beleeue: as, By whom wee haue rece [...]ued Rom. 1, 5 grace and Apostleship, to the obedience of faith a [...]ong al Gentiles: that is, that all nations might obey the Gospell. Also to the Galathians: This onely would I know o [...] you, Receiued Galat. 3, 2. ye the spirit by the workes of the law, or by the hearing of f [...]th, that is, by hearing the Gospell preached. So wee call the Christian faith, and the Apostolicall faith. In this sense faith being taken for the doctrine of the Gospell: we confesse that many may know it, make profession of it, and historically beleeue it, and yet afterwards may fall from it, as Iudas and many in Asia did. Secondly, it is taken for 2. Tim. 1. 15. that promise which wee make in Baptisme, whereby wee binde our selues to professe true religion, & to beleeue in God, in whose name we be baptized. Hereof S. Paul speaketh, Refuse the yonger widowes: for when they haue begun to waxe wanton against Christ, they will [...]arrie, hauing [...]amnation 1. Tim. 5, 11. because they haue broken the first faith. The which is to be vnderstood of the first profession of faith in Baptisme, & not of the latter vow of single life, as the Papists falsely and foolishly expound it. From this faith all they doe fall, which turne either on the right hand to false doctrine, or on the left hand to wicked life. Many other waies faith is taken, but this question is of that true, liuely, and iustifying faith, which is the faith of Gods elect, whereby Christ Tit. 1. Ephes. 3. dwelleth in their hearts, and they receiue nourishment and life from him. This faith may be couered by temptations and falles, as fire in the night with ashes, but neuer vtterly extinguished. For they in whome this true faith is, are like a tree planted by the riuers of waters, that will Psal. 1, 3 bring forth her fruite in due season, whose leafe shall not fade. And they that tr [...]st in the Lord shall bee as mount Psal. 125. [...]. Sion, which cannot bee mooued, but remaineth for euer. [Page 156] They th [...]t by th [...] faith are built vpon the rocke Iesus Christ, Math. 16. 18 hell gates shall neuer ouercome them. Christ saith, He that beleeueth i [...] the Sonne of God hath euerlasting life. Hee that hearet [...] my word & beleeueth in him that sent m [...], hath euerlasting Io [...]. 3. 36. chap [...]. 2 [...]. life, and shall not come into condemnation, but hath passed rō death to life. He that beleeueth in me shall neuer thirst. Chap. 6. 35. Ephes 1. 13 Saint Paul saith Wherein after ye beleeued ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, for the redemption of that libertie purchased vnto the praise of his glory. These places sufficiently shew, that that faith which is common to all Gods elect, and proper only to the elect, can neuer perish, nor bee vtterly lost in them. And this true & comfortable doctrine bringeth no vaine securitie, nor openeth the gap to any libertine sensualitie. For they that by this faith haue tasted how sweete the Lord is, cannot but loue and feare God, and greatly delight in his commandements. And that faith which swimmeth Psal. 112 1 in mēs lips, but is not printed in their hearts, nor shineth by Godlines and good workes in their liues, is a dead faith, and is no more that true faith, whereby we liue vnto God, then a dead man is a man. To conclude this matter, although we distinguish betweene iustification and sanctification: yet wee acknowledge that they be inseparable, and the one doth necessarily follow the other. For whosoeuer are iustified by Gods grace and mercy through faith in Christ Iesus, be also sanctified with Gods holy spirit, to abhorre that which is euill, and to clea [...]e to that which is good, & to serue God in tru [...] holinesse and righteousnes all the daies Rom. 12. 9. Luk 1▪ 75 of their life. And therefore we teach that they which without repentance persist in sinnne, wallow in wickednesse, and commit vngodlinesse with greedinesse, haue no faith, nor haue any assurance of the remission of their sinnes: but may be assured that the wrath of God hangeth ouer them, and [...]f they doe not truely repent, and bring forth fruites worthy amendement of life, will fearefully fall vpon them. So that you might haue spared your vaine and foolish exclamations concerning Epicures, Heliogabalus, Bacchus and Venus, which are more honoured in Rome (as hereafter [Page 157] I will shew) then allowed of vs. For of whome did Mantuan the Italian Carmelite Frier an 100. yeares past De calamitat tempor. lib. 2 write this, but of your Popes and his fauourers: Neglecto superum cult [...], spreto (que) tonantis im erio, Baccho indulgent, Venerique ministrant: Neglecting the worship of God, they serue Bacchus and Venus.
Concerning the fourth point of doctrine, of keeping Gods commandements, I haue spoken sufficiently before. Onely now I say that our doctrine tendeth hereunto, to shew vs our misery by transgressing of them, that wee may thereby bee mooued to hunger for Gods mercie in Christ: and although we cannot perfectly fulfill them (for in many thing [...] we sinne all) yet we ought according to the Iamet 3. 2 measure of Gods grace giuen to vs, haue a care and conscience to walke in them, and to frame our liues to the obedience of them.
Whereas fiftly you charge vs, that wee deny the Sacrament of Penance, thereby to make men careles how they liue: I answer, that although we deny your penance to be a Sacrament, because it hath no outward visible signe, and reiect your clancular confession, your absurd absolution, and your surperstitious or rather blasphemous satisfaction, thereby to answere Gods iustice, and discharge your sins: yet we truly teach y e doctrine of repentance, as it is deliuered vnto vs in the word of God. We teach men to come to the knowledge of their sins, by y e law of God, which is the Rom 3. glasse to shew vs our spots, & the first step to repentance: then to lament their sinnes, whereby they haue offended their gracious God, and mercifull father; to confesse their sinnes with remorse of conscience, both to God and men, whom they haue offended: and especially wee call vpon men for amendement of life, in bringing forth fruits worthie of repentance, without the which there is no repentance. One part of which amendement is satisfaction to our brethren for iniuries committed and restitution of goods vnlawfully and vngoldly gotten. As touching our iniuries against God, wee plead not our owne satisfaction, but craue Gods mercie in Christ Iesus, who is our onely [Page 158] satisfaction, and by whom only we seeke to haue remission of them. Whereas you say, that your confession rubbeth the sores of sinne, and causeth remembrance of them, I say that this more truely and effectually is wrought by the preaching of Gods word, whereby sinne is more shewed, and the wrath and iudgements of God against sinne are more threatned, and thereby the conscience more pricked 2. Sam. 12. 7 and wounded, then by your confession. So Dauid was brought to repentance for his foule sinnes of adultery and murther, by Nathans preaching, and thundring Gods iudgements against him, and not by his secret confessing. So the people hauing heard Peter preach the worde of Act. 2. 37 De poe [...]itent. dist 5. cap. in poe [...]itent. i [...] g [...]ossa. Concil. tom. 1 part. 1. P. 155. Socrat. lib. [...] cap. [...]9. S [...]zomen. lib. 7 cap. 16 God, were pricked in their hearts, & said vnto Peter, & the other Apostles, Men and brethren what shall we doe? This is Gods holy ordinance, the other a plant which God hath neuer planted, but an inuention of man, as euen your own Canonists against your Schoolemen doe confesse. And what wickednes hath come of it, the ecclesiasticall historie partly sheweth, and God who seeth all secrets knoweth.
‘Your owne Aluarus Pelagius Bishop of Sylueus in Portugale in his booke de planctu ecclesiae writeth thus of your confession and confessioners: Saepè cum paroch [...]anis mulieribus quas ad confessionem admittunt Scelestissimè fornicantur. Luk 2. cap. 37. 1. They Priests do often most wickedly commit fornication with the women of there parishes which they admit to confession. The like writeth Marsilius Patauinus in his booke intituled, Desensor Pacis part 2. ca. 6. pag. 286.’
To your sixt accusation I answere, that we exclude and banish our Sauiour▪ Christ, neither from the Sacrament of his supper, nor from the hearts of the faithfull; but acknowledge that as by faith hee dwelleth in the one, so by Ephes. 3, 17 2. Cor. 13, 5 the same hee is receiued of the Godly in the other. Your false and grosse doctrine of Transsubstantiation, which the Greeke Church neuer beleeued, and the Latine Church lately defined as Erasmus saith, wee iustly reiect and condemne. [...]r [...]s. Anno▪ [...] in 1. Cor. 7 We exhort men, when they come to receiue that [Page 159] holy mysterie, the Sacrament and pledge of our saluation in Christ, to examine themselues: and so to eate of that bread, and drinke of that cup: For hee that eate ha [...]d drinketh vnworthily, 1. Cor. 11. [...]8 eateth and drinketh his owne damnation, because he discerneth not the Lords bodie. But if (as you say) sinfull liues consorte not with his sacred mysterie, I meruaile how your Priests liues consorted with it, which how holy they were, I will shew hereafter. Lastly, you charge vs with a new negatiue religion, wholy standing vpon negation of Sacraments, ceremonies, rites, lawes, customes, and other practicall points of the Catholike Church: wherevnto I answere, that we deny nothing that God hath commanded, in the holy canonicall Scripture, the which as I haue before shewed, is the onely rule of our Religion and life. Indeede wee deny and defie your trifling traditions and vnwritten vanities, and inuentions, with the which you haue gone a whoring as the Prophet saith. If you can shew that wee deny any thing, which Psal. 106. 39 God hath commaunded, as wee can plainely prooue that you doe, then spare not to charge vs with a new negatiue religion. You deny the sufficiencie of the Scriptures, and that all doctrine necessarie to saluation is contayned in them. You deny the same Scriptures to bee in the vulgar tongue, for all Gods people to reade and heare to their comfort. You deny praier and the publicke seruice of God to be in the same vulgar tongue. You deny Christ to bee our only mediator between God & vs. You deny the Cup of Christs supper to Gods people. You deny the lawful authority which Princes haue ouer their people, & subiects, in all causes ecclesiasticall and temporall. You deny mariage to ecclesiasticall ministers, whereby what great and horrible wickednesse you haue caused, I will hereafter declare. You say we bring in for fasting▪ feasting; for praying, playing, &c. Concerning your fasting, consisting in a superstitious obseruing of times, and diuersitie of meates, and tending to the honouring of Saints, and satisfying Gods iustice for your sinnes, we deny it. But fasting purely vsed according to Gods word, to humble our soules before [Page 160] God, & to mortifie the wicked affections of our sinful flesh, we allow; and especially that great and principall fast, in abstayning from sinne, whereof Saint Augustine speaketh in these words: Ieiunium autem magnum & generale August in Ioan tra [...]l [...]7 & distinct. de consecra, cap. Ieiunium. est abstinere ab iniquitatibus, & ab illicitis voluptatibus seculi, quod est perfectum iei [...]nium in hoc seculo: The great and generall fast is to abstaine from iniquities, and vnlawfull pleasures of the world, which is the perfect fast in this world. Chrysostome saith, Ieiunium dico abstinentiam à vitiis, I say that fasting, which is to abstaine from vices. Chrysost. in Genes. hom 8. Hereby let it be discerned, who doe most truely fast. In deede I know that it is your manner, much to glory in your writings and speeches, of your outward fasting from meates, as the Pharisee in the Gospell did, who gloried Luke. 18. 12. that he fasted twise a weeke, which neither God in his law had required, nor the Apostles of Christ (for any thing wee reade) vsed. Whereby wee may note, that true Godlines neither is to bee measured by such outward abstinece from meates, nor is alwaies ioyned with it. Iohn Matth. 11. 18 Baptist vsed greater austerity in his diet, and abstinence from meates, then our Sauiour Christ did; yet was his life nothing so holy. Iohns Disciples vsed more fasting Matth. 9. 14. then the Disciples of our Sauiour Christ did. Yet it is not to be doubted, but our Sauiours Disciples liued as godly or Tertul de I [...]i [...] nio adue [...]s. Psichicos Hierom. in Aggaeum. cap. 1. pag. 230. more, then they did. The Montanists Heretikes were greater fasters then were the true Christians, as Tertullian sheweth. And S. Hierome writeth that they obserued three Lents in a yeare, and yet were Heretikes condemned by the Church of God, although then fauored by the Bishop of Rome as Tertullian sheweth in the beginning of his booke against Praxeas. The Iewes vsed such great abstinence and fasting, that they brought weakenes and sickenesse to their bodies, as Saint Hierome writeth, who neuerthe Hierorymus ad Algaesiam. quast. 10. lesse were enemies to our Sauiour Christ. The Moscouites which neuer acknowledged the Popes authority be as great fasters as Papists are. And so also be the Turkes. And therefore these men neede not to boast so much of 1. Tim. 4. 8. their fasting. Saint Paul saith, that bodily exercise profiteth [Page 161] little, but godlines is profitable to all things, & hath the promise of this life present, & that which is to come. Howbeit, as I will not deny, but that there may be lesse fasting, and more feasting, then were requisit: yet that there is more feasting and superfluitie in fare now, especially in ecclesiastical persons, I thinke it will be to hard for this man to proue. Whence came these phrases, As fat as an Abbot, he hath a face like an Abbot, and an Abbey Lubber, but of their immoderate fare and feeding; And how these men were giuen to gluttony & excesse, I will shew at this time but by one example. Giraldus Cambrensis in his Book intituled, Speculum Ecclesiae, writeth, that the Abbot and Monkes of Saint Swithens in Winchester, came to King Henry the second, hunting at Gilford in Surrey, and fell downe in myre and durt before him, pittifully crying out. The King asked them, what was the matter. They answered, that their Bishoppe had taken three dishes of meate from their dinners and suppers. He asked them how many he had left vnto them. They answered tenne, but from the foundation of their house they had vsed daily to haue thirteen dishes at a meale. The King turned to his Nobles and said: By the eyes of God (for that was his oath) I thought their house had beene burnt, and now I see it is but a matter concerning their paunches. And then turning to the Abbots and Monkes said: If your Bishop deale not with you, as I haue done with my court, to bring you to three dishes, I would he were hanged. This was the remedie, that these gluttenous Monkes found at the handes of that prudent Prince. Where the reader may note, not onely the great gluttony, but shamelesse impudencie of these men or monsters, in making such a lamentable complaint, for want of three dishes, hauing tenne r [...]mayning. The same Cambrensis writeth, that in some Abbeies they had at euery meale sixteene dishes, which slender diet Monkes bellies were Baccus barrels. was a good meanes to preserue their holy vowed virginitie. Hereof came the old ryming verse. O monachi vestri stomachi sunt amphora Bacchi, &c. To come to the next, I wish there were more praying, and lesse playing then [Page 162] there is: yet this wil I say, that there is now more true praying according to the will of God, & lesse playing then was euer in popery. Dicing and carding is in some reformed Churches abolished, and of those that truely professe the Gospel lesse vsed, then it hath been of Papists. But I wil not stand to prosecute the pa [...]icularities that here you name. Cicero pro Ligario. I will say vnto you as Tullie said to Tubero, Habes Tubero quod est accusatori maxime optandum, confitentem reum, &c. Thou hast O Tubero that which an accuser would most wish for, the party accused confessing himselfe guilty, yet so confessing that he was on the same side that thou Tubero and thy Father were. So we say and confesse, that there is lesse deuotion, and more dissolution, lesse religious feare, and more vaine security, lesse zeale and mortification, then there ought to be: but I trust hereafter to shew, that these vertues haue as much or more wanted, & these vices abounded among Papists, as they doe with vs.
Now I will come to the second part of my answere promised to this article. To shew to what loosenes & wickednes of life, the popish doctrine doth tend, and what weeds of wickednes it hath brought forth.
First their doctrine of keeping Gods word in a strange tongue, and restrayning Gods people from reading and hearing of it, hath beene and is a great cause both of error in doctrine, and wickednes in life. Our Sauiour Christ saith, You erre not knowing the Scriptures, and the power of God. Dauid saith, That the law of God giueth wisedome to the Mat. 22, 29. Psal. 19. 7, 8. Psa. 119, 105. simple it lightneth the eies, it maketh Gods seruant circumspect and that it is a light vnto our feete, and a Lanterne vnto our steppes. He sheweth also that it is a meane to preserue men from sinne. For speaking of the righteous man he saith: The law of his God is in his heart, and his steppes shall not slide. Psa. 17, 21 Psa. 119. 11, And againe: I haue hid thy words in my heart that I might not sinne against thee, That good Father Chrysostome, who was a most earnest exhorter of all men to the reading of De Lazaro & diuite Homil. 3 & ad R [...]m. in praesatione. the Scriptures saith: Magna aduersus peccatum munit [...] Scripturarum lectio: magnum praecipitium, profundum barathrum [Page 163] Scripturarum ignoratio. H [...]c hareses peperit, haec vitam corruptam inuexit, haec sursum & deorsum omnia miscuit The reading of the Scriptures is a great sauegard against sinne: the ignorance of the Scripture, is a slippery meanes to fall into sinne, and a deepe gulfe of sinne. This hath bred Heresies, this hath brought in corruption of life, this hath turned all things vpside downe. Againe: Hoc Ad coloss. hom. 9. Hier [...]n. ad Ru [...] omnium malorum causa est, quod Scripturae ignorantur: This is the cause of all euils, that men be ignorant of the Scriptures. Saint Hierome who exhorteth Ladies to bring vp their young daughtres, being but seauen yeares old in the reading of the holy Scriptures, saith Ama scientiam Scripturarum & carnis vitia non amabis, Loue the knowledge of the Scriptures, and thou shalt not loue the vices of the flesh. Many such other sayings might be alledged out of the Fathers, which plainely shew, that the keeping of the holy Scriptures in an vnknowne tongue, and the restrayning of Gods people from reading and hearing of them is a doctrine tending to loosenes, and great wickednes of life.
Their doctrine of vowing chastity and single life, and prohibiting matrimony, what an occasion it hath beene of horrible filthines and wickednes of life, I will brieflie declare. Chrysost. tom, 5 quod regulares faemi. tum viris cohabitant. Chrysostome of some women in his time which vnder a profession of virginity liued wickedly, saith thus: Virginitas ista cum viris plus ab omnibus arguitur quàm stuprum ipsum: This virginity of women with men is more reproued of all men then whoredome it selfe. Saint Hier [...]me in his time complained of the like women. Sanctum virginum propositum. &c. The euil name of some which behaue Hieron, ad virg, Demetriadem. not them-selues well, doth slander the holy purpose of virgines. Saluianus the Bishop of Massilia, who liued in the yeare of our Lord 480. writeth thus: Nouum est prorsus religionis genus. Licita non faciunt & illicita committunt. Saluianus lib, 5. de prouiden. tia. Temperant à concubitu (quamuis nec hoc faciunt nisi à licito) & non temperant à rapina, &c. i. This is a new kind of religion. They do not things lawfull: & commit things vnlawfull. They abstaine from copulation (although the abst [...]ine [Page 164] not from that neither, but frō that which is lawfull) and refraine not from rape. What doest thou O foolish perswasion? God hath forbidden sinne, and not mariage, your deeds agree not with your studies or profession. You ought not to bee fauorers of vices. There is extant an epistle of Huldricus Bishop of Augusta, who liued about the Paralip. Abba. Ʋsperg p. 4. 14 yeare of our Lord 860. vnto Pope Nicholas the first concerning the forbidding of Priests marriage, wherein is declared, that Gregory the Pope hauing giuen forth a decree, for the single life of Priests, vpon the finding of 6000. childrens heads in ponds of water, where they had bin drowned, did reuoke the same decree, and commended the saying of the Apostle, It is better to marie then to burne: 1. Cor. 7. 9. adding therevnto, that it was better to marry then to giue occasion of murther. Of this epistle Pope Pius the second maketh mention, intreating of Germany, and it was found in a library in Holland before Luthers time. Bernard the Abbot, who liued Anno domini. 1150. complaineth of the wicked life of the clergie, in these words: Episcopi & Bernardus in concil. Romen. sacerdotes huius temporis c [...]stitatis sanctimoniam, sine qua nemo videbit deum, tam in corde, quam in corpor [...] quomodo student obseruare? traditi in reprobum sensum faciunt quae non conueniunt. Quae enim in occulto fiunt ab episcopis, turpe est dicere: How doe the Bishoppes and Priests of this time keepe holy chastity both in heart and bodie, without which no man shall see God? Being giuen vp into a reprobate minde, they doe the things that are not conuenient: for what things bee done of Bishoppes in secret, it is a shame for to speake. Againe, Tolle de ecclesia honorabile Supra. Cantica. ser. 86. connubium, &c. Take from the Church honorable marriage, and the bed vndefiled, and thou shalt fill it full of whoremongers, incestuous persons, buggerers, and all kind of vncleane ones. Againe, hee sheweth that there Bernardus de persecutione. sustinenda. cap. 29. were very many, who abstayning from the remedy of marriage, fell afterwards into all kind of wickednesse. About that time, the Pope sent a Cardinall called Ioannes Cremensis into England, to disolue Priests marriages, who in a synod hauing inueyed against their marriage, saying, [Page 165] that it was a shameful thing, that a Priest should arise from his wife, to consecrate the body of Christ, was the same Fabian. part. 7 cap. 229. fol. 154. night after taken with a whore; as Fabian and other writers doe witnes. And I reade the same story in an ould written booke, which I thinke was the story of Henry Huntington, where these words were added: Celari non potuit taceri non, debuit. It could not bee kept secret, and it ought not to be suppressed in silence. In the glosse vpon Distinct. 81. Maximinus in glossa. Gratians decrees it is said that a Priest for simple fornication is not to be deposed from his benefice, and the reason is, because Pauci sine illo vitio inueniuntur: i. Few were found without that vice. Robert Holkoth an English man, & a Dominike Frier, who liued about the yeere of our Lord. 1340. writeth of the Priests in his time in these words: Sed proh dolor, Rober. Holkoth supra lib. Sapient. lecti 173 his diebus verificatur nimis illud Iob. cap 3. Ecce qui seruiunt ei, id est, Domino, non sunt stabiles, & in Angelis suis reperit prauitatē. Sunt enim quidā de modernis sacerdotibus, Angeli Satanae per discordiā: quidā Angeli Apostatici per superbiam: quidā incub [...] per luxuriam: & quidam Angeli abyssi per auaritiam: i. But alas in these daies that saying of Iob cap. 3. is too true: Behold, they that serue the Lord, are not stable or constant, and in his Angels he hath found naughtines. For of the Priests of these daies, some be Angels of Satan, by discord and contention: some Apostaticall Angels by pride: some be filthy spirits by riotousnes and vncleanesse: and some the Angels of the bottomles pit, by couetousnes. Againe, Hunc vilissimum deum (Priapum) excolunt non pauci Idem ibidem. sacerdotes moderni, discipuli illius magni Angeli de quo loquitur Paulus, 2. Cor. 12. Datus est mihi Angelus Satanae, &c. This most vile and filthy God ( Priapus) not a few Priests of these daies doe serue, being the disciples of that great Angell, of whome Paul speaketh 2. Cor. 12. The Angell of Satan was giuen vnto me, &c. Auentinus writing of Pope Hildebrand, called Gregory the seuenth, who earnestly forbad Priests marriage saith: Maxima pars sub honesto nomine Auentinus in Annalibus Boiorum, lib. 5. pag, 56 [...]. ex▪ cusi, Ingolstadii [...] 1554. castimoniae, stupra, incestus, & adulteria passim & impunè committunt: A great number of Priests, vnder the honest name of chastitie, committed euery where, and without [Page 166] punishment, Whoredome, Incest and adulteries. Yea what other great mischiefes were committed he there declareth. There is a treatise in the second tome of the Councels, intituled Opusculum Tripartitum, in the second part Concil. tom. 2. pag. 1002. whereof are these words. T [...]nta immunditia luxuriae notoria est in multis partibus mundi, non solum in Clericis, sed etiam in sacerdotibus, imo (quod horribile est audire) in praelatis maioribus: So great vncleanesse is notorious in many parts of the world, not only in Clearks, but also in Priestes, and (that which is horrible to heare) in great Prelates, Panormitane who liued anno 1431. and was a great dooer in the Councell of Basile, hauing shewed that the vow of continencie is not of the order of Priesthood, nor holdeth by the law of God, but is a constitution of the Church, Panormita, parte. 3. de clericis coniuga, cap, cum olim. addeth these wordes: Credo quod pro bono & salute animarum, &c. I beleeue that it were a wholesome ordinance for the good and saluation of soules, to leaue it to their owne wils, that would liue continently, and merite more, and that they which could not conteine, might marry: because that experience doth teach, that a cleane contrary effect doth follow that law of continencie, for that now adaies they doe not liue spiritually, nor be cleane, but bee defiled by vnlawfull copulation to their most grieuous sin, whereas they might liue chastly with their owne wife, John. Gerson. Tom. 1. declar. defectuum virorum eccles. as the Nicene Councell said. Iohn Gerson in his time complayned that some Cloysters of Nunnes were become stewes of strumpets and whores: his words be these: Rursus occulos aperite, & inquirite, Si quae hodie Claustra monialium facta sunt quasi prostibula meretricum. Mantuan the Carmelite Italian Frier, who was an excellent learned man, and liued an hundred yeares past, writing of this vow, & the fruites thereof saith thus.
Mantuan here sheweth, first, that many in those daies misliked that law of vowing single life. Secondly, that it had bred many monsters, that is to say, such as for their wickednesse did lead a monstrous life. Thirdly, that the life of the auncient Fathers that liued in marriage, was better then of these which vowed chastitie. Polidorus Virgilius an Italian, and gatherer of the Popes Peter pense here in England, writeth thus: Illud tamen dixerim tantum abfuisse Polidor. Ʋirg. de inuent. rerum. lib: 5. cap: 4. vt ista coacta castitas illam coniugalem viterit, &c. Yet this I will say, that this enforced chastitie is so far from excelling that chastitie of marriage, that no crime and sin hath brought more shame to y e order of Priesthood, more euill to religion, nor more griefe to all good men, than that blot of the filthines of Priests. Wherefore peraduenture it were expedient, both for the Christian common wealth, and the estate of that order of Priesthood, that at the last the right of publike marriage were restored to Priests, which they might holyly vse without infamie, rather then most filthily defile themselues with such a natural vice. Such a loosenes and filthines of life, this doctrine of vowing chastitie, and forsaking matrimony hath brought forth: whereof much more might be alleaged, but this shall suffice. Yet herevunto I wil adde not only their practise, but also their doctrine of hauing Lupanaria, stewes, where whoredome is publikely permitted: for the restoring of which, Fryer Perine preached at Paules Crosse in Queene Maries daies Cōsut. Apolog. and D. Harding calleth them necessary euills. And if it were not the doctrine of the Church of Rome to allow them, neither would they haue so long permitted them, nor Sixtus the fourth would haue built Nobile Lupanar, a noble brothell house in Rome, as before I alleaged out of Cornelius Agrippa. In these places, what filthinesse and incest, and what murders were committed, God knowweth, [Page 168] and auncient men may somewhat remember. God saith, There shall be no whore of the daughters of Israel, nor Deut. 23. 17. whorekeeper of the sonnes of Israel.
Another doctrine of theirs tending to loosenesse and wickednesse of life, is their doctrine of Popes pardons, whereby they falsely faine, that the Pope hauing the merites of Martyrs (which they cal y e treasure of the Church) to dispense and bestowe at his pleasure, hee can pardon whatsoeuer sinne men haue committed, and acquit and discharge them both à poena & culpa: that is from the sin and punishment, which is more by their doctrine, then the death & passiō of Christ can do. What miserable mischiefe hath flowed from these pelting pardons of Popes (from which the ruine of their kingdome hath iustly proceeded) By Luthers dealing against them. I will declare out of the words of y e Princes and estates of Germany in their 100. grieuances exhibited to the Popes Legat at Norenberg, anno 1522. & printed at Colen, anno In fasciculo [...]erum expetē [...]arum. fol. [...]77. Grauamen. 3. 1533. In y e third grieuance be these words: Illud importabile iam olim increbuit Romanarum indulgentiarum onus, &c, That importable burden [...] of Romish pardons hath now a long time increased, when vnder the pretence of pietie, either for building of Churches in Rome, or that the Bishoppes of Rome promised a voyage against the Turke, they sucked all the marrow of money from the simple and euer credulous Germaines: And that which is much more to be regarded, by these deceits, & the publishers and Preachers of them, the true godlines of Christians is abolished, whilest they to broach the sale of these their buls, and pardons, giue praise vnto their wares, that by these bought pardons, greate and strange offences both which be past, and that are to come, not onely of the liuing▪ but also of the dead, being in the fire of Purgatorie, (as these publishers of pardons call it) bee pardoned, so that money bee paid, and that it ti [...]gle in their right hand: & by the sale and merchandise of this ware, both Germany of money is spoyled, & Christian godlines is extinguished▪ when euery one according to the quantitie, which hee bestoweth vppon this ware, doth take vnto himselfe libertie and impunitie to sinne. Hence whoredome, incest, adulterie [...]s, [Page 169] periurie, murther, theft, robberies, vsury, and an whole heape of mischiefes haue proceeded, and taken their beginning. For what mischiefes will men bee affraid to committe, when they bee once perswaded, that they obtaine by money of these brokers and pardoning pedlers▪ licence and impunitie to sinne, not onely in this life, but also after their death? &c, by these words it doth euidently appeare, to what loosenesse of life, and manifold mischiefes this doctrine did tend, Alphons. de cast. lib 8. Duran in lib. 4 dist. [...]0. quaest 3 Antoni 1. parte summae. titul 10 cap [...] 3. some Papistes themselues confesse, to haue no warrant of the Scriptures, Iohn. Maior. in 4. sent. dist. 20. quaest. 2. Onus [...]les. cap. 15. fol. 26. and other some affirme such pardons as be graunted for twenty thousand yeeres to be superstitious and foolish. I might speake much of this matter, but at this time I will conclude it with two sayings, the one contained in a booke printed at Colen, anno 1531. Intituled Onus Ecclesiae, wherein after great complaint of these pardons, and of the wickednesse that proceeded of them, be these words: Illi autem indulgentiarum buccinatores omnimōdam promittunt securitatem, quae parit negligentiam, & negligentia offensam Dei: These publishers of pardons doe promise all manner of securitie, which breedeth negligence, and negligence the offence of God. The other is in the treatise I named before in the second Tome of the Councels, called Opus [...]ul Tripart▪ [...]om [...]. Concil. [...]art. 3. Pag. [...]00. 2 Opusculum Tripartitum, in these words: Item habent breuia quae rel [...]qunt in singulis parochijs, in quibus continentur indulgentiae, quod mirantur boni viri, Si vnquam de conscientia papae vell etiam alicuius boni viri potuerunt illa procedere: They haue also briefes which they leaue in euery parish, in which such pardons be graunted, that good men doe maruell, that euer they could proceede from the conscience of the Pope, or any good man.
The doctrine of the Popes dispensations to what loosenes and wickednes of life did it tend? First, hereby in [...]est was committed, as before I shewed how Pope Martin Phil: Comines de bel [...]o n [...]opo▪ lib. 5. P. 626. Sleyda [...]. lib. 25. 5. gauea dispensation to one to marry his owne Sister, Ferdinandus a King of Naples married his Aunt, Emanuell King of Portingale married two Sisters. So did also Sigismundus King of Polonia Anno Domini 1553. [Page 170] Sigismundus also now King of Polonia, this last yeare married Sleda. lib. 25. Gotardi Arth [...]s Mer. Galobell. Anno. 1606. pag 95. his former wiues Sister. King Henry the eight maried Catheri [...]ne his brothers widdow, and lately Maximilian the Emperors daughter was married to King Philip of Spaine her Vncle, of whome he begat this present King. Th [...]se and many such other were not done without the Popes dispensation, So Bonif [...]cius a Bishop of Germany in one Epistle to Pope Zachary sheweth, how a great man by the Popes dispensation marryed his Vncles widdow. T [...]m. 2. concil. pag. [...]. 47. Fabi. 7. parte. in Charles. 5. pag 189. Vide Rob. Giguinum lib, 8 fol, 133. Fabian our English Chronicler, who liued somewhat before Luther, writeth that Charles the fift the French King did by the dispensation of Pope Iohn 22. put away Blanch his wife, because her mother was his Godmother, and afterward was by the same Pope dispensed with to marry his Cosin Germaine. Many Kings, by meanes of such dispensation bought of the Pope for mony, haue put away Micha. Ritus lib, [...]. Rob. Gaguinus in [...]udo. 12. Sabel. Enne. 10. lib, 2. their lawfull wiues, & married others: as Vladislaus king of Hungary, Ludouicus the 12. the French King, &c. Yea I am ashamed to expresse what a horrible sinne Pope Sixtus 4. did dispense with, to be vsed in the hote moneths of Iune, Iuly and August, as writeth V [...]selus Groningensis in his treatise of Pardons. They did dispence to keepe as many Benefices as one could get, so that Cardinals of Rome, had some 200. some 300. Benefices, as I haue out of Io. Gerson pag. 17. and Nicholaus C [...]emangis before declared. Hereof also that learned Earle of Mirandula Io. Franc. Picus complained in In faciculo rerum expetend. [...]c s [...]iend. impr [...]ss Coloni [...] 1553. fol. 210 an Oration to Pope Leo. 10. in these words: Sanctissime cauetur, ne multa ab vno Sacerdotia quibus annexa sit [...]nimarū cura, possideantur: dispensatio (ita solet appellari) effecit, vt iam non multa, non plura, sed innumera ten [...]ant multi, qui ne diaco [...]i quidē mererentur offici [...] defungi: at eiusmodirerum dissipationem non ego, sed Bernardus tot ante secul [...] appellauit: It was most godly prouided that one man should not haue many Benefices wherevnto cure of soules is annexed. But dispensation (for so it is called) hath brought to passe that [...]xlib 3. de cō sideratione a [...] [...]ge. many men haue not some, and many; but innumerable Benefices, which are not worthy to execute the office of a deacon. This not I, but Bernard many ages past called a [Page 171] dissipation. Io. Gerson, hauing made mention of Bernards Io. Gerson tom 1. de potesta. ecclesiae consider. 10. complaint, addeth these words Quid modo dicendum putabimus de tam facili, vt appellant, dispensatione per Papam & Praelatos super iurametis licitis, super votis rationabilibus, super immensa beneficiorum pluralitate, super general [...] concili [...] rum non obstantia, super priuilegiorum & exemptionum commune ius priuantium concessione. Quis omnia denumeraret per quae nunc vigor ecclesiasticae, imo & Euangelicae disciplinae totus verè elanguit, emarcuit, euanuit? i. What shal we think is to be said now of such easie dispensing by the Pope, and Prelates, concerning lawfull othes, reasonable vowes, infinite plurality of Benefices, the generall infringing of Councels, and the graunting of priuileges and exemptions, which take away common rights. Who can number vp all, by which the whole strength of Ecclesiasticall and Euangelicall discipline is languished, withered, and perished. Hereby it may sufficiently appeare what dissolution and loosenes of life hath proceeded from the doctrine of the Popes power in dispensing.
What great mischifes and calamities haue comen of their doctrine concerning the Popes power in deposing Emperours, Kings and Princes from their Crownes and dignities, no pen can expresse, nor any mind sufficiently Vide marsili [...] pataui in d [...] fer. pacis part. 2. cap. 25. pag. 403. conceiue. Hereupon infinite bloudy battels haue beene fought, Cities sacked, Countries wasted, and millions of people▪ consumed. As appeareth by y e hisstories of Henry 4. Henry 5. Fredericke 1. and Fredericke 2. Lud [...]uicus Bau [...] rus and many others. From hence came that fearefull faction of the Gibellines, holding with the Emperour; and the Guelses, holding with the Pope: whereby not onely the Cities of Italy were distracted and in a manner wasted, Vide. Platinā in. Bonifacio. 9 but also the inhabitants of singular Cities were diuided, amongst themselues, expelling, killing, and murthering one another. So that euen in Rome it selfe, those two Carion per Pe [...] c [...]rum part, 4 lib. 5, pag, 94, [...]t Ant [...]n, H [...]st. par 3. Tit. 21 cap 2. Sect, 5. fol. 9 [...]. great families the Columnes being Gibellines, and the Vrsines, being Guelfes, haue fought one with another daily three moneths together. Here by the way the Christian Reader may consider, how vainely and salsely the author [Page 172] of that other lying and slanderous Libell, intituled A Reason 24. pag. 150. Quartron of reasons, &c. glorieth that peace and tranquillity finde harbour and intertainment onely in Catholike Realmes and Common-wealths: and that their Catholike religion euer bringeth with it, peace, quietnes, loue, friendship, plenty, and all kind of happines. Whereby he sheweth his grosse ignorance in histories, which most plainly and plentifully shew the contrary, and that it was with Christian countries in time of Popery, as Azaria said, There was no peace to him that did goe out and in, but 2. Paral. 15. 5. great troubles were to all the inhabitants of the earth. For Nation was destroyed of Nation, and City of Citie: for GOD troubled them with all aduersity. But of this I will speake no more at this present; hereafter GOD may giue an occasion more largely to handle it.
Moreouer, their doctrine of easie expiation and purging of sinnes by a Priests absolution, by buying the Popes Pardons, by hearing Masses, by procuring Dirges & Trentals, by sprinkling holy warer, by bearing Agnus Dei, and many such other paltries, where-vnto did it tend but to loosenes and wickednes of life, by incouraging them to commit that, which might by such easie meanes be discharged? Wherevnto did their doctrine of worshipping Images tend, but to Idolatry? whereof what calamity hath come to the Christian Common-wealth, by weakening and renting asunder the Empire, and thereby strengthening Infidels, I will not at this present shew. Wherevnto doth their doctrine of keeping no oth nor faith with Infidels and Heretikes tend, but to cause periury, and to take peace and tranquility from Countries? What fearefull plagues of God haue ensued hereof, might easily bee shewed. I will onely note one, namely that great ouerthrow which the Christians receaued at Varna by Amurathes the Turk, with whom Vladislaus the king of Polonia, and Ioannes Huniades hauing made an honourable and Bonfin. Decad. 3. lib, 6, pag. 457. profitable peace, and confirmed the same with othes and writings, Pope Eu [...]enius 4. vrged them first by Francis the Cardinall of Florence, and afterward by Iulianus the Cardinall, [Page 173] to breake peace, and to renew warre. Whereat the Turke wondred, and in the heate of the battaile, as Bonfinius Bonfin. Decad. 3. l [...]b. 5. pag. 464. writeth, Amurathes tooke out of his bosome the writings of the peace and league, and looking vp to heauen said, This is the league, O Iesus Christ, which thy Christians haue made, and confirmed by thy name, who haue falsified their faith giuen by thy name. If thou be God, as they say, auenge thy iniurie, & punish these faulse abusers of thy name. After which words the victory fell to the Turkes, there Ʋladislaus the King was slaine, all the Polonians killed, the Nobles of Aeneas Si [...]ius Comment. ia Europ pag, 399. Hungary destroyed, Iulianus the Cardinall the Popes Messenger, and causer of that mischiefe in flight murthered. By which great ouerthrow, the power of Hungary was so weakned, that afterward it was the easilier conquered by the Turke. This great calamitie came of their doctrine of keeping no oth nor league with Infidels and Heretickes, and of the Popes power in dispensing therewith. And what a hinderance of stablishing peace among Christian Princes it is at this day, any man of meane vnderstanding may easily consider.
Now for as much as this man maketh so much of thier deuotion and our dissolution and loosenes of life, I will according to my promise before made, shew what holinesse the Popes haue inspired and breathed into the Citty of Rome, where they reside, and into their owne court. Bernard writeth of Rome in these words: Quid tam notum seculis quam proteruia & fastus Romanorum? gens insueta pacitumultui Bernard. lib. [...]. de considerat. assueta. Gens immitis & intractabilis, vs (que) adhuc subdi nescia, nisi cum non valet resistere: What is so well knowne vnto ages as the frowardnes and pride of the Romanes? A people vnacquainted with peace, accustomed to tumult and trouble. A people cruell and vntractable, which will not as yet be subiect, but when it is not able to Idem [...]odem. lib. resist. And of the Court of Rome thus: Curia bonos facilius recipere, magis quàm facere co [...]sueuit. &c. The Court rather receiueth good men, then maketh them good. But if wee haue proued, that moe good men haue become naught in it, then euillmen haue become good: then such are to be [Page 174] sought, as neither decaying in them is to be feared, nor amending is to be wished, as being already perfect.
Franciscus Petrarch, who liued in Rome, greatly cōplaineth Anno 1370. of the abhominations of Rome, & the Popes Court. Quicquid vspiam perfidiae & doli, quicquid inclementiae superbiae (que) Epist. 19. quicquid imp [...]dicitiae effr [...]natae (que) libidinis audistia [...]t legisti, qu [...]cquid deni (que) impietatis & morum pessimorum sparsim habet aut habuit orbis terrae, totum istic cumulatim videas, aceruatim (que) reperias, &c. i. Whatsoeuer treacherie and deceit, whatsoeuer crueltie and pride, whatsoeuer vncleannes and vnbridled lust thou hast heard or read, finally whatsoeuer impiety the world now hath, or hath had, thou maist see it and finde it in full heape and measure there. For I need not to speake of coueteousnesse and ambition, of the which the one hath there set the throne of her kingdome, from whence she might robbe and spoile the world; and the other dwelleth no where but there. I would the learned reader would read the rest of that 19. Epistle, and the next Epistle following, and see how hee painteth forth the abhominations of Rome, & the Popes Court, which would bee too long and tedious for mee to write. Frier Mantuan (of whome I made mention before) writeth thus of Rome:
If Rome giue any thing, it giueth trifles; it receiueth gold, & giueth words: Alasse onely money doth raigne in Rome, vertue is banished out of Rome.
You that desire to liue godly depart ye from Rome, whereas all things are lawfull there, it is not lawfull to bee a godly man there.
Depart honestie into villages, if they be not also infected with the like filthie impostumes. The Cittie (meaning Rome) is wholy become a Stewes. Many such other complaints he hath which I omit. Palingenius another Italian Poet and Papist saith:
They aske what is done in the Citie of Rome. All are wholy giuen to riot, to gluttony, to theft, to deceit, and to Sodomitrie.
Andrew Boord Doctor of Phisicke and a popish Priest Andrew Boord in his Breuiary of health named Extrauag. Cap. 2. writeth thus of Rome: And shortly to conclude, I did neuer see no vertue nor goodnesse in Rome, but in Bishoppe Adrians daies, which would haue reformed diuers enormitics, and for his good will and pretence hee was poysoned within three quarters of a yeare after hee did come to Rome, &c. Againe, And now to conclude, whosoeuer [...]bidem. hath beene in Rome, and hath seene theyr vsuage ther [...], except grace doe worke aboue nature, hee shall neuer bee good man after, &c. Catherina Senensis that holy woman, whom Pius 2. canonized for a Saint, because she was his Antoni. part. 3. titul. 23. cap. 14. se [...]. 13. fol. 224. b Foetorē in [...]ernalium vitiorum. country woman, talking with Pope Gregory the 11. complained, as Antoninus the Archbishop of Florence writeth, that in the Court of Rome where should be a delicate paradise of vertues, she found b a stinke of hellish vices. And of the same Court Aeneas siluius himselfe a Pope writeth A [...]neas Siluiu [...] epist 66. pag. 554. thus: Nihil est abs (que) argento Romana curia dedat. Nam & ipsae manus impositiones, & spiritus sanct [...] dona venduntur. Nec peccatorum venia nisi nummitatis impenditur: The Court of Rome graunteth nothing without money: for euen imposition of hands, and the gifts of the holy Ghost are sold. Forgiuenes of sinnes is not graunted but to them that haue money. Againe, Quid est Romana curia [...]dem epist. 188. pag. 763. his qui summam tenent, nisi [...]urpissimum pelagus ventis vndi (que) durissimis tempestatibus agitatum? Au [...]ritiae ibi atque inuidiae procella vix qnenquam intactum praeterit: What is the Court of Rome in them that be the chiefe, but a most [Page 176] filthy sea on euery side tossed with windes & strong tempests? The storme of couetousnesse and enuie doth there scarsely leaue any one vntouched. And because this man complaineth so much of our dissolution and loosenesse of life: I will adde hereunto a few complaints of some Papists of the great and generall dissolution, loosenes, and prophan [...]nesse of life of former ages, when Poperie most florished. The same Aeneas Siluius who liued aboue eight score yeares past writeth thus: Vs (que) adeo apud homines nostri Histor. de Europa cap. 21. p. 763. Commēt. in [...]ict [...] & facta Alphonsi. seculi diuina & humana perierunt: So greatly both diuine and humane things bee perished with men of our age. Againe, Quid magis Barbarum quàm rapto viuere, & omnem aequitatem, omnem (que) religionem proculcare, quem Italicum morem esse videmus? What is more babarous then to liue by robberie, and to treade vnder feete all equitie and religion, which wee see to bee the manner of Italy? Againe, Quod cum singulari moestitia referimus, statuum omnium & Epist. 128 sexuum omnium religionem, fidem, & vrbanos mores in populo Christiano adeo à iustitiae tramite declinasse, quod diuinam non cessant irritare & prouocare vindictam: The religion, faith, and ciuill manners of all estates and sexes (which with great griefe I declare) is so declined from iustice, that they cease not to prouoke the vengeance of God. Againe, Nulla inter nos concordia, nulla obedientia est, neque spirituali, Epist. 39 [...] neque temporali paremus capiti. Iacet spreta religio, iustitiae nullus honos, fides pene incognita: There is neither concord nor obedience. Wee obey neither the spirituall, nor temporall head. Religion lieth despised, righteousnesse not honoured, faith is in a manner vnknowne. Platina who was the Popes Secretarie, and liued at the same time, in many places greatly complaineth of the horrible corruption of life, both in the Priests and people in those daies: Quanta sit auaritia sacerdotum &c. How Platina in Marcell. 1▪ great couetousnesse of Priests, and especially of those that bee in chiefest authoritie, how great leachery, how great ambition and pompe? how great pride and idlenesse, how great ignorance both of themselues, and of Christian doctrine, how little religion, and the same rather fained [Page 177] then true, how corrupt manners to bee detested in prophane and secular men; I neede not declare, when they them-selues doe so openly sinne, as though they sought praise thereby. Beleeue me, the Turke a more cruell enemy of Christianity then Diocletian or Maximinian will come (I would I might be a false prophet) and euen now knocketh at the gates of Italy. The like complaints hee hath in many other places in Dionysio 1. in Bonifacio 5. in Stephan 3. in Gregorio 4. &c.
Petrus de Aliaco a Cardinall of Rome, in his treatise Petr. de Aliaco Car [...]: n [...]asc. [...]rum [...] ac fugiend. Colo [...]ae excus. A [...]no. [...]535. fol. 207. concerning the reformation of the Church exhibited to the councell of Constance Anno 1415. hath these words: Adhibenda [...]sset correctio crica mores ecclesiasticorum qu [...] iam nimis (proh [...]d [...]lor) sunt corrupti ira gula, luxuria, pompa, prodigalitate, otio, & aliis generibus, quod cedit in graue la [...]corum scandalum: A reformation were to be had about the manners of Ecclesiasticall persons, who now (which is greatly to be lamented) be so much corrupted by anger gluttony riot or vncleanenes by pompe, prodigality, idlenes, and other kinds of vices, which redoundeth to the great scandall and offence of lay men. That noble and learned Earle of Mirandula, in his Oration to Pope Leo the tenth and the Councell of Laterane concerning the reformation of manners, hath these words: Apud plaeros (que) religionis nostrae Ibidem 209. primores ad quorum exemplum componi atque formari plebs ignara debuisset, aut nullus, aut cer [...]e exig [...]us Dei cultus, nulla bene viuend [...] ratio atque insti [...]u [...]io, nullus pudor, nulla modestia: iustitia vel in odium, vel in gratiā declmauit, pietas in superstition [...] pene procubuit; palam (que) omnibus in hominum [...]rd [...]bus peccatur, sic vt saepenumero virtus probis v [...]r [...]s [...]itio vertatur, vitia loco virtutum honorari soleant, &c. W [...]th most of the chiefe of our religon, to whose example the ignorant people should conforme their liues, there is either no worship of God, or surely very little, no manner nor order of good life, no shamefastnes, no modesty: iustice is turned either into hatred or into fauour, godlines in a manner into superstition. All sorts of men doe so openly sinne, that oftentimes vertue is made a reproch in good [Page 178] men: and vices be honoured in place of vertues. &c. The learned reader may there reade of other horrible sinnes that then raigned, which I am ashamed to vtter. If I should set downe many other complaints of the horrible and vniuersall wickednesse that raigned in Popery, I should be too tedious: I will end it with the complaint of one Bredenbachius: who was Deane of the Church of Mentz in Germany in the time of Charles the 4. about Anno 1370. in these words: Recessit lex à sacerdotibus. &c. The law is departed Berd [...]nbach. in suae p [...]igrinationis historia. from Priests, iustice from Princes, councel from the Elders, faithfulnes from the people, loue from parents, reuerence from subiects, charity from Prelates, religion from Monkes honesty from yong men, discipline from Clerkes, learning from teachers, study from schollers, equity from iudges, concord from Citizens, feare from seruants, fellowshippe from Countrimen, truth from Marchants, virtue from noblemen, chastity from Virgins, humility from widowes, loue from the married, and patience from the poore. O times, O maners! most troublesome and miserable times, reprobate and wicked maners both in Clergie and of the people! Although this which I haue alleaged do sufficiently shew what great wickednes abounded in the daies of darkenes, when Popery most florished, yet because this man so much exagitateth our dissolution, and glorieth of their deuotion, I will further shew what effects and fruits their Pope-Holy deuotion hath brought forth by declaring what murthers and mischieues haue beene committed in the Church, and in the time of their Masse and other seruice wherein I will not stand to obserue precisely the order of time, but will take them as they come pag, 185, Anno, 889. Pag, 222. Circa An 1076. Pag. [...]69. Anno. 1123. to hand. Arn. Bishop of Wirtzburg in Saxonie was killed in the time of Masse as writeth the Abbat of Vrsperge in his cronicle. He also declareth how Centius a citizen of Rome with the fauorers of Henry Emperour pulled Gregorie the Pope from the Altar as hee was saying Masse earely in the morning vpon the feast of CHRISTS natiuity, sore wounded him, and put him in prison. The same Author sheweth how a Monke of an Abbey which Dretericus Bishoppe of S [...]cens had built and founded, [Page 179] being admonished and rebuked of him for his wicked life, stabed with a knife the said Bishoppe as he was praying before the alter, whereof hee died three daies after, Mathew Parys a Monke of Saint Albons writeth that where as the Emperor Conradus kept Whitsontide in a certaine citty of Germany, and was vpon Whitsunday in In Stephano pag. 113. cir [...]a annum. 1033. the Church at diuine seruice, there arose by the instigation of the deuill a contention betweene the Bishoppes and Prelates who should sit highest and neerest to the Emperor. About which, while they were brauling, there seruants came with swords and clubs, pulling some out of their places, and setting others in the same, casting about there Miters, and breaking their Crosier staues, and shedding much bloud in the Church. Of the like tragicall sturres twise repeated in the daies of the foresaid Emperors sonne, called Henry the third, writeth Lamb [...]rtus Sch [...]fnaburge [...]sis in these words: Rex natalem Domini Goslarea celebrauit &c. The King kept the feast of the natiuity of our Lord at Goslare, where vpon the same day, whilest fol 177. Anno. 1063. the Bishoppes seates were placed for euening prayer there fell a greeuous strife betweene the seruants of Helecon the Bishoppe of Hildeneshem, and the seruants of Widerad the Abbat of Fuldens: they beganne with chiding, afterward with fistes: and had quickly come to swordes, if the authority of Otho Duke of the Baioarians had not stayed it. Againe a little after. The King kept Whitsontide at Goslare, where when the King and Bishoppes met at euening prayer, there rose againe a tumult for the setting of the Bishops seats, not by suddaine chaunce as before, but by a fore premeditate purpose; for the Bishop of Hiledeneshem being mindefull of the reproch before receaued, did hide Cont Ecbert with prouided souldiers behind the Alter. These hearing the noise and stir of the seruants came quickly in, and of the seruants of the Abbots of Fuldens they did beate some with their fistes, others with their clubes, did throw them downe, and easely driue them (being amased at the suddaine danger) out of the chancell of the Church, who forthwith calling there fellowes to fight, the Abbots men hauing their weapons in redines, did rush [Page 180] on a heape into the Church, & in the midst of the Queere among the singers they fought, not now with cudgels but with swordes. A fierce fight was there made, and through the whole Church in steed of spirituall hymnes, and Songes there was heard the crying out of some exhorting to fight, and the sorrowfull mourning of others dying. Sorrowfull sacrifices were slaine vpon the Alters of God, and floudes of blood did euery where runne in the Church▪ shed not as in old time by the religion of the law, but by hostile crueltie.
The Bishoppe of Hildensheyme getting vp into a high place and as it were founding a trumpet for warre, exhorted his men to fight valiantly, and that they should not be feared by the holines of the place from fighting, he alleaged his owne authoritie and promise. Many were on both sides wounded, many were slaine, amongst the chiefe were Rege [...]bado the Abbot of Fuldens Standart-bearer, and Bero a souldier very deere vnto Count Ecbert. In these stirres the King cryed out, and by his Kingly maiestie exhorted the people to peace, but he seemed to speake vnto them that were deafe. At the last being admonished by his followers to prouide for the safety of his owne life, hee left the fight and with much adoe escaped through the multitude thronged together, to his Pallace. The Bishop of Hildeneshems men who came to the fight prepared, had the vpper hand. The Abbots as vnarmed, and sodainely gathered together vppon the sodaine rising of the storme of this seditious tumult, were driuen away & ouerthrown, and expelled out of the Church. Wherevppon by and by the doores were locked. The Abbots men who in the beginning of the tumult had gone farre off to fetch their weapons, came armed in great number, and did gette the porch of the Church, and put themselues in array, y • they might forthwith sette vpon them which should come out of the Church: But the night did breake off the fray. Hetherto Lambert of Schafnaberge.
Charles Earle of Flanders was slaine at Bruges in the Church at Masse, as testifieth these writers: Mathew 1127. [Page 181] Paris in Henrico 1. Page. 94. Tritemius in Chro. Mon. Hersong. Page 156. Sig [...]bertu [...] fol. 137. and Fàbian part. 7. 230.
Henry the sonne of Richard Earle of Cornewale was Enncad. 9 lib. 5. D [...]a [...] 2. lib 8. slaine in the Church at Viterbum in Italie in the time of the Masse by Guy M [...]nserratens, as testifie Sabelicus Blondus and others. This was about the yeare of our Lord 1273.
Antoninus sheweth how one Thomas Clevallis Gouernour of Fabrian a great and populous towne, and other P [...]t. 3. Titul. 22. Cap. 10. fol. 170. [...] no [...]436 Castles thereabouts was slaine with his two sonnes in the great Church of the said Fabrian vpon the Ascension day, whilest he was present at a solemne Masse.
Famous or rather infamous is that murther of Alphonsus Medices in the Church of Florence which Raphaell Volaterranus in his Geography (dedicated to Pope Iulius L [...]b. 5 pag. 57. the second) declareth in these wordes: Laurence Medices suffered sundry conspiracies, but especially the Pactian most perillous of all the rest, which was in this sort. At Rome two Francisces, Pactuis and Saluiatus Bishop of Pisa were authors of it. Saluiate was greiued because in obtayning his Bishoppricke he had Laurence his aduersary, the other for that seeing himselfe equall to Laurence in Nobilitie, witte, and almost in wealth, was not equall to him in power and authority. Therefore they did impart the matter with Hierome a kinsman of Pope Sixtus the fourth, because they did know that he also did hate him. For whereas bee was the first keeper of the Popes treasure, he was found to haue giuen secret aid against the Pope to Nicholas Vitellius of Tiserni in the siege of Tiserni. Therefore they being priuy & consenting they went first to Pisa, afterward they came to Pactius town, wher they continued certaine daies, vntil they had gotten togither y e rest of the conspirators, and had disposed of the whole matter. From thence vpon the tenth C [...]lendes o [...] May being Sonday in the yeare 1478. the Conspirators vnder the pretence of Gods seruice came to Florence with Ra [...]hael the Popes Legat, and Hieroms kinsman, who from the schoole [Page 180] [...] [Page 181] [...] [Page 182] of Pisa beeing lately made a Cardinall, came thither either by chance, or of set purpose. They came all early to the Church of Reparata to Masse. In the meane while Saluiatus with his armed men departed secretly from the Church, and came vnder pretence of an other matter to the Court or common Hall to talke with Caesar Ʋc [...]iliser. the Gouernour, but yet to this end, that the murther being committed in the Church he might bee ready to inuade and sette vppon the Court and Magistrates: Therefore the token beeing giuen when the Eucharist or Sacrament was lifted vp, Barnard Bandine first did thrust through Iulian Laurences brother. Antony Volateran who moued with hatred for an old iniury done to the Ʋolaterans, had required the first part in that action, did on the other side sette vppon Laurence behinde his backe, and did strike him a little below the throate, whereas hee straight wayes turning himselfe at the crye of the people did somewhat auoyde the blow, and when the other would haue giuen him an other blow, hee speedily escaped into the Reuestrie of the Church neere therevnto, where hee was by the multitude of his friendes receiued and preserued &c. Hitherto Volaterans wordes, who immediately sheweth how Pope Sixtus interdicted Laurence for laying handes vppon the Legate and the Priestes, and made wars vppon the Florentines, drawing Ferdinandus King of Sicile and Fredericke Duke of Vrbine to ioine with him in that warre, &c.
The same Rap. Volaterane sheweth how both Ioannes lib. 4. fol. 54. Ibidem fol. 55. Maria, & Galeatus Sfortia Dukes of Millayne were slaine in the Church in time of the Masse & seruice: Sigibertus Gemblacensis a Monke, declareth how that Grimoaldus In Chronico. fol. 96. Ar. 713. chiefe Gouernor of the house of Leodium whilest he was praying before the Altar of Saint Lambert was murthered by Rauinger a seruant of Rabode Duke of Frisia. Hee also sheweth both how one Gualcerus a Bishop of England was slayne in the time of Masse. And also how one Gerrardus a noble souldier or Knight was slaine by y e Bishops Ibidem fol, 134. seruants as hee was praying before the Image of Christ. Albertus Krantzius writeth that Stanislaus Arch-bishop [Page 183] of Cracouia in Polonia as he was saying Masse was slaine In VVandalia, lib. 2. pag. 62. Part. 3. Titul. 22. cap. 11. 8. 10. Theod. a Niem, lib. 1. cap. 25. p. 20. Part. 2. Titul. 16. cap. 4. 55. 3. fol 95. by the commandement of King Bodislaus.
Iohn the Cornetan Cardinal did assault the King of Aragon as he was hearing Masse; as writeth Antoninus. Ioane the Queene of Naples as shee was kneeling before y e Altar was at the commandement of Charles strangled by foure Hungarian soldiers.
Antoninus maketh mention of a fray in the Church a litle before Masse, betweene the seruants of the Arch-bishop of Mentz, and of the Abbot of Fulda about sitting neere to the Emperor, by which the pauement of the Church was filled with blood: But whether this was the same fray [...] is alleaged before out of Mathew Paris I do not know, neither haue I leisure to examine.
The people of Bedera slew William Trentheuell their Guliel Neubrig rerū Angli, lib. 2. cap. 11. pag. 389. lib. 1. in Henr. 1. part. 7. In Richard. 1. fol. 6. Lord with his friends and Nobles before the Altar, and in the presence of the Bishop.
Fabian writeth that one Guye a French man was slaine at Masse. Hee also declareth how Hugh Nouante Bishop of Chester made complaint that the Monkes of Couentry had shed his blood before the high Altar of y e Church, for which cause the Bishop of Elye deemed that the sayd Monks should be put from their Abbey.
Geffrey Arch-bishop of Yorke, & brother to King Richard the first and King Iohn hauing said Masse, and standing Act & monu. in Rich, 1. pag. 323. at the Altar hauing his Masse garments on, was by the Bishop of Elies men and commandement bound, and dragged through the dirt and myre.
Robert Haul Esquier who had escaped out of the Tower Ex libelio de S [...]pult et mon▪ [...]u [...]eclesie VV [...]stmon. Anno 137 [...]. of London with his fellow Iohn Shakel fled vnto y e sanctuary at Westminster, from whēce Alane Buxh [...]l & Raphe Ferrers with 50. men did go about by force when he was at Masse to bring him: who making resistance & crying for the peace of the Church, was slaine with swords, with a seruant of the Abbey who would haue letted them.
Hollingshead writeth of a fraye in Saynt Dunstans Hollingsh. Croni [...]l in Hen. 5. pag 562. Church in London in these wordes: In this yeare 1418 In the first yeare of the raigne of this Victorious King, on Easter day in the afternoone (a time [Page 184] which required deuotion) at a sermon in Saint Dunstons in the East of London, a great fraye happened in the said Church, where through many people were sore wounded, and one Thomas Petwarden fishmonger that dwelt at Sprots key was slain out right, as they vpon a good intent did what they could to their own perill, as it vnfortunately befell, to appease the turmoile, and to procure the keeping of the Kings peace. This broile began betweene the Histor. Mont. Hersang, pag. 17. in VVandalia. lib. 13. cap. 20. & lib. 10. cap. 9. &c. Lord Strange, and Sir Iohn Trussell Knight, by the malice of their wiues. Many such other broyles committed in the Church and in the time of their Masse might be alleadged, as the learned may read in Tritemius; Krantius and others, but I will forbeare them.
They haue also shewed their deuotion in not sparing, to Platina in victor, 3, vse or rather horribly to abuse the Sacrament of Christs blood to poysoning of their enemies. Pope Victor y e third was by poyson put into the Chalice poysoned and killed. Plat, in Clemēt 5. fasci [...]. tempor. Septa aetate. fol. 84. So Henry the 7. Emperor was poysoned by a Monke called Bernard de Mont Pol [...]tiano, in the Chalice when he receiued the Sacrament.
So was Henry Archbishoppe of Yorke poysoned in the Chalice, when himselfe said Masse, as writeth the Monke In Stephano, pag. 122. Mathew Par [...]s.
Thus the reader may see, that the deuotion of Papistes is like (if not much worse) the deuotion of those women who Act. 13. 50. were stirred vp by the Iewes to persecute Paul and Barnabas.
Hereby, this man and others who so much accuse our manners, & these times, may see what hath been the estate of the Church, and manners both of Priestes and people heretofore when Popery most florished, and thereby may discerne with whome dissolution and loosenesse of life do most raigne.
The Pamphlet. The Protestants make God the author of sinne, the onely cause of sinne, that man sinneth not, that GOD is worse then the Diuell.
[Page 185]5. Article.
VVHosoeuer defendeth that God commaundeth, perswadeth, vrgeth, impelleth to sinne, maketh God the cause of sinne.
Ca [...]uia. lib. 1. Institu. cap. 17. §. 11. & cap. 18. §. 4. & lib. 3. cap. 23. §. 7. 8. 9. Quintius serm. de prouidenti [...]. Beza Aphoris. But all Protestants say that God commandeth, perswadeth, vrgeth, impelleth to sinne: Ergo,
The Protestants make God the cause and author of sinne.
The Maior I proue: for if God perswade or impell men to sinne, as for example: Iudas to sell Christ, Saint Peter to deny Christ, the Iewes to crucifie Christ: questionlesse he intended the sacriledge of Iudas, the negation of Peter, the murder of the Iewes: and this much more effectually then Iudas, Peter, or the Iewes. For who can resist his impulsion? or who can frustrate his intention? Voluntati eius quis resistet? Who is able to oppose himselfe against his will? yea what man is he, that in conscience were not bound to conforme his will vnto the will of God, who is the author of all good willes, and the first rule and square of all regular wils. Iudas, Peter, and the Iewes, if they had followed the motions of God, who could haue blamed them, for following him, who could not erre in impelling, nor sinne in perswading them?
But some will say, that God moued them for a good end: videlicet, the redemption of man, and they intended an ill end: to wit, Luere, reuenge, or some other sinister effect. Yet this shif [...] will not salue the sore, for euill may not be done, that good may follow. Non sunt facienda mala vt inde veniant bona: For Rom. 3. ver. 8. otherwise a man might steale to giue almes, be arunke for a meriment, commit ad [...]utrie to beget children.
Moreouer, why might not Iudas, Peter or the Iewes, intend that good end which God intended, and yet haue solde, denied, and crucified Christ conforming their intentions to his, they being instruments and he the first meouer?
Againe it cannot be said, but that God indirectly, and most effectually intended their sinnes; for he that intendeth any effect wherewith another effect is necessarily conioyned, consequently intendeth it: as for example: He that intendeth to burne a ship [Page 186] in the midst of the sea, intendeth consequently the death of all the men which be in her. In like manner, if God intended that Iudas should sell Christ, vnto which action sinne was necessarily adioyned, consequently God intended the sinne as well as the selling.
The Minor is too too euident. For the Protestants deride Gods permission, they say that all his actions are energeticall, or effectuall: they desperately auerre, that Pauls conuersion, and Dauids aduoutrie, were in like manner the workes of God: And as he elected some to glorie, before the preuision of workes; so he reiected some from glorie before the preuision of sins. Here hence I infer, that according to the Protestants principles, God is most properly the author of sinne, because he impelleth most effectually thereunto.
Next, that he is the only author of sinne, for that he inforceth men vpon necessitie to sinne, and they as instruments follow the motion of their first cause.
Againe, that man sinneth not; for where there is necessitie of sinning, there is no sinne, for sinne is free or no sinne: besides, how can man sinne in conforming his will with Gods will?
Finally, God is worse then the diuell: for that the wickednes of the diuell, principally consisteth in moouing, perswading, and iuducing of men to sinne: the which by the Protestants confession, God perf [...]rmeth more effectually then the diuell, because the motions of God are more forcible, and l [...]sse resistable, then the illusions or suggestions of the diuell.
Many sinnes moreouer are acted without the temptations of the diuell, some of ignorance, some of passion, but none without the motions of God: so that God is worse then the diuell, both in causing a greater multitude of sinnes then [...] diuell, and in the forcible manner of causing sinnes, which the diuell cannot attaine vnto. The which doctrine is as good a ground for Atheisme as euer hell could deuise: for were it not much more reasonable to say there were no God at all, then to beleeue there were such a God, as commaundeth, perswadeth, vrgeth, impelleth men to sinne; and yet for the same sinnes will torment them with the inexplicable paines of hell?
Answere.
THis man sheweth himselfe to be like to the vnrighteous Luk. 18. 2. Apocal. 12. 10. Iohn 8. 4 [...]. Iudge, who neither feared God, nor reuerenced man; or rather like him that is a slanderer of Gods Saints, and a lyar, and the father of li [...]s. For the Minor or assumption of this syllogisme, that all Protestants say, that God commaundeth, perswadeth, vrgeth, and impelleth men to sinne, is as true, as that is, that Catholikes in England be wrapped in Beares skinnes, and cast vnto dogges to be deuoured, which was published in Rome by a printed booke, and set out in tables, confirmed with Pope Gregorie In a booke intituled Eccles. Anglicane Tr [...] phea, printed in Rome 1584. the 13. priuiledge. The which as all men know to be a false malitious slander, to discredit our gracious Queenes mercifull and good gouernment: so is this also to defame the teachers of Gods truth. For if this man or any of his partners can proue, that either all Protestants, or any learned Protestant doth say, that God commaundeth, perswadeth, vrgeth, and impelleth to sinne, then will I yeeld vnto him, not onely in this, but in all other matters of religion. If this cannot be shewed, as most certainely it cannot, what a shamelesse man is this, to vtter such a grosse and palpable lye, as euen a blind man may (as it were) feele it with his fingers: and in what miserable estate be those simple ignorant soules, which credit such lying spirits? But this is the iust iudgement of God against them that receiue not the loue of the truth, that 2 Thes. 2. 10. they might be saued, to send them strong delusion, that they should beleeue lies. As touching the matter, wee beleeue with our hearts, and confesse with our mouthes, that God tempteth no man to euill and sinne, but euery man is tempted, Iames 1. 13. when he is drawne away by his owne concupiscence, and is intised: and that euery good gift and euery perfect gift is from [...]boue, and commeth downe from the Father of lights, with whom is no variablenesse, neither shadow of turning. Whereby Saint Iames meaneth, that God is in such sort good, [Page 188] and so the giuer and author of good things, that there is no change or alteration with him, and therefore is the giuer of all good gifts and graces, and neuer of any euill. And we say with the Prophet Dauid: Thou art not a God that loueth or willeth wickednes, neither shall euill dwell with Psalm. 5. 8. thee. And with Saint▪ Iohn, God is light, and in him is no 1. Iohn 1. 5. darknes. And as there is no darknes, that is to say, ignorance & wickednes in God; so is he not the author thereof, neither doth hee commaund, perswade, vrge, or impell vnto it. Fulgentius saith: In [...]quitas igitur quia in Deo Lib. 1. ad Monimum. non est, v [...]ique ex Deo non est: Because iniquitie is not in God, therefore it is not of God. These blasphemies wee denie and defie, neither doe Caluine or Beza in the places Beza Aphoris. 1. by him quo [...]ed, or any where else affirme them. What is it then that they say? They [...]ay, that there is nothing done by any, neither vniuersally, nor particularly, but by the ordinance of God, no not those things excepted, which be euill and to be detested, not in as much as they be ordained of God, who is alwaies good and iust: but in as much as they be done by the diuell, and other wicked instruments. So that wee say, that the power and 2. Cor. 4. 6. prouidence of God (who maketh the light to shine out of darknesse) doth so cooperate and worke with the euill actions of wicked men, and doth so direct them to the execution of his holy ordinance, and iust iudgements, that the same, as they be done and directed by God, be pure and holy; and as they be committed of man be wicked and abominable. Iosephs brethren did wickedly, and of malice sell him into Aegypt for a slaue: yet Ioseph saith; God sent me before you to preserue your posteritie in this land, Gon. 45. 7. and to saue you by a great deliuerance. Now then you sent not me hither, but God, who hath made me a father vnto Pharaoh. And againe: When ye thought euill against me, God disposed it Chap. 50. 20. to go [...]d. Here God did neither commaund, perswade, nor impell Iosephs brethren to sell and send him into Aegypt: yet his omnipotent hand was in that action to turne it vnto good. So when the Chaldeans and Sabeans tooke away Iobs Oxen and Camels, and slew his Seruants, they [Page 189] were vrged and impelled thereunto by the diuell: yet Iob saith; God hath giuen, and God hath taken, blessed be the name of God. To this spoiling of Iobs goods, God did Iob. 1. 21. not commaund, perswade, vrge, or impell the Chaldeans and Sabeans; yet the same was not done without his prouidence and ordinance, who turned the same to his glory, in prouing and purging Iob in the furnace of affliction, in making him a paterne of patience to all posteritie, and in teaching men thereby not to iudge of men by outward afflictions and aduersities, whereunto both the faithfull and wicked be subiect. So in the examples here set downe, the diuell put into the heart of Iudas to betray Christ, and impelled the Iewes to crucifie him; yet hee Acts 2. 23 & 4. 28. was deliuered to them by the determinate counsell and foreknowledge of God, to doe whatsoeuer the hand and counsell of God had determined before to be done. Thus these thinges which were done against the will of God, were not done (as Saint Augustine saith) beside or without the Enehir. ad Lau [...]. cap. 100. will of God, that is, they were done against the commandement and will of God reuealed in his word; yet not without the eternall purpose, counsell, and decree of God. And the same being most wickedly committed by man, God turned & directed them to the endlesse praise of his mercie, and the eternall saluation of his elect. So Saint Augustine saith: Cum ergo & pater tradiderit filium August. epist. 48. ad Vincent. pag. 109. suum, & ipse Christus Corpus suum, & Iudas Dominum suum, cur in hac traditione Deus est pius, & homo reus, nisi in re vna quam fecerunt, causa non vna est ob quam fecerunt? Whereas both the Father gaue his sonne, and Christ gaue his owne bodie, and Iudas gaue or betrayed Christ, why in this giuing is God holy, and man guiltie, but that in one thing which they did, there was not one and the same cause wherefore they did it? This is not to doe euill that good may come of it: for all actions as they are of God are good and righteous. For if a good tree cannot bring forth euill fruite, as our Sauiour Math. 7. 18. Christ saith; how much lesse can God, who is the author of all goodnes, and euen goodnes it selfe, bring forth euill actions. Neither doth God directly or effectually [Page 190] intend the sins of men nor their damnation, but his owne glory, which shineth not onely in the manifestation of his mercy towards the faithfull and godly, but also in the declaration of his iustice against the wicked and reprobate. The similitude of intending the burning of a ship, and consequently the death of them that be in it, will not here hold. For God (as I haue said before) doth intend neither the sinne nor perdition of man, but his owne glorie and the execution of his iust iudgements. Your owne Angelicall Doctor Thomas Aquinas to the like similitude of drowning a ship answereth thus: Ad tertium dicendum, Thom. Aquin. part. 1. summae quaest. 49. quòd subuersio nauis attribuitur nautae vt causae, ex eo quòd non agit quod requiritur adsalutem nauis: sed Deus non deficit ab agendo quod est necessarium ad salutem, inde non est simile. i. To the third we say, that the drowning of a ship is attributed to the Mariner as the cause thereof, because hee doth not that which is requisite for the safetie of the ship: but God faileth not from doing that which is necessarie vnto saluation: whereupon this is not like. So in burning a ship, malice in man is the cause thereof: but there is no malice in God, Ezech. 18. 32. neither doth he desire the death of him that dieth, but the execution of his iustice. Yet it is true which Augustine saith: Deus operatur in cordibus hominum ad inclinandas voluntates August de gra [...]ia & lib. arbitr. cap. 21. eorum quocun (que) vult siue ad bona pro sua misericordia, siue ad mala pro ipsorum meritis, iudicio vti (que) aliquando aperto, aliquando occulto, semper autem iusto. i. God worketh in the hearts of men to incline their wils to whatsoeuer he will, either to good things by his mercie, or to euist for their deserts, by his iudgement, which sometime is open, and sometime secret, but alwaies iust. And which Fulgentias saith: Deus licèt auctor Fulgentius ad Monimum lib. 1. non sit malarum cogitationum, ordinator est tamen malarum voluntatum, & de malo opere c [...]iuslibet mali, non desinit ipse bonum operari. i. Although God be not the author of euill cogitations, yet is hee the orderer of euill wils: and of the euill worke of euery euill man, he ceaseth not to worke a good worke. Therefore these wonderfull works of God whose iudgements Rom. 11. 33. are vnsearchable & waies past finding out, are not curiously to be discussed, but reuerently to be adored. [Page 191] For, O man what art thou that pleadest against God? In the Rom. 9. 20. probation of his Minor, he first vntruly (according to his custome) saith, that wee deride Gods permission, the which is false: for wee neither deride, nor deme Gods permission. God said to Abimeleth: I kept thee also that Genes. 20. 6. thou should [...]st not sinne against me: Non permisi te vt tangeres eam: Therefore I haue not permitted thee to touch her. Againe, God permitted him not to hurt me: But we say, first, that Ibid. cap. 31. 7. God permitteth not sinne inuitus, against his will, but of his will: for else he were not omnipotent. Secondly, that he doth not onely permit sinnes, but also by his infinite wisedome, and almightie power, draweth good out of them, and directeth them to his glory. So S. Augustine saith: Hoc quippe ipso quod contra Dei voluntatem fecerunt, August. [...]d Lament. cap. 103. de ipsis facta est voluntas eius, &c. In that thing which they haue done against the will of God, the will of God is done in them. Therefore the works of the Lord are great, and are to be Psal. 111. 2. sought out of them that loue them. So that by a wonderfull and vnspeakeable manner, that is not done without his will, which is done against his will: because it could not be done, vnlesse he did permit it: nec vti (que) nol [...]ns si [...]it, sed volens, neither doth hee permit it against his will, but with his will. Neither would hee being good, permit euill to be done, vnlesse he being omnipotent, could also of euill doe good S. Hierome saith: Dicam quicquam Hieron in Habac. cap 1. sine te fieri, ô Domine Deus, & te nolente tantu [...] posse impium? Ho [...] sentire blasphemum est. Quum itaque [...]sis vniuersitatis rector & Dominus, tu necesse est facias, quod sine te fieri non potest. i. Shall I say that any thing is done without thee O Lord God, and that the wicked can do [...] so much thou being vnwilling? To thinke this is blasphemous. Seeing therefore thou art the ruler and Lord of the vvorlde, thou must needes doe that, which cannot be done without thee. Wee say indeede that Gods works be energeticall and effectuall not onely in the faithfull, but also in the wicked and reprobate, whose Exod. 4. 21. Rom 9 18. hearts hee hardeneth, Ioh. 12 40. and eyes blindeth, Rom 1. 28. whom he giueth vp to a reprobate minde, 2. Thess. 2. 11. and to whom hee sendeth a strong delusion to beleeue lies. These be Gods iust iudgements, whereby hee punisheth [Page 192] the wicked, who yet are not impelled or coacted of God to these sinnes, but willingly harden their owne hearts by the deceit of sinne, shut their eyes that they may not see, Rom. 6. [...]9. giue vp their members seruants to vncleannesse and iniquitie, and delight in delusions, and in beleeuing lies, as Papists now doe. Wee doe not desperately auerre, but you do falsly and impudently affirme, that we teach, that Pauls conuersion, & Dauids adulterie, were in like manner the works of God. This shamelesse saying you haue picked out of Campians reasons, out of which you haue Ratione 8. like a goodly Rapsodist gleaned a great part of this lying Libel, but you cannot shew it in the writing of any Protestant. This is calumniari, & non ratiocinari, to slander, and not rightly to reason. But you knowe your friends & fauourers will beleeue you, though it be neuer so false. And you haue learned that lesson, Audacter calumniare, semper aliquid adhaeret. We say that Pauls conuersion was a worke of Gods mercie, agreeable to his will reuealed in his word: Dauids sinne of adulterie was a worke which hee hateth and repugnant to his said will. God wrought mightily in Paul by his holy spirit, in conuerting his heart, in drawing him out of darknesse, and in making him of a persecuter, a preacher of his Gospell, and a minister of his mercie. God did not so worke at that time in Dauid, but left him to himselfe, to be tempted, drawne away, and ouercome of his owne corrupt concupiscence: yet wee say, that God did draw good out of that sinne of Dauid, in making him a paterne of true repentance, and example of Gods mercie in forgiuing his sinnes, & thereby teaching vs to walke warily, and flee carnall securitie. For if so excellent a man, that was according to Gods heart, did so fouly and fearefully fall, what may fall vnto vs, if we walke not circumspectly, and pray not feruently to God to vphold vs with his hand, and to guide vs with his holy spirit?
Touching Gods preuision, you write as though you neither did know what we teach, nor regard what your selfe doe write. Doe we teach that God elected some to [Page 193] glory before the preuision of workes, and reiected some from glory before the preuision of sinnes? You shal finde this false assertion in our bookes, when you finde the former shamelesse slander. We doe not teach that God elected any to glory before hee did foresee their workes. For from euerlasting, he (to whom all things be present) did foresee both the good workes of his elect, and the wicked works of the reprobate. But this we say, that the foundation and cause of Gods election and reprobation is not his prescience and foreseeing of the good workes of the one, and the wicked workes of the other, but his owne purpose, will, and pleasure, and that good workes be not causes of Gods election, but fruits and effects of it. Saint Paul saith: Before the children were borne, and when Rom. 9. 11. they had neither done good, nor euill, that the purpose of God might remaine according to election, not by workes, but by him that calleth, It was said to her, The elder shall serue the younger: As it is written, I haue loued Iacob, and haue hated Esau. Againe, As he hath chosen vs in Christ before the foundation Ephes. 1. 4. of the world that we should be holie and without blame before him in loue: Who hath predestinate vs, to be adopted through 5. Iesus Christ in himselfe, according to the good pleasure of his 11. will, in whom also we are chosen, when we were predestinate according to the purpose of him, which worketh all things after the counsell of his owne will. Againe, God hath saued vs, and called vs with an holy calling, not according to our workes, but according 2. Timoth. 1. 9. to his owne purpose and grace, which was giuen to vs through Christ Iesus before the vvorld was. Where we may see that the foundation and cause of Gods election is his owne will, pleasure, and purpose, and not the foreseeing of our workes. Saint Augustine saith: Quod si futuros eorum August. lib. de Praedestina. & gratia. cap. 7. mores dicitur diuinum discreuisse iudicium, profectò illud euac [...]abitur quod praemisit Apostolus dicens, &c. i. But if it be said, that the iudgement of God did discerne the manners of Esau and Iacob vvhich afterward vvould be, then surely that vvhich the Apostle saide before, shall bee made frustrate and in vaine, Not of vvorkes, but by him that calleth, it vvas saide, The elder shall serue the younger. For hee [Page 194] saith not, by the vvorkes past, but hauing said generally, Not by vvorkes, hee vvould thereby haue vnderstood vvorkes both past and to come: vvorkes past, vvhich vvere none; to come, vvhich as yet vvere not. Iacob vvas predestinate a vessell vnto honour, because not by vvorks, but by him that calleth, it vvas said, The elder shall serue the younger. Againe, Nam quid est August. lib. 1. de pr [...]destin. Sanct [...]. cap. 17. quod ait Apostolus, sicut elegit nos in ipso, &c. i. For what is that which the Apostle saith, As hee hath chosen vs in him before the foundation of the vvorld? The vvhich if it be therefore said, because God did foresee that they vvould afterward beleeue, and not that he vvould make them to beleeue, against this foreseeing the Sonne speaketh, saying, You haue not chosen me, but I haue chosen you. A little after he saith: Elegit ergo Deus fideles, sed vt sint, non quia iam erant: i. God hath chosen the faithfull, that they might be, and not because they now vvere. Againe, Ʋt essemus sancti & immaculati: Non ergo quia futuri eramus, sed vt essemus: i. That vve might be Ibid. cap. 18. holy and vvithout blame, therefore not because vve after should be, but that vve might be. Againe, Quos elegit, &c. i. Whom August. lib. 6. contra I [...]lian. cap. 8. he hath chosen before the foundation of the vvorld, by the election of grace, not of vvorkes, either past, or present, or to come: for then grace vvere no grace. Thus Saint Augustine sheweth, that Gods election is not his prescience and foreseeing of workes to come, but his owne grace, good pleasure and purpose.
Now I come to your illations, which vpon these false assertions you falsly inferre. To the first I answere, that God impelleth no man to sinne, and therefore God is not the author of sinne. Secondly, God inforceth not men vpon necessitie to sinne, but they sinne willingly, and by the instigation of the diuell, who worketh in the children of disobedience: therefore God is not the author of sinne. In your third inference, where you say, that sinne is free, or no sinne: belike you hold with Pighius, & some other Papists, that originall sinne is no sinne: for it is not free for vs to be without it. And whereas you aske, how man can sinne, in conforming his will with Gods will: I answere, that they that sinne, doe not conforme their will [Page 195] to Gods will, but doe disobey it, and oppose themselues vnto it. This is the will of [...]od (saith Saint Paul) your sanctification, and that ye should abstaine from fornication. 1. Thes. 4. 3. Finally, for as much as you can neuer shew, that it is the Protestants confession that God moueth, perswadeth, and induceth men to sinne, therfore you make a false and blasphemous collection, for the which the Lord rebuke thee Satan. Lastly, whereas you thus charge vs to hold, that God is the author of sinne, I would desire you to shew, where we do write more hardly of this matter, then Iohn Fisher Bishop of Rochester hath written heereof, whose words be these: Neutrum sane potest sine Deo, nec ad Iohn Roffens. asserti. Luther, confuta artic. 36. pag. 339. bonum se parar [...], neque malum opus facere. Neque enim adulter absque generali fluxu Dei, potest adulterand [...] facinus committere: sed neque postquam ipsum admisit, sine speciali auxilio Dei conari valebit vt resurgat: i. Man can doe neither vvithout God, neither prepare himselfe to good, nor doe that vvhich is euill. For the adulterer can neither commit adulterie vvithout the generall influence of God, nor after hee hath committed it, can he endeuour to rise vvithout the speciall helpe of God. And againe: Nam quantum ad substantiam actus, etiam operibus malis cooperatur Deus. Neque tamen recte Idem ibidem. pag. 340. quisquam Deo peccatum imputabit, quia tametsi cooperetur Deus adsubstantiam actus, non tamen ipsam deficientiam operatur, sed hoc agit sola voluntas: i. As touching the substance of the act, euen GOD doth cooperate or vvorke vvith euill vvorkes: yet may not any man rightly impute sinne vnto God, for although God doth cooperate to the substance of the deede, yet he doth not vvorke the defect of the deede, but onely mans vvill doth that. Either shew where we haue written more hardly hereof, or else condemne this Bishop, and Martyr for the Popes cause with vs. I trust you will not say, that hee taught Atheisme, which is so rife in Rome, as I haue before shewed, &c.
The Pamphlet. That faith once had may be lost.
6. Article.
VVHosoeuer leeseth his charitie, leeseth his faith, But Dauid when he killed Vrias lost his charity. Ergo, Dauid when he killed Vrias, lost his faith.
The Maior is a principle vndoubted of in the schooles of Protestants: for they peremptorily affirme that true faith (such as was in Dauid one of Gods elected) can n [...] more be seuered from charitie, then heate from fire, or light from the sunne, and therefore if Dauid killing Vrias lost his charitie, no doubt but therewithall, he lost his faith.
The Minor I prooue: for whosoeuer remaineth in death is without charitie: but Dauid when hee killed Vrias remained in death: Ergo, Dauid when he killed Vrias was without charitie. If hee was without that which once he had, no doubt but then he lost it, for he was depriued thereof for his sinne.
The Maior proposition of this last Syllogisme thus I proue: for charitie is the life of the soule, and it is as impossible for a man to haue charitie and remaine in death, as it is impossible to be dead in bodie, and yet indued with a reasonable soule.
The Minor cannot be denied (to wit, that Dauid by killing Vrias remained in death:) for it is the expresse vvord of God; Qui non diligit manet in morte; He that loueth not 1. Ioh. 3. ver. 14. his neighbour remaineth in death: but certaine it is that Dauid loued not Vrias when he killed him: Ergo, likewise certaine it is, that Dauid remained in death.
The same position might easily be prooued out of the eighteenth chapter of Ezech. verse twentie foure. Si autem auerterit se iustus à iustitia sua, &c.
Answere.
IDenie the Minor or second proposition, that Dauid in procuring Ʋrias to be killed, lost his charitie. For although in this combat betweene the spirit and the flesh in Dauid, the spirit retired, and the flesh preuailed; the new man was foyled, and the olde man ouercame: yet was not the spirit vtterly extinguished, nor the new man cleane killed. Indeede Dauids faith fainted, his charity was cooled, and his other gifts and graces couered, yet not cleane quenched: but there remained sparks of Gods spirit, which afterwards being stirred vp, and blowne by Nathans bellowes kindled & flamed to Gods glory, and Dauids eternall comfort and saluation. Shall we thinke that Dauid had lost all loue of God, of his law & of man? was he cleane depriued of Gods spirit? it appeareth by his owne words that hee was not. Who vpon Nathans preaching and reprouing of his sinne, prayed and said: Take not thy holy spirit from me. Whereupon I reason thus: Psal. 51. 11. He that was not cleane depriued of Gods spirit, had not wholly lost faith and charity: But Dauid was not cleane depriued of Gods spirit; therefore he had not wholly lost faith and charitie. The first proposition is euident by the words of Dauid: the second is manifest. For it is absurd to say, that the spirit of God should continue in him, that hath lost all graces and gifts of the spirit. It is with Gods elect and chosen children, as it is with fire which in the night is so hid and couered, that none appeareth; and yet in the morning is stirred vp, and is made to brune and to flame: and as with a tree, which in the Winter hath neither fruite nor leafe vpon it; yet it hath a sap fallen into the root, which in the spring springeth, & bringeth forth both leafe and fruite: So is it with Gods holy Saints, they be sometimes so ouertaken and ouercome with temptations that they seeme to be as trees without fruite, withered, and perished: yet there remaineth a sap of Gods spirit [Page 198] and grace in them, which afterward riseth and buddeth forth good fruit. And therefore to the second proposition of your second Syllogisme I say, that although Dauid by those foule & fearefull offences deserued eternall death: yet he did not remaine in death; and although God hated those sinnes, yet hee neuer hated Dauid. For whom God loueth, he loueth to the end, and the gifts and calling [...]ohn 13 1. Rom. 11. 29. of God are without repentance. If we loue a man, and yet hate some sinne that he committeth, might not God, who is loue it selfe, hate Dauids sinne, and yet loue him, and keepe some sparkes of his spirit and grace in him, and so preserue as the externall life of the body, so the internall life of the soule in him? So that neither Dauid remained in death, neither was his loue, no not to Ʋrias altogether extinguished in him. No doubt but he did loue him as his true and faithfull subiect, and might loue him, as the seruant of GOD: yet in that temptation his owne selfeloue, and desire to couer his owne sin and shame, did preuaile against his loue to Vrias, and did draw him to do an act, which was no fruit nor effect of loue and charitie, and yet did not wholly quench loue in him. The Maior of your latter Syllogisme, which needeth no proofe, you seeke to proue by a false assertion, in barely saying according to your manner, but not by any place of Scripture prouing, that charitie is the life of the soule. I say that faith is the life of the soule, the which I proue by these two sayings of the Scripture. The Prophet Habacuck saith: The iust shall liue by his faith, Saint Paul saith: In that H [...]b [...]c 1. 24. Rom [...]. 17. Gal 2. 20. I now liue in the flesh, I liue by the faith in the sonne of God, who hath loued me, and giuen himselfe for me. Let this man shew two such plaine places of Scripture, to proue charitie to be the life of the soule. Properly Christ is the life of our soules▪ Saint Paul in the place before alledged saith, Christ liued in me. And when Christ, which is our life, shall appeare. And our Sauiour himselfe saith: I am the way, the Col [...] 4. Ioh. [...]4. 6. truth, and the life. For when wee were dead in sinnes, hee hath quickned vs, and as he hath restored life vnto vs, so he doth continually nourish and preserue life in vs. But [Page 199] this is attributed to faith, because by it Christ dwelleth in vs, and wee by it be put into the possession of Christ, and of all the benefites of his passion. Concerning the place of Ezechiel, because you doe not vrge it, I will not stand vpon it. We doubt not, but men may and doe fall from God and iust actions vnto wicked and vngodly deeds, and may haue a temporall faith, and fall away from the grace of God. But this we say, that true faith in Gods elect, which are sealed with the spirit of adoption, Rom. 8. and to whose spirit Gods spirit doth beare witnesse, that they are the sonnes of God, is neuer wholly lost in them, and the same spirit worketh by charity, which in them may be cooled, but neuer cleane quenched. But of the losing of faith, and of the coniunction thereof with charitie, I haue before intreated.
Now to returne this argument in some sort vpon you: Whereas the Papists auerre, that the Popes faith cannot faile, I reason thus: He that loseth his charitie, may lose his faith: the Pope may lose his charitie: Ergo, the Pope may lose his faith. The first proposition I haue proued alreadie, and haue shewed that true faith is not separated from charitie, but worketh by it. And most manifest it is by Saint Iames, that the faith which is without charitie, Iam. 2. 26. and good works is dead: So that if the Pope be without charitie, then he hath but a dead faith. And a dead faith, is as much faith, as a dead man is a man. That the Pope may be without charitie, I thinke they will not denie: and if they doe, it may be prooued by many examples. Platina in Ioan. 13. Blond. epito decad. 2. lib. 2 pag. 200. Supplem. chronicorum in Iohan. 12. Pope Iohn the twelfth, or as Platina reckoneth the thirteenth, tooke two of his Cardinals, and cut off the nose of the one, and the hand of the other, as witnesse Platina, Blondus, and many others. Platina in Stephan. 6. Supple. chron. in Stephan. 6. Stephanus the sixt did take the body of Formosus his predecessor out of the graue, after he was dead, put him out of his pontificall habite, and put on him a lay mans at [...]ire, cut off the two fingers of his right hand, wherewith he did consecrate, and threw them into Tiber. Platina in Serg. 3. Supplement. chron. in Serg. 3. Pope Sergius the third tooke vp againe the body of the same For [...]osus, did cut off his head as if hee [Page 200] had beene aliue, and threw the body into Tiber, as vnworthy of buriall. Platina in Bonisac. 7. Suppl. Chron. Boniface the seuenth tooke Iohn a Cardinall, and put out his eyes. P [...]atina in Vrban 6. Bo [...]fintus. Decad. 3. libr. 1. pag. 354. Supplem. Chron. fol. 221. Ʋrban the sixt, of seuen of his Cardinals which he apprehended at Nuceria, took fiue of them, put them in sackes, and cast them into the Sea. Platina in Inno. 7. Supplementum Chronico. lib. 13. fol. 226. Innocentius the seuenth caused by Lewes his nephew certaine citizens of Rome, which sought the restitution of their ancient liberties, and the reformation of the common-wealth decayed by his euill gouernment, to be throwne out of windowes, and so killed. Alexander the sixt caused both the right hand and tongue of Antonius Mancinellus to be cut out, because he had written an eloquent oration against his wicked and filthy life. Many such other prankes of Popes might be alledged, which were no more fruites of charity, then was Dauids procuring of Vrias death by the sword of the Ammonites. But notwithstanding these and such other tragicall & tyrannicall acts, these Popes faith neuer failed. For they neuer had any, but a false and dead faith, such a faith as the Diuell hath.
The Pamphlet. The Protestants shall neuer haue life euerlasting, because they will haue no merits, for which euerlasting life is giuen.
7. Article.
The Maior or first proposition may be declared after this manner: for example, her maiestie may bestow 1000. pounds by yeare vpon some suiter, either gratis, of meere liberalitie, and so it is called a gift, donum, a grace or fauour: or vpon condition, [Page 201] if hee be haue himselfe manfully in the warres of Ireland, and in this case the reuenue is called merces, wages, Remuneratio, stipendium, a reward, or paiment; and although her m [...]estie did shew him a grace and fauour to promise such a reward for performing such a worke, the which hee was bound vpon his allegeance otherwise to performe; yet once hauing promised, and the worke being performed, her maiestie is bound vpon her fidelitie and iustice to pay that she promised. In like manner, God may giue vs the kingdome of Heauen, without any respect or regard of workes, as he giueth it to little children which are baptised, and so it is a meere gift, and a pure grace. Or hee may giue it with some respect vnto our workes, and so he giueth it to all them, who hauing vse of discretion keepe his commaundements: and for this cause it is called wages merces, areward: Ad Rom. 4. v 5. and thus the Maior must be vnderstoode: to wit, that whatsoeuer God giueth as wages, is giuen for workes, and such wages are called merits. Wages then and merits haue a mutuall relation: for what are wages, but a reward of merits? and what are merits, but a desert of wages?
The Minor is most plaine, and inculcated in Scriptures: Voca operarios & redde illis mercedem: Call the workemen, Matth. 208. and pay them their wages. Ecce venio & merces mea mecum est, reddere vnicuique secundum opera sua: Loe Apoc. 22. 12. I come, and my wages with me, to giue to euery one according to his works. Vnusquisque propriam mercedem accipiet, secundùm suum laborem: Euery one shall receiue proper wages, 1. Ad Cor. 3. 8. Matth. 5. 12. & cap. 6. ver. 1. [...]. ad Tim. 5. 18. according to his labour. The like we haue in twentie other places of Scripture, all which infallibly prooue, that the kingdome of heauen is giuen as wages for merits: and consequently that Protestants, who are enemies to merits, shall neuer attaine to the kingdome of heauen, which is purchased by good workes and merits. And for s [...]ch men vvee may vvell say, that heauen was neuer made, no more then learning for him that vvill neuer studie, nor vertue for him vvho despiseth the exercise thereof.
Answere.
AS euerlasting life is not in your bestowing, so wee want not merites to obtaine it, to wit, Gods mercies, and Christs sufferings for vs, with the which wee content our selues; and nothing doubt, but they be sufficient to discharge vs of damnation, and to bring vs to saluation. Of these merits sweetly saith Bernard: Meum proinde meritum miseratio Domini, &c. My merit is Gods Bernard. in Cantic. serm. 61. mercie. I am not cleane voide of merit, as long as hee is not voide of mercies. And if the mercies of the Lord be much, I am much in merits. What though I be guiltie to my selfe of manie sinnes? Surely vvhere sinne hath abounded, grace also hath superabounded. And if the mercies of the Lord be from euerlasting to euerlasting, I will also from euerlasting sing the mercies of the Lord. Shall I sing my owne iustice? O Lord I vvill remember thy iustice onely, for that is mine also, in that thou August. in Psal. 139. art of God made iustice to me. So Augustine saith: Meritis suis nihil tribuunt sancti: totum non nisi misericordiae tuae tribuunt ô Deus. i. The Saints attribute nothing to their owne merits, they attribute all O God onely to thy mercie. Hierome Hieron. lib. 1. aduers. Pelag. f [...]. 120. saith, Tunc ergo iusti sumus, quando nos peccatores fatemur; & iustitia nostra non ex proprio merito, sed ex Dei consistit misericordia. i. Then are vvee iust, vvhen vvee acknowledge our selues to be sinners; and our iustice or righteousnesse consisteth not in our merits, but in Gods mercie. S. Basil saith: [...], &c. i. Etērnal rest or life is propounded Basil. in Psalm. 114 Homil. 16. pag. 224. [...] [...]. to them that striue lawfully in this life, not rendred according to the merit or desert of vvorkes, but according to the grace of the * magnificent God bestowed vpon them that trust in him. But these counterfeit Catholicks not content therewith, nor thinking the same sufficient, will put vnto them the merits of Saints departed, and of men liuing, and their owne workes and satisfactions, thereby fully to effect that, which Gods mercies, and Christs merits are not able perfectly to performe. This their doctrine appeareth [Page 203] both by their prayers in their Masse-bookes, and Porteises, and also by the forme of a Monkes absolution in these words: Meritum passionis Domini nostri I [...]s [...]s Luther in 2. cap. ad Ga [...]at. Tileman, de Hesusius de 600. errori [...]s Papista. loc. 9. de [...]oenitent. fol. 67. Christi, & beatae Mariae semper Ʋirginis, & omnium sanctorum. Meritum ordinis, grauamen religionis, &c. i. The merit of the pas [...]ion of our Lord Iesus Christ, and of blessed Mary alwaies a Ʋirgine, and of all Saints, The merit of thy order, the heauinesse of thy religion, the humilitie of thy confession, the contrition of thy heart, the good vvorkes that thou hast done, and shalt doe, for the loue of our Lord Iesus Christ, be vnto thee for the forgiuenesse of thy sinnes, to the increase of merit and grace, and to the reward of eternall life. Thus these men by their doctrine make Iesus Christ not a full, perfect, and sufficient Sauiour, and so infringe the saying of Saint Peter: There is not saluation in any other: for among men there is giuen none other name vnder heauen vvhereby we Act. 4. 12. must be saued. What is this but to denie the Lord that hath bought vs, as Peter also saith? Whether this doctrine 2. Pet. 1. 1. be agreeable to the word of God, let the Christian reader by these places discerne and iudge. Christ came Math. 20. 28. Ioh. 1. 29. to giue his life [...], a ransome for many. Hee is that lambe of God vvhich taketh away the sinne of the vvorld. In him vvee Coloss 1. 14. 20. 22. 1. Pet. 1. 18. haue redemption through his blood, that is, the forgiuenesse of sinnes. He hath made peace by the bloud of his crosse, and hath reconciled vs in the bodie of his flesh through death. We are not redeemed vvith corruptible things, as siluer and gold, from our vaine conuersation receiued by the traditions of the Fathers, but vvith the precious bloud of Christ, as of a lambe vndefiled and vvithout spot. Hee himselfe bare our sinnes in his bodie on Ibid. cap. 2. 24. the tree, that vve being dead to sinne, should liue in righteousnes, by vvhose stripes vve are healed. The bloud of Iesus Christ his 1. Io [...]. 1. 7. sonne clenseth vs from all sinne. He hath loued v [...], and vvashed Apocal. 1. 5. vs from our sinnes in his bloud, and made vs Kings and Priests vnto God his father. As these places attribute our iustification and saluation onely to Iesus Christ and his merits: so others doe detract and take the same from our workes and deseruings. To him that vvorketh not, but beleeueth Rom. 4. 5. in him that iustifieth the vngodly, his faith is counted for [Page 204] righteousnes. If it be of grace, it is no more of workes: or else Rom. 11. 6. were grace no more grace: but if it be of workes, it is no more Ephes. 2. 8. grace: or else were worke no more worke. By grace [...]e are saued, through faith, and that not of your selues: it is the gift of 2 Timoth. 1. 9. God, not of workes, lest any man should glorie. Who hath saued vs, and called vs with an holy calling, not according to our workes, but according to his purpose and grace, &c. Not by the Tit. 3. 5. works of righteousnes, which vve had done, but according to his mercie he saued vs. Although this which I haue said may seeme sufficient to answere this article, yet I will say somthing to this syllogisme.
To the Maior or first proposition I answere, that with men wages is giuen for workes: but with God ( vvhose Isai. 55. 8. thoughts are not as our thoughts: nor waies as our waies) it is other waies. Man may do labour & seruice to man, which may merit and deserue by equitie and iustice wages and reward. For that there may be a proportion betweene the seruice and reward, and also a benefit and commoditie commeth to him to whom the seruice is done. As in this example here alledged, the Lord Deputie, or some other may doe some such singular seruice in Ireland, that if her Maiestie should bestow vpon him 1000. pound a yeere, he might in some proportion deserue it, and her Maiestie may receiue double benefit by it. But can wee doe any workes, that can either merit and deserue the kingdome of God, or bring any benefit vnto God? Dauid saith, My Psal. 16. 2, Rom. 8. 18. weldoing extendeth not to thee. And as S. Paul saith, that all the afflictions of this present life, are not worthie of the glory that shall be shewed vnto vs: so may I say, that all our imperfect and stained workes are not worthie of the kingdome of God, which wee haue not deserued, but Iesus Christ by his death and passion hath purchased for vs. Can a bondseruant by any seruices looke to deserue an earthly kingdome? and can we which are bond-seruants to God▪ in respect both of creation, and of redemption, looke to deserue the kingdome of God? Christ our Sauiour saith: Doth he thanke that seruant, because hee did that which Luk. 17. 9. was commanded vnto him? I trow not. So likewise ye, [Page 205] when ye haue done all things which are commanded you, say, wee are vnprofitable seruants, wee haue done that which was our dutie to doe. If he that hath done all things which were commanded, must confesse himselfe to be an vnprofitable seruant, how much more must wee confesse our selues to be vnprofitable seruants, who haue both omitted many things commanded, and committed many great and grieuous sinnes prohibited? So saith Hierome: S [...]inutilis est qui fecit omnia, quid de illo dicendum Hieron. ad C [...]esiphont. aduers. Pelagian. est qui explere non potuit? i. If hee be vnprofitable that hath done all, vvhat is to be said of him, that could not fulfill all? Therefore wee are not to trust in our owne merits, but in Gods mercie, which importeth our miserie, and not worthinesse.
But for the proofe of your Minor, you alledge the saying of our Sauiour Christ: Call the labourers, and giue them Math. 20. 8. their wages. I grant that God doth giue to them that labour in his vineyard, a reward which is called wages, because it followeth pietie and good workes, as outward wages followeth labour. But that this heauenly wages is not deserued by our workes, as that other is by our labour, it euidently appeareth by that parable, where they that had wrought but one houre, receiued as much as they did which had borne the burden and heate of the day. Which sheweth, that this reward came of grace, and not of merit, and so S. Ambrose doth expound it: Non labori Ambros. de vocat. Gent. lib. 1. cap. 5. praemium soluens, sed diuitias bo [...]tatis suae in eos quos sine operibus eligit, effundens, vt etiam [...] qui in multo labore sudarun [...], nec amplius quàm nouissimi acceperunt, intelligant, donum se gratiae, non operum accepisse mercedem. i. Not paying a reward vnto our labour, but powring foorth the riches of his goodnesse vpon them, vvhom he hath chosen without works, that they also vvhich in great labour haue [...]oysed, and haue receiued no more then the last, may know, that they haue receiued a gift of grace, and not a vvages of vvorkes.
To your other places, Apocal. 20. 12. and 1. Cor. 3. 8. I say with S. Paul, that God will reward euery man according to his workes, but not for the merite and desert of [Page 206] their workes. To them that continuing in vvell doing seeke R [...]t. 2. 6. 7. glorie, honour, and immortalitie, hee vvill giue euerlasting life: and vnto them that are contentious, and disobey the truth, and obey vnrighteousnesse, shall be indignation and vvrath, tribulation and anguish vpon the soule of euery man that doth euill. But you will say, Why is not euerlasting life the wages of good works, as euerlasting death is of euill works & sins? I answere, that our euill workes be simply euill, and being transgressions of Gods righteous law, offend his infinite maiestie, prouoke his infinite wrath, and deserue infinite paine and punishment. But our workes are not simply and perfectly good, but be imperfect, and are stained with the corruption of our sinfull nature (as I haue before declared) and therefore cannot satisfie Gods infinite iustice, nor pacifie his infinite anger, nor deserue his infinite glory, but rather require Gods great mercie, as hath beene shewed. And therefore Saint Paul in the sixt to the Romanes hauing said, that the vvages of sinne is death, Rom. 6. 23. doth not say (which had beene most meete to haue beene said, if this pharisaicall doctrine were true) the wages of good workes is eternall life: but he saith; the gift of God is eternall life, through Iesus Christ our Lord: as also Oecumenius doth well obserue.
You confidently affirme, that the Protestants, who are enemies to merits, shall neuer attaine to the kingdome of Heauen, which is purchased by good workes and merits. Where first I would aduise you to take heed, that you be not brethren to those olde heretikes called Hieraclitae, to whom Saint Augustine doth ascribe this as an heresie, that they denied infants to appertaine to the kingdome of Heauen, because they had no merits. His words be these: Hieraclitae ad regnum coelorum non pertinere paruulos dicunt, August. in catal. H [...]res. Heres. 47. quia non sunt eis vlla merita certaminis, quo vitia superentur. i. The Hieraclites say, that infants belong not to the kingdome of Heauen, because they haue no merits of strife vvhereby to ouercome vices. How neere you iumpe with these olde Heretikes, as you doe in many matters with many others, let the Christian reader indifferently iudge. Secondly, I say, [Page 207] that we are enemies neither to those true merits of Gods mercies, and Christs sufferings before mentioned, nor to mans good workes, but to the merit of them, and vaine confidence put in them. Wee say with Saint Augustine: A [...]gust. praefat. in Psal. 31. Si vis alienus esse à gratiae, iacta merita tua. i. If thou vvilt he voyde of grace, boast thine owne merits. Thirdly, we beleeue that the kingdome of Heauen commeth to vs by inheritance, and not by the purchase of our workes and merits. Christ saith: Come ye blessed of my father, take the inheritance Math. 25. 34. of the kingdome prepared for you, from the foundation of the vvorld. Saint Paul saith: If vve be children, vve are also Rom. 8. 17. heires, euen the heires of God, and heires annexed with Christ. Thus the kingdome of Heauen is ours, in that wee be coheires with Christ. By whose bloudy and blessed merits it is purchased to vs: and not by the workes and deserts of vs vnprofitable seruants, and prodigall children, who haue alwayes neede to pray and say: Enter not into Psal. 1 [...]3. 2. iudgement vvith thy seruant, for in thy sight shall no man that liueth be iustified: and [...]f thou O Lord straightly markest iniquitie, Psal. 130. 3. O Lord vvho shall be able to stand?
To conclude, you that so seuerely censure vs, looke to your selues, & take heed you be not like that proud Pharisee, who gloried of his works, and disdained the sinfull Luk. 18. Apoc 3. 17. Publican: and that you be not like the Angell of the Church of Laodicea, who said that he vvas rich, increased Athen [...]us lib. 12. vvith goods, and had need of nothing, and did not know that hee was wretched, miserable, poore, blind, and naked. And that you be not like that mad man of Athens, called Thraselaus, who comming in his madnes to the hauen named Pyreum, did vainely imagine, that all the ships & riches there, were his owne: but being cured, and brought to good vnderstanding, hee saw his pouertie, and perceiued that hee scarce had a penny in his purse. Euen so, if you were throughly cured of this phrensie of Poperie, you would acknowledge your owne miserie, and hunger for Gods mercie: confesse your owne pouerty, that Christ may inrich you: your owne nakednes, that he may with the robe of his righteousnesse couer you: your owne guiltinesse, [Page 208] that he may acquite and iustifie you; and finally, humble your selfe, that he may exalt you. For it is hee that filleth Luke 1. 53. the hungrie with good things, and sendeth the rich emptie away. I would you would ioyne with your owne Cardinall Poole in this point, who misliking of Osorius booke de iustitia dedicated to him, for attributing too much to mans iustice and righteousnesse, did adde this worthie saying, and worthie by all meanes to be receiued, That wee can neuer attribute too much to the mercie and righteousnes of God: nor too much take from the righteousnesse of man. This is written not onely by Doctor Hoddon in his booke against Osorius: but also by Pruilus his Secretarie in his life, as that excellent Antiquarie, and learned man my good friend Master Camden did tell mee. To conclude, be not like the froward Iewes, who hauing a zeale towards God, but not according to knowledge, being Rom. 10. 2. 3. ignorant of the righteousnesse of God, and going about to establish their owne righteousnesse, haue not submitted themselues to the righteousnesse of God: For Christ is the end of the law for righteousnesse vnto euery one that beleeueth; but obey the counsell and calling of God: Ho, euery one that thirsteth come yee to the waters, and yee that Isai. 55. 1. haue no siluer, come, buy and eate: Come I say, buy vvine and milke vvithout siluer and vvithout money. Wherefore doe yee As buyers of Popes Pardons, Masses, &c. doe. lay out siluer, and not for bread? and your labour vvithout being satisfied? Hearken diligently vnto me, and eate that vvhich is good, and let your soule delight in fatnesse. Encline your eares and come vnto mee: heare and your soule shall liue, and I vvill make an euerlasting couena [...]t vvith you, euen the sure mercies of Dauid. The which sweet and hid Manna of Gods mercies they that refuse to eate, but had rather feede on the draffe of their owne muddie merits, shall neuer inherit heauen, but shall be cast into the lake of fire and brimstone, Apocal. 20. 10. vvhere the beast and false Prophet are, and shall be tormented day and night for euermore.