THE PROTESTANTS THEOLOGY, CONTAINING, The true solutions, and grounds of Religion, this day maintained, and entreated, betwixt the PROTESTANTS, AND CATHOLICS.  
WRITEN, By the R. F. F. Williame Patersoune Religious Priest, Conuentuall of Antwerp, Preacher of God's word, And Vicar General of the holy Order of S. AUGUSTIN, Through the Kingdom of Scotland.  
THE I. PART.  
The seech you brethren marked them diligently who cause Schism and Heresy contraire to the doctrine which you have learned, and avoid them, for they that are such serve not our Lord jesus Christ, but there own 〈◊〉, and with fear speech, and flattery, deceive the hearts of the simple.  AD ROMANOS. 16. 
IMPRINTED. With Licence. Anno M.DC.XX.   

APPROBATIO.  
LIBRUM Hunc vulgari lingua inscriptum [THE PROTESTANT'S THEOLOGY.] a R. P. F. Guilielmo Patersonio Scoto (Sacri or ●inis Eremitarum, S. Augustini Presh-Amu●●p Professo, & per Scot●●m ci●●●●m Sancti Ordinis Vicario Generals) conscriptum a me visum, & examena●um, nihil reperi, Catholicae fidei, aut bo●is moribus contrarium, contine●e. Verumetiam valdè ●tilem, & apprimc idoneum su●e ad confutationem, sive conversionem Haereticorum sentio. Ideoque prelo ac luce dignum iudico. Quod testor manu propria.  
Mechliniae: die decimo quinto Aprilis. 1620. Thomas Wortingtonus. Prot. Apost. S. Theologiae Doctor.  
PRAEMISSA Debita informatione super contentis in hoc libro, cui titulus [THE PROTESTANT'S THEOLOGY] auctore, R. P. F. Guilielmo Patersonio, Scoto Ordinis Eremitarum S. Augustin Presb. etc. cundem praelo dignum censui.  
Mechliniae 9 Maij. 1620. Petrus vanden Wicle S. Th. Licent. Metropolit. Ecclesiae Mechliniensis Archidiaconus, Librorum Censor.  
EGO F. joanes' Aughemius, Fratrum Eremitar. Ordinis S. Augustini, per Belgium Prior Provincialis, ut liber vulgars lingua inscriptus [THE PROTESTANT'S THEOLOGY] a R. P. F. Guilielmo Patersonio Ordinis S. Augustini Sacerdote compositus, & a diversis visus & examinatus, in lucem edatur, permitto, & facultateni concedo. In quorum fidem has nostras manu nostra subscriptas & figillo munitas dedi.  
Gandavi in nostro S. Augustini Monasterio, 12. Octob. 1620. Fr. joannes Aughemius Provincialis.   

TO THE MOST HONOURABLE AND POTENT LORD, L. ARCHBALD CAMBEL, BARRON Of Cowhill, and Lochaw: Sheriff of Tarbet, and Argyll, Lord High justice of Scotland: Lord of Cambell, Lorne, and Kintyre: Great Master of his Ma●ies House, Lieutenant of Tarbet, and Argyll, Earl of Argyll: and one of his Majesty's secret Counsel of Scotland.  
F. W. P. A. Wishes all Happiness, with increase of Honour, and all good fourtune.  
IN ancient times passed (MOST HONOURABLE LORD) it hath been the coustume, as witnesses Flau. Veg. in Prol. lib. de re milit. To dedicat, & present Books, unto Princes, and great men; the reason is, saith he, forsomuch as any thing is not well begunne, except (first under God) Princes, and noble men, favour, protect, and commend it; neither do any thing beseem Princes, and noble men better than books; who as they are the heads, and Governors of others, it agreeth with reason (if it were possible) that they should know all things: because, that as in the head, consist the senses, which govern, & rule the whole body; even so in like manner, Princes & Potentates, who are the heads & Governors of families, & other people, should be seen in all sciences, and virtues, for the governing of others. For if the Planets, which guide, & rule this inferior world, are replenished with greater influence of light, and virtue, than the other stars in the firmament, even so are Princes, and Nobles, the planets, & governors of this world, more illuminated with greater light of wisdom, knowledge, and power, for the governing of others; that by the influence of wisdom, & knowledge in them, wherewith they are replenished of God, they might rule, and guided others; for as Cyrus saith, he is not worthy of any dignity, and authority, that is not better, then others: & if Aristole met●● saith, that all men desires naturally to know, & this natural disposition, depends on reason, it follows that Princes, and Noble men, should have this knowledge in them perfect, for that which all men naturally desires to know, the knowledge thereof is more proper specially to be in Noble Men, and Princes. And therefore seeing your L. is one of these Princes, & Noble men, in whom as in a planet consists the governing, and ruling of a most ancient family, and surename of Cambell, with the authority, and dominion, over the sherifdomes of Argyll, and Tarbet, with the preeminent dignity, honour, & power of an Earl, in the ancient kingdom of Scotland: Whose wisdom, virtue, and nobility, hath been the occasion to present unto your L. these my labours, lieuing under hope so to esteem of them as well becometh your L. Honour, wisdom, & understanding: for it is not unknown to all the nation, the estate, & quality of the Earls of Argyll, to have been prudent, wise, noble, and liberal, maintainers of Virtue, protectors, and commenders of the same, whose fame is immortal. & to report the verity it cannot be denied, but that the Earls of Argyll are amongst the principal Noble men in the land, equal in estate, in antiquity very ancient, in lineage & succession without interruption, of Marriage descended of most Noble progenitors, very honourable in fame, unspoted in loyalty, fidel to there Prince, true to there country, honest in conversation, Catholics in profession, friendly to there genealogy, loveing to their nythbours, liberal to their servants, fearful, and merciful to their enemies, bountiful to the poor, charitable to strangers, discreet, honest, & amiable to all persons, the renown of them is for ever; what virtue could be in humane nature, that was not manifested & approved in them. And as for worldly preferments to whom were they inferior, unto which preeminent dignity, honour, and authority, your L. (iu. e) succeeds, & enjoys. Is not your L with the principal Earls equal & in nothing inferour? Is there any almost higher honours, and more excellent, or famous, the● to be one of his Ma●●es Counsellors, & familiars, great Commander of his Ma●●es house, Sheriff, and Lieutenant of two ample Sherifdomes, huge Lord justice of Scotland, in Parliaments, also to bear the sword of honour, as for previledges, and jurisdiction, no Prince, or Noble in Scotland is comparable: And for dominions, terretories, Castles, and palaces, pastures, hunting fowling, & fishings, more rightly your L. may be called a little Regulas than a subject. And therefore in respect of your L. antecessors & their progeny, unto whom your L. hath succeeded, being a branch of the same stock, endued with them in all natural gifts, & full of moral virtues, with equality of estate: It must follow with reason to live, and die, with them, in the true religion, & in the true worship of Christ, and to approve your L. self to be the true issue of such loyal parents; & a mirror to others in times to come; that who already hath known your L. course of ly●e & conversation, and present example of life may thereby glorify God, & in that your L. have been an persecutor, now to give a true testimony of a confessor, & to acknowledge your L. vocation to be extraordinary of God, who now hath illuminated your L. understanding in the knowledge of his truth, & how he hath wrought in your L. according to the multitude of his mercies, a strange alteration, much from the nature of your L. education, and profession to which the whole Kingdom of Scotland can bear testimony of your L. profession in Heresy, and of the monuments of your L. Yeall, & Valour, which are yet to be seen extant in the land, Symptoms proceeding from an evil cause, whose fervour, yeall, and temerous presumption was greatly to be regretted to see the issue of such noble Carholicke antecessores degenerate, endued with so many good parts of nature to follow such irrational courses of Heresy, in which your L. was nourished & instructed, brought up at the feet of Gamaliell, we'll versant in the circumstances of puritanism, perfect in the opinions of Caluin, yealous and fervent in profession, in life an another Solon, in gravity conformable with the Rabbis of the new Gospel in little Israel, in yeall most fiery, in spirit repugnant, in will perverse, in knowledge ignorant, to wraith suddenly moved, in revendge forward, in execution most ready, with saul making havoc, putting confidence in the multitude of men, and in police of worldly wites, more then in the truth, esteeming more the honour of the world, than the glory of God, or the honesty of the cause. & albeit there is no police or strength against God, who out of evil brings good, who govern otherways then man disposeth, which may be seen in the conversion of your L. to the Catholic Faith; who in end hath disposed, all; for the best, to bring your L. an other Paul, out of saul, and of an veshell of dishonour, an veshell of honour, that in time coming your L. may recall to mind the infinite goodness of God, your L. former estate, and peril: his vocation and cooperating grace. And therefore in consideration, of God's manifold benefits towards your L. and of the wisdom; and graces wherewith your L. is endued, hath moved me more bold to dedicate this Treatise, called, The Protestants Theology to your L. partly for your L. comfort, and utility, that when vacant time shall present, your L. may read, and peruse this Book, in which your L. shall perceive the miserable estate, and condîtion of all Heretics out of the Church of God; and now having opportunatie to redeem the time past, your L. may make profit, and lay up in Heaven a treasure, that shall not fail, approving your L. self like another julius Caesar, of whom ît is said, that at all times either he had a lance in his hand, or the Iliads of Homer, that when the wares impedite him not, them was he reading Homer's Iliads, that out of the I hilosophers sayings, he might learn wisdom; eue● so I doubt not, but when your L. shallbe vacant of worldly business, your L. will follow that renowned Caesar, in which little Treatise, I Hope your L. shall find great contentement of mind, & sufficient matter to discover the Heretics Hypocrisy, and false Religion, and also shallbe an help to others to come to the knowledge of the truth, who (alas) are like the Israelites in Egypt, more willing to live in slavery of Pharaoh, then to suffer pains to go the Land of Chanaan, and preferes more the wraithfull contenance of Pharaoh, rhen the holy Land: and likewise for the good of these, who are moral and desirous to know the truth, who in end are like the jews, who loved more the honour of the world than the glory of God. And likewise for the good of such who like Atheists, live like the Prodigal son, contented to live miserable, and to full their bellies with the husks of error, instead of other fruits of verity, considering with themselves their misery and condition in Heresy as in a fare Country from their Parents, and natural soil, may come to remorse of conscience to condemn their own prodigal course, and ignorance of life, and to make recourse to there parents, who pities the misery of their children. And likewise for all sorts of people who knowing no better, and are ready to embrace all novalties, whose ears are filled with descant of Religions, and the innumerable Sects, that every day appears: or with the untouned harmony of blasphemy against the Papists. And therefore for the good of many aswell as of your L. and upon the joy of your L. conversion, and fervent yeall in profession, with hope of perseverance, and in congratulation of God's benefits towards your L. and in calling your L. to the knowledge of the truth, and in making your L. an child of God, and one member of the Catholic Church, who likewise hath illuminated your L. eyes with the oil of his grace, that the ignorant blindness of heresy may be expelled, and in pulling you out of the gulf of perdition, from the slavery of Egypt, and the base captivity of Babylon, from the worish jealousy of Heresy, and from eternal damnation, unto salvation, for the joy of the Angels, for the perfection of life, comfort of Catholics, conversion of heretics, and in end for the participation of glory, hath ministered the occasion of boldness to present this Treatise to your L. for the subject of this Treatise requires such a patron whose yeall in Heresy affore time without the knowledge of Gods truth, may be in the verity, & with the true knowledge of God: may not only protect, and accept of this Treatise but also by your L. magnificent liberality to give a testimony of your L. yell to assist and concur, for the affecting of the second Treatise, in which fyftie questions shallbe entreated. Reposing confidently this Treatise in the mean time to be acceptable to your L. to an other occasion, wishing your L. with all my heart, all Heavenly blessings with increase of worldly Honour, and the success of good fortune. Farewell  
Your L. humble Seruitoure. F. William Patersoune Augustin.   

The Preface TO THE READER.  
THE Blessed Apostle S. Paul not without instruction of the Holy Ghost, do foresee the troubles and calamities of the Church of Christ, Prognosticates saying, 1. cor. 11. There must be Heresies amongst you, to that intent, that they who are perfect and approved amongst you, might be known. In which grave prediction two things is to be observed, the one is for our comfort, and the other is for our instruction: that by the one, to wit Heresy, we be not dismayed or much offended when we see in the holy profession of our Christian Religion, Heresies Sects, and Schisms to arise, that then we foresaeke not the field of our faith; wherein we warefare to God, 1. cor. 9 and runs not, as at an uncertain thing, neither fights, as ' an that beateth the winds but runs to obtain, and fights to vinne the reward. And likewise that we late not go the steadfast hold of our hope, but holding it sure, and cleaving fast to the Rock of our faith, against which the gates of Hell cannot prevail neither infidelity to have access, Cyp. Epist. 55. ad comm. PP. If therefore we see by the verdict of the Apostle, that Heresies must be, which in effect burst out in the days of the Apostles, as bade weeades springs up amongst the corns in the good husbandry of our Lord, and as cockle owersowede of the enemy in the good field of God. For in the days of the Apostles there wanted not most wicked Heretics, as Simon Magus, Her nogines, Philectus, Hymenaeus, Alexander, & Nicolaus: who are mentioned in the Scripture, to have wavered, and been inconstant in the faith: and after the knowledge of righteousness to have turned back from the verity: and to have maintained erroneous opinions, and teached false doctrine for lucre cause. With those also burst out others as the Ebionists, Cerinthus, Martion, against whom S. Paul, S. Peter, S. john, and S. jude, hath written discouring them, & their doctrine, wth there manners, the which wicked people were so drunned in the sees of Heresies, and delighted themselves in their poisonable opinions of errors, yealous and fiery to maintain the same with their blood. So that to this present day, there hath been no age free of Heresy, neither was the world so perfect in Faith and Religion in the days of the Apostles more than now: neither is the world so perfect yet, as not to have many simple people in it; neither is the simple people so happy, as to keep themselves securly humble, and in the obedience of the doctrine of the Church; neither is the obedient fully secure not to be deceived, of subtle and crafty men; neither is the subtle & crafty Heretic so careful of his credit & honesty to moderate his perverse opinion and malice, to spare and forbear to maintain open falsehoods, & old dampened opinions, to entangle, and snare the ignorantes, and simple people. Wherefore the Apostle prognosticates Heresies to be that men been forewarned and foretold, that as Heresies must be, & with it subtlety and malice that when men behold the one, to be circumspect not to be deceived, and trapped in the other, against whom Christ our Saviour exhortes us totake head of false Prophets who are clothed in shape skins and are inwardly reaweing wolves, Matth. 7. And S. john bids not believe every spirit, but try them, and decern them whether they be of God, or no? But who is this prudent, and wise, that can not be deceived? and who hath that gift to decern spirits? seeing Heresy itself is of the Scripture, and deceit and malice is of the devil, that old serpent, for made not Satan this potion out of Scripture, when he said Gen. 3. Eritis sicut dij, his deceat and malice is discovered in calling him an Serpent, as it is written: & erat serpens calidior, cunctis animantibus terrae gen 3. Therefore how shall men of good judgement know them, & farelesse how shall the ignorant and lai-persones try truth, from falsehood: sound doctrine, from error: heresy, from true Religion: seeing it is common in this age, and taught every man to read the Scriptures and by them to decern spirits truth and falsehood, heresy and true Religion. I wish from my heart (if it please God) that as holy Scripture is the true trial thereof, that it were as evident and plain to all men to seike the trial therein, which the whole learned▪ & holy men from the Apostles times, hath judged the contrary, that the Scripture is a book of difficulties as S Aust. saith, lib. 2. de doct. Christi cap. 6. Many things are dark and obscure in the Scriptures, and it hath been so provided of God, to the intent that our pride may be taymed with travail, and our knowledge not cloyed with facility, which quickly contemneth, what hath been easily learned. In this same mind is S Hier. in Ezech. cap. 45. saying, All prophecy and interpretation of the Scriptute contains the truth in darkness and obscurity, to the intent that the scholars & learned within, may vuderstand, but the rude people without, may not know what is said, lest we should cast precious pearls before hoges, if the treasure of God's secrets, should be opened to every man. To amplify at more length, the difficulty thereof, Epiph. in Anchoratu, says, The Scripture telleth all truth, but we have need of a good understanding, and perseverance to know God, and his word. Likewise, Orig lib. 7. in levit. There is in the Gospel, saith he, the letter that killeth; and this destroying letre is not only in the old, buc also in the new Testament to him that understands it not spiritually what is said. Which difficulty Tert. in praesc affirms, saying, I am not a feared to say, that the Scriptures themselves have been so disposed by the will of God, that they might minister matter unto Heretics. And therefore seeing the Apostle prognosticates that Heresy must be, which could not be without the Scripture, which is an ample field for all sects, the greater should be our prudence and wisdom to beweere of their deceat and subtleties, lest they bring to pass which S. Paul feared saying, that as the Serpent deceived Eva through his subtlety, even so your senses may be corrupted and to fall away from the simplicity which is in Christ jesus. For such false Apostles are decetfull workers transfigurating themselves in the Apostles of Christ. Neither is it marvel that they so appear, for their master Satan can transfigure himself in an Angel of light, therefore it is not a great matter, if his ministers can transfigurat themselues in the appearance of ministers of righteousness, whose end shallbe according to their works. Secondly to deceat, and craft is never annexed malice, envy, controversy, calunnies, which must, proceed from Heresy, as Christ himself defines saying: ex fructibus eorum cognoscetis eos, mat. 7. which fruits are so manifest and evident, that they cannot be obscured, and denied: is their slanderous reports, invections, lies, skooffs, and blasphemies against God, and his Church, unknown to the world: no? in which doing they have followed and imitated the Manicheis as, witness, S Aug. lib. de utilit. cred. c. 1. who exceeded all other Heretics before them, that with open mouth selandered the Church of Christ, and charging her with senseless & prodigious dostrines and errors, outfaceing their blasphemies with bitter invections, and calumnies, to affray the ignorant people from the bosom of the Catholic Church, and by setting themselves in the stoll, as fearful bogelles to affray children, that they might not know the verity, through their deceat and malice, neither whether the Church is, but their synagogue, manasseing and treatning to join all to there conventickle, like foullars who having laid the lime wands by the spring and water side, go about to stoup all other waters round about, and do set scar crows over them, that the poor birds, not knowing where to make succourse to find waters, not of choose, but of very necessity, at last most light in their snayres, which evidently appear in the Heretics of this age, ever with Heresy to have malice adjoined with it: as experience hath proved in Scotland, that in the beginning, Heresy was so delectable to the whole estait of the land, after, with what subtlety, policy, and craft, it is established, in so far, that it is pointly registered in the books of Parlamét, & the profession of their faith is acted word to word for a perpetual memory & the whole body of the kingdom is coacted to sweir, & to subscriue this new faith, who refuses, either Protestant, or Catholic: them malice, invy, hatred, and blasphemy must force then, what by excommunication & horning: or by prisonment, confiscation of goods, exill, or death; they believe no man whom onse they conceive jealousy of, their malice is in reconciliable, that they are in will, & desire after the mind of Caligula, who wished the heads of all the Romans to stand on man's body, that at one blooe he may behead them al. And therefore to effectuate their malicious desires, and that the poison of their heart may be made known, they ewomat clamorous raillings, and blasphemies against the Pope of Rome & all Catholic people, that thereby the ignorant being onse snared in their heresy, anon are drounk with the same poison of blasphmy, fury, hatred and malice against Catholics and Priests, that they are like made, and frented people: and that they came home from their sermonds no less fierce and fiery than sogeres from the warlike speeches of their Captain exhorting them to the fight: or as it is said of the citizens of Abdera that onse hearing a furious Tragedy in a heat summer day, they were so strooken with such a fit of frenzy, through the vehement heat of the son, that many days they did nothing but act the same Tragedy, with furious gestures in there straits. Was not the lyk tragedy acted in S. johnstoun; and through all Scotland: in what frenzy and madness were the people that in one year they raised, throwdown, and demolised all the abbeys, Churches, Chappells, and Hospitals in the whole land, with perseverance in blaspheming, condemning, skoffing, freting, raiging▪ and moking God & his Church. These holy puritan Sancts are full of zeal, to evomat such heinous & abominable blasphemies for poor and sound doctrine, dissembling credit and honesty, who are known enemies, they want in their sermons and make ample disgressions, to geet with men of small judgement the name of a great preachour, & to be called a cunning clerk, that as S. Austen saith, Any man of very small learning may do the same, to prate upon palpable follies, and to be invective, which custom is deduced from the Manicheis, who made long sermons with much gravity, long graces etc. against whom S. Aug. lib. 1. de morib. eccl. c. 10. writes adjudging suchlyke toys wicked, which do no way concern us, for they speak upon old wife's tailles, and childish babbles, for in that, in which they are most earnest in approving, and confuting matter of Religion against  Catholics, the more they show themselves to want judgement, and whosoever is seduced and deceived of them to follow Heresy, condemneth not the Catholic Church, but showeth himself ignorant & to lack judgement. For the nature of Heresy, is to blind the understanding, and induce ignorance. And therefore as S. Cyp. lib. 1 epist. 3 saith that of them, who are profane & out of the Church, no things is to be expected but a depravat mind, a deceitful tongue, cankered malice, and sacrilegious lies, whosoever shall give credit to these professors, shall suffer with them the sentence of damnation, at Christ coming to judge the world. In like manner S. Austen serm. 22. de verb. Apost. declaring the cause of the perversity of heretics & with what malice and hatred satan hath spyred them, that they so continue in their wicked course against conscience & all moral reason, is more the fear of the shame of the world, than the fear of God, or love of their soul. Lest there religion being detected, and discovered it should be said to them, why have you deceived us so long? why did you seduce us? wherefore told ye us so many false things? regarding more the weakness of men to reprehend their folly, than the invinciblenes of the truth, which must prevail. Whose description of doctrine and manner is not needful to be produced of us Catholics, when sufficiently of Luther, & others, they are described, as one Anatomy to the object of all beholders, as reports Theod. Fabrit. in locis comm. in art. Luth. pag. 4. & 5 saying, The natures of these Viperes are such, that they can cavil deceatfully with words: making the Scriptures a noise of wax, they show their impious & ingenious spirit to turn, and alter the sense by the meaning of the Apostles, in which they are admirable doctors, surpassing in skill, & wit of all the learned and profound men of this world. For they are governed by a malignant spirit which doth possess & be which their wits, & are inradged with satanical virulency against God's Church, and her professors. They cannot eshew but must interpret the Scriptures wrong, for in this they are for all the world like spidders that suck poison out of fair and fragrant flours the venom not being in the flours but in themselues. And therefore as heresy must be: It is not without our profit, to wit for our instruction, seeing that heresies are, and suffered to be, to that intent that they who are perfect in his Church, might be known: for by Heresies the▪ Church is tried as gold be the fire, & as the sea that is moved with tempests, casts out his froth & filth (the poor waters keep his bo●ds & course) so the Church in time of tribulation, and storms of heresy voids away the fool & unclean members out of her, the sound and faithful remain under her Catholic rowfe, & abideth in the faith onse received, and believed. For in time of Heresy & Schism, the part of every good Christian man must be, to do as good sogers, to runne to their captain & general, looking to him, & expecting to be directed, how, and when to strike: & as the modest and gentle passager, when the tempest & storms ariseth to disordre their passage, sufferes with heartily mind, the master to rule the stern, meddling not with that, that which he hath not skill of▪ Even so when privy rebels, and wicked members of Christian religion, sow seditious schisms, and preaches heresy, troubling thereby the quiet & settled consciences of true believers: every Christian man, & especially the lai & inferior sort ought to cleave to their heads, and rulers in Christ Church, meddling not with any point of religion called in controversy, but lock to be directed, as they have been always, in all former ages by there Catholic Pastors, to whon they are commanded by the Apostle to obey, & submit themselues, no less than the soger to his captain, or the passager to the schipper, & master of the ship. Therefore after the example of the Apostle, I have set down the Protestants opinion & sound doctrine, that the modest and discreet Reader may judge with equity, that their profession is real heresy and contains nothing but filthy abominable assertions, without any good grounds either of Scripture, or reason. That in weighing the balance in thy hand of judgement and understanding thou may save thy soul which is lost if thou remain in the profession with them, who will go about to save his soul, will learn the verity. And therefore Gentle Reader, I have set down in this Protestant Theology there own words lest some would say, that I do belie them, which to do I am very loath, but to observe charity, as I would they should do the like to me: and whereas Gentil Reader, that thou hadst not the full work accomplished, blame me not, I lippened to men's promises who hath failed, when I have brought this book so fare on the way, for my own part I am sorry that it is manked, or abriged if poverty hath not been my impediment, notwithstanding to my ability with the curtosie of some goods friends out of the zeal of their devotion. This first part of my book is com to light expecting opportunatie and friendship to effectuate the other part, which God-willing in his own time shall be seen. Therefore enjoy this for the present, and pity my poverty bidding the heartily fairewell.  
Thy friend in Christ F. W. P. A.   

THE PROTESTANTS THEOLOGY.  

QVAESTIO. I.  
WHerefor (good Christians) adheere ye, and join, rather to the Papists Church, and faith, than to our reformed Church, seeing our Church, and faith, is the true Catholic faith, and is from the Apostles themselves delivered Cal. praef. ad Franc. Gal. Reg.  

ANSVER.  

The Catholic Roman faith was long before the reformed.  WHEREFOR praefere ye not, the Roman-Catholik-Church, and her faith, before the Lutheran, Caluinian, or any uther sect, what soever, under pretence of reformation, with a whorish applaud? for as God was before the devil appeared, evin so his true Church, and faith, out of all doubt is more ancient than the false, and was before it ever appeared, for when the husbandman hade soowed his good seed in the field (than efter) came the envious man, and owersowed cockle: as is said Matth. 15. but our Catholic Roman Church, faith & religion, by the rest is long before the reformation, 
The Church and her crew faith is from the time of the apostles.  ordeered, and printed in the tables of verity, forasmuch seeing that these many ages it hath been from the time of the Apostles, and long before hath prevented the reformed, neither can any of their writers, or centurians, show, and declare, as yet any forcible, and sufficient argument, what time, place, or by what author any corruption, entered in the Catholic Roman Church. Morover there was none (except heretics) who believed thes things, contrary to the doctrine of the Roman Catholic Church: or have proposed, to be believed, which they dogmatically indeed believe, and perversely propound to be believed, if they can as yet show, and declare, 
An honest challenge.  let them approve themselves men, for their souls good, and the honour of their reformed religion, and for the satisfaction of many, halting betwixt their new opinions, and our old Roman Catholic doctrine.  
Morover we may easily declare & demonstrate, these your dogmatic opinions, and paradoxes; in which you do discrepat, 
The new reformed religion is long sensed condemned.  & disagree from us, long since to be condemned, and to be tried real heresies, out of divers sectaries already condemned by the Church. also what time, place, increase, proceedings & author, of whom they were oppugned, & gainsaid: 
It is bulded on the old heresies already condemned.  which when they were brought to light, and made known to all men, did all savour of heresy, novelty, and change of religion: with no long apparent continuans of long keiping possession, or perseverant time, as shallbe in every place, & argument of this book observed, the man, and his opinion, the oppugner, and contradictor, the censor, & judgement; the age, & tyme.  
And therefore as for our part we shall first let Tert de praescr. haret. c. 32. as a defender of the Catholic Roman faith, step into the field, with whom we demand, 
Tert. demands of the heretics their enters.  and inquire of your new novation and upstatt reformation (because you claim the Catholic Church, and her name unto you) in this manner ask of you, by these interrogations [saying as he said, to the heretics in his time] What do you in my place, and be none of mine? likewise by what right Martion, Luther, Caluin, cut ye down my woods, by what licence Valentin, Luther, Caluin, made into my fountains: by what authority Appelles, Luther, Caluin, break you my bounds: mine is the possession; why do ye rest here, to sow, and pasture at your pleasure? mine is the possession: 
Tertul defends the Catholic name to aperte in to him as to a lawful successor of the Apostles.  long since I possessed it: and first I did possess it: I show the first original of the owners: to whom the thing was proper, thus he. Morover our holy father S. August. lib. de utilit. cred c. 7. as an other martial champion entereth in the field against the heretics of his time, who usurped the Catholic name, [and says] there is one Church, 
All heresy confess one Church.  as all confess, and if you look on the whole compass of the world, it exceedeth all other in number, as they affirm that know: also she is more sincere in doctrine of the truth; and there is one Catholic Church, 
divers heresies heath given diverse names to her; bot could never deface her of the Catholic name.  to which divers heresies have given different names, when as every on of them have their proper name, which they dare not deny: by which it may easily appear, to whom the name Catholic (of which all are desirous) ought to be attributed. This word Catholic made him to boast, and outface the enemies [saying] contr. epist. fund. c. 4. I may not omit this wisdom, 
This name catholic maids him to boast against heresies.  which you deny to be the Catholic Church, there are divers other things, which do most justly retain, and hold me in her bounds, as unity, there hold me the consent of people, 
Consent of people authority, and the name Catholik held S Augastin in the Church.  and nations, the authority which had her beginning by mirackles, nourished by hope, augmented by charity, confirmed by antiquity: there do hold me the succession of Bishopes, unto this present day from the very seat of Peter: to whom our Lord commended the feeding of his sheep after his resurrection, to the Episcopal dignity of the present Bishop: and last the name catholic doth hold me in the unity of the Church, 
Not without cause the church hath retained the name Catholic.  which name this Church hath always, not without cause, among so many different sects of heresies, in such sort obtained, that although all heretics desire to be called Catholics: yet if a stranger should demand, where is the assembly of the Catholic Church? 
No heresy can show their church for catholic.  ther is no heretic, that dareth assign him his temple, or his preiching-hous, for Catholic. Likewise in his Symbol (says he) we do believe the holy Church, that is Catholic, for the heretics, & schismatics, do call their congregations Churches: but the heretics believing those things of God, which are false, 
Heretics by error do violate the faith. Schismatics by making divisions violated unity. They apertein not to the Catholic church.  do violate the faith: & the schismatics, by unlawful divisions, do separat themselves from brotherly charity, although they believe in all things the same with us. And for this cause, neither do the heretics, or schismatics, apertain to the catholic Church. And again S. Aug. lib. de unit. eccles. c. 4. says, all those that believe that our lord JESUS CHRIST is come in the flesh, in which he was borne, and hath suffered, & that he is the Son of God, with God, and one with the Father, & the only immutable word of the father, by whom all things were made, but do in such sort dissent from his body, which is his Church, that their communion is not withal them, with whom the Catholic Church doth participate, but are in some divided part, it is a manifest token, that they are not in the catholic Church. & likewise Prosper (says) that he who doth communicate, 
He who accords with the universal Church is a Catholik. Under S. Cyprian▪ the people where called Catholics.  with this universal church, is a Christian, and, a Catholic; & he that doth not communicate, is an heretic, & an Antichrist. And Pacianus (says) the people under S. Cyprians charge have never been called otherways, than Catholics Now amongst thief testimonies, what place have our reformed, to be named with a catholic title, whom (as S. Aug. says) dissension, and division makes heretics. And again in his Epist. 152. ad donatist. Whosoever is divided from the Catholic Church [says he] how laudable soever he seem to live, for this only crime, 
No heretic nor schismatik how soever he live well, can not be saved out of the church.  that he is only separated from the unity of the Church, he shallbe also secluded from life, and the wrath of God shall remain on him. This same argument hath Fulgentius lib. de fid. ad Pet. diac. cap. 29 (saying) hold for most certain, and doubt not in any manner, that no heretic, or schismatik, baptised in the name of the Father, Son, & Holy Ghost, if he be not in unity, with the catholik-Church, although he give great alms, and shed his very blood for the name of CHRIST: yet can he in no wise be saved. Thus the fathers in the primitive time, wholly affirm, how so ever they agree with the Catholics in all the articles of the belief, and in holy Scripture, yet not being in the unity of the catholic church, can not be saved. What shall we say of the modern heresies, that deny the artikles of their belief, 
The ignorance of heresy to pretend which is no thaires.  and pervert the Scripture in adding, & diminishing, in glozing, and commenting, in changing, and chopping: and yet will pretend the Catholic Church, and her name. But in vain, as S. Augustin says to the Donatists, you accord with us in baptism, and in the belief, and in all other Sacraments of our Lord: but in the Spirit of unity, and in the place of peace, and last in the catholic Church, 
No heresy could ever attain to the name Catholic, how soever they were desirous to have it.  you are not with us, and therefore heretics, separated, and cut of from the church, and nothing pertinent to this name Catholik. For we see evidently this name kept, S. Augustein in the right faith, for no heretic could obtain the name of the Catholic Church, although every heresy did much desyr to obtain it. The reason is, because that all heresies, be but parts and peculiar sects, of some country, or the doctrine of a small tyme. 
The word Catholic betokenes one universal profession.  Where as the word Catholic, doth betoken a certain universal profession, enduring from the beginning, to the ending, and spread abroad thorough all parts, but those who began their doctrine, after the apostles time, were ever named of their masteres, 
The heresies have their names of the inventors of that sect.  as the Arians, of Arrius: the Lutherans, of Luther: and the Caluinists of Caluin: but they in the contrary were called Catholics, who kept the universal faith, which the Apostles had first taught: and which was continued always in the whole Church. And for that S. Augustin tract. 22. in joh. We have received the holy Ghost, 
He hath received the holy Ghost, that keeps unity, and give we rejoice of the faith with the name.  if we love the church, and if we be knit, and conjoined together, by charity, if we do all exalt, and rejoice to be a catholic, as well in faith, as in name. Here upon Pacianus Epist. 1. ad Symphron. says, be not angry good brother, and do not afflict thyself, a Christian is my name; 
The word Christian is the forname, and the word Catholic is the surname.  and a Catholic is my surname; by the former, I am called, and by the second, I am made manifest. Therefore this name is no ways attributed to those, who are enemies to this name, and hath it in scorn, and mockery, that justly they discover there corrupt affection, 
The corrupt affections of heretics to this name Catholik.  and heretical malice toward the word, in so much, that some of them calleth it a void, and vain word, some again a graceless term, & fruitless name, so the old▪ heretics as S. August. cont Gaud. lib. 2. cap. 25. (says) called it a human fiction, 
Their intention is to put out of memory the name Catholik.  by their evil nature, and quality, they give diligence to abolish and extinguish both the verity of our faith, & the name consonant thereunto, therefore their name declare them sufficiently what they are, prognosticating of them as they are, & as justinus in triphone says, 
Heretics were prognosticat to come before they cáme.  there shall arise many false Christ's, and false Prophet, and they shall seduce many of the faithful, and are distinguished amongst us taking their names of certain men, as every on was author of one new doctrine, and of these some were called Marcionists: Basilidanes: other Saturnists: others again of late Lutherans: 
Their names and profession is after the name of men, and so fail to be called Catholik.  Caluinists: Protestant's: Puritans: and therefore in this, they fail to be called Christianes', as says Athan. in apol. second, & Lact. firm. lib. 4. c. 30. de vera sapientia. Therefore heretics, and there Reformed faith, is not learned of the Apostles, fathers, and predecessors of the Church, but partly borrowed of some other heresy: or partly by fantastical, and new invention; and so no faith but invention, neither Apostolical, but Pharisaical, 
The reformed faith ●is lyk a painted man.  neither Catholic, but particular: which is no more faith in effect, than a painted man is a man. For this cause, S. Hieron, Epist. ad Pamach. reproaches, & taxes the heretics (saying) Wheir for after fourhundrith years past labour ye to teach, which before we have not known, for unto this present day, 
The world wes Catholik. Christian before their faith was known.  without your doctrine, the world was Christian. And Tertull. de praes. heretic. repelles their vain boast, concerning any Catholic title, saying, who are ye? from whence? and when came ye? where have ye lurked so long? And S. August. no less scorns them saying to the Donat. 
S. Aug. admiration from whence they are come.  From whence have ye appeared? of what soil, have ye sprunge out? over what sea, have ye comed? or what heaven have ye fallen from? And likewise Opt. Melet. lib. 2. contr. Parm. (Says) in derision to the heretics: 
Opt. Mel. derides them, ask the original of their church.  Show the original of your Church, who would challenge to you the holy Catholick-Church. And as Valer. Max. lib. 6. in principio says, for conclusion, that as the name of God is a most certain pledge of humane salvation, 
As the name of God is a safeguard to salvation: so is the Catholic name a safeguard to all beleveres.  and a safeguard for man, so is this name Catholic a safeguard to all Christian believers: and theirfor we have great reason, to adheere; and join ourself to the Catholik-Church: and not to your reformed, which hath no affinity, nor any thing of a Catholic Church, or name in it.  
Morover these, and divers reasons, persuade me, 
Reason, persuades man to believe the Roman-church to be Catholic.  the only Roman Catholik faith, to be accepted as true Apostolical doctrine, but yours, and others suchlyk, under pretext colour of reformation, to be repudiat, as very fleeting dregges, of heresy. Which shall not be difficile to prove. For the Apostle says, Ephes. 4. that there is one comen, and saving faith, in expressing these words, there is one God, one faith, one Baptism.  

This Church is praised of the Apostles own munch.  And first, for that is the true, and Apostolical faith which the Apostel, praising God, and writing the Romans cap. 1. doth say, your faith is published through the whole world. But our faith (which is hated, and dispraised by name of Papistry, and proprie) is that same Roman faith. 
This Catholic church is hated of all heretics, and calumniated.  Seeing no man as yet, by any sure reason, could show the Roman Church from that time, to discrepat or disagree in any substantial point, or that either Bishope, counsel, or any Catholic person do dissent from the Roman Church in essentialles; or yet the pastors of our Church, 
Amongst the pastors of the Roman Church there is no variance in essentialles.  at any time to , from them in substantial things; yea in the smal-lest articles what soever; but all to accord and agree with the Catholic faith, and to favour, no opinion of heresy.  our Papistical and Roman faith, hath obtained the title of the Catholic and Apostolical name. That richtly others sects discovered, this is only to be adjudged, and believed, of all men, for true Catholic, and Apostolical, and yours for heresy.  

True faith most be received and believed of hearing and not by reading of books or revelations.  The second reason is, the true faith, which who ordinarily declares, or teaches to any other, it must be first by the ear received of the Church of God, by the preaching of Christ, as the apostle affirms, Rom. 10. faith is by hearing, and hearing is by the word of Christ, [as he would say] true faith is conceived not immediately by revelation, or reading of the Scriptures: but by those things, which are hard of the preacher, and mediately by external doctrine: and the doctrine truly that is hard, or to be hard, consists in the word of God, preached by the Church. But the reformed faith teached by Luther, and Caluin, and their faith is not by hearing, and external doctrine, which they ever received in the Church; from any pastor, doctor, bishop, or any other having authority of mission, 
The Protestant's preiching is neither by the word of God, neither of the church.  or ever had commission of any man to preach that reformed faith.  their reformed faith is no true faith.  
The minor is evident, because they can not produce any doctor nor pastor, (if they can, do it) from whom they have received their doctrine. For the assertiones, written by Luther himself. declare the contrary. Who in his book of Servile liberty, 
Luther's glory him to descent from all the fathers of the Church.  objects against Erasmus Rotterd. in the cause of freewill, publicly to vaunt, & boast him to departed, and descent from the doctrine of all the former pastors of the Church, and declared by the mouth of the Church; and to oppose himself contraire to Dion. Areop. Iren. Clem. Cypr. Arnob. August etc. Whose doctrine in the course of freewill delivered of the elders, to be true Catholic doctrine, and authorised of the mouth of the Church. We (says Luther) believe, 
Luther adjudged all the father's blind & ignorant in the Scriptures.  and preach, that the fathers all, these many ages past, plainly have been blind, and most unexpert, ignorant, and unlearned in the holly Scriptures. And  for conclusion of this minor their preaching, and doctrine is not of the Church, nor of any pastor of the Church, and consequently no faith, neither word of God.  

True faith should begin at jerusaien.  The third reason is, the preaching of the true faith, aught to begin at jerusalem, and after to go abroad through all the parts of the world, as it is written in S. Luc. 24. it behoved that penance, and remission of sins, should be preached in his name to all nations beginning at jerusalem, but the preaching of Luther, and calvin's reform faith, hath not begun at jerusalem, 
The reformed faith began in Germany & in Geneve, & in particular corns.  neither is it spread abroad through the world, and  it is no true faith.  
The minor is evident, for Luther began in Wittenberg, in Saxony; and Caluin in Geneva, in Savoye: their preachings. They never saluted jerusalem, neither is their reformed faith far spread abroad: neither hath it been in Asia, afric, Grece, Egypt: neither in many Kingdoms of Europe: and farlesse through the world: neither to the midst of it. And although the Church (as they say) is old, and aged, yet their Synagogue is more apparent to be at an end: 
Divisions and sects are futer tokens of an● end.  for their own divisiones, and daily mutations, are prognostications of an end, for the Euangellist says, Luc. c. 1. every Kingdom divided in itself shall be desolate, & this desolation, appears rightly in the propagation of sects: for some are Sacramentaries, 
In what number of sects the reformed fallin whil, they forsake the Catholic Church.  some Confessionistes, some fierce, some slacker, some contra-devills, some hellish devils, some two Sacramentaries, other three Sacramentaries, some superintendents, some Luther-Caluinists, some anti-Caluinists, some new-Pelagians, some new Manicheans, some Puritans, some Gomaristes, contra-Puritanes, Arminians, etc. What a rabble and a degenerate crew of sects, & each one hath the new reformed Church, and the new no faith, 
In vain they would be called Catholics where Satan hath his dominion it tends to desolation.  and are not ashamed to claim the Catholic name to them, and the Church of Christ, Where Antichrist hath his desolation, & abominable confusion of sects. And  their religion, reformation, and faith, is neither religion, faith, nor Gospel.  

The Protestants says without warrants.  There exception here can not be omitted undiscovered, in that they affirm, and say, them to hold the same doctrine, which began at jerusalem, there upon to assume to them the Apostolical, and Catholic faith  
This exception is in vain, for when soever any heretic did appare, he said, and affirmed the same, 
Christ answer e our Catholic beg nn●g.  but evil proved, here upon Christ ●eencounters their folish-cavilling-lies, who hath not placed the doctrine, but the beginning of the Evangelicall preaching, to take place at jerusalem, for he says, 
True doctrine is no● known but preaching, and to preachers.  beginning at jerusalem, to wit, the self preachers, for the doctrine is not known, except by preaching, as the Apostel says, how shall they believe in him, in whom they have not heard: and how shall they hear, without preaching?  the preacher, and the doctrine must begin first at jerusalem. 
The preacher & the doctrine most begin at jerusalem.  Which the new reformed preachers have not done,  their doctrine, and reformed faith is neither Apostolical, nor Catholic.  

All Churches hath one beginning of the Apostolical preaching beginning at jerusalem.  For all particular Churches, have one original, and commun beginning to wit, the Apostolical preaching, beginning at jerusalem, and after by the same Apostles spread abroad in divers nations. It ●est now after so many ages, that albeit the Churches of the other Apostles hath perished, not with standing only Peter the Prince of the Apostles, to wit the Church of Rome, 
Rome Church stands by singular privilege of God, & that in it is liuly authority.  by the singular benefit of God, to remain: Where many years he teached, and in it, ended his life. which as, S. Aug Epist 162. ad Glorium, says, hath ever been resident with the authority of the apostolical chair. And theirfor for verification of our mission, doctrine, and faith, we make manifest, and declare one original, to be of the Apostles, for Peter himself first of all other hath preached in jerusalem and also from this seat, when as yet the seats of the other apostles were extant: 
The church of Rome is chief of all other seats when the Apostles were alive. All the fathers defended there original by this church. True faith should be vndouted in all things.  not with standing as chief of all others, and hereto many holy fathers, and the true Senators of the world. have inferred and induced punctually, the original of their churches, against the heretics of their tyme. As Tertull. de praesc. haeret. 2. con. lib 3. c. 3. Epiph. haret. 27. aug. 4.  
The fourth reason is, that the true Catholic faith ought to be undoubted in all things, the which the Church proposes to be believed, so that it is most certain to us, the thing which we are commanded to belief, to be such like, for other ways it should not be true faith, because faith is the substance of things hoped (this is the true proper, and sure fundament) and an argument of nothing seen. Heb. 9 and this is the true definition, of our Catholic faith: and the undoubtenes there of, to depend on the Church. But the Reformed faith of Luther, and Caluin, is not undoubted, and first I prove, 
The Protestant's faith is full of doubts.  because in matters of greatest importance, and moment of faith, they disagree one from the other extremely. For Luther, (omitting many to touch a few discrepants) in his book de captain. bap. printed anno 1520. about the beginning, doth acknowledge only one Sacrament, if we do speak, says he, according to the custom of the Scripture: 
Luther and Caluin  in the number of the Sacraments.  notwithstanding after he takes occasion for the time, to place three, bapt. the Lords supper, and penance.  
Far other ways, disputes Caluin, in his Parnassus, lib. 4. instit. cap. 18. §. 19, whil he reckoneth two Sacraments, saying besides these, none other is institute of God, and yet the Church of the faithful, ought not to acknowledge any other. Notwithstanding a little after in the same book, 
Order a Sacrament acknowledged of Caluin.  cap. 19 §. 31. he sings an other thing, placing order, amongst the Sacraments: there rests imposition of hands, says he, which in true, and lawful ordination, I grant to be a Sacrament.  

Bread & wine to be turned in to the body & blood of Christus is Luther's opinion.  Again Luther in his book de abroganda miss. pri. plainly teacheth, that Christ when he said: this is my body: and this is my blood: changed the bread into his body: & the wine into his blood: & likewise in his Serm. de Euchar. it is not there bread, says he, and wine, but only the species of bread, and wine. 
Caluin called bread & wine Sacramental symbols.  Contrariwise, Caluin denied his body, and blood corporally, and essentially, to be in the Eucharist, but only spiritually, and sacramentally, as lib. 4 instit. c. 17. §. 5. for that we confess him to be no other way, in the Sacrament, than by the eating of faith, neither can he no other ways be presupposed, who in his first §. says, bread and wine, says he are signs, which do represent the invisible food, that we receive of the flesh, and blood of Christ, by faith.  
Morover how variable, and inconstant is Luther, in the other articles of the faith. 
Luth. is so variable in the artikles of our faith that in one artkle he is noted of 36 errores.  That in one artikle of the communion of the one kind, or under both: he is convinced of 36. filthy errors, as Cochlaeus rehearseth at length.  
In this giddiness labours Caluin, while in his book adu. gentle. & in divers his epistles to the Polonians, affirms some time Christ the Sun of God to be equal to his father (forth with in his 2. of instit. cap. 14. §. 3.) the same equality he retractes, 
Caluin is also variable in his opinion concerning the equality of Christ with his father.  and subjects it to the Father, alswell the divine nature, as the humane, for treating how Christ in the day of judgement is to delyuer up the kingdom, to God, his father: than (says he) the name itself, and the crown of glory: and what soever he received of his father, he shall again subject to the father, that God may be all in all.  
In conclusion of this, their reformed faith, is not vndouted, neither which they propound, to be believed is of the giddiness of Heretics, whose variableness, and inconstancy is like to the winds of the heaven, and  no faith, neither religion is the profession of the reformed.  
The last reason is, true faith doth declare, and show the true God: true salvation: 
True faith shows the true God, salvation, and a good life. The Protestant's faith is clean contrary.  & the true way to live well: as also to escheu all kind of filthiness: and uncleanness: and such is the Catholic Roman faith, and not Luther's, or Caluins, which contain many things contrary to right reason; against divine and humane laws, and natural good manners.  
As first that infants believe in Baptism. Luth, 
Luther says that infants believe in Baptism. Caluin that it was decreed of God the sin of Adam. Caluiu says that God hath ordained some to life, & some to death: and this is called his predestination. Caluin makes God author of sin.  contr. Cochl. Anno 23.  
Secondly, that it was decreted of God, that Adam should sinne. Calu. lib. instit. 3. c. 23. §. 7.  
Thirdly, that God hath decreed some to eternal life, and other some to eternal condemnation, and this is his preordination, for all is not created to a like condition,  as each one, is made to his own proper end, whither to life, or to death, (we say) that he is predestinate of God. Caluin. lib. 3. institut. cap. 21. §. 5.  
Morover, he makes God the author of sin, and to work iniquity. For (says he) he moveed Absalon to commit incest, in that (says he) that Absalon with an incestuous commixtion, defiled his father's bed, and did commit a detestable crime: not with standing God pronuncis, this work, to be his deed, and not Absalones. Calu. lib. 1. inst. cap. 18. §. 1. & ibid. c. 17 §. 8. Morover, in the same book, and chapter (he says) that God not only used the works of the wicked, but also governed their counsel, and effects and to be author of all their scelerous deeds.  
Again, he goeth about to gloss, and defend the majesty of God from sin, and accusation, while in the same book both he purgeth God, and makes him author of sin, and now (says he) from whence are the evils of job, and the disobedience of Helies' children; which immediately before, he hath alleged, and proved to be of God, and in the end plainly declaires, and affirms, God to be the author of sin. how soever these Censorists-Papists would of likelihood have these to happen, by his idle permission. Calu. lib. 1. cap. 14. §. 16 & cap. 18. §. 4.  

Caluin says man hath no freewill but doth of necessity. A man is justified by only faith and all good works are sin.  Likewise hath he not extinguished, and rob man of freewill, but to be ruled by necessity. Calu. lib. 1. cap. 15. §. 1.  
Morover Caluin teaches a man, to be justified by only faith, and good works not only to be unprofitable, but to be abominable: and how soever they be done of the righteous man, they are ever sin, and abominable in the sight of God. Calu. lib. 3. instit. cap. 11. §. 19 in this manner, and paradoxes, playeth the reformed, applying against the law of right reason, and all good manners, 
The end that heresies intends.  and for the teaching of the true faith, unto the knowledge of God, and salvation, and to live Godly, and well. but their new no faith, and heretical reformation, makes an open way to all kind of wickedness, and to damnation. and by this way the reform, blinds, and obscures the knowledge of God, which is made known by true faith, in teaching strange doctrine, not to salvation, but to condemnation, and avouching such damnable paradoxes, and opinions to the liberty of the flesh, to the following of all sensuality, and wickedness, and for conclusion this is the profane brag of the protestants to call them selves which they are not, no more than an ape is a man, so no more are the reformed, catholics, albeit they desire to be so called. Whose reformation is invented by the private invention of particular men, 
Heresy is by toleration of some particular man now allowed now disproved.  and manteined by private affection of some private prince, some times for forty years or fyftie as new faiths are accustomed to be received, now allowed, now disprowed, now embraced, now disliked, so that this private faith is far from the catholic faith which from the beginning hath been received, and without interruption hath continued. this faith may no ways be devised of man or invented by man, or upon affection allowed, and approwed, but it must be learned of the church, for faith is by hearing, 
Bot true faith is by hearing of the church.  and not be reading, or revelation, as we see in the vocation of S. Paul to be a chosen vessel of God, he was sent to Ananias in Damascus to learn of him, what he should do, also Cornelius a godly man, and fearing god, although he might have been taught of the angel, that appeared to him, yet was he not, but by that same angel was commanded to send to joppa, for Simon Peter to come to him, and he shall show thee, Says he, what thou ougthest to do. So that this treu Catholik faith which the Roman church holds is of God's ordinance, and learned of our predecessors and not as the reform fatth is, 
It is one evil thing not to believe the church.  devised and feigned of new inventions. for as S. Leo, says, to Eutichian, What is, more wicked, than to have  opinions, and no● to believe the church, and the holy fathers of the church, whose wisdom, and learning is in admiration to the world, and therefore in the fight of all the world, the reformed is condemned, in usurping, their faith, and name, for Catholic whose entries, and progress, is neither of God, nor for God, nor savour no point, of the catholic faith, neither of the catholic name. for they are allienat from this church and consequently from god himself for as S. August says he shall not have god for his father, that will not have the church for his mother.   

OBJECTION.  
Our faith is pure. reformed, and is Catholik, forasmuch as it is free, of the errors, and superstitions of the papistis, and  this, our reformation is to be preferred, and is more Catholik, than the papists faith is.   

ANSVER.  
TOo late hast thou sprung up, vain boaster, that with these vain words, and suchlyk illusiones thow labores to seduce, and blind so many learned men in the church of God, or perchance thou thinkest them to be children lying in craddles that in singing of such trifling songs thou canst make them slumber, or rather stumble.  

The protestants reformation, admits no power▪ spiritual or temporal.  What purity ●s in your faith, how reform, and how long catholic, that more justly it may be called deformed, and the in bringer of all deformation, and destruction of all ecclesiastical power the which reformation admits no policy, and no ecclesiastical form, but damns the rites of all former ages, Derides the cannones of the Church, 
They deride the canons of the Church and Scoffs at the fathers.  mocks, and scoffs the holy fathers, howsoever they were near the time of the Apostles. for evidence doth not Cal. lib. 3. instit. cap. 4. §. 38. condemn all the ancient fathers, whose books are extant, in speaking of satisfaction: and that in his fourth book of instit. cap. 12. §. 20. says he.  

Caluin condennes the ancient fathers and presseth them to have sown superstition in the Church.  In all he will not excuse the ancient fathers but that they have sowed the seed of superstition, and have given occasion to Tyranny, which thereafter a rose in the church, and than forth with began the superstitious observance of Lent, thus he. and thus is the beginning of the reformation, and the purity of the gospel, to bolster heresy, for truth, and verity. It may be called a renovation of old damned heresies, hearken good friends, and I shall declare the assumption, and the effect of this reformation, first the true church of God, visible in all the countries of the world, (in this reformed churches opinion) to have perished, and to remain, and a bide in some certain places of the world, obscure, and hid, of this mind was the Donatists: as witness, Opt. meleu. lib. 2. cont parm. and S. Ang. lib. de Vnit. Eccl. cap. 12. this same doctrine of reformed faith, 
The Church to have perished, was the old heretics opinion with the reformers.  hath Caluin teached, that the church of Christ, hath perished, and remains invisible, against the plain tenor of the Scripture. Cal. lib. 4. cap. 2. §. 2.  
secondly the Arrianes taught, the son, not to be equal to the father in deity as witness, Epiph. heresy 69.  

The soon is not equal with the father.  And the same grounds, hath Caluin for his reformation. lib. 2. inst. c. 14. §. 3.  

God is the author of sin.  thirdly, Florinus held opinion, God to be the author of sins, as Euseb. lib. 5. c. 20.  
And the same opinion is stoutly defended of Caluin. lib. 1. just cap 18 §. 4 5. & lib. 1. cap. 15. § 16.  

Man is justified by only faith.  Fourtly, man to be justified, and saved by only faith▪ and not by works, was the opinion of Simon Magus, and Eunomius, as S. Aug. haer. 54. & Iren. lib. 1 cap. 20.  
The same doctrine teaches Luth. in Serm. de piscat Petri, We should come only with Ysaac (says he) that is with faith: and the servants and asses, that is works, it behoweth to leave them below, and a side. And in an other Sermon in that subject (Sic Deus dilexit mundum.) if thou come (says he) with Sacks full of good works, it behoveth thee to lay them down otherways thou canst not enter into heaven. And Caluin there make his brag in his third book of inst. cap 11. §. 14. Now plainly the reader doth behold (says he) with what oequitie the Sophistical papists do cavil, and judge our religion, when we say Aman is justified by only faith.  

Man hath no freewill.  Fyftlie Manicheus condemned, and denied freewill. as S. Aug. haeres. 49.  
The same hath Luther renewed as in his book of Servile will count. Eras. and suchlyk, Cal. lib. 2. cap. 2. §. 4.  
This name of freewill hath ever been extant with the Latins, but with the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word much more arrogant. 
Marriage and Virginity is alyk in merit.   
Sixthly jovinian, made Marriage alike in dignity and merit, to Virginity, and plainly to have taught fasting and abstinence to be of no merit as S. Hier. observes. lib. 1. & 2. cont. jovian.  
These same subjects teaches Luther, and Caluin, Luther in his epithalamio, and Cal. lib. 4. c. 12. §. 19 & cap. 13. §. 3.  
what if I should repeat the erroneous opinions of the Albigenses, walden's. Wiclif. Hussites, Abailardes, Baer●● garians, Almarik, and suchlyk abominable sects condemned long since of the Church, and of all general counsels accursed. and yet not withstanding these are the patroness, 
The old heretics are the patroness of the new heretics.  and Rabbis of the reformed, who were renewers of Heresy, inventors of novalties, whose begining, and progress is known, to be wrapped in errore and superstition, while they think to be free, are snared in blindnese of understanding, and in hardness of heart, 
They are blind through the hardness of their heart.  and endured goeth headlong to perdition, as reprobated of God through the hardness of their own heart, and therefore if any man censure, and judge with equity, the reformed they have no faith, no religion, no name but the name of particular men, as Caluinists, and Lutherans, and of suchlyk monsters, already condemned And therefore for conclusion let the catholic Roman faith live, and reign, to whose camp I admon she all adversaries not to approach, for trevely it is pleasant, and delectable to be a protestant, but more Secure to die a Catholik▪ therefore let every good Christian eschew, and flee from the Lutherans, and Galuinistes, who are particular sects, seeing each, 
Gentle reader flee the heretics for they promise much and porforme but little.  one of them promisseth with Faustus Manicheus to give a new illumination, and a new reformation, every on of them endeavoureth to draw the into his sect, but take heed, and be warned, and cry with S. Hieron. epist. ad Damas'. (Meletius, Vitalis, and Paulinus, also Luther; Caluin; and Rotman: and all other sectaries, do say, that they have the true and Christian faith) so said the heretics of old, so says the modern, perchance aman might believe, if one said it, but two, and three do say, and they all do lie. what hunting make they to make a proselyte; and a child of hell: o times, o manners, o monsters what absurdities followeth this new reformation, as is rehearsed, that Christian men are brought in that perplexity of mind, to stad hummering, and in consultation with themselves, what side to be on, what religion to embrace, what faith to believe, 
A conclusion descrybinge them to whom they are lyk.  for they themselves, that are the rabbiss of this reformation are departed from the testament of the Catholic church, (to wit from unity, peace, and holy obedience) and are joined to the gentiles (to do the very works of the gentiles) and are sold to do evil, 
1. Machab. 1. v. 16. Matth. 26.  & mantein the evil, and to condemn the righteous, and to bring perdition to the souls of men, throw their filthy, and damnable persuasions. 
Matth. 7.  O friendly enemies kissing with a venomous mouth: having sugared lips to lie. O wolves hypocrisy, under a lambs countenance to deceive. 
Genes 3.  O cruel wound, under pretext of a charitable medicine. 
judicum 14.  O serpents narration, full of envy, and malice, to our first parents; O desembled sighs, 
2. Reg. c. 20.  and groanings, the hypocrital Tears of Dalila. 
2. Mach. c. 13.  O joabs' trechorous salutation, to Amaza. O Triphon's wicked banquet, to jonathas. O Gabonit policy to deceive Israel, what else are all the heretics, do they not pretend simplicity, innocency, perfection, religion, and cloth them selues with the catholic name, when all is falsehood, and wickedness, that they pretend▪ and thus the prophet says, they protect themselves, putting their hope in an untruth and falsehood. Isa 68 being men void of grace, and destitute of the fear of the Lord, and are become the children of this world to be wise in their generation, and to be destitute of all knowledge concerning God, and so in the end to perish miserable.    

QVAESTIO. II. Of the damnable, and special faith of the Heretics.  
Wherefore do the Papists reject our special faith, which gives secure consolation to the faithful. Luth. art 10.11.12. Cal. lib. 3. inst. cap 2. §. 16.17.  

ANSWER.  
THAT special faith by which ariseth sure confidence, by reason of Christ's imputative justice, merit, and satisfaction, in beleueing with your selves sins to be remitted, and to be just▪ and of God predestinate to eternal life, as also undoubtedly to obtain the inheritance of the k●ngdome of God. This security, 
Only faith is deadly, and fight against God. and the Scriptures.  and confidence is false, and full of deadly poison. and seals your obcecat, and blind conscience to go forward temenrously, in presumption against God, and his wisdom, revealed in holy Scriptures, which reclaims, this assertion to be, false, vain, 
With stands nothing.  and foolish, and by consequence, accursed; As these evident testimonies witness, And first Ecclesiast. says, that a man knows not, 
Man's rygh●eousnes, and predestination is uncertain in this life,  whether he is worthy of Love, or hatred but, all things are kept uncertain to the end▪ Eccl. cap. 9 v. 1. The which words, are spoken of righteous-men, who are not guilty of any sin in themselves, for the preacher hath said a little before that there are righteous, just, and wise men, whose state of righteousness in this life, and predestination is uncertain. secondly the same preacher pronunceth plainly to reconciled people with God, 
Reconciled people at not without fear of the remitted sin.  saying, of the forgiven sin, be not without fear. Eccles 5. v 5. therefore, what certainty, and security, can be presupposed, when we are commanded to fear, the forgiven sin. thirdly, S. Paul 1. Cor. cap. 4. v. 4. Speaking of the judgement of conscience, says, as touckinge me, I pass little to be judged of you, or man's judgement; nor I judge not myself.  

justification is a hiden secret, so that of hide things, no man is sure and farrles secur and certain.  For I know no thing by myself, yet am I not thereby justified. which all do sound incertantie in justification, and no confident security: as though he would say, the justification of man, is so hid, and secret, that albeit no man be guilty, and faulty, of sin in himself: yet notwithstanding, a man may not therefore promise to himself undoubted justification. as all the fathers do expound this place: as, Ambr. Chryso. Theoph. Theod. Anselm etc.  
Unto which accords. S. Chry. oper. imperf. in Mat. hom. 38. No man (says he) is under-propped, and upholden with so great firmness, and strength, that he can be secure of his justification, 
A presumptuous temereity in the protestants.  thus he. their for all heretikos, puritanes, and whatsoever sectaries may be ashamed of their temerous presumption in persuading, and assuring to themselves predestination, and justification, which neither the Apostles, neither fathers, nor holy Church hath ever presumed, to ascribe to themselves.  
The temereity of this only faith detected, doth demonstrate the presumption, 
Special faith is no ways revealed of God as a thing certain to be believed.  and foolishness of them in this formal argument.  
No man can believe any thing surely, in the certainty of faith, except the self same be revealed of God. Therefore in particular, me to be just, with habitual righteousness, at no time is revealed. (excluding the singular privilege of God's divine revelation, which is gevin to veriefewe) therefore it can not be that I can believe the certainty of suchlyk faith, to be revealed of God, which sights against himself as an axion to an impossibility.  

In true faith no man can believe false things.  Moreover, no man can or may believe falsely in heavenly faith: but this is falsely believed of many, themselves to be just. For the verification of the same, doth not the Lutherans, believe them selves to be just, but the Caluinistes injust? 
But the protestants faith beliues falstie many things.  and truly contrary wise the Caluinistes believe them selues to be just, and the Lutherans injust. For every sect believeth their oune to be just, but others unjust. Therefore it is of necessity this special faith to be injust, and false, for wherefore is it truer which the Lutherans doth believe, than that which the Caluinistes believe, for every one of them objects to the other the inspiration of the spirit, and each one chalendge an other of error? Therefore only, and speciall-faith, is no faith, and no thing else but deceit, 
Only faith is invented for the liberty of the flesh. Eunomius opinion about only faith, his policy, good life, that many were deceived by him.  and Satan's subtlety to cousin, and deceive the simple, and only invented to defend the liberty of the flesh. Of this opinion was Eunomius (as says S. August. lib. de haeres. ad quod vult Deum) to affirm this presumption, of security of Salvation, by only faith, which this day the modern sectaries defend. yea (S. Aug. says) that the enemy was so subtle, and of good manners of life, that many believed him. Moreover, he affirmed, that no evil could harm any man, neither perseverance in sin, if he were participant of that faith, which of him was teached and defended; therefore it follows by this only faith, 
Only faith brings no effect with it.  no remission of sins, no justification, no security; for what profits the doctrine of this faith, when the effect profits not, the effect is remission of sins, and when this faith confers not remission of sins, to what end is it? for an heretic hath not thereby remission of sins. I prove the argument thus. 
Falls religion is an high offence to God.  God is highly offended with false religion, and with them that believe, and follow the same, neither have they forgiveness with God: but it is well known, that the Lutherans, and Caluinistes in matters most important in Christian religion do disagree and  wonderfully among themselves; 
The Lutherans & Caluenists  greatly among themselves about justification and remission of sins.  & consequently, the one part is opposite to the other, striving and contending about religion, therefore they in so believing this only faith, which is false in itself, offend God, and are in the wrath of God, so that in this offence, and wrath, they can have no forgiveness of their sins, and yet all heretics teach constantly this point to all men, that they believe securely and persuade themselves of the remission of their sins and by this presumption, and arrogant confidence they believe false religion to the offending of God, and to their own just judgement.  

Only faith is satanical and devilish for each heretic followeth his own inspiration and is contrary one to and other.  Morover, the doctrine of this only faith is Satanical and devilish; for Luther believeth his sins, to be fogiven him, and it is so according to his faith: the Caluiniste likewise believes his sins, to be remitted to him, and it is so according to his faith: but Luther denies them to by remitted to Calnin▪ behold how they accord in believing one thing, and subvert their own Gospel, and both these heretics have received that doctrine, which appertaineth not to the Euangell of Christ, therefore of their own mouth they are conuniced: For, seeing the Caluinistes says, Believe God to be appeased, and reconciled with thee and he is appeased, and thy sins are forgiven: and this same the Lutherans believe, 
According to their own censure one of them errs and in Verity both errs. Only faith takes away the fear of God.  and yet according to their own censure, and judgement, the one errs, and both pervert the word of God in teaching false religion, & do haynouslie offend God, and abide in his wrath; and consequently obtain no remission of sins. Moroner, this only faith takes away fear from men, and sets the severity of God's judgement at nought, because it induceth men to persuade themselves assuredly of God's mercy, and commands security, and peace of conscience; 
The heretic by this only faith reaches men to be secure for God is not to be feared as a judge but as a father.  for they are bold to say, God is to be feared, not as a rigorous judge, and not as a revenger of sins, but as a benign father; for Caluin says, if we think God a severe judge, than is faith torn, and rend, with the memory of divine judgement, and  justifying faith should be lame, if we think God to be such a judge, whom we believe to be a benign father, and this their doctrine of only faith, is to free, and exempt God of his justice, contrary to the holy Scripture, which declareth the mercy, and judgments of God, as Psalm .. 110. and in the first commandment he declaires himself a revenger of sin. Exod. 20. saying, 
The Scripture declaires God to be a just judge, and Zealous.  I am the Lord thy God Zealous, visiting iniquity. for if he be not to be feared, as a revenger of sin, to what effect are these places in Scripture. Eccles. 5. the most highest is a patiented rewarder: and suchlyk if the forgiven sin be without fear. Again Matth. 10. fear him who may destroy both soul and body, in hellfyre and Malach. 1. The son doth honour his father, and the servant his master: if therefore I be a father, wheer is my honour? and if I be a Lord, and master, where is my fear. and Sal. Pronerb. 28. (says) blessed is the man, that is ever fearful▪ by other places as Hier. cap. 5.1 Cor. 9 Psal. 2. Psal. 37. & Psal 50. Psal. 118 Psal. 82. Eccles. 7. Eccles 1. Which passages condemn this only faith, which would bring the fear of God, and his judgments in oblivion. 
They teach the judgments of God at but to fray us, and not to fear us.  And to be of no validity, and force, as a thing to fray us, and not bo fear us. And in this manner all heretics, in the begining teach, to approach, and mount, to the supreme fruit of faith, to wit, security, forgiveness of sins, peace of conscience, and the setting of all fear of God a side, from one extremity to an other, without  midst, and while they place sinners in the stars in presumption, and ambition, with Lucifer, 
Heretics are false iustifyers & true neck-breakers.  in justifying them by only faith, they percipitat them in condemnation: and so prove false iustifyers, and treve-neckebreekeres. for as S. August. in Psal 5. says, Fear is a great saveguarde to them, that go forward to salvation, yet not in security in this life, for if the Apostell who knew nothing in himself reprehensible, or sinful, was not secure: much less any heretic following his own reprobat sense.  

Only faith usurpeth the office of Christ to judge of the hid thoughts of men?  Morover this only faith, doth usurp the office of Christ our judge, in pronouncing judgement, of the thoughts of men, which only God doth search. for whosoever in mind doth serve the flesh, and sin, can not please God. Rom. 8. Who are in the flesh, and walk according to the flesh, they can not please God: but no man is certain, whether sin reign in him or no, 
No man is certain of his own perfection neither can justify himself albeit he be innocent to himself.  or to walk after the flesh: their for no man is certain, that he pleaseth God, if any be certain that he walketh after the flesh, he is more certain of this virtue, than the Apostle Paul 1. Corinth. 4. Who was not bold to judge himself, whose conscience accused him in no thing guilty, or reprehensible of sin for he did read of the Prophet (Delicta quis intelligit) that is, who knows his sins. Psal. 18.  he prays to be cleansed of his hid sins, again Sal. Proverb. 21. There is away that seems to a man just, and the end thereof, leadeth to death. and cap. 15. all ways of a man seems right to himself but God knows the heart.  the Apostell did temperate his sayings, 
The Apostles modesty in his own judgement of justification. The heart of man is a depth unsearchable to man.  with fear, lest perchance by ignorance, he had sinned. for the heart of man is a depth, and what is more profound than this depth? Psal. 41. for men may speak, and may be seen moving, and working, and hard speak; but of whom is his heart penetrated? of whom is his thoughts beholden? what he means, within himself? What within, he may think, what he would, what he would not, who shall comprehend this depth? hearing the Apostell, saying, I know nothing in myself, yet do I not judge myself: would any believe such a profundity to be in man, that this depth to himself is not known in wkome it is? this profundity of infirmity, appeared not to S. Peter, 
S. Peter knew not his own weakness in his rash promises: how shall a man know of his full perfection which is justification.  when he knew not what was to be done in himself, when rashly he promised to dye for our Lord, Matth. 26.  is any man secure in this life, which is called a warrfaire and temptation? and as, Hierem. 17. says, the heart of man is froward, and inscrutable, who shall know it? so that no man, knoweth, what is in man, except the spirit of man, which is in him, and yet truly the spirit himself not fully: for when the Apostle says, I esteem little to be judged, of you, or of man: but adding thereto: neither do I judge myself: wherefore? because I cannot give a treu sentence of myself: for although I am nothing guilty, yet in this, I am not justified. 
God knows in man that he knows not in himself.  for God hears, and sees in the heart of the thinker, that he neither hairs, nor sees in himself, that thinketh. For this cause, Hier. 17. says, thou knowest, I have not desired the day of man: and if this my day smiled on me, neither judge I myself, because neither do I know myself sufficient,  is our Lord jesus worthily constitut judge of the living, & the dead, who knows the thoughts of all men's hearts, and understandeth their works, so that all good Catholics, do attend the judge, whom we acknowledge our only justifier.  

No man should be temerous judge of himself.  And therefore I do not usurp, and taken upon me, being a Servant, the authority of the son: neither do I number me, with these solifidianes (without knowledge of their owned weakness, and the hid secrets of their hearts, to justify themselves) to justify myself, against whom the Prophet complianes: Men heave taken from me my judgement. 
God complains on man, that usurps the office which is gods. job nor S. Paul would not justify themselves.  and therefore it is evident when the Apostle did say, neither do I judge myself rightly he doth imitate job cap. 9 Who trevely in this same manner speaks of himself, howbeit if I should have any thing just, I shall not answer but I shall pray my judge: and when he shall hear me call, I believe not that he hears my voice, also if I be simple this same my soul is ignorant of, and I was afraid of all my works, knowing that thou sparest not the sinner, are not these sufficient scrupulous testimonies, in so holy men as job, and S. Paul? doth not all men clearly see, that this their vain solifidian faith, 
The protestants do plain contrary to all good rules.  and presumptuous persuasion, and likewise their sinful security and impious justification, to be contrary to the holy Scriptures & doctrine of holy fathers from the primitive church, to justify themselves, while they are conversant in the flesh, and this verdict of justification all heretics usurp to them, which is properly the office of Christ jesus judge of the living, and of the dead, and not man's office.  

Only faith anulls the lords prayer.  Morover this doctrine of only faith, taketh away and a bolisheth the Lord's prayer; in which we pray that our sins be forgiven us: for seeing it is certain, that no man rightly asks in prayer, that he hath assuredly in himself, but by this only faith, a man persuades himself. certain, 
Caluin mocks then that do say the Lords prayer.  of the forgiunes of sins: therefore it followeth according to Caluins saying, that the faithful man, scorns God, while he prays, forgive us our trespasses: for what shall he pray for remission, that hath already obtained remission of sins, and is by only faith justified?  

Only faith anulles baptism.  Moreover, the doctrine of this only faith, is contrary to the Scripture, concerning baptism, for no man can be admitted in full years to baptism, except those who have the Christian faith according to that saying of Philippe to the Eunuch. Act. 5. if thou believe from thy whole heart, it is lawful to baptise: but according to the doctrine of this only faith, & by assured persuasion, 
If a man only believe he needs not baptism,  a man in perfect years, by believing this faith, he is certain in himself, that he is the son of God, & that now in apprehension of this faith, God is merciful to him, and hath forgiven him his sins, and therefore consequently, it is not need to baptise, or to give baptism, that sins may be forgiven, or to be borne again of the water, and the spirit. So that this doctrine is contrary to the symbol of our profession, which says, I confess on baptism in the remission of sins: and in lycksort to that Sermon of S. Peter to the jews in the day of Pentecost, Act. 2. let every one be baptised in the remission of sins▪ as also to our Lords command, joan. 3. saying, except a man be borne of the water, and the spirit, he can not enter into the kingdom of heaven. but this doctrine of only faith is false, Who would persuade men, of justification, and remission of sins, without, mediation.  

Only faith is against the doctrine of the Apostle in the receiving of the Lords supper.  Moreover, this doctrine of only faith, is against the doctrine of the Apostle, concerning the right use of the Eucharist, for he says who soever shall eat of this bread, and drink of this cup of the Lord unworthily, shallbe guilty of the body, and blood of our Lord, but let a man prove himself, and so let him eat, and drink of this cup, for he that drinketh, ad eateth unworthily, eats and drinks to his own judgement, not judging the Lord's body.  
But this doctrine of only faith, commands thee to be certain, and to persuade thyself, and firmly dear with thyself, that thou shallbe neither guilty, neither shall incur judgement, and shall escape all peril, 
If we only believe, it suffices, although we never examine our conscience.  if that thou only believe, but the Apostle teached the faithful Corrinthians to prove them selues, lest they should taken the holy Eucharist unworthily to their gvyltines, and thereby be condemned. but Luther, Caluin, and all the rest, teach by only faith, security, and assuredness of the mercies of God, and so thou takest it not unworthily, or art any ways guilty, but shalt obtain grace thereby, so that thou believe. The Apostle teacheth Examining of conscience, 
Luther affirmeth that in receiving the Sacrament with guilty conscience a man receives grace, if he but only believe.  to go before: but Luther and the rest, teach only faith to suffice; and believing doth assure himself of grace, and that he doth obtain the same in the Communion: and so by dissuading men from the examen and probation of themselves, before they receive the holy Sacrament, and teaching them only faith, to look only on the mercies of God, and not on his judgement, doth make men guilty of judgement, and so throws them into perdition.  
Moreover this doctrine of only faith doth subvert, & overthrew the preaching of true repentance, 
Only faith disannulleth repentance, & conversion to God.  and of our conversion to God; for the Scripture saith, Psal. 84. Convert us our God of salvation, and turn away thy wrath from us. And Isai. 1. Let the wicked leave his way, & the injust man his cogitations. and return unto the Lord, and he willbe merciful unto him. Again, Wash you, and be ye clean, take away your evil cogitations from before mine eyes, cease to do evil, and learn to do well, come and reason with me. saith the Lord. If your sins were as scarlet, as snow they shallbe made white, Again, Do penance, and be baptised enery one of you, 
Pennance and conversion are before remission of sins.  in the remission of sins. Act 2 Seeing the Scripture is evident witness, which declares and shows true penance and conversion to God, to go before remission of sins: Contrariwise by this doctrine of only faith remission of sins is obtained, 
But the Protestants make remission of sins to anticipate all means.  without any other means going before, only by faith, and then followeth forthwith true repentance, and conversion to God: this Luther affirms in Bulla Leon art. 11.12. Who believeth himself to be absolved (saith he) is absolved, whatsoever be spoken of contrition and penance.  

Only faith disannulleth the jurisdiction of the Church, concerning the losing and binding of sin.  Moreover the doctrine of only faith, is contrary to the power of binding and looseing, in remitting and retaining of sins, which power our Lord gave to Peter, and the other Apostles; for our Lord did avouch sins to he remitted to those to whom they remitted sin, and those to be loosed in heaven, whom they loosed upon the earth, Matth. 26. joan. 20. But this only faith teacheth, that sins are remitted by only faith, yea though no loser nor remitter be present, or condescend thereto, yea that having this faith (even when they shall come to the Pastors of the Church to be absolved) their sins be remitted to them, and they have obtained and purchased now already, by only faith, remission of their sins: that it is now ridiculous to stand to the promises and words of our Lord, which he hath said to his disciples, Whose sins ye remit, they are remitted to them. seeing their sins are remitted to themselves, before they come to the Apostles, or their Successors. Yea also no more power is left to the Apostles (at the least in this part) then to any Christian man, yea also children, for after the foolish opinions of these Rabbis, that believing the preaching of only faith, anon receives forgiveness of synns. Therefore of this maxim is that wonderful saying of Luther; 
Luther's absurd judgement, that women, children and each lay man may remit sins aswell as the Priests of the Church.  That in the Sacrament of penance, and in the remission of the fault, no more doth the Pope or Bishop, than the lowest Priest, and when there is not a Priest, each Christian may do the same, yea women and children may do the same if they be present, aswell as Pope, Bishop or Priest, in Bulla Leon. sent. 13.  
Moreover the doctrine of this only faith is contrary to itself, for no man agreeth and consenteth to any thing, 
This doctrine is contrary to itself. No man condescendes and Yields to any unknown thing: but only faith is believed as an unknown thing, which is contrary to all reason. The gospel was not believed without trial and miracles.  except he judge it true first before he condescend to it, for out of a natural love of verity, and the hatred of falsehood, morality teacheth, that before we condescend to any thing, we do try it, whether that which is reported to us be true, and when we have found the same to be in itself true, than next we give consent. The same argument appeareth in the Gospel, that many received and believed the same by reason of the signs, and miracles which they saw done; and likewise in searching of the old scriptures, found the same things prophesied, to be fulfilled in the time of the gospel, and to be true miracles, but this doctrine of only faith, and assured confidence, that a man believes, his sins to be remitted to him, is by the same only faith which he believes; so it follows of necessity, that he hath remission of sins, before he believed by the same faith, and therefore the remission, 
A filthy absurdity the effect to be before the cause.  is behind the remission, which is beliued to be of this only faith, so that the effect is first, before the cause, which is very absurd. For truly the Christian faith goeth before justification, as the Apostle says; The heart believes to righteousness. Roman. 10. Likewise a man is justified by faith, Gal. 2. 
another absurdity, that only faith goeth before the word of God.  But it is most absurd, that faith goeth before the word of God: and the self same word of God (faith) to give credit to the word itself: seeing the word of God is not faith; but faith depends upon the word of God: it is therefore necessary that the testimony of God precede, before his testimony may be believed. But the Christian Catholic Church knows, that before any believe in Christ, that he is a child of wrath, and the wrath of God to abide on him. Ephes. 2. joan. 3. And also knows that the  man should leave his ways, and the wicked man his cogitations, Isai. 55. and turn unto God by true penance, and faith in Christ, in hope and prayer, and by frequent receiving of the Sacraments, that so at last. God may have mercy on him This Catholic faith is far from the other only saith, which only doth believe sins to be remitted, excluding all mediation, apprehending the effect before the cause. 
Only faith doth pervert the word of God.  Again this doctrine of only faith perverteth the word, for this assured persuasion to believe, doth proceed from the understanding of a strange gospel and not of the word of God So that by the same doctrine of only faith, the word of God is perverted, wherefore it is to be rejected which begets so many absurdities, (as a few we have rehearsed) for faith to no otherthing should lean to, then to the word of God, 
The word of God is from God. and only faith from man.  and by that nothing is to be believed (as the heretics themselves confess) which word the Apostle declares, whose word it is, saying: When ye received the word of God, which ye heard of us, ye received it not as the word of men, but as it is indeed the word of God. 1. Thess. 2 Again faith is by hearing, but hearing is by the word of God. Roman. 10. But there is no word in the Scriptures, 
If only faith were found in the gospel, the gospel itself should be nought.  saying to any man, sins to be remitted to him by only faith: for the gospel is one and the same with all Nations; and the gospel is generally proposed to all Nations. But if the gospel should have a particular annunciation of only faith, thereby sins to be remitted to the only believers, it should be false and no evangely, because it is not found in the gospel.  

Only faith is added contrary to the command of God in the Scriptures.  Moreover God commands, that thou shalt add nothing to his word, lest thou be rebuked and found a liar, Proverb. 30. But they must confess them to believe this faith, which God hath neither spoken by his Prophets nor by his only begotten son, nor by his Apostles, and to believe the same as the word of God; 
Only faith overthrows all Sacraments, & every good work.  therefore they add to the word of God, and for that cause are to be reproached and condemned liars. So that for conclusion, I confess this doctrine gives consolation and tranquillity of mind, but full of peril; for it doth subvert, and overthrow all the fortresses and strenghes of our salvation; as the Sacraments, good works, penance, prayer, yea to repeat the Lords prayer is to doubt in the saith, so that a man by this divillish faith is come to that madness, that he fears not the divine judgement of God, neither his own works, but passing over the time with security, in the confidence of this only faith to be saved for Christ's sake, whom Christ acknowledgeth not.  
As concerning justifying faith, it is not only a certain trust, 
What is justifying faith.  or firm hope of the mercies of God, in remitting sins, having for his object to obtain a difficil good thing, for that cause in the will subjected, but it is a certain faculty in the understanding, by which faculty we do agree, and consent, to all those things which are proposed in the Church, as true revealed by God. So that it is plainly a virtue distinct from trust, confidence and hope of which these are begotten: for who believes God to be of infinite power and most excellent in goodness, easily by this, 
Of the power & goodness of God we gather confidence.  conceives, and obtains some benefit of trust, confidence and hope, for the Scripture doth manifest this distinction, in separating faith, hope, and charity, so that they are not one thing, as the Apostle saith 1. Cor. 13. v. 13. 
The Protestants mingle all together as one.  But now remaineth faith Hope and Charity. Therefore the reformed are deceived, whilst they confound faith with hope as one virtue, not making distinction betwixt them.  
Secondly, the Scripture teacheth hope, and confidence as effects of faith, as of one great cause, to arise of a certain effect, 
Hope & confidence are as effects of faith  & not to be the self faith: but somewhat flowing from him, as the Apostle affirms. Ephes. 3. v. 13. In whom we have trust to draw ne'er in confidence by his faith. Which to wit begetteth confidence, which the Apostle also affirms 1. Timoth. 3. v. 13 Who have well ministered do purchase to themselves a good place, and much confidence in faith, which is in Christ jesus. Where plainly the Apostle deduceth from faith confidence, as an effect from his cause, because God is powerful and faithful in his promises, therefore we arise in hope and confidence.  

Faith hath not always confidence joined with it.  Thirdly, faith hath not always confidence conjoined to it, as it doth plainly appear in the Leapre who said to our Saviour Matth. 8. v. 2. Lord if thou wilt thou canst make me clean.  

justifying faith showeth no matter and object.  Fourthly the Scripture speaking of faith necessary to salvation, doth not show the matter and his object to be any thing, which is to be believed, or to be apprehended by understanding, neither properly doth it fall in hope, or confidence of will, for what else doth our Saviour say. joan. 14. v. 10. Do ye not believe that I am in the father, and the father in me? Likewise Matth. 9 v. 28. Do you believe that I can do these things to you? Which now sometimes is present, now also in the future apprehended by only understanding, and not hoped, 
Faith sometimes apprehend the present tense, & sometimes the future.  for hope and confidence respect, and look to the future. All the ancient fathers are of this opinion, who place faith and his action to be in consent, 
Faith falls in the consent & operation of the understanding, and not in the confidence of will.  and operation of the understanding, and not in confidence of will, as says S. Aug. lib. de praedest. sanct. Ipsum credere (respondet) nihil altud est, quam cum assentione cogitare. That is: Him to believe (he answers) it is no other than with assent to think. for this greek word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth aswel signify consent, as confidence, as Matth. 9 v. 29. according to your faith, be it unto you, that is to say according to the thought of your minds, as the blindmen believed Christ to be able to restore them their sights: but of the power to do, is, not confidence, but an inherent quality, persuading them to assent to this power in whom they believed, as their prayer witnesseth.  

The faith which Christ praises is highly commended of himself for virtue that is conjoined with it.  But that faith which Christ so oft hath praised, saying: Thy faith hath made thee whole, as Luc. 7. v. 50. & cap. 8. v. 48. Was not only faith, or alone, as the reformers this day goeth about to establish, hereupon, laying down the frivolous, and weak foundation of their only faith, who are deceived, because they look not to the virtues that accompanied those people, as fervent love towards god, with earnest prayers, confidence, love towards their neigkboures, tears, penitential works, humility, shamefastness, confession of their sins, perseverance, gratitude in acknowledging of their received health, many of these may be observed, and marked in the faith of Mary Magdalen, and not only faith, as they dream of.  
I know our saviour, to have said, to the archsynagogue, ask health to his daughter, fear not, only believe. Marc. 5. v. 36. Not withstanding not so, 
Only faith never patronizeth & defends internal justification.  for the only faith of the father, the health of the daughter is given, although Christ stirred up the father to believe (yet this fact doth not patronise nor defends not the building of only faith to internal justification) but Christ speaks to him, as a Physician useth to speak to the patiented (saying) only be of good courage, and thou shall be whole, while never theles he prescribes him, to observe a diet, and other wholesome medicines even so is the health of the soul, ascribed to faith, by the rest of other virtues, because right faith is the fundament, and root of all other virtues, neither is any work done absolutely without faith acceptable to God.   

OBJECTION I.  
WE know that we are translated from death to life, because we love the brethren. 1. johan. cap. 3. v. 14.  by special faith, we are certain of righteousness, and forgiveness of sins, for this is the translation from the death of sin, to the life of grace, etc.   

ANSWER.  
Thou art deceived, for life is not here supposed for justification, but for life eternal, as though he said, We know us to be instituted heirs of eternal life, and of that celestial kingdom, if we love the brethren. for this word (because) is taking for (if) conditionally.   

OBJECTION II.  
THe incertitude of remission of sins, and of the present righteousness, doth torment and torture the consciences of the faithful, takes away quietness, and induceth divers anxieties, add doubts, so that our archrabbie Luther in the 4. chapped. of Gen. (says) the Papists now lately have used to teach, that we ought to waver, and doubt of the remission of sins, grace and salvation. For this cause our confederate friend Chemnitius in his treatise of the certitude of justifying faith, calleth the papist Church, a Shop of doubts.  this special faith is to be retained of the reformed Church, with the certitude of actual righteousness, and by consequence of the remission of our sins, which makes our conscience free of a thousand launcinge, and piercing scruples of the Papists.   

ANSWER.  
GOd forbidden, that we should wrap snares of desperation or either, butcher & torture, the consciences of the faithful. for that we consent not to your only faith for neither the only heavenly faith, takes away all torture of conscience, neither doth it free men of these scruples, nevertheless some moral certitude, is gotten by faith, or by diverse signs, of the state of justifying grace, and of the remission of sins for just men may aspire, and rise to this certitude, that oft they fear not, howbeit they might fear, if they consider, and look to their own infirmity. First in the confiding, and trusting them to be in grace, so that in themselves be found no contrary opposition. and yet they may doubt, and fear, lest perchance they be deceived, which way of judging of their own righteousness, should be common to all righteous men. The second is much more perfecter, neither comone to all, but to these only who are truly turned to God, with great zealle, and fervour, or have long served him, with great devotion, who may reach and attain to that perfection, that morally they are certain in some manner, that they are in grace, so that neither are they anxious, are moved with any doubt, neither do they fear: as morally a man is certain to be a Christian, and to be verily baptised. howbeit some manner of way he may doubt, if he consider his own fragility, which is prone to doubt: but doth aspire to the seconde perfection, to wit, that after long contrition, and doing of penance, is absolved, and likewise is baptised, in the intention of the church, and life's a holy life, and by daily examining, finds nothing in himself, guilty of sin, as also in contemning the world, and studying to please god, doth find this certainty in themselves with these moral signs (before justifying faith) to delight themselves, in the exercises of virtue, and to be penitent, for their sins committed, to abstain from sin, and to overcome the perturbations of the mind, as wrath, lust, vaine-gloire passiones, to Loath, & despise the world, and to feel an internal motion to good things, tranquillity in mind, and peace in conscience, a fervour to love God, and an affection to love of the neygetbour, to remit trespass, and injury, which how much the more they abound in man he is the perfecter, and is more certain, and fear is less, and confidence doth grow, and increase, the more, in so far that S. Basil. in Reg. Brevior. says: Whosoever takes heed, and considers his own fragility, and pityeth other men's, and is wholly affected towards God, let him believe him to have forginenes of sins, and to be in a good confidence (yet not withstanding with fear) for Salom. Proverbior. 28. v. 14. terms, the man blessed, who is ever fearful, for security is the mother of negligence. as writes. S. Gregorius libro 6. epist. 286.  God would not, that our hope should only lean, and depend on the promises of God, but to be strengthened, and fortified with the merits of good works, as of contrition for our sins, and amendment of life, by the which, the certitude of moral righteousness sufficiently abounds, and expelles the scruples of all anxiety, and care, and geaves to the iustman clearness of conscience, and peace of mind. So that the reformed church (in which this only faith is forged, and maintained) is a merchant shop, of temereity, presumption, and perdition.   

OBJECTION.  
Our Saviour says to the sick of the palsy Matth. 9 v. 2. Son believe they sins are forgiven thee: therefore God to the remission of sins, requires only faith, and the evangelical confidence, and no other thing of us,  only faith is sufficient, and is commended of Christ.   

ANSWER.  
I Deny thy absurd sequelle, by the obteineinge of remission of sins, he is commanded of Christ, to stir up confidence, in himself: and because of the precedent remission, by saith, the paralyt here in this place is commanded to believe, and to conceive confidence of his future health: for it is not said to him, thy sin shallbe remitted to thee, as to come in the future, where upon they might, build their only faith, but Christ saith to him his sins are forgivene already, and  here, he exhortes him, to taken confidence of his future health, for thy sins, which was the cause of thy infirmity, now already are forgiven, & remitted. So that this only faith is neither sufficient, neither is commended of Christ, for justifying faith, but rather accursed, and rejected, as invented of man.    

QVAESTIO III. Of the article of the Creed, I believe the remission of sins.  
HOw believe the Roman- Papists the article of the Creed, I believe the remission of sins, if we accept not of only faith? Caluin. lib. 3. inst. cap. 13. Brent. in prolog. cont. a Soto.  

ANSWER.  
ANd I pray thee good reader observe how the reform believe this article of the creed (to wit) the remission of sins: 
Cal. doctrine can not agree & accord with this article. Good works are sin.  seeing that they say, that all our works are mixed, and defiled, with sin, and what soever good works shallbe done of the most holiest man, by the uncleanness, and the impurity of the flesh are polluted, corrupt, and putrified. 
Man is not free neither of original, nor actual sin by any Sacrament. Only faith by imputative justice maketh man free.  Lyckwise (he teaches) that we are not free of original sin, neither are we absolved, or remitted, from any other sins howsoever confessed, and satisfied: but only covered by the imputative, righteousness, of Christ; neither are these sins imputed to the fault, nor to the punishment, as Rabbi-Caluin teaches. lib. 3 inst. cap. 14. §. 9.10 11. & lib. 4. inst. cap. 15. §. the which doctrine doth subvert and overthrew the very article of our creed (to wit) the remission of sins, 
Cal. reiectes the judgement of S. Aug concerning sin in the regenerate. He teaches that in the saints sin reigns. All the regenerate are in aid cleave by imputative justice.  which stoutly he defends by rejecting, and casting of the opinion, and judgement of S. Austen de concupiscentia in renatis. We teach (says he) in the holy Saints ever to be sin until they be freed and unclothed of this mortal body. lib. 3. inst. cap. 3. §. 10. and proceeding more deeply to justify his doctrine of only faith, moves this doubt: and solues it, himself: But how is it (says he) that God doth purge his Church of all sin, and that he promiseth to her, the graces of freedom, and purity, by baptism and doth fulfil it in his elect? It is referred, and fulfilled in communicating his imputaviue justice, and this God performs, and exhibites in regenerating his own, that in them, the kingdom of sin may be destroyed & abolished, by subministratinge to them virtue of the holy Spirit, by which they are superior, and victors in the fight. lib. 3. instit. cap. 3. §. 11. 
Sin to reign, and not imputed for a faust. is false doctrine.  And a little after those relics of sin which be in his saints, we confess them, not to be imputed, as if they were not. of the which doctrine it follows sin absolutely not to be remitted: for it implicates a contradiction, sin to reign, and not to be imputed for a fault. for Caluin affirms, 
Cal. says sin reigns not: but dwells.  Sin fails to reign in the saints, but not to dwell, as an other contradiction.  
Contrariwise catholics exhort all men firmly to believe, & assured lie confide that there is remission of sins in the holy Church, and this remission is to us: and to you: and to judas the triator: and to every mortal sinner: and to those that now are, and to those that shallbe hereafter: and to those that are in purgatory: for Christ hath promerited, to all abundantly, who hanging in the cross is made a propitiation for our sins, and not for ours only, 
The Catholics firmly believe remission of sins.  but for the sins of the whole world. But that we Catholics believe all men to have received, and obtained remission of their sins (de facto & sola fide credendo) not only we Catholics deny, and gainstand: but also the Scripture. for truly Christ hath tasted the death for all, 
But that all men have remission of sins de sacto is against the Scripture and Christ's death. We believe the remission of sins by the power of the Church.  but all, do not apply to them, the fruit of his most precious death: for in deed he is made the cause of salvation to all, but yet the Scripture says, Heb. 5. v. 9 He was made the author of eternal salvation unto all them, that obey him.  
Therefore we believe most firmly the remission of sins, but not to be remitted in particular by only faith: but that power is given to the Church to remit sin, and to retain sin.  
Howbeit we admit the heavenly promises of the remission of sins, justification, and eternal life, 
Remission of sins is not made to any in particulat. The promises of God are to all a like & are made with condition.  and such like, which generally is denounced to perpeteyne to every man (to wit) so far as lieth in God, who without acception of people promisseth, and giveth, to all men abundantly, but with that condition, that he do worthy penance for his sins, and to keep the commandments of God, as Ezech. cap. 18. v. 21. If the  man shall do penance for his sins, which he hath wrought, and shall keep my precepts, and do judgement and righteousness, he shall live the life, and shall not die: and likewise, Matth. cap. 10. v. 22. You shallbe hated of all men for my name saks, but who shall persever unto the end shallbe saved.  

No man is certain of perseverance in virtue.  But because a man is uncertain of his own righteousness, and perseverance in virtue, and likewise uncertain of his salvation: therefore it is said in the holy Scripture, Apocalyps. 3. v. 11. Hold fast what thou hast, that no man taken thy crown: for there, hath fall'n? Saul: Solomon: Iscariotes: 
Many have fall'n & those they stood, as of the Caluin, some are made Turks.  Paulus Alciatus: Sartor: Blandrata: Socimus: Lysmannus: Luther. Calu. and many more of the protestants companious abiuringe their faith are fall'n to Turkism, Mahematisme, and Atheism, as witnesseth Beza in the history of Valentine Gentille, and Caluino-Turcismus lib 1. cap. 2. Whereupon we may gather that the great maxim of the Caluinistes Theology is fall'n, and is conuniced of falsehood affirming that only faith once gotten, never doth fail, or decays, as stoutly Cudsemius in his Hyperaspisce declares, but when we see their own turned from their own faith, to infidelity; what judgement is against them, and what condemnation fall they into? no less truly than in the same judgement, and damnation of the heresiarchs who by the doctrine of this only faith minister subjects to Paganism, and Atheism.   

OBJECTION I.  
, what: Dost thou command, and bids us despair?   

ANSWER.  
GOd forbidden: for as we deny that any can firmly believe & certainly persuade himself of the remission of his sins: even so, no less we affirm constantly that every Christian man is bound to believe, and with faith, to do what is in him to expect the effect of faith, 
What Christians are bound to hope.  with firm and sure hope in this life of true remission of sins by the Sacrament of baptism, and penance, and in the world to come to eternal life. which hope, except we have it firm, and constant, in vain we are called Christians.   

OBJECTION II.  
Thou speaks a paradox, and a contrary thing, for firmly to believe, and assuredly to persuade, thou denies: and yet thou commands, and bids every one to be of firm and assured hope, that they receive in the present, remission of sins, and in the futur eternal life.   

ANSWER.  
I Deny the assumption, for nothing is to be believed of us rightly, and Catholickly, which may be any way false: for faith is the substance of things hoped, and an argument of no appearance, because the reason of faith is placed in the verity, revealed of God: which for that cause may neither deceive, or be deceived. Yea also we hope these things rightly which otherways may happen, for the chiefest reason of hope consists in the possibility of the acquiring and seeking of these things, which we have hoped according to the commandment, and promise of God, and for this cause we are exhorted after the example of Abr●ham, that in hope against hope we should labuor, and believe, to make our caling and election sure 1 Pet. 2. 
The difference betwixt hope and faith.  For many under pretence of this only faith, being loaden with the weight of their sins, and charged in conscience, unthankful to their Creator, and yet appear externally to work the works of the righteous, and walk securely, perswadinge themselves to be in grace, and favour of God, and at last to obtain eternal life: when without hope, they are condemned. Because hope looks to the promises and commandment of God, which only faith annulles. And therefore we are more commanded and exhorted to hope, then believe, because hope hath ever actual righteousness adjoined with him: and only faith is lyk an Irishmans in his trowses which is without any conformity, to the habit of any other nation, & so for conclusion only faith is no faith and is plain, opposite, anu contrary to the article of our creed, I believe the remission of sins.    

QVESTIO FOUR Of the informal faith of Sinners.  
Wherefore do the Papists affirm & teach faith to remain in Sinners separated from love, contrary to the tenor of the Scriptures & Fathers. Caluin. lib. 3. inst. cap. 2. §. 8.9.10. & in Antid. Con. Trid.  

ANSWER.  
IT is the universal doctrine of holy Church, that true faith (which the Apostles defynes to be the substance of things which are hoped for, 
Faith may be without love aswell as with it.  and the evidence of things, which are not seen) may successively stand with love and charity, or without it: so that faith may be in the same specie, and number (notwithstanding with diversity of time) formal, or informal. 
Faith is formal and informal. Calu. Scorns all divine and humane sciences.  Howsoever to the contrary Caluin labours, but to no effect, howbeit he goeth about to scorn this distinction of faith, made in the Theological Schools: but if this scorner of divine, and humane sciences, would approach to the fountain of holy wryt, and gust with wholesome taste, truly he should found the same habit of faith, and number to have the place of merit and of demerit, that the scorner may be at rest. For first Christ Matth c. 7. vers. 22. acknowledgeth faith in Sinners, for in the day of judgement, or in the hour of death, as in a particular judgement many shall say to him, 
Faith may be in great sinners to the working of miracles.  Lord we have prophesied in thy name, and in thy name we have cast out devils, and have wrought many miracles, to whom he shall answer (saying, I never knew you. For this (nunquam) gives to understand, that even then when they wrought miracles in faith, and by faith in my name, even than I knew you not, because you lived a wicked and deformed life with your faith, 
Sin is opposite to the merit of faith.  and was so defiled in sin, like to the condition of a most expert Physician, who is not ignorant of art, and science which he professes and understands, and yet notwithstanding by fragility of nature, by intemperancy, and bad living, 
a similitude.  doth violate the science and medicine, albeit he doth not lose and quit the science of medicine: even so a Christian man a Prophet, Religious, Faithful, or else whatsoever moral man instructed in the faith, sinning in the precepts of faith, 
Faith profits nothing without works.  doth not lose, or is destitute of his faith, neither faithfulness, or ceases to be a Christian, and yet notwithstanding is excluded from the Kingdom of God for only want and defect of charity, & good works.  

The naughty banquetter had faith with out his garment.  Secondly he who entered to the banquet of the King not having his wedding garment Matth. 25.15. was cast into utter darkness not because of his faith or of his baptism (by which he entered and abode in the Church) but because of only the want of his wedding garment that is to say the want of charity. So expounds this place all the Fathers of the Church as S. Greg. in euang hom. 78.  
Thirdly to conclude all doubts the Apostle said if I should have all faith so that I could remove mountains, and want charity, I am nothing, 
what it is to have all faith without charity. Calu. Gloss discovered.  to wit, not to be in grace, neither availles the gloss of Rabbi-Caluin in this place (saying) that the Apostle speaks not of the catholic faith, but of the faith of miracles, or the virtue of confidence to worck miracles, but this evation is naught, for when the Apostle says, if he had all faith, absolutely he concludeth all, both intensive, and extensive, perfect and imperfect, for in the end of the same chapter 1. cor. 1; he concludeth, that there do remain faith, hope, and charity, these three, but the chiefest is charity, only so out of doubt, he speaks of that faith, which before in the same chapter he made mention of, 
Faith is compared with charity, and charity to faith.  as he did speak of that same charity before, therefore it follows, that he hath compared the Catholic faith, with Charity.  
Fourthly S. jacob c. 2. v. 14. said, Brothers, what helpeth it, if a man say, he hath faith, but hath no works, can his faith save him? Is any Christian so absurd of judgement, 
Faith may be without works although it profit not.  that thinks faith to justify a man without works? to the defence of the verity the whole Fathers affirm, and have taught, faith cannot justify any man without works, as: Iren. lib. 4. cap. 25. expounding the same saying of the Apostle, saith, neither knowledge, nor wisdom towards God, neither the comprehension of divine mysteries, neither faith, neither prophecy help, without charity; but are void and of no merit before God. And likewise S. Aug. lib. 15. de Trinit. cap. 18. saith without charity faith may be, but not to profit. What need we yet witnesses? saying reason teaches, that by true faith, the faithful are distinguished, and discerned from Infidels, 
Heretycks albeit defacto they are separated out of the Church yet in name and show they are within, & yet damned.  and yet notwithstanding if sinner's fall from their faith and be separated from the Church as ethnics, and Infidels d●facto, nevertheless in name, and external show, they are within, as holy Scripture makes mention, as Matth. 13 in the feyld of corn, was together tares, and wheat; in the net, good fish and bad; in an house, foolish and wise virgins Even so such people, having faith without works not obscurly, but plainly do pertain to the Church, howbeit they are damned, therefore it happeth to faith without charity either to be formal or informal but the effect and Virtue depends in his will, in whom charity is, and for this cause, 
The effect of faith depends in his will in whom is charity.  the Heretics forcing falsy the contrary are deceived, for whilst they presuppose and judge with themselves, that true faith, chiefly is placed in only persuasion, by which a man may persuade & certainly assure himself, because of the imputative righteousness of Christ de facto, that his sins be remitted to him, and that graces and charity concomitanter are infused into his soul with his assured persuasion of only faith, 
The heretic's foolish persuasion concerning faith.  & that this persuasion in their judgement is a most true thing, neither think they ever at any time that this can be separated from grace & charity, which is false and absurd, as we have before proved, for they lay great weight upon a weak foundation, and build castles upon a sandy-mount, for it is not only faith, that iustifyes a man, neither is it ever annexed & conjoined with charity & grace, but is separated.   

OBIECTIO  
FAith consists in the knowledge of Christ, but Christ cannot be known, but by sanctification of his spirit: Therefore faith can no way be separated from charity. For the Apostle saith, Rom 10 v. 10. With the heart man believeth unto righteousness, and with the mouth man confesseth to salvation.   

ANSWER.  
THE Apostle understands not in these words sanctification of the spirit including charity, but he saith, the heart believeth to righteousness, in which words he plainly signifieth, that faith is way and mean to get and obtain righteousness: but this faith doth not ever include necessarily the actual stat of righteousness and charity, and therefore the knowledge of Christ may be in man without charity, and so it is separated. Other expound this place, of the good affection of will, requisite in man to believe, and not annexed absolutely to the action of love, and charity.   

OBIECTIO.  
FAict without works is dead as the Apostle says, jac. 2. Therefore as a dead man is not a true man, so neither is faith in sinneres a true faith without works and charity, ergo faith and charity cannot be separated.   

ANSWER.  
THE Apostle to the contrary assimilated and compared faith not to a dead man, but he assimilated and compared such to a dead body as v. 26. for as the body (saith he) without the spirit is dead, concerning the vital operations, whereby it fails not to be a true body) even so without works faith is dead (concerning the utility, merit, and salvation, howbeit it fails not to be true faith, for the Apostel affirmeth the Devils to believe, howbeit not to salvation, how much more a sinner may believe, and have true faith, and yet not to his salvation? Because it is without works, which are the operations of the victual spirit, and so faith is separated from charity, and compared to a dead man, without the spirit, when he wanted the operation of the vital spirit, and yet cannot be called otherwise then a body. Ergo and so is faith.   

OBJECTION.  
THE Fathers in whose doctrine thou Papist so oft dost boast, teach, faith without works, not to be true faith: as S. Cyp de simplic. pral. Beda in cap. 2. jac. etc. Ergo ●rew faith is never without works.   

ANSWER.  
THE Fathers deny such to be true faith, that is not lively; and perfect, and to be such as it ought to be; as laughter is not full joy, yet it is accounted for joy, and gladness. So S Hier. cap. 5. ad Gal. When charity is far of, and suchlyke faith is remote and absent, we say it is not perfect charity and true faith, not that it is far of, and absent, as concerning his essence, but concerning his perfection operation and life. And hereupon the Fathers teach the verity; and the Heretics lie, and teach false doctrine.    

QVAESTIO V Of the necessity of miracles.  
WHerefore require the Papists miracles of us for confirmation of our reformed faith, seeing long since it was marvellously confirmed of the apostles, Martyrs, Confessores? So that there is no need of new miracles. Caluin. praef. instit. ad Franc. gall. reg.  

ANSWER.  

Luther attempts to raise the dead. He also attempts to cast out devils If their doctrine be true from the Apostles how flee they to extraordinary things? Caluin makes for a miracle of a living man a dead. He would have wrought a miracle for confirming his doctrine of predestination.  I Ask wherefore Luther, that great Prophet Elias, and a chief Apostle, yea the Angel of God so called of his successores, for confirmation of his evangel, made his recourse to miracles, whilst he assayed, and attempted to raise from death one William Nesone drowned in the river of Albus as Staph. in respon vlt. beareth witness.  
Also he attempted to work a miracle in the casting out of a Devil out of the possessed but in vain.  
Wherefore, I say, went Luther to use an extraordinary means, if his doctrine be the doctrine of the ancient times, & that miracles are not now necessary?  
Likewise to the same effect, wherefore attempted Caluin to work a miracle to raise a dead man, (who by caluines policy dissembled himself dead) for the confirmation of his doctrine of predestination and the preordination of God, concerning the fall of man, as Bols. in vita Calu. lib. 13. Again I ask if Caluin was scrupulous to sow the doctrine of the Catholyk faith, yet wherefore induces he a new faith, and if he hath purged the error of the Paptsts Church, wherefore runs he to working of a false miracle wonderful to the world. likewise a certain ringleader of the Anabaptists attempted to work a miracle in the kingdom of Polonia, who invited all his fellow compagnions' to be present at his baptism, promising to them that they should see the holy Ghost come down from the heaven to confirm his baptism, 
An Anabaptist in Polonia attempted to cause the holy Ghost appear to prove his doctrine from heaven.  to be from heaven, the day is prefixed, the place is appointed, the rumour spread abroad, all are desirous to see this miracle, and first of all this Arch-heretick entereth into the water: but in place of the holy-Ghost, and of the spirit of truth, anon the Devil appared with a horrible and fearful countenance, offering himself to them all, 
The Anabaptist is beaten of the devil.  and taking the Heretic by the hair of his head, lifteth and carrieth him in the air, letting him again fall with his own weight in the waters, breaking his bones, strangled and almost left dead, & this was the event of his miracle, as witnesseth Thomas Bozio de signis eccl. dei lib. 5. cap. 2.  
Therefore justly of the reformed minysteres and all Protestants: we Catholycks demand and ask by what power they have entered into the church of God, 
Miracles for confirmation of their doctrine justly demanded: for no true faith is without miracles.  and with what supernatural signs for the confirmation of their reformation, for a new faith moust have new miracles, and therefore seeing they have induced a new faith in all things repugnant to the faith professed and believed this thousand five hundreth years past, and do contemn the ordinary mission, lawful succession & ordination of the Church, and have intruded themselves extraordinarly (by their moving spirit) therefore rightly, demand we supernatural miracles for the confirmation of their supernatural vocation. And seeing from the time of the beginning of the old Church, 
Miracles are necessary to prove true faith and lawful vocation.  unto the uprising of the new, no man denies, and all affirms that miracles were ever needful. For the Heretics themselues affirms miracles to be so necessary, as a proof of their lawful vocation. That they who otherways would entre into the Church of God, to be preachers & reformers, planters of Religion and Faith, are to be adjudged, bold temerous, heretics, presumptuous, imitatores, of Chore & Dathon: worthy for their intolerable, 
Zuing. condemns those that preach a new faith without miracles.  and devilish arrogance to descend into Hell, for taking more on them then john the Baptist, Peter and Paul, yea and Christ himself. This hath zuingl. uttered against the Evangelicall extraordinary vocation, as is evident to be read in his own book. Tom. 2. Eccl. fol. 52.53.54.  
Likewise Brentius declareth the effect, to what end miracles are done, 
Brent. declairs that miracle are to confirm true faith.  In cap 3. Luc. hom. 6. & hom. 76. the Resurrectione Christi: miracles (saith he) have this use especially, that they are a testimony, and a confirmation of a doctrine, and religion revealed from heaven.  
Unto Brent. agreeth, and subscrybeth Luther Tom. 4. in cap. 35. Isa. Musculus in loc. comm. 41. de nomine dei, pag. 394.  

The Heretics seek miracles of the other Sects, and professores of the new Gospel.  In so much that the Heretycks themselves impugn and contradict other Sectaries, and require of them miracles, who profess a new doctrine. For they affirm & prove, that no doctrine which is from heaven, can want miracles, for the confirmation of the same doctrine. Therefore this their doctrine is not from heaven, 
Heretycks are like the sons of Scena the jew in working of miracles.  who are men like unto the sons of Scaena the jew, as is written of them, Act. 19 v. 14.15.16. who were more presumptuous, then wise, who thought to have conjured Devils, and for their labours were beaten of the Devils, so the Protestant willingly would work miracles, but the proof takes none effect not so much as onlay me-horses. No marvel that they work no miracles, 
Casu. blasphemy against miracles after the pharisees manner.  who account so little of miracles, for they so esteem of them as Caluin saith, as of feigned fantastical, and Devilish things, and not to be of God, Cal praef. instit. So said the pharisees of Christ miracles, Matth. 12. and the pagans of thoses miracles which were done amongst the Christians, yea the Heretyckes show themselves worse, and attributed the working of miracles to the Devil. 
The Heretics of old were of this same mind against miracles.  Of this mind were the Arrians, Eunomians, Vigilantius, so that these miracles done by the Catholics were ascribed to be wrought by the power of the Devil and not of God, as witness the holy Fathers, as Aug. lib. de civitat. dei cap. 18. Ambros, Serm. de Geru. & prof. Hier. cont. Vigil. Victor lib. 2. de vandalica persecut. But the Catholyks have better assurance, to wit, the word of God, and promise of Ghrist, for the defence of miracles against all counterpoises, & manifold sleights of Satan, 
Moses' with lawful vocation works miracles in Egypt.  or what such hirelings can object. For first is not Moses sent to Pharaoh, by divine vision, and hath communicated to him miracles, and the power to work miracles, that the jews may believe that the God of their Fathers hath appeared to Moses, 
john Baptist nativity, and life is full of miracles.  as Scripture witnesseth? Exod. 4.5. Likewise, is not john the baptist sent to denounce the mystery of the Incarnation, hid to the world, who was adorned, and beautified with many heigh miracles, and a man replenished with the holy Ghost? Moreover is not jesus the son of God sent who hath not glorified himself as heigh Priest, but abode until the time that his Father said: Thou art an high Priest for ever, after the order of Melchisedech. ps. 109. And was approved of God by the oppenyin of the heavens, 
Christ proves his own mission with miracles.  and the descending of the spirit of God in the form of a dove upon him, with a voice saying: This is my beloved soon in whom I am well pleased. Mat. 3. That after bearing witness to the truth (for which he was sent) says to the jews: The works themselves which I do, bear witness of me, that the Father hath sent me, joh. 5. And again he says in the 10. cap. If you will not believe me, yet believe the works, that ye may know and believe that the Father is in me, and I in him. And likewise the Apostles, 
The Apostles and Disciples are sent to preach, and do confirm it with miracles.  and Disciples are sent into the whole world, to preach the evangely: but not except from Christ the chief president of his Church, who gave them power to preach baptism, and consecrat bread into his blessed body, with power to absolve and bind sinner's, and to work miracles, receiving gifts freely, and commanded to give freely as witnesseth Mat. 10. saying: He gave them power over  spirits to cast them out: and to cure all diseases. Moreover in the 7. v. he saith to them. As ye go preach, saying, the kingdom of heaven is at hand, heal the sick, cleanse the leprous: raise up the dead, cast out devils freely you have received freely give. And in like fort divers Prophets were sent extraordinarily, 
The Prophet's mission was approved with myraclest  but not allowed except their mission were approved of God with signs and miracles, for so it agreeth well with the disposition of God's providence as S. August. disputes, lib. 22. the civet. dei cap. 8. For except mission, and the doctrine be approved with miracles from heaven, and received with common consent of men, 
True doctrine must be approved from heaven with miracle and by the authority of the Church.  and approved by authority for true doctrine, according to the judgement of men, and of them who have authority to judge in matters of Faith. Otherways their mission and doctrine cannot be received, nor believed, who without this ordinary authority by themselues approve doctrine to be sufficient or insufficient, and must be moved themselues by some other preacher, and his authority to believe, and therefore if there want miracles I know not how they shall approve their doctrine, discuss ambiguities, resolve doubts, never I say by their own reasoning and understanding of their privy spirit but their doctrine shall ever be held suspect. 
No doctrine can be known true without miracles zuing. affis mes the same.  And for the verity of this assertion Zuing. Tom. 2. eccl. says, how many have usurped the function to Preach, and teach, or to work miracles, were called of God, confirmed by eléction of the pastors of the Church, Thus he. I hope Zuingl. hath said as much as I would say, that ordinary vocation is necessaey, & that thereby God works often times miracles, for the maitayning of the same, and therefore both lawful mission and miracles are of God, 
The heretycks make themselves Pastors without ordination.  to their shame and ignominy, who sitting in the Chair of pestilence, contemn and blaspheme all lawful succession and ecclesiastical ordination, calling themselves, and presuming to govern, without lawful ordination, and taking the name of Bishop on them, and no man giving it to them, as saith S. Cyp. de Simpl. prael. They succeed to none but begin at themselves, 
Heretics are profane people. Calu. flieth to extraordinary vocation.  and are profane, and enemies to our Lord's peace, and his divine unity.  
But Caluin teaches in his book de vera eccl. reform. That God raiseth up pastors extraordinarily by the inspiration of his own spirit, who should restore his decaying and ruinous Church: as long since he did in the Synagogue of the Prophets. And so in our time by the ordinary vocation of man, he hath raised Prophets and Pastors for the building of his Church as Luther Zuingl. etc. Whose commendations of their own Brothers of the Gospel is wonderful, and first: 
The commendation of the extraordinary pastors Towit luth. and zuingl.  Bez. to Sanctezij calls Luther, the wonderful instrument of God most heavenly inspired, and an admirable servant of God, in whom, who acknowledgeth not the spirit of God, knows nothing.  
jewel calls him, the most excellent man of God, sent of him to lighten the world. Apoc. part. 4. cap. 4. §. 2. Mathesius calls him, the Supreme Father of the Church, con. 8. the lut. pag. 88  
Amdorff. says, that there was none like in the world in spirit and faith, wisdom and profunde knowledge of the Scriptures. Amdorff. praef. tom. 1. Luther.  
Albertus calls him, a true Paul and Elyas, and a man sufficient to appease and divert the wrath of God from men, to whom Augustin might think no shame to be his Scholar: lib. cont. Carollost. lib. 7. Some other call him the Angel of God, 
Austen might have been Luther Scholar.  flying throw the midst of heaven, having the eternal Gospel in his hand. Illiricus, in apoc. cap. 14.  
Schussinburge saith, that Elyas and john Baptist were but figures of Luther, 
Elias & john baptist were figures of Luther. Luther vituperation and dispraise of his own professors.  Theol. call. lib. 2. fol. 124. in the end this extraordinary Prophet is described of his own, for Schulss. lib. 2. art. 12. the Theol. call. calls him proud, furious, intolerable, full of error, impudent, a forger, and a depraver of God's word, deceitful, a seducer, a false Prophet, lunatyck, presumptuous, a crucifyer, and a murderer of Christ. Likewise Zuing. calls him a drunken dreamer, and a head full of lies. Moreover Caluin would be numbered amongst these Prophets, 
Caluin would be accounted a Prophet, and extraordinaryly called.  as is observed in divers of his sermons, saying, I am a Prophet, I have the spirit of God, & am sent of God, I cannot err, & if I err, it is God that deceives me, and puts me in error for the sins of the people.  
His miracles and life, & his Prophetical extraordinary vocation is rehearsed of Schlussinburge one of their own profession. 
His miracles and vocation is commended of the professors of the Gospel.  lib. 2. art. 12. fol. 72. the Theol. Calu. who says that God would not be mocked by men, hath showed his judgement in the world against Caluin, visyting him in the scourge of his fury, punishing him before the day of his death, for he struck this sacramental heretyck in such sort, that he died desperate, swearing, and invocating the devils, to whom he rendered his spirit: which isued out of his privy members, and out of his ulcerous soores, and lay so stinking, that the people was notable to endure the stink, and thus miserably ended his life. Besides this, he was infamous, by sodomy, 
Calu. dieth. desperate, cursing God, and invocating the devils, his bad life. The Catholyckes have registered the miracles of the Saints for a memory all, as S. Luc did the acts of the Apostles.  cruel, bloody, tyrannous, deceitful treacherous, a babbler, a contemner, a sophist, an epicure, and a tosser of the Scriptures, as Quid in his metamorphosis; thus he. So that this way they have made their extraordinary vocation, conformable to their extraordinary miracles, but for the catholic part all the holy Fathers have accounted of miracles, and have written the admirable lyues of the Sanctes, and have them in register from Christ time, imitating S. Luc admirable and miraculous relation of the acts of the Apostles, and David praising God in his Saints as also to follow their devotion, and holiness of because the Prophet says, Ps. 14. He that glorisyeth them that fearour Lord, shall dwell in his tabernacle, and rest in his holy hill. For their miracles done on earth have made them glorious in heaven, for Caluin confesseth (In heb. 2.4. & 2. cor. v. 12.) That miracles are seals of doctrine, 
Calu. is contrary to himself for now he says that miracles are seals of true doctrine. The Heretyks want miracles. Miracles The overthrow of Idolatry. Myracls were the cause of the conversion of Scotland.  and do establish faith and Scripture. Whereupon all the Sectaries have great cause to distrust their faith, as a novelty unsealed, and unestablished by the virtue of God, for they are known altogether to want miracle as also good life. Far otherways was the conversion of Scotland from Idolatry to the catholic faith, which was not only by the preaching of the word, but also was in the working of miracles, as true faith revealed, and approved from heaven, with admirable holiness of life, and modest conversation, both in clergy, and lay persons, that many ages after death, and solution of mortality, we see, and read, the living Lord honoured and worshipped in them, whose bodies whilst they lived, were the temples of the holy Ghost, through sanctification of his spirit, 
All the holy Saints were Papists, and were ordinarily called but God wrought in them extraordinary gifts.  and holiness of life. And that these blessed Saints, & first laborers in Christ vineyard in our country, intruded not themselves, but were sent ordinarily, and with this ordinary mission, God wrought in them extraordinary gifts, and as the grace of God cooperated, with them unto all holiness of life, and to live unspotted of the world, true friends to God, in keeping his commandments, and good exemples to otheres, but also were endued with the gifts of prophecy, and singular learning for the defence of the verity, with virtue from God to work miracles, what in the curing of diseases, in casting out of devils, in raising of the dead, that not only these things was acted in their life, but also after their departure at their sepultures, and by their relyckes, the power of God, and the virtues of his Saints was made manifest. How renowned was Scotland, and what blessing of God abounded in that country, when these holy Sanctes lived in her, 
Many hundrith years Scotland was renowned for their Saints and virtue flourished in the land.  what grace of God, religion, faith, honesty, and other moral virtues abounded? If S. Columbane, S. Deicola, S. Fintane, S. Brandin, S. Margaret: S. Canitius: S. Mahut: S. Bean. The stars of that nation, and many other (whom I omit for brevity's causes) (whose life, and miracles are known in all the parts of Schotland, God bearing witness to their miracles in whom God was honoured, and his name magnified) were now in this mortality to be hold the infidelity that reigns for religion, 
For virtue that reigned in the Papists times, what vices rigne with the new Gospel. The Schotish Sanctes converted diverse other nations and the Ghospellers bid at home at ease to pervert Catholyckes.  & the publican manners for honesty, I doubt not but God would approve them true Sainctès, for the conversion of that nation, both in doctrine, and miracles, to the confusion of heresy, by whose intercession now reigning with God, we live under hope for the second conversion, who not only at home in Scotland lived holy Saints, but also through fervour of the spirit, & zeal of the glory of God and of the conversion of Souls, went out, & departed their native country, accounting all regions their native soil for the glory of God, & conversion of Souls, as not only a few we may rehearse for the present, whose number at more large is annexed to the end of this book to the gaeat praise and honour of Scotland, being a region so fare remote, from the Apostles Seats, that not only she is illuminated of them by the glorious profession of the catholic religion, but also hath sent beams of her glory, to shine abroad for the conversion of other regions, for the overthrow of superstition, with such holiness in behaviour and perfection of life, with devotion and piety, with admirable sanctity, & angelical conversation, that as yet, when we remember them they are to us amazement of nature, and in admiration above nature, glorified by God, worshipped of men▪ and to day in them the power of God is declared, their names, and immortal life is recorded of all holy writters, they professed the Catholic fa●●● with us, and lived therein, and in the same fai●● wrought miracles, whose remembrance is for ablessinge to all their posterity, what country, and kingdom hath not known, and had experience of the fruits of the holiness, religion, faith, and miracles of the Scottish Saints? Is not their acts and monoments registered in all catholic writers, as Molaenus: Haereseus: Surrius: Barronius: and other ecclesiastical historiographers? Is not their names and nation made plain, and manifested to be only Scots? as Furseus: Viron: Kilian: Fiarce: Vinocus: Livinus: Columbanus: Vltanus: Foilanus: Hemelinus: Forranus Wironus: Calestinus: Rumoldus: Guthagan: Etton: Plechelmus: Fredegando: Abel: Egbertus: jerom: Ogerus: Vasnusphus: Gislenus: Mornonus: Vulganus: Winocus: Odda. These and many blessed Saints in divers countries are testimonies of the catholic religion, true faith, true lawful mission which flourished in Scotland from whence they came, & imparted the gifts of God freely for the conversion of other countries, that all tongues might praise the Lord.  
Therefore for conclusion let the judicious Reader observe, and diligently examine his own conscience whether they were true Saints of God, 
An exhortation to the reader to judge with equity whether the priests and holy men were truer Saints by whom God wrought so many miracles or the ministers whose lyues ye are eye witnesses of.  whose vocation & profession is confirmed & approved with holiness of lice, and miracles from God: or whether Luther: Calu: Knox etc. whose lyues and works, with their miracles are extant in Scotland. Who would remember their entrance to be with sedition, and commotion of all estates, with ruin of all ecclesiastical policy, it is a sufficient argument to know what spirit they were of: as for their profession and religion it is new, and never known to Scotland before: their lyues are evident to all inhabitants in the country: their works no ways to the glory of God, utility of any man, or honour of the nation. If Sorcery, witchcraft, and Magic, Heresy, Paganism, and infidelity, if falsehood, flattery, and hypocrisy, if blood oppression, and usury, if Whoredom, Sodomy, and Buggery may confirm there Gospel, it abounds, and are most frequent with the profession of this new Gospel. And such are the miracles of the professors of the new Gospel.   

OBJECTION.  
TRue miracles confirms the evangely, and doth not overthrew it: but the Papists miracles doth confirm the Idolatry of the mass, and honour of the Saints etc. Therefore impertinent to the confirmation of the faith.   

ANSWER.  
I Grant good friend, the miracles of the Papists Church evertes and overthrows the evangely of Luther, Caluin, and the rest: but not the Euamgelly of Christ; and therefore very pertinent to the confirmation of the Faith, and true Religion.    

QVAESTIO VI Of the verity of miracles in the catholic Church.  
WHerefore do ye Papists esteem and make so much account of your miracles, seeing they are plain illusions and inchantmentes of the devils? Calu. in praef. instit. cent. 1. lib. 2. cap. 4.  

ANSWER.  
I Say the devil can work no miracle transcending & surpassing any manner of way the usual, 
The Devil can work no true miracle above nature.  and accoustumed power of nature, but very well he can make such things appear marvellous in applying actives with passives. Of the which, such we may perceive him to have power to do, as we may learn in the 13. of the Apoc. and such lyk S. Aug. reports him to have done, as in his 13. Tract. in john. Tertul. in Apoiog. cap. 22. Corn. tacit. lib. 4. Hist. Therefore the devil cannot do true miracles, because true miracles are done only by the power of God, of whom it is written, 
miracles are only of God.  Psal. 135. v. 4. who only doth wondrous works, as only chief governor, and ruler of nature. Therefore for this cause fitly in an other place of the Psal. 92. v. 5. they are called saying, The testimonies of God much to be believed, and therefore if any true miracle be done in whatsoever place, they come, and are from the only virtue of God: such as are the sudden curing of the lame: the raising of the dead; giving sight to the blind; etc. which are done by only heavenly virtue: even so in the Roman-Catholyk-Church, God works by his divine power, 
The miracles done in the catholic Church are registered for a perpetual memory.  as all the ecclesiastical histories makes mention, what is done within this 16. hundrith year, the which Cal. derides, calling the Catholyks by this by name mirabiliers & compares them with the magicians, and charmers in old times, who was made famous and renowned with their wonders, and Sorcery, to the upholding, and nourishing of their Idolatry, which lies, truly sound of blasphemy against the holy Ghost, 
Cal●. mocks the Catholic miracles and blasphemes.  that the works of God should be attributed to be done by the power of the Devil, as the Pharisyes ascribed of Christ miracles. Luc. 11.  
Moreover the roman-catholyckes produce nothing strange, and contrary, to Gods divine honour, holy scripture, 
The miracles of the Catholycks agree wi●h Gods divine honour; by Scripture and reasons. God doth miracles because of the merit of his saints.  and reason; when they say, such a saint to have done miracles. Which I prove, because, albeit all these be done by God, yet the merit of the Saint is the cause, at whose intercession and exaltation, God wills that there shallbe miracles. Therefore, seeing for the merit of his saint, God doth these miracles, and consequently fitly, and justly they are said to be done of that Saint Neither is this manner of speech strange in the Scripture, seeing, The master of verity himself doth say, 
Without offence it is rightly said such a saint hath wrought miracle.  joh 14. v. 12. who believes in me, the works which I do, he shall do, (and besidds these) he shall do greater. Where it is to be observed, that our Saviour says, that his Saints shall do those miracles which he doth, and making this addition (Et maiora horum faciet) all the Heretics are not abyle to gloss this text, for it is given us evidently to understand by these words that God doth and worketh marvels in his saints. 
Christ pro doffeth that his faithful beleveres shall do greater miracles than he hath done, by authority and word, and not by only prayer.  Likewise in S. Matth. 10. v. 8. Their mission sayeth, cure the sick: raise the dead: cleanse the leper: cast out Devils: and in vlt. Marc. It is again repeated, in my name (saith he) They shall cast out devils: and speak with new tongues: and take away serpents etc. It is not said in this place, that by their prayers they shall do these things, but as the Catholyckroman-church teacheth that by authority, they shall do these things. Therefore let these mockers and scorners of the miracles of God done by his Saints, go hence, and be ashamed and return confessing as S. Aug. (saith) lib. 22. the civet. dei cap. 8. The martyrs do miracles, or else God by their prayers, cooperating with them, that faith may have his merit, not that we believe them to be our Gods: but to have with us, one God.  

why miracles are done in one place and not in an other.  Moreover of curiosity it may be demanded, wherefore in some places, certaines miracles are done, which are not done in other places? I say if thou wouldst not err, be not curious to inquire, and search. For the whole reason of the doing, & not doing is referred, and depends on the omnipotent power, and hid counsel of God. This question hath been demanded by the Heretyckes of eld times saying: 
The old physics moved this question.  Wherefore doth he miracles here, and not there? Is not this Saint, as renowned in holiness, and as high inglory in heaven? Is not his intercession as acceptable to God as the other Saints are? To whom S. Ang. answers, Epist. 139. ad cler. & pop. hip. Truly God is every where (saith he) and is contained or-included in no place, who hath made all, and it behooveth him to be worshipped of true worshippers in spirit, and truth, who heareth in secret, Also in secret justifieths and crowns.  
Nevertheless as concerning these things which are visibly known to men, who can search his counsel, wherefore in this places miracles are done, and in other places are not done? This doctrine of S. Aug. is easily proved by the testament. john. 5. When at the moving at the fish-poole-Probatica in jerusalem, 
It is answered why God wrought miracles at the probatica and no other place  at a certain time, and no other water was moved. And this was done by the descending of an Angel at a certain time, so that neither before nor after the ordinary time, that water was of any virtue, for the curing of diseases, & infirmities either to the blind, lame, or withered etc. But observing the instant time of the moving of the water, the sick and infirm people obtained the benefit of health. Even so to our purpose: As S. Aug. Epist. 137. ad cler. & pop. hip. says, taking his warrant out of the Apostles words, 1. cor. 12. v. 30. All (saith he) have not the gift of healing, neither all the gift of decerning of spirits; So neither all Sasncts in all places, have alike power, and virtue is work miracles, but as he will, who devydes to every one his proper gift. And therefore let us who are incapable of the secrets of God, through our humane weakness, confess with the Apostle, and say, Rom. 11. v. 33. O the deepness of the riches both of the wisdom, and knowledge of God, how unsearchable are his judgements, 
Miracles are not wrought by the power of Satan neither by juggling or sorcery, but the works of the Devil were dissolved by the miracles of his saints.  and his ways past finding out. Morover the miracles done in the Roman-catholyck-church cannot be wrought by the power of the Devil, either by juggling, or witchcraft, or any kind of Sorcery, because that even these works which was done by the magicians, and sorceress were undone and dissolved by the miracles of his Saints, at the sepultures or at the relics of his Saints, and likewise the Devils are compelled to confess many things at the places, and relics of his Saints, which they would not do if their power, & virtue, were not from God. Of such lick miracles S. Aug. lib. 22. de civitate dei cap. 8. & epist. 137. ad cler. & pop. hip. & lib. 8. the civet. dei cap. 26. & libro de curae pro mortuis gerenda. cap. 17. Rehearseth at length, so that it is out of a malignant spirit, and a sin against the holy Ghost, to attribute the miracles wrought by the Saints of God, unto the power of the Devil.   

OBIECTIO.  
IN Belzebub, & in the power of the Devils the Papists cast out Devils, & work miracles. Ergo their miracles are of the Devil and not of God.   

ANSWER.  
THE proposition is false, for if (at the touching of the relyckes of Saints, or in visiting their Sepulturs, chapels, or to go pilgrimagie to their relycks, and places, or make prayers, and invocations to them, or applications of the Sacraments in honour, and devotion towards them) the miracles wrought and done in the catholic Church, are to be attributed and ascribed to the power and virtue of the Devil. Of this proposition should follow two great absurdities.  
First that the Devil with all power and force, should honour Christ and his Saints, which (is most contrary) by the absurdity, for then, the Devil should destroy himself, and his kingdom, in promoting the worship, and honour of God, and his Saints; unto whom he will give none, nor acknowledge any due, either to God, or his Saints.  
Secondly that the name of Christ, & his Saints, should serve for the working, the works of the Devil, and the divine power and virtue of God, should serve to the obsequy of the Devil. Which assertion by the absurdity, is horrible blasphemy against the holy Ghost.   

OBIECTIO.  
WHen those, and such lyck miracles fall out, they are not to be attributed, and ascribed to come of the Saints, or of their merits, or by their intercessions, or praeyers, but because it fortuned so.   

ANSWER.  
IT is an open blasphemy, either to speak, or think to strain the bodies, and souls of men to the course of the planets, and to the hid influences of the heavens, so that Leo affirms Epistol. ad Astoricensem. Who followeth these, there is no more place left for him in the Church of God, because (saith he) who once have given themselves unto the constellations, and persuade themselves after their own opinion, depart, and cut themselves from the body of Christ. Unto this the counsel of Braccar. cap. 1. If any believe, that the souls, and bodies of men, are astricted, and governed, of the fatal signs, with the Priscilianists, let him be accursed.  
Moreover miracles, and prodigious things, oft fall out, and are wrought, when the relyckes of the Saints are of the people reverenced, and applied, and when these Saints are invocated by their earnest devotion, and to bear witness of their reverence, and honour to God's Saints, they receive the holy Sacraments, even then especially miracles are done rather than any other time, therefore, seeing at the devotion of the people, & the application of the relics of the Saints, miracles are done, they cannot be attributed to come of fortune, or influences of the planets, but of God, the author of all goodness, and the governor of this world, for if the fishe-poole Probatica in jerusalem, had virtue given to it, to cure diseases at a certain season of the year by the descending of an Angel, moving the water, which virtue, and working of miracles in the Probatica of jerusalem, cannot be attributed to the influences of the planets, neither to fortune, but to God, and mediately to the ministry of the Angel: even so miracles done by the relyques of his Saints, or at their Sepultures, or Altars, cannot be attributed to fortune, or any fatal star●e, but to God, and by the mediate ministry & intercession of his Saints, by whose ministry God is honoured.    

QVAESTIO VII. The Pope is taken of the reformed for Antichrist.  
WHerefore do the simple, and ignorant Papists obey the Pope in ma●ters of religion, seeing he is but a man, antiquely Antichrist? Luther. ass. art. 27. Smalchald. de pot. pa●ae. Caluin. in 2 Thes. cap. 2. Illir. de primate papae.  

ANSWER.  
Upon this proposition, I demand, and ask, wherefore do your mynisteres, of your Churches, in spiritual things, in whatsoever Kingdom, 
The Protestants minysters are subject in matters of faith to lay-men.  or Commonwealth they are in, obey men, and that lay-men of no ecclesiastical function, neither of ecclesiastical authority? Is not this evident and known to all Europe, how the Caluinistes of Ingland, gave their homage & sure obedience in matters of faith, unto Queen Elizabeth, and instituted her head of their reformed Synagogue: likewise by her ordinances, and statutes (we know and understand) that these ministers were compelled, 
The minysters made Queen Elysabeth head of the Church, & swore obedience in matters of faith, contrary to their own conscience. The scripture forbids women in church matters. The heretic's writeth against the lawful temporal government of women.  and bound to divers ecclesiastical ceremonies, repugnant to their judgements, and yet of necessity must rest contented, and also must subject themselves obedient to her statutes? What absurdity: what baseness: what indignity: and what madness of mind, to give to a woman the primacy of the Church, whom the Apostle 1. Timoth. cap. 2. v. n. 12. commands to learn with silence with all subjection, who is neither permitted to teach, neither to rule over a man? How much more preposterous to rule the charge of the Church? For if Buchanan and Knox, writ books against the regiment of a woman, in which books they excluded his majesty's mother, (of happy memory) from the temporal government, and as a thing most unworthy, that a woman should have any temporal government over man. How much more indecent to rule over Priests in the Church of God? In the beginning of this heresy both in Ingland, and Scotland, so long as the two most catholic mary's Princess lived, the Heretics opposed, wrote against their government in temporal things, which was by the law of God, 
Heretics do allow the government of women for their purpose.  and nature lawful for them. Notwithstanding when Queen Elizabeth obtained the crown, than it was lawful for her to rule, not only in temporal things, but also in ecclesiastical causes, as head of the Church. Therefore it is far less strange, 
It is not against the law of God, or reason to obey a man.  neither contrary to the tenor of reason, neither too holy Scripture, to be subject to a man, then to a woman, howbeit in lay-men, this pre-eminence was never given of our Lord, neither was it ever permitted to them to have the primacy of his Church. For if as the Protestants says, 
Christ never committed the jurisdiction of his Church to lay men.  why are the Papists so simple, and ignorant to obey a man, in matters of religion? May it not be answered with the like humanity, what is his Majesty, King of great Britain, a man or no? I hope they will not call him a Prophet, neither Evangelist, 
The King of Brittany is not a prophet, nor an apostle, nor an angel, but a man.  neither Patriarch, nor Angel: yea a man, and head of the Church, unto whom all his good dutiful subjects, are compelled to swear him supreme judge, in all ecclesiastical causes, as well as in temporal causes. Would to God that his Majesty's eyes were illuminated, and that God would give his majesty a wise heart, that deeply he might consider, how his majesty's good nature, wisdom, learning, and heavenly gifts, 
The office of a King is with great vexation. His majesty's good nature is evil abused, by private men for their own particular.  with the counsel of particular men, is abused, laying on his Majesty's shoulders such a heavy burden, which his Majesty is not able to undergo. For if the temporal government, and office of a King be excellent, & notwithstanding, that office is so intricated with innumerable cares, and disquietness of body, and mind, by the account making to the living God, with whom there is no acception of people, who gives to every man according to his works, if in a Kingdom be great enormities & wrongs, which are to be corrected & amended by the authority of the Prince, yet notwithstanding this dignity is intricated (for peace and quietness in his country) with vexation of his body, disquietness of mind, heaviness of soul, anxiety of spirit, with solicitude and care night and day, and with fear with manned debate without, which evidently declare the greatness of the charge: what (I pray thee gentle Reader) is the charge of the Church of God, and the government of the souls of men, in comparison of the common estate? Is it less in effect? do not murder, fire, robbery, witchcraft, sodomy, buggery, theift &c. and these and such like vex, and molest the wyselt Prince that ever was or shallbe, to redress, and mend in haste? likewise what enormities are in the Church of God? 
No charge more chargeable than the charge of souls.  what lewdness, and wickedness in the lyues of men? what heresy in religion, what erroneous opinions, what profession of Mahematisme, what inclination to Paganism, what Atheism in conversation? Is this charge easily performed? As for the proof of the temporal government, I hope his Majesty hath sufficient experience, whill his Majesty reigned King in Scotland, what day lie complaints of wrongs, what iniquity was done in the land, to no small grief, and vexation of his Majesty's mind, and body? And as for the proof since his Majesty hath been King of great Britain, and head of the Church, & the Oath sworn to his Majesty, to be supreme judge in all ecclesiastical causes, what Heresies in religion is fall'n out in Ingland, and Scotland, what sects, what opinions betwixt the Protestants and Puritans, with what disquietness of mind hath his Majesty laboured to accord, and agree religion amongst them? what muny ficency, 
What pains without be efi● hath us majesty used to compose the er●ticks among themselves. A head ought to be obeyed.  and gifts, had h s Majesty bestowed on the mynisteres, to accord them to his Majesties will. And pitiarrs, and emulat on's remains yet. If his Majesty be head, why is he not obeyed? if obedience how is ●here controversy, and sects? should not the members be obedient to the head, and all the members dispose their actions to the wit, and government of the head, that the head and the members may do one thing conformably? for where the head hath his pure vigent power, the members should follow his will, and conform their actions to his judgement. Therefore all the Sectaries, as the Caluinistes, Brunistes, Puritaves, Protestants, should conform themselves to the unity of the head, & his judgement. And yet notwithstanding, all these sects allow and condescend, his Majesty to be head of the Church, 
All the sects in Britain allow the king for head, and yet they will live in their own opinion, whereby they would make the King a monster.  and yet they themselves, willbe disordered mebers and believe their own erroneous opinions. (in erecting Altar, against Altar, in making Schism, and Heresy.) But more lyckly, that they would make, and absurdly believe his Majesty to be some monster: for whilst they acknowledge his Majesty head of the Church, what is this confession else, but that they make his Majesty head of each heresy, and of all dogmatic doctrine which is maintained, permitted, or professed in the land, and in his majesty's dominions? It imports no small charge unto his Majesty's soul, and body, to presume and claim to him, 
Presumption a great sin, & is not left unpunished.  the primacy of the Church, and her authority, which appertain not to lay-men of whatsoever quality they be of: for the history of Achaz, and others punished for their presumption, is doctrine sufficient to all men, of whatsoever condition, not to presume in the office of the Church, for Priest, and Kings, are of sundry powers, and distinct pre-eminence, for Kings have power of the body: & Priests are over the soul; Kings have the sword, and Priests the Keys: 
Divers are the conditions of Kings, and Priests.  Kings are called nurses: but Priests are called parents: Kings are to hear: and Priests are to teach: Kings at the voice of the Church, are to be obedient, and not to command; but Priests are Pastors of the Church, and the chief members of it, to whom Kings should be obedient, as unto Christ. As they are in dignity discrepant, so are they in offices, and lyckewyse are discrepant in charge, the one over the body, and the other over the soul, the one carrieth the temporal sword, and the other the spiritual; What glory can his Majesty reap, by this spiritual government in claming it? 
To be head of the Church the King can get no honour but rather dishonour.  And what ignominy hereafter may blot his Majesty's fame, and eternallize his name for an other presuptuous Achaz; which Ipray God avert from his Majesty, and that God of his divine goodness, would grant him an understading heart, to execute the office of a King dutifully, and leave unto Priests, what belongeth to Priests: so shall his Majesty, eternallize his fame, & name, with the rest of his Majesty's catholic progenitores. As concerning that the Protestants say the Pope is Antichrist, 
That the Pope is Antichrist it agreeth neither with the law of God, nor moral reason.  their assertion stands neither with the law of God, nor with natural reason. For Antichrist doth properly signify an adversary and an enemy to Christ. As S. Aug. says with all kind of malice and hatred, and as Lucifer was the Captain and first of all cursed rebels, and for that was named Satan, that is to say, an adversary, even so is Antichrist named, by thss proper name, as an evemy to Christ, and as a chief captain of all rebellious and accursed Christians. For as God of his goodness was not content to send his Prophets, & Priests, to teach, and guide men to life eternal, but at least sent his own son, in mans-flesh, thereby to work more effectually our salvation. Likewise on the otherside Satan shall procure what lieth in him, that men shall not believe in Christ, 
Satan's policies that men shall not believe in Christ  and at length shall possess a certain accursed man, by whom he may work his wicked thoughts, and deeds, against Christ. And this wicked man is so much more dangerous, how much the more privy, 
Antichrist is a most dangerous man, and shallbe endued with the power of the Devil.  and closer he lieth, being covered with mankind, & with the name of a Christian. And for that end, the Devil shall give his strength and power, most specially to that cursed man, and he is called by the Devil's name, as S. Paul 2. Thess. cap. 2. The adversary, saith he, and S. john 1. joh. cap. 2. Shows whose adversary he is, by naming Antichrist, that is to say, that Antichrist who is set most dispytfully against Christ, 
Antichrist is an open enemy to Christ.  who is most certainly foretold to come, and therefore of all Christians, most carfully is to be eshewed and feared.  

There are three kinds of Antichrists but one special above the rest.  Now whereas there are three kinds of Antichrists, and the first is the Devil, who is only a spirit: next false teachers: thirdly a certain man: who shallbe possessed of the Devil, who shall oppunge Christ manifestly. And albeit every Heretyck and false teacher be a certain Antichrist, and an enemy to Christ, as S. john says, 1 joh. 2. there are many Antichristes: 
Each Heretic is a certain Antichrist.  (yet as there is one, above all other, so he says as it were pointing him, you have heard, that Antichrist cometh.) You have heard, saith he, not only, that Antichrist cometh, but that the same most notable Antichrist cometh. 
Why Antichrist is permitted to come.  The effects wherefore this singular Antichrist shallbe suffered to come, are, First for trial and revealing of the invincible truth which God hath given to his elect.  
Secondly▪ to show how inexcusable the jews are, who pretending to believe the old Prophets, and to look for the Messiah: 
The jews are made inexcusable.  yet having repelled Christ jesus, who most evidently was descry bed of the law, and Prophets: shall in the e●●de embrace Antichrist for their Messiah, whom the Prophets have willed them to be ware of, that as S. Paul 2 Thess. 2. saith because they received not the love of truth, that they might be saved, therefore God hath sent on them the working of error, that they may believe lies: to the end that all men may be judged who have not believed the truth, but have consented to iniquity.  
But the question moved, and the affirmative defended is▪ that▪ the Pope of Rome is this chief, 
All Horeticks hold opinion that the Pope is Antichrist, but falsely proved.  and principal Antichrist, who was prophesied to appear towards the end of the world. In this ecstasy of mind, and lunatic frenzy, are all physics that avouch the same in their sermons, and print in books, and set abrooad to the world, to draw all men unto their opinion, their common doctrine about this effect, is brought out of the revelation, so that the mystical book and prophecy of God, 
The clout-the church's assembly understandeth, best the re●elation, & can apply it to the Pope for Antichrist precs●ly at four aclock.  (in which as S. Hier. says, how many words so many Sacram●utes) (●●herome so common, and facile to understand, that the howling-sighing-●ypping-pur●●ane sisters of each city in Scotland, can apply every ●ord of this book to the Pope of Rome for Antichrist, as drunk brut-beast, without reason and understanding, not knowing what they speak, with their preacher passing the bounds of all modesty, and shamsastnes; to speak against authority.) For if God so generally commanded and said to the hard hearted jews speaking of their governors & rulers, with the whole multitude saying, 
God commands to speack reverently, and touch not men of authority. The Apostles are beloved of Christ for their constancy, but chief Peter whom loved Christ above the rest, is also of Christ beloved. S. Peter by God's providence glorifyeth Christ by his death.  Zac. cap. 2. He that toucheth you, toucheth the apple of mine eye: and moreover speaking more particularly concerning his Prophets, and Priests, says in the Psal. 104. Touch not mine anointed. Lyckewyse Luc. 22. He that heareth you, heareth me, and he that despiseth you, despiseth me. If therefore his Apostles were nearer him, than any other men, and abode with him in his temptations, and for that cause, were beloved of him. Yea if amongst the rest Simon Peter loved him best, as it is said. joh. 21. out of doubt also, of him he was beloved above the rest, who of himself in singular love, is ordained Pastor of his flock. Moreover if Christ provided by singular providence, that Saint Peter should glorify him by suffering death at Rome. unto this day S. Peter's Chair, and the succession of Priests, with great reverence, hath been acknowledged at Rome. Moreover if the whole Fathers, 
S. Peter's chair is holden in great reverence to this day.  from the primitive age, have ever so esteemed of the succession of S. Peter, that without the unity of that Chair, they account no salvation, and in it they have reckoned the true catholic faith, as witness these following, 
No salvation without unity of this chair.  Iren. lib. 3. cap 3. Cypr. lib. 1 epist. 3. Hippoli●. de Antichrist. Tripart. hist. lib. 4. cap. 15 Atha. in psal 106. & psalm. 138 Arnob. in psalm. 106. & 138. oped. meleu. lib. 2. the Schism. S. Hier. ad dam. Ambros in 1. tim. cap. 3 Augin psal. count. done & epist. 162. Now if God hath prospered that succession against the envy, 
The succession of Peter chair stands firm against all envy of Heretycks.  and hatred of all Heretycks, to the comfort of all Catholyckes in all ages to come, and past, if out of this catholic succession, the faith of Christ hath been dilated, and spread abroad in diverse countries, working thereby the gracious, and miraculous works of Christ, for confirmation of the same. And now in the end of the world new upstarts like brute-beasts are not ashamed to charge the well-beloved see of God, 
Heretycks lyk brut-beastes know not what they challenge.  and the successors of his blessed Apostel, not only with error and Heresy, nor with the begetting, hatching, nourishing, and fostering of Antichrist: but to be really in effect very Antichrist himself. What raging madness is in these men's heads: what intent they else, then to burden Christ himself, 
Heretycks are mad headed to call the Pope Antichrist.  with the bringing forth, and commending Antichrist unto the world? What blasphemy vomit these men, who cannot only be contented, to charge the Roman see, with abuses, errors, and Heresy, neither vouchsafe to esteem the Pope a friend, or a member of Antichrist, but really the very Antichrist, and chief captain of all God's enemies, to sit in S. Peter Chair.  
This is the profound doctrine of these divines, and this is believed for verity of their ignorantes, was it not Christ, says S. Amb. office lib. 5. who set Rome in so great honour, 
Is it not Antichrist that hath set Rome in so great honour to be the see of Christ and his chief disciple Peter.  as it hath always ever had that honourable fame, to be called the seat of the Apostle of Christ? Neither was it Antichrist, but jesus Christ who made his Apostles together to die there, and to have a perpetual succession of Bishops, in that city, without any infidelity, or proffessed heresy coming betwixt the lawful successors, to this present day? Neither was it Antichrist, but Christ who gave the crown of martyrdom to thirty two Popes of Rome. Moreover did Christ prepare the way for Antichrist by the chief of his Apostles 
The Heretyks accuse Christ to be the setter up of Antichrist.  Can God make no man foreruner of that cursed-man, but the soon of God, and the redeemer of the world? O blasphemous tongues, o wicked thoughts, unto this day how many general counsels have been: how many faithful Princes and Kings: what nations & people unto this time haveth honoured Rome, and the Pastor sitting in it, as honour done to Christ in his Vicar: 
The Heretics says all nations have committed spiritual whoredom, in honouring S. Peter see in Rome.  and now really is called and believed to be Antichrist? Have all good Christians Kings and People committed fornication with Antichrist? Had Christ no man else upon whom he might have permitted Antichrist to be builded, then upon his chief Apostle; upon whom he hath builded his Church? Hath he promised that the gates of Hell shall not prevail against this foundation, & contrary wise Hell gates hath so prevailed that Antichrist himselse doth sit in the seat, 
The Heretics would say that Hell gaites have prevealed against his Church.  and foundation of the Apostle? Did Christ so much labour to prefer S. Peter, that in the end, Antichrist might have a more honourable seat prepared for him by the labores of the Apostle, for his abominable inter pryses? are they worthy to be called Christians, who fear not to say, and teach, such blasphemous doctrine, and detestable speeches. What ignorance, 
In vain is christs promise to S. Peter.  and unlearned judgement are these men of? what hath bewitched, and enchanted their spirits: How giddy and lunatic are their head, that they should nominat the successor of the blessed Apostle Peter Antichrist, who is a peculiar certain man according to the judgement of all writters? as witness, 
Heretics have a bewicthed and an enchanted spirit.  Isai. n. dan. 8.9. n. Mat. 24. joh. 5. & 2. epist cap. 2.2. Thes. 2. Apoc. 13. Who is far opposite to the Pope of Rome, for the Popes are not any certain man, but their succession is the continuance of a certain office, 
The Popes are not oncertayn man but a continual succession.  in which many men have succeeded on after another: therefore the Popes are not, neither can be called Antichrist. For as the name of Christ was given in old times, to many Prophets, Priests, 
The name of Christ was common to many in the old law, and yet one Christ▪ came, so is the name of Antichrist common to many and yet one must come.  and Kings (who were anointed as a figure of the truth, which was to be fulfilled) did not hinder and let, but that there should come a certain singular person, who should be the Saviour of mankind in that name. In like manner even so the name of Antichrist, being given to many wicked adversaries of Christ, and namely to all Heretics, doth not hinder, but rather helpeth to prove, that some one singular man shall come at length, who shall surpass all other men in setting himself against Christ, and this Christ verifyeth saying to the jews, joh. 5. I have come in the name of my Father, and ye receive me not. if avother come in his own name, him ye will receive. The which words the Doctors of the Church confess to be spoken prophetically of Antichrist, and makes the comparison betwixt them, saying, as Christ was a certain man, so shall Antichrist be a certain man, the difference is, that Christ is from God; 
The difference between Christ and Antichrist.  and Antichrist from the Devil, Christ doth save, and the other destroyeth; Christ doth unite his people with concord, and peace, & the other doth divide, and scatter. Yet in this they agree, that each of them is a singular man, and as Christ is the man of righteousness, so is Satan the man of sin 1. Thess. 2. Who shallbe made known to all men that he shallbe wholly addicted to sin. And therefore seeing that Antichrist shallbe a singular man, 
Antichrist is not a Devil or spirit, but a real man in whom the Devil shall corporally inhabit.  and not many men, neither the Pope's kingdom: whom S. Hier. in cap. 7. dan. & n. Let us think him to be, saith he, not the Devil or a spirit, but a man of the propagation of mankind, in whom the Devil shall corporally dwell. Likewise S. Ambros in epist. 2. Thess. cap. 2. says, that as the soon of God took fleesh, so Satan shall appear in man. And S. Aug. de civitate dei lib. 20. cap. 19 Confessing many Antichrists, with S. john called one of them, the very head and the last Antichrist: for the words of the Apostle 2. Thess. 2. (Prince) and (last) agree to one only person, and not to a whole succession of men, in one state of life. To this S. Chry. in 2. Thess. 2. That Antichrist shallbe a certain man, having in him the power of the Devil. In like manner Theod. in 2. Thess. cap. 2 That as the Son of God took flesh to procure our salvation: So shall the Devil choose him a man, by whom he may work mischief and all iniquity, to these subs●rybs S. Greg. in 106. lib 14 cap. 11. That in the last days, the Devil shall enter in that vessel of perdition which thalbe called Antichrist. All these famous witnesses declare sufficiently, that it is not the order, and estate of the Bishops of Rome that are Antichrist, 
Antichrist is not the order of Bishops, or an estate, but a man possessed of the Devil.  but a certain man shallbe properly Antichrist, who shall set himself against Christ, more singularly, then ever any Heretyck as yet hath done hitherto. For he shall withstand Christ so much, that none is able to withstand him more, for he shall not withstand a piece of the faith, but the whole faith, and shall deny Christ, to be God, and man, or to be mediator. And as Hier. quaest. 11. ad Algas. says: He shall exalt himself above all, that is called God, that he may tread under foot, the Gods of all nations, and all true, 
He shall abolish all true Religion. He shall persuade and compel man to Idolatry and to worship himself and his image in all Churches.  and approved Religion. And where as the Apostles, says, 2. Thes. 2. That God shall send them not only the worker of error: but the very fountain of error. For as S. Ambros. in Luc c. 21. says, that he shall dispute out of the Scriptures that he his Christ, and he shall teach, that he himself is God; also he shall lead not only men, to idolatry, bus also shall persuade and compel all men to follow and obey him, he shall also command himself to be worhhipped. and adored, and his image to be placed in the temple of God, not only in jerusalem, but in all other Churches also. For Antichrist knowing, says the Apostle, 
Antichrist shall usurp the name of Christ because he knowneth Christ shall come and beat him down He shall call himself God. The Pope can not be Antichrist, because he believes the articles of his creed: which Antichrist shall abolish.  2. Thess. 2. That our Lord shall come, to beat him down, in the mean time, will usurp his name, unto himself to that end, that his kingdom may seem true, he will lead with him, such as may perish together with him, that he may sit in the house of our Lord, in the seat of Christ, & affirm himself very God. And therefore seeing Antichrist is noted properly to be a singular man, and as yet not come: whose power, & life, is against Christ, that consequently the Popes of Rome cannot be this Antichrist; who long since are come, for the difference which is betwixt them, may decern, which of them is with, or against God, for this said Antichrist shall oppose against Christ, and abolish the faith of Christ. And contrary w●●e the Pope forbiddeth no man to believe in Christ neither denyeth any part of holy Scripture. Antichrist will do openly against the faith of Christ, and shall call himself God: but the Pope did ne●er against the faith of Christ, neither privately nor publicly, nor never did call himself God. 
The difference betwixt the Pope and Antichrist, and by what notes they may be known.  Antichrist will not only be called God of o her men, but will extol himself above God: that is he will extol himself above the blessed Trinity: But this extolling no Pope ever did think, of much-lesseprof●sse it, but profess and confess themselves to be servants of them, who serve God: and therefore the Pope is not Antichrist. 
Antichrist thallbe received of the jews for the Messiah.  Antichrist shallbe received specially of the jews. S. Hier. ad Algas. Chrys Hom 4 in john. But the jews have not received the Pope at any time, and if they received not Christ, far less the Pope, but shall receive Antichrist, as Christ foretold joh. 5. Which place all the Fathers expound of Antichrist, as Ambros. in 2. Thess. 2. Cyril. lib. 3. in john cap. 6. Theod. in 2. Thes. 2.  
Antichrist shall come circumcised, 
Antichrist shall come circumcised of the circumcision.  and of the circumcision, that the jews may have some confidence in believing him as S. Hier. says sup. He shall do all those things, not by his own power, but by the permission of God, for the jews sake. And Theod. ut sup. says, that the jews do look for him, and when he cometh they will believe in him: But to this day the Pope is not of the circumcision, neither circumcised, neither is he expected of the jews, neither of them is believed: ergo neither is he Antichrist.  
Moreover Daniel cap. 7. After the description of the four Empyres, it is said, 
daniel's prophesy of Antichrist.  that the fourth beast (which is the Roman Empire) had ten horns: and I considered the horns, and behold an other little horn, sprang out of the midst of them, and three of the first horns were pulled up, before his face, and behold the eyes, as it were of a man were in his horn. and a mouth speaking great things. In which place S. Hier. in Dan cap. 7. Let us say, says he, 
Before Antichrist come, ten kings shall divide the Roman Empire, and the eleventh king shall humble three principal of the ten, as a token of the coming of Antichrist. Before the coming of Antichrist, the Euangelly must be preached through the world.  That all the Ecclesiastical writers have lest by tradition, that in the consummation of the world, when the Empire of the Romans must be destroyed, there shallbe ten Kings, who will divide the Roman Empire amongst themselves: and there shall arise the eleventh being a very little King, who shall overcome three of these ten Kings, that is to say, the Kings of Egypt, afric, and Ethiopia, this witness: Hippol Hom. de Antichrist, and Theod. 2. Thess. 2. But the Pope hath not conquered to him the Kingdoms of Egypt: afric: & Ethiopergo he is not Antichrist.  
Moreover before the coming of Antichrist, the evangely is to be preached through the whole world, as Christ hath said, Matt 24. v. 14. This evangely of the Kingdom, halbe preached in the whole world, for a testimony to all nations; then shall come the consummation: But this liberty of the evangely is not fulfilled as yet, as a certain sign, of the coming of Antichrist, when he shall appear, & seeing Antichrist is not as yet come, as of this sign may be gathered. Ergo the Pope is not Antichrist.  

Before Antichrist come, Henoch and Elias must come, & when they come they will withstand him in their preachings.  Moreover the preaching of Henoch and Elias is not yet fulfilled, who by their preachings, shall oppose themselves against Antichrist, for confirming of the faithful, in the Catholic, and Apostolical Faith. as witness S. joh. Apoc. 11. I shall give my two witnesses, and they shall prophesy, a thousand two hundrith and sixty days clothed in sa●hcloth: as witnesseth this place, in their commentaries. Primas. Bed Richard. Aret. in Apoc. Damasc lib. 4. cap. 18. Greg. lib. 4. cap. 11. D. Aug. in Gen. ad lit. lib. 9 cap. 6. But Elias and Enoc● shall not come, but in the time of Antichrist: and as yet Antichrist is not comed. Ergo the Pope is not Antichrist. Hippol. serm. de Antich. & Aug. de civet. lib. 20. cap. 19 Chry. in 2. Thes cap 2.  
Moreover Antichrist shallbe borne of the tribe of Dan: as witness Iren. lib 5. adverse. Haeres. Hippol serm. de Antichrist. Theod. in 2 Thes 2 Greg. Mo●al. lib 14 in 106. cap. 11. 
Antichrist shallbe borne of the tribe of Dan.  But the Popes are not borne neither derived from such a tribe, ergo not Antichrist.  
Morover Antichrist cometh a little before the end of the world, as the foresaid Authors make mention: but if the Pope were Antichrist, the world should have been finished long since, ergo the Pope is not Antichrist.  

The time of Antichrist shallbe three years and an half, & he shall reign in jerusalem, and sit in the temple of God.  Moreover Antichrist shall only prevail in his Kingdom, but three years and an half, and in this time the Saints shallbe delivered into his had, who shall deal with them after his pleasure, as Dan. cap. 7. & 12. & apoc 17. but when he hath reigned the foresaid time, and hath spoilt all things in this world, and shall sit in the temple of jerusalem, whose uprising shallbe by the working of Satan, with all deceit of iniquity, extolling himself above God. And taking away the daily sacrifice: Dan. 11. and the sign of the Cross in all places, as says, Hippol. lib. de consummate. saeculi. 
Antichrist shall abolish the daily Sacrifice: the sign of the Cross, and follow all sensuality.  And likewise shallbe the cause of the departure, from Christ's faith, lawful Pastor, and Roman Emperor, whose glory shallbe in all sin, and therefore justly is called the man of sin, and following all sensuality and lust: as Dan. 11. But this the Pope doth not: ergo he is not Antichrist, neither is his life blemished with such bad qualities. Therefore what understanding have these men in the word of God, that believe it not concerning Antichrist: neither the grave authorities of the Fathers: but rashly, and presumptuously do judge the heigh Priest of God, and vicar of Christ to be that abominable enemy of God: and Antichrist, to be his son, our Lord, and Saviour.    

QVAESTIO VIII. Of the Primacy of S. Peter.  
WHerefore do the Papists worship the Pope, as Supreme head of the Church, and Bishop of all other Bishops, Successor (called) to S. Peter, and infallible judge, in all causes of faith, which titles and pre-eminence, do all savour of Antichrist? Luth. art. 25. apud Roffens. Cal. lib. 4. cap. 7. Centur. 1. part. lib. 2. cap. 10. Nilus de primatu.  

ANSWER.  
GOd did foresee that the people of Israel sometime might fall, and decline from religion, either to the right hand, or to the left, therefore he provided in the Synagogue a Pastor, to whom in matters of doubt they might have recourse, 
God provided in the Law a supreme Head for deciding of controversies, & doubts.  that by his authority, all controversies arising, might be decided, and defined. Moreover the Scripture addeth, Deut. 17. v. 12. If any man will do presa●●●uo●sly, and not obey the commandment of the Priest, who in that time ministereth to the Lord thy God: by decree of t●e judge, that man shall die the death. 
God is no less careful for his Church, than he was for the Synagogue. What the high Priest in the law was, the same is S Peter in the Gospel. It is of greater reason to have an head now, than it was in the law. A head is for holping of unity in faith & religion. All men believe that the Pope is head of Christ's Church.  Wherefore seeing, with no less favour the son of God, doth assist, and secure his own Church, with ●he Priest hood, and authority, now in this age, than he did long since the Synagogue. For which he hath instituted and placed S. Peter Pastor, and hath ordained that his successors shall rule in her. Therefore now it comes to pass that greater necessity is at the present time, to have a Pastor for the government of his Church, then in S. Peter tyme. For at this time, there are many more Christians in the world, endued with far less holiness, and virtue them they were long since. Moreover they are environed and compassed daily with upstart heresies, and novelties, and for this cause greater necessity of a head by whom God's flock may be preserved, & kept in one faith, and religion; and that all controversies, and dissension may be taken away. For confirmation of the verity, all good Christians believe, that the Bishop of Rome, sitting in S. Peter chair is by lawful ordination, and the appointment of Christ, the chief Pastor of the whole militant Church, whose voice every sheep ought to hearken to, as to the voice of Christ, & his Apostle. For no man that hath his senses free, and is not led with the spirit of error. Will make any question of the Supremacy of S. Peter, 
No man makes question against him, that hath not the spirit of error.  and his successores. Seeing so many evident testimonies co●firme the same thing, as first Christ says to him: john. 1. Thou art Simon the son of jona, thou shalt be called Cephas: the which by interpretation, is Peter, that is, a stone, or a rock. Here it is to be observed, that Christ makes a promise, that Simon shallbe called Peter, for as a stone is the foundation of the house, 
For Simon Peter had the first place by Christ's appointment.  so shall Peter be the foundation of his militant Church. Secondly in choosing his tw●lue Apostles, M●rc 13. Luc. 6. Simon is nominated first and is furnamed Peter.  
Thirdly when the Godhead of Christ was revealed to him, and when he had confessed the same: Chr●st answers expounding his name, saying: and I say vn●o thee thou art Peter, and upon this rock I will build my Church etc. 
For his name declairs him to be a rock, and a ground stone of Christ's Church.  In which words the promise of Christ is fulfilled, and the reason of the promise's is declared, concerning the new name. So that Peter himself is called here a rock, and that Christ promisseth to build his Church on him, for in promising to Simon that he should be called Peter, when as yet he had confessed him, was to that end, that he might confess the more strongly, and firmly as a rock.  

Christ pronunces Peter blessed, and a rock to build his church on.  Next he named him Peter before he had confessed him: so that he was thus far forward, in being the rock before his profession.  
And thirdly, when as yet he had not confessed, Christ pronunces him not only a rock, or a man in steadfastness, of the property of a rock in his faith, but also such a rock whereupon he would build his Church, for every Apostle was a rock in general, but S. Peter was this rock in special, whereof Christ now speaks.  
Fourthly, that the confession of Peter might remain unmoveable after Christ ascension. (For always the Church needs a visible head, & rock) Christ prayed for Peter's faith, 
The Church hath need of a visible head, therefore Christ prayed for Peter that he might strengthen his brethren. What the giving of the name and promise of Christ erected.  and he was bid to strengthen his brethren; After his conversion of Christ's denial, last of all to show what kind of strength Peter should give to his Brothers Christ willed him feed his lambs; as for conclusion of these a foresaid, the promise of the name of Peter was the first cause of Peter's being this rock.  
The giving of the name, was the performance of the promise.  
The confession of Christ's Godhead, was the fruit of the gift, and of the promise.  
The promise to have the Church build on that rock, was the reward of the confession.  
The prayer of Christ for Peter's faith, was the warrant of perpetuity of his strong confession.  

The prayer of Christ is a warrant of perpetuity Peter's primacy.  The power to feed Christ sheep was to make Peter such a rock, as should stay up his Church by teaching and ruling the faithful, whose voice we are bound to hear, as Chry. in john. hom. 18. Cyril. in joh. l. 2. c. 12. Hill. de Trin. l. 6. Tertul. de praesc. adverse. Haeret. Hippol. de consume. mundi. Origen. hom. 5. in exod. Cyp l. 1. Epist. 3. & l. 4. Epist. 9 Hil. c. 16. in Matth. S. Amb. 68 S. Bas. in conc. de paenit. S. Higher, in 16. Matth. Epiph. in anchoratu. Theod. in cant. cant. Damasc. in josaphat & Barlaam. Theoph. in 22. Luc Euthym. in 26. Mat. Aug. retract. l. 1. c. 21. cont. Epist. Don. Prosp. de vocat. gent. lib. 2 c. 28. S. Greg. epist. l. 6. epist. 37. In fine we have many reasons why S. Peter above all others was this rock, to wit, the excellency of his faith, 
The excellency of Peter's confession, and faith, is the cause that he is the rock. In Peter is unity and an everlasting Preisthood, the avoiding of Schism, & an ecclesiastical iorisdict●ō These are Peter's prerogatives which declare him head of the Church, and are collected and conferred of the Scripture set in order as follows. Peter's prerogative of primacy. The keys of heavens are promised to him. Christ compares Peter with himself in paying tribute. Christ made choice o● Peter's but to preach in.  and the excellency of his glory: the unity of the church built on him are a lone: & the signifying of Christ to be the only everlasting shepherd. And last for the eschwing of Schism, and for receiving of ecclsiasticall power for the whole Church. So that the Apostle Peter, passeth far the other Apostles in ecclesiastical dignity, in so much that these his prerogatives may be easily gathered out of the Scripture itself, as first he is only named first of all the twelve Matt. 10.  
For as much as he had the promise to be called Cephas, that is to say, a rock, and this promise was made before the twelve were choosen, and was really named Peter at the time of his choice. joh. 1.  
For as much, that although both S. john Baptist had confessed Christ's Godhead before: and Na●hanieli had said, Thou art the soon of God, thou art the King of Israel. Mar●. 3. joh. 1. Yet only Peter's confession being made after, was most heighly esteemed and rewarded.  
For as much as he is called Peter, and Christ doth say to him Matt. 16. Thou art Peter, & upon this rock I will build my Church.  
For as much as the keys of the Kingdom of heaven are namely promised to Peter alone. Matt. 16.  
And for as much, That the tribute of didragma was dew for the first begotten of every famille. num. 3. loseph. de antiq. lib. 18. cap. 12. Yet Christ paid both for himself, & for Peter also as being the underhead, and first begotten of his family the Church. Chry. in Matt. Hom. 59  
For as much, as also Christ although an other boat was a hand, yet he taught the people out of Peter's boat Luc. 5. to show that in Peter's chair his doctrine should always be firmly professed. 
Christ prayeth for Peter's faith. Peter entered first into the sepulture of Christ. Peter of the Angel is nominated specially. Peter walks on the sea as aprerogative to rule the world. Peter more than others loved Christ, and is commanded to feed his sheep. Christ fortelleth Peter that he shall suffer death on the cross for christs sake. Peter answered for the rest of the Apostles. Peter gives sentence on judas to depose him. Peter after receipt of the holy Ghost taught the faith to the multitude.  Amb. in 5. cap. Luc.  
For so much as the Apostles, were sure to be sifted of Satan. Yet the faith of Peter alone is prayed for, that he being once converted, might strengthen his brethren. Luc. 22. Leo serm 2. de nat. Pet. & Paul.  
For so much as when the tidings of Christ's resurrection was sent to his disciples, Peter was first that entered into the sepulchre: Luc. 24.  
For as much, as he was not coprehended with the rest, but was severally named by himself, whil the Angel said, Teil his disciples and Peter: Marc. 16.  
For as much as the other Apostes sailed in the sea in a boat: yet Peter alone walked in the sea without a boat, as a token that the whole world was (as a sea) and was to be subject to his turisdiction. john. 22. Bern. de considerate. lib. 2.  
For as much, as some other Apostles standing by, Peter alone is showed to have loved Christ more than they. joh. 21. And he alone is commanded to seed Christ's sheep, and to rule his lambs. Aug. ibid.  
For as much, as it is said to Peter alone, Thou shalt strech-forth thy hands, and fo● owe thou me: which way in following, was by suffering death on the Cross, prophesied by Christ. joh. 21  
For as much, as Peter answered always for the Apostles as being the mouth of them all john. 6. Matth. 16.  
For as much, as after Christ's ascension: Peter alone gave sentence, upon judas, and pronunced him deposed, Act. 1. And an other to be chosen in his place: Act. 1. Chry, in act. Apost, hom, 3.  
For as much, as when the Holy Ghost came down: Peter above all the test first of a● taught the faith, and the multitude being converted, say to Peter and to none other, what shall we do. &c, Act, 2,  

Peter exhortes the converted to penance and baptism. Peter wrought the 1. miracle. Peter first publicly confessed Christ before the counsel, Peter knew the secrets of Ananias and Saphiras hearts. Peter's shadow wrought miracles. Peter excommunicated & enjoined penance to Simon Magus.  For as much, as Peter made answer for all, that they should repent, and be baptised. Act. 2.  
For somuch, as Peter did the first miracle after the coming of the holy Ghost, and first healed the feet of the lame: because he being the head shown mystically, that he established the feet of others. Act. 3. Amb. serm. 68  
For so much, as Peter confessed Christ first, not only before private men, but also at the seat of judgement: Act. 4.  
For as much, as Peter perceived the secrets of the hearts of men, some to do in simplicity, and some in deceit. He therefore extended his power on Anania and Saphira: striking them dead with one word. Act. 5. & Greg. lib. 1. Epist. 24.  
For as much, as all the Apostles did miracles, yet Peter was so famous above the rest, that his shadow wrought miracles. Act. 5.  
For as much, as Peter excommunicated and enjoined penance to Simon Magus the first Heretic Act 8.  
For as much, as he was the first after Christ's Ascension, who rayted a dead person to life, called Tabytha Act. 9  

Peter by vision is made to know of the conversion of the gentiles.  For as much, as he had first by vision that the gentiles also were called to believe in Christ. act. 10.  
For as much, as God choose that the gentills, should first of all hear the word of the Gospel by S. Peter's mouth, and should believe. Act. 15.  
For as much, as when Peter was in prison, prayer was made in the Church for him without intermission. Act. 14. 
For Peter, prayer is made by the church. Peter decides the question moved about the Law.   
For as much, as when a sedition was among the disciples, in so much that Paul and Barnabas came to the Apostles at jerusalem, to seek a solution from them, and chief from Peter, and told the controversy in the counsel. Act. 15. & Theod in Epist. ad Leenem.  
For as much, as Peter did not only first speak but also gave a determinate sentence, that the gentiles should not be burdened with the law. act. 15.  
For as much, as S Paul came to jerusalem to see Peter, Gal 1. And that as S. Amb-sayes, in come. cap. ad Gal. 1. Because he was first and chiefest of the Apostles, to whom our Lord had committed the cure of his Church.  
For as much, as Peter was either alone, or first, or chiefest in the greatest affairs of the Church. Chry. in act apost. Hom. 21.  
For as much, as he was send to possess with his chair Rome, 
Peter by God's providence is sent to Rome to possess that see with his chair.  the Mother Church of the Roman Empire. Athan. ad Solit. Vit. Agent Aug de sanct. serm 27. Leo serm. 1. in nat. Pet & Paul. Who calleth Rome the Head-city of the world: & to conquer all superstition Heresy, and infidelity.  
For as much, as his chair, and succession hath bynacknowledged of all the ancient Fathers, & hath flourished there to this present day, without interruption of that faith, which S. Peter professed and taught, as expertence doth bear witness. Conc. Calced. act. 3. & Bern. epist 190.  
For as Christ excelleth the Angels, Heb 1 because God never said to any of them as he said to Christ: even so Christ never said to any of the Apostles, as he said to S. Peter. Thou shaltbe called Peter: or upon this rock I will build my Church: or to thee I will give the keys: or pay for me and thee: or I have prayed for thee that thy faith fail not: feed my sheep and rule my lambs. Matt 16. Luc. 22. john. 21.  
To declare one Pastor and one chair, wherein unity might be kept of all men, 
The building of Christ Church varieth not but is never chelderik itself.  lest the other Apostles might eachone challenge a chair to himself. Opt. milet. lib. 2. the Schism donat So that in Peter himself is this rock, and faith of his Church. And because the building of Christ's Church varithe not after his Gospel planted, but is always lyk itself, therefore all Catholyckes believe, that when S. Peter died, who was the head constitute by Christ. another succeeded in his place by ordination of S. Peter, 
All christians believe the Pope to be the head of the church and confessor of the true faith and consequently the rock of the church.  upon whom Christ's militante Church might be as steadfastly builded as it had been once built on S. Peter. And seeing the Bishop of Rome succeeds S. Peter, all Christians do constantly affirm, that the Bishop of Rome is the rock, and head of his Church, who confesses evermore Christ's true faith; Upon which confession of the sea of Rome, as upon a sure rock, Christ's Church is built. Whereupon Bern. lib. de consid. ad Eugen. pp. lib. 2. Other pastors have flocks assigned to them, every Pastor one flock: to thee all are committed, one flock to one shepherd: And not only of the sheep, but also of the pastors: thou alone art the Pastor, dost thou ask how I prove it? by the word of our Lord. For to whom (I say not only) of the Bishops but also of the Apostles so absolutely & without distinction, are all the sheep committed: as it is said. It thou lovest me Peter, feed my sheep? which sheep? whether the people of this, or of that city, or country, or certain kingdom? he says my sheep. Out of which word, it is evident, that Christ did not appoint out some to a particular Pastor: but assigned all: nothing is accepted: where nothing is distinguished. Thus he.  
Therefore seeing the pastoral office, and authority of S. Peter was ordinary, it behoveth that it must go for ever unto his successors: and for as much as the Bishop of Rome is that ordinary Pastor, who succeedeth in S. Petees chair and is above the rest, according to God's word: 
All ordinary offices go by succession.  for when the Church was built on S. Peter and he was made chief Pastor of the same, at what time he was in Palestina, and not in Rome, even than he was accounted the high Bishop of the circumcision of the faithful jews: yet notwithstanding for as much as the same Peter, at the length settled himself at Rome by God's appointment, and left a successor there, as the holy Fathers affirm, as Iren. lib. 3. cap. 3. Tertul. de praese. And seeing he was the rock promised by Christ, upon whom he should build his Church, and also the pastor, who as he hath loved Christ more than any other; So he had the authority to feed Christ flock more than any other B●shop, and seeing that power of S. Peter was ordinary, it must continue in the Church of God permanent: and also it must continue in on chief shepherd only, which is the bishop of Rome, who ordinarily succedees in the said authority of S. Peter: therefore the said supremacy of the bishop of Rome is avouched, and taught by Gods own word. Et Cyp. ad iubatan. & de simplicit. prol. says: Christ gave that authority, that there should be no schism, 
Authority is in the Church that there should be no schism and breach in unity.  and that he might make unity manifest, that the original of the same unity may have his beginning of one. And therefore Iren lib. ●. adverse Haeret. cap. 3. Speaking of the successions of Bishops, in those Churches which the Apostls had first entitled, called the church of Rome, the greatest Church, and most ancient and known to all men. 
All Churches concures with the Church of Rome as mother Church Heretics have appealed from the african counsels to the sea of Rome.  being planted & settled by two most glorious Apostles Peter and Paul, and each Church that is about this, must come agree and concur with her, for her mighty principality and government. Hereupon. S. Cyp. lib. epist. 3. confesseth the authority of S. Peter to be at Rome, for whereas certain factious persons Heretycks sailed from Cathage to Rome, intending to complain of him, and the other Bishops of afric, said to Pope Cornelius, they dare carry letters from Schismatical and profane men, to the chair of Peter, and principal Church, whence the priestly unity began; neither do they consider them to be Romans, whose faith is praised by the Apostles own mouth, to whom infidelity can have no access. This he. For this Seat Emperors, and Kings, honoured and reverenced. Ruff. lib. 10. Eccl. Hist. cap. 2 Likewise Bishops, 
To the sea of Rome infidelity can have no access.  and Prelates, have made their appellations, to Rome. as Cyp. cont. epist. Steph. ppae Hist. tripart. lib 4. cap 15. Arnob. in ps. 106. Opt. mel. count. parm. Donat. lib. 2. Hier. Epist. ad Dam. Papa. By her authority, General Counsels have been indicted, and appointed.  

By the authority of the roman see Heretics & Schismatics are accused. No Heretic Bishop ever found in the sea of Rome.  Schismatics, and Heretics by the same authority or accursed and condemned.  
In this succession and authority no Heretic Bishop ever was found, as witness, S. Aug. epist. 165. And therefore as S. Aug. says to the Donatists in ps. cont par. donat. Come ye brethren if ye willbe grafted in the vine: it grieves us when we see youly thus cut of. Number ye the Bishops even from the very seat of S Peter, and consider who succeeded, whom in that order: that himself is the rock which the proud gates of hell do not overcome. What greater testimony can be said for the primacy of the Bishop of Rome, and successor of S. Peter, whom all good Christians ought to honour and reverence, as the high priest of God, and governor of his Church.   

OBIECVIO.  
THe Protestants affirm that Peter himself, is not called this rock, but either Christ alone, or the faith which Peter confessed is called this rock. So that the words of the text are thus meant. Upon this faith, and confession of thine, which thou hast testified of me, upon this rock which I am: or on this strong faith, which is confessed of me. I will build my Church. And wheresoever this faith is, there is the rock, upon which Christ buildeth his Church.   

ANSWER.  
ALbeit the faith & confession of Christs-goodhead, be indeed a most strong rock, whereupon the Church is builded, yet that is not all, which Christ means at this present. For these words thou art Peter, have a respect unto three divers times. First to the time past, because they are spoken to him, who was promised, to be called Peter. And secondly, to the present time, because they are spoken to him, who now confessed Christs-goodhead. And thirdly, to the time to come, because they are spoken to him, to whom Christ says, he will give the keys of Heaven, and upon whom, he will hereafter build his Church, which thing he performed, when he said to him, Peter lovest thou me? etc. Io. 21.  
For the proposition is qualified with the person, to whom it is spoken, and with the diversity of three times.  
To conclude, the Protestants deny Peter himself, who make the confession te be this rock, and divide the confession from the promise going immediately before, which wrought the effect; which ensued after, for somuch it is affirmed true, but in respect of that which is denied, it is a main falsehood: for Christ's words do teach that this rock, whereupon Christ's Church is built is S. Peter, in respect of the promise past, present confession, and the authority of feeding of Christ's sheep. Io. 21.   

OBIECTIO.  
PETER alone was not made the shepherd of Christ flock, above all others: but that in him Christ spoke to all the Apostles. ergo.   

ANSWER.  
PEter alone is spoken to, and commanded to feed Christ's sheep in the presence of all the other Apostles, & to none of them, Christ speaketh any thing thereof, at this tyme. Ergo Peter alone is preferred.   

OBJECTION.  
ALL Heretics cry out, that all the Apostles were equal, and the rest were the same thing, which Peter was, which thing (say they) S. Cyp de unit. Ecclaes. doth witness, and lykenwyse the very practice of the Apostles, in so much, that Paul withstood, and reproved, Peter, who was not one of the twelve. Ergo.   

ANSWER.  
SAINT Peter was not only an Apostle, (in which office during their lyues, all the Apostles were his equals) but also both chief Apostle, and also ordinary shepherd, and high Bishop, wherein they all were inferiors to him, as the members, and body to the head Ergo.   

OBJECTION.  
THe old Catholic Fathers have written and pronounced, that no mortal man, as Peter was, but Christ himself the soon God, can be this head. Ergo.   

ANSWER.  
IT is manifest false, for all the ancient Fathers agree, and affirm, that Peter received the building of the Church on him: as Bas adversely. eunom. lib. 2. Hilar. lib. 6. de Trinit. S. Cyp. ad jubatan. S. Aug. de past. S. Hier. lib. 1. de jovin. & l●b 2. adverse. jovinian. Leo in assumpt. serm. 3. Aug. Epist. 165. & in Tract. Io. 124.   

OBJECTION.  
SAINT Aug. de verbis Domint, says, Christ was ●he rock upon which foundation, Peter himself ●as also built. Ergo.   

ANSWER.  
WHo doth not know▪ that one rock might be built on another, the less on the greater? is not the house of God, built of many stones? Christ is the chief Rock, and the cornerstone, upon him lieth S. Peter, a Rock, in comparison of Christ, very small; in comparison of us, very great. Upon S Peter the rest of the Church, which lived under him, was built; who is also a Rock, since every man in his degree is a lively stone, concurring to the building up of the whole Church, which are joined together, and fastened by faith and charity, make also a Rock of themselves; beside that, they are built upon the foundation of the Prophets, and Apostles: 1 Pet 2 1. Cor. 10 Ephes 2. Neither doth one of these verities contradict or disprove the other. Ergo etc.   

OBJECTION.  
WHEN the Apostles who were in jerusalem, had ●eard that Samarta had received the word of God: They sent to them Peter, and john, Act 8. But no man is sent, but by a higher power. Therefore Peter was not head of the Apostles.   

ANSWER.  
THe holy Ghost, is said to be sent of the Father, and of the Sun, & is not yet the holy-Ghost of equal honour and dignity with them? Is it therefore because he is sent, that he is inferior? But we understand that he is inferior, that is sent by commandment: Otherwise equals and superiors are said to be sent from them, at whose request & counsel they go, chief, if those from whom they come, be of great authority, with those to whom they are sent. And such was the college of the Apostles in Sama●ia. For indeed it was much to move them, that the Prince of the Apostles, with the beloved disciple of Christ, by judgement, and decree of all the Apostles, came to their conversion.   

OBJECTION.  
IT is said, that Peter did suffer an heavy reprehension of the Apostle Paul Gal. 2. to wit, that to his face he withstood him: but this was not decent in a subject, or inferior. Therefore the Apostle did not acknowledge Peter Superior, but a lyk in all things, and equal in degrees of dignity.   

ANSWER.  
SAINT Paul might do it justly, because they were brethren in the office of Apostleship, & also for that he had the same holy Ghost with Peter. Yet it is to be observed, that no doctrine of S. Peter's, was then reproved as false, but only his behaviour in an outward act, as Tertul. lib. de praes. Haeret. witnesseth. For all the fault was in his conversation, and not in doctrine, for he conversing with the Gentiles, without respect of the keeping of the law, (for he believed the law to bind no man,) yet at the coming of certain jews, he abstained from the Gentiles, thinking thereby he should do more good to the jews, to abstain from some meats, so that Paul reprehended his dissembling, in that the Gentles also were compelled to play the jews, as S. Aug. Epist. 19 ad Hier. notes upon this place. Yet no less S. Paul in this fault, is also culpable, in tollerating the observance of the law, in that he circumcised Timothy, against the doctrine of the Gospel. Act. 20. Now in that fashion of reproof, S. Paul believed that the time was proper, that no man should wink at the ceremony of the law, and to dissemble longer, for it was unprofitable, for they believed the time was come, to profess Christ plainly etc.   

OBJECTION.  
CHrist is the Head of the Church, as the Apostle says, Eph. 4. He hath constituted him head over all the Church: but if Peter be head, and consequently after him. the Pope of Rome, there shallbe two heads of one body, which is absurd. Ergo.   

ANSWER.  
HOw impertinently doth Luther infer this argument against us, to prove the body of the Church, to be a monster, with two heads? For we do not say that Peter is a lyk equal head with Christ, but under Christ, that is to say, head-vicar substitute in the place of Christ, and so a second head after Christ, that is, an head of all others from Christ: or of his mystical body, which of all men groweth in Christ, and so he is not the head of the full body, seeing he is not the head of Christ, but Christ is simpliciter & absolute head of the whole Church, yea of Peter, who is a member of this whole body, notwithstanding more worthy than others. As a Viceroy is truly head of that Kingdom, of which he bears charge, nevertheless the King is superior, and first head of all his Kingdoms: even so Christ, and Peter who is called a rock, Matt. 16. and a foundation, 1 Cor. 3. vers. 11. but not first, for Christ is only the first stone, laid in the foundation of the Church: but Peter is the second foundation and rock, upon whom the rest of the Church, is founded by Christ.   

OBJECTION.  
IF the Pope succeed to Peter. Ergo he is an Apostle, which is false.   

ANSWER.  
THe sequel is frivolous, for more things are required to the Apostleshipe, then to succeed to the Apostle, to wit, that immediately he be called of God; moreover that he be taught of God his doctrine, and sent with authority, to effectual the same: and likewise to be endued with the gift of the holy Ghost, to write canonical Scriptures. Which things the Pope hath not, although in the mean time he doth obtain the Apostolical power, in the whole Church, in which he hath succeeded to S. Peter, from whence it is called the Apostles seat, because of the jurisdiction and authority, which the Apostls had, and was given immediately by Christ.   

OBIECTIO.  
THE Counsel may depose the Pope: therefore the Pope is not supreme head of the Church, when the Counsel may depose him.   

ANSWER.  
THe assumption is false absolutely: for a counsel with judicial authority, cannot depose the Pope, because the first seat, is judged of no man the reason is, because the Pope hath received authority in the whole Church immediately from Christ, so that the Church can no way take away that authority. Put the case, that he should be a manifest Heretic, he should not be deposed of men, but of God, who will not retain such a vicar, who de facto declars himself an heretic, & cuts himself of, so manifestly from his body, either by evidence of deed, or by declaration of a general counsel.    

QVAESTIO IX. Of the Roman Sea of S. Peter.  
WHerefore doth the Roman-Papists boast so much of the succession of the Roman Bishops: seeing S. Peter was never at Rome. Welenus. Illyr. Magdeburg. Sebast. Franc etc.  

ANSWER.  
IT is probable, that Peter was not only in Rome, and to have made his residence in it, but to have been crucified there. Howsoever the impudence of Heretics, doth prate against the tradition of all antiquity. 
It is probable that Peter was in Rome by his own epistles.  First it is proved out of his own first epistle cap. 5. v. 13. saying; The Church collected in Babylon salutes you: that is to say, Rome, which he calls Babylon, because it was full of riches, persecution, superstition, and idolatry, with all manner of sins reigning in it: as witnesseth Eus. lib. 2. cap. 15. Likewise Papias the disciple of S john says, that Peter in his first epistle which he wrote from Rome, hath remembered Mark whom he calleth his son: 
Rome is called Babylong  in which figuratively he hath nominated Rome Babylon, when he says, that Babylon salutes you: Likewise, Hie●. de Vir. Illust. in Marc. says, that Peter in his first Epistle under the name of Babylon, figuratively signifieth Rome. Moreover to have holden and kept the Episcopal Chair at Rome, 
At Rome he overcame Simon Magus.  and there to have overcome, and been victor over Simon Magus. This S. Aug. declares lib. 2. cont. lit. petil. cap. 51. reprehending the Heretics in this manner saying, What hath the Chair of the Roman-Church done to thee, 
S. Aug. defendeth the seat of Rome.  in which Peter hath sitten and in which at this day Anastasius doth si●t? Moreover speaking of Simon Magus, lib. de Haer. ad quoduult. Har. 1. says, that he Heretic gave the images both of himself, 
Simon Magus superstuious dealing in Rome.  and of the whorish city, to his disciples, to be worshipped, the which at Rome, he had set up, by public authority; as the images of the heathen Gods, in the which city, the blessed Apostle Peter overthrew him, by the true virtue of God omnipotent, thus he. For all the Histories, 
His overthrow at room by the power of God.  and Holy writers with general traditions in all ages have testified, that S. Peter came to Rome, as says Egisip lib. 3. cap. 2. Ire●. lib 3. cap. 3. But and Euseb. the professors of ●●●ditious, says, in Ch●on. & Eccl. Hist. lib. 2. cap 15 That in the second year of Claudius the Emperor, Peter the Apostle when he had first founded the Church at Antioch, he went to Rome, 
Peter preached at Rome XXV. years.  where preaching the evangely twenty-fyve-yeares, he remained Bishop of that same town. And S. Hier. de scrip. Eccl in Pet. says, that Peter after the bishopric of the Church of Antioch, and the preaching of the dispersed of them, who had believed of the circumcision, in Pontus Gallatia, Cappadocia, Asia, and Bithynia: In the second year of the Emperor Claudius, he went to Rome, 
He came to Rome in the second year of Claudius.  to expunge Simon Magus, & there twenty-fyve-yeares, kept the cathedral Priesthood unto the last year of Nero. Now that Peter came to Rome (was by providence of God) that he might save his flock from the raging fury of Simon Magus, the captain of all Heretics, as Euseb. saith, lib 2. cap. 13.14.15. who was worshipped for a God at Rome, whom by his prayers, 
The cause why Peter came to room, was to save Christ's flock from heresy.  he caused the Devil who carried him in the air, (who would imitat Christ's ascension) to let him fall (who broke all his bones by that fall) whereupon his death shortly ensued after. But Nero (who took delyke in his Sorcery) being sore offended with S. Peter, for this cause, sought by all means his apprehension and distr●ction, as witness Egesipp. lib. 3. cap. 2. At what time the Christians being very loath to be deprived of so good a Pastor, with much entreating and many tears, prayed him to remove a little out of the way, at whose request (although unwilling) he began to take his journey out of the city, but when he came to the port, he saw Christ coming towards him, whom he worshipped, & said, Lord whether goest thou? who answered; I go to Rome to be crucified again: Peter understanding thereby, 
Christ appeareth in the way to S. Peter and tells him that he was going to room to be crucified again.  as S. Ambros. epist. 32. lib. 5. That Christ would suffer in him at Rome: who suffers in every one of his Saints, not by pain of body, but by compassion of pity, upon this vision Peter returned, and being taken, was put to death on the cross, with his head downward. So that as Egesipp. lib. 3. cap. 2. says, Christ himself appointed Rome to be the place where he should rest. Likewise Orig. Tom. 3 come. in gen. Peter at last while he remained at Rome, is made a lyk to the suffering of our Lord, with his head downward (for so he desired to suffer.) Also Eus. lib. 2. cap. 5. allegeth Dionysius the corinthian, who lived in the hundrith year after the death of the Apostle, 
Dionysius the corinthians report, of S. Peter.  and reports him to have said, when I was in this town of Rome, says he, both Peter and Paul together, teaching at one time were crowned with Martyrdom. Likewise, for the verification of the same purpose Tertul. writeth: Haeret. H●pp apud pruden in peristeph. Cyp. de unit. Eccl. Arnob. adverse. gent. Bar. ann. tom. 1. anno Christi 44. num. 25. By which testimonies we learn that Christ had a special regard, that Peter and his fellow Apostle Paul might die at Rome, for divers causes alleged of the Fathers.  

Peter and Paul suffering was for their greater glory. The causes of the two Apostles suffering a● Rome.  And first, as S. Aug de sanctis sermon. 27. was for the glory of the Apostles, that Rome might not lack either of them a● dear brethren.  
Secondly for the destruction of superstition, Aug. ibid. That where the head of superstition was, there might be the head of holiness; & where the Prince of the gentiles dwelled, there the Princes of the Church might be.  
Thirdly for the honour of the west Church, for as S. Aug. ibib. says, Where as our Lord hath made the cast parts glorious with his own passion. he ●ouchsased in his stead (that it might be no less) to give light to the west parts by the blood of his Apostles. And albeit out Lord's passion sufficeth us for our salvation, yet their martyrdom also, hath done us good, for an example.  
Fourthly for the spreading abroad of the holy evangely, as says, Leo serm de nat. Pet. & Paul. That the light of the truth (Which was revealed for the salvation of all nations) might spread itself more effectually from the very head throughout the whole body.  
Now therefore seeing God hath used the city of Rome as a most special mean, to enlarge and spread his faith through all the world: it came to pace also, that the same city (as Leo says, ibid. Is made the head of the world, through the holy-see of S. Peter, that it may rule more lardgely by God's religion, then by earthily dominion.   

OBJECTION.  
PAul writing to the Romans, salutes not Peter, neither the writters, of the time whem he come to Rome, agree amongst themselses, but disagree, and vary. Ergo Peter was never at Rome.   

ANSWER.  

Certain reasons why Peter was not always at Rome.  THe reason of the not finding Peter at Rome, or that by salutation he is not mentioned in S. Paul's epistle, is his frequent peregrination in divers provinces, for the preaching of the faith, by which reason it was a cause sufficient to writers, to vary of the time of his coming to Rome, yet notwithstanding it followeth not to conclude that he was not in Rome; except some would conclude by the lyk argument, that Christ hath not suffered, because that all writers do not agree amongst themselves of the tyme. For S. Ignatius, S. john's disciple writing to the Trallianes doth affirm Christ to have preached in the thirthy three-yeare of his age: 
If we believe the variety of wryrers we may doubt of Christ's sufferings.  Some other contends Christ to be living, and to have preached in the 40. and 46. years of his age. And therefore because this variety is amongst the writers, doth it follow, that Christ hath not suffered, or that he was never in jerusalem, neither to have been crucified in Golgotha? And consequently if they doubt of S. Peter's being in Rome: even so also may they justly doubt, Christ not to have been in jerusalem, neither suffered in Golgotha. Therefore for conclusion it is not to be doubted, but that S. Luke. would have made mention of their saluting one another; and the time of his coming to Rome, and of the apparition of Christ to S. Peter (as he writ the appearing of Christ to S. Paul) if he had gone forward in his history of the acts of the Apostles: but seeing he continued not his narration, until the death of S. Peter, and S. Paul: we must needs credit these faithful ancient writers, who were nearer the time of the Apostles, than your negative denial, without any warrant, but ever denying as men without reason, with clamorous voices, lyk frogs in the puddle, in the night time, ever crying, & babbling, & nothing proving.    

QVESTIO X. Of joane the eight Pope, a woman.  
WHerefore do the Papists ever affirm▪ and say, the Pope to receive the Primacy of the whole Church, from Christ immediately, who of the Church by lawful way is received in the chair of S. Peter,  joane the eight was a woman, and incapable of this bishopric, long since elected lawful Pope, and received in the Chair of Saint Peter.  

ANSWER.  
WHen we said him to be a lawful successor of S. Peter, & to have received full power in the whole Church of Christ, who by lawful way is received of the Church, 
The Pope of Rome is ever choose capable.  and set in the Seat of S. Peter. This sense no otherway we understand, but that the Church lawfully elects. & receives him, who is capable of the high Priesthood: of the which is neither a woman, nor an infidel, nor an Heretic capable of, nor can be.  
Whatsoever be the cause, in which a Pope may be chosen incapable of this bishopric: I judge charitably with many godly and learned men, that it came never to pass as yet, that any was chosen incapable, (God of his own goodness and providence, turning away the peril of such eventes from his Church) who neither in this manner of canonical election of his own Vicar is dead, sleepeth, or is careless, who hath said, Math. 28. v. 20. Behold all days I am with you to the consummation of the world. But this assertion is a manifest, and a falsely, whatsoever they can produce concerning Pope joane, to be a woman, for first there is none of the greek & latin historiographers, and writers, who make mention of one syllable, or word of this matter, neither Cedrinus, nor Zonoras', much more ancient than Martin Pollon, the first author of this fable, who are wranglers, and contemners of the Bishop of Rome, and most willingly are glad, to have such an occasion to scoff at the Latin.  
Secondly, the same Martin Pollonus doth not affirm this history as certain, 
The Author doubts of the history.  but sayeth it was spoken by report, and of vulgar rumour, for Sigibertus, & Marianus Scotus (who were a live before Martinus Polonus) in their old hand written books, make no mention of a woman.  

Ingland and Moguntia are divers regions.  Thirdly Martinus Polonus reports this woman Pope, to be borne in Moguntia in Ingland, which is a manifest lie, seeing Moguntia is not in Ingland, but in Germany situate on the Rhyne.  
Fourthly the same Martinus Pollonus doth lean to an other falsehood, that this woman-pope, was brought up in Athens, 
The history of Martinus Polonus is full of contradictions and lies.  and studied there her course of moral sciences, seeing by all uniform consent of all writers, that neither then, nor long before any studies was at Athens, much less inhabited of any. So that it is a manifest lie, that ever this woman Pope were. Far less credible, that any woman of honesty, or estate, big with child, and near her time of deliurance, to go throughout the streets, in public procession, with so great peril of infamy, and scandal to herself, from which easily she might have excused herself.  
Last of all, I shall ever persuade myself, that God would never have permitted, such a base scandal to rise in his Church.  
As concerning the rest of the trifles that is objected by our adversaries, as the hole in the chair, for his dimissorialles: the image of a woman: the declining of the street, and way, all are sufficiently answered of Bellarm. tom. 1. cont. Gen. lib. 3. c. 24.  
Therefore I counsel all Protestants to moderate their hatred, and malice against the Pope and see of Rome. 
A friendly exhortation to use mederation in detracting the see of Rome.  Let them call to remembrance the heretical mind and end of Wiritri Archdeane of Oxford in England who in the year of God 1571. expounding that place of Scripture Ephes. 4. v. 11. He therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and teachers etc. To serve the time, 
Weretries fatal end in glozing the Scriptures against the Pope.  infers the Pope, you hear, says he, what offices are promised and given to his Church, but amongst these vocations you hear nothing of a Pope, which when he had made his application, immediately he was stricken with a great sickness, and became dumb, and was carried out of the stool, to his bed, & not to his dinner, as he presupposed to go. Thus Surius in chronicis de vita Veretri etc. Who died miserably, in raging, and wrangling of conscience, to the fear of all that were about him. Likewise I cannot omit to rehearse as it was reported to me by faithful men, and beholderes of the truth, of M. walter Makcanker one of the Puritan ministers in Edinburg in Scotland an. 1614 expounding the 13. chapter of the revelation, in his sermon speaking of the beast, that had seven heads, 
Mackankers fatal and in applying Antichrist to the Pope.  and ten horns, & upon his horns were ten crowns, and upon his head the name of blasphemy etc. Applying these things to the Pope, with such vehemence of gaping, and gloaring, calling him Antichrist (as Puritan do) mentioned and described under the name of the beast in the revelation: immediately the hand of God was on him, (who although he dissembles long, yet in the midst of their iniquity punishes with equity) that his teeth fell into his throat, and he fell down in the stool, and from thence was carried home to his house half dead, & the night following senseless ended his life.  
And in such like manner, the sweet Saints (so called of the Clouted Kirches-sisters) of the new Gospel make their final end, for as they live in hatred and malice against the Pope, so die they in the same malignity, that we may rightly see, that Luther's benediction hath efficacy, and power, for as the benedictions of God's Saints was in efficacy towards men, that believed in God, even so Luther's malediction works powerfully in the followers of his misbelief. Which Vitus Theodoricus a Lutheran makes mention of Tom. 4. Operum. Luth. Praef. in joel. The which is worthy of memory, saying when he came to the Synod to confirm the confession of Augustana by testimonies of Scriptures, & Fathers, in the way he was wonderful sick, and by stopping of his urine nynes days, almost dead, sit up in his bed, and lifting up his hands to bless those that were about him, uttered these words for his benediction, saying The Lord replenish you with his benediction, and hatred to the Pope. So that being almost dead, he left them with hatred to the Pope, as a right inheritance of his cursed mind; which malediction, as from Cain descends lineally to his successors, so from Luther it passed in his successors, as it took effect to work in himself.    

QVESTIO XI. Of the infallible authority of General Counsels.  
Wherefore do the Papists esteem so much of their General Counsels,  their Bishops in them, may err as men. And moreover unjustly, against all reason do exclude the power, and voice of Emperors, and Kings, in judging matters of faith? Luth. in varijs locis. Calu. lib. 4. inst. cap. 7. Brent in prolog. cont. a sotum. Cent. Madeb. lib 4. cap. 7.  

ANSWER.  
I Say no counsel either particular, or general, or whatsoever Prelates, or Byshopes are assembled, have any infallible authority, to define themselves, without the authority and approbation of the Bishop of Rome, 
No counsel may of itself define matters of faith, without the head. divers counsels have erred.  which we prove manifestly with reason, seeing suchlyke, sometimes without his authority, have erred: as the counsel of Ariminense, in which counsel were six hundrith Bishops with Arius, in which it was defined by them, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, homoousion, should not be used, as an unproper word, which is to say, that Christ jesus, in his Godhead, is not to beheld consubstantial to his Father.  
Likewise the Counsel of Milan, which confirmed the Heresy of Arius.  
Neither this should seem to any a marvel, that two such great Counsels, are despised, and rejected, because they are imperfect, and lame without a head, neither do such Counsels represent the universal Church, but only the body of the Church, without a head. Therefore it is not to such like counsels, 
The promises of God, are to the head, & not to the body, not to no particular member.  that the infallible promises of Gods divine assistance, in defining matters of Faith, are promised and effected; but only to the head, who by lawful ordination hath received from Christ immediate power, and authority to define matters of faith, as head of the Church. So that the body cannot define any thing without the head, 
In the head is the sensitive power to rule the body.  seeing in the head are the sensitive powers of the body. Therefore the body is under the government of the head, and not contrariwise, the body to rule the head. Moreover, whatsoever counsel hath joined to it, the authority and approbation of the Bishop of Rome, is of infallible authority, whether it be general, provincial, 
The counsel of jerusalem is a pattern to all other lawful counsels.  or national: because the decrees, and definition of the counsel of jerusalem, are called the decrees of the holy-Ghost, who cannot err. In which counsel it is said, it is seen good to the holy Ghost, and to us. Act. 15. v. 28. For this cause all other counsels lawfully assembled may say the same words, representing the universal Church, because that counsel was the form and exemplar of all other counsels, lawfully gathered with the authority of the head. As also because no less necessary, is the assistance of the holy ghost in these letter days, than he was in those days: but now more necessary, because of the greater breaking out of Heresies, 
Greater reasons are in these times to gather counsels, than were in the days of the Apostles.  which shall deny our Lord, that hath bought us, bringing on themselves swift damnation, not knowing what they profess, and living lyk brute-beastes, only seaking their pleasures, and liberty, without contradiction of a superior power. For which causes general counsels are used to be ordained, that they may suppress and extinguish such new novelties, and Heretical opinions, which from the beginning of the Church, by general counsels (with the head, as chief Pastor and vicar of Christ) have been damned & accursed. So that aswell by Scripture, as reason, it concludeth, that whatsoever counsel is gathered lawfully, and hath the authority of the Pope, 
Counsels approved by the Pope, are infallible.  is infallible: that in one word I shall make it evident, that ever in the Church that ancient costume hath been, that whatsoever decreetes of a Synod were concluded, were ever sent to the Bishop of Rome, to be confirmed, 
Counsels remit their decree, and examination, with the Heretics books, to the Pope, to be censured by his judgement.  and approved. So that S. Aug. Epist. 90. beareth witness of the counsel of Chartage, wrytting in these words to Innocent Bishop of Rome: saying unto our most blessed Father and honourable brother, Holy Innocent Pope: We Aurelius, Mundinus, Rusticanus, Fidentius, and the rest: who were present in the Counsel at Carthage, and after commemoration of those who were present, and of those things, which were decreed in the counsel against Pelagius: (they add these words following.) Lord, and holy Brother: we have thought good to intimate to thy charity, what we have done, that the authority of the Apostolic seat may be annexed to the statutes of our judgements, and meaning, for the defence of the salvation of many, and the correction of the perversity of some others: as also the Heretical book of Pelagius, and the answer of the catholic Fathers, we have sent unto thy holiness to be adjudged. The same likewise, 
This infallibility is ascribed to the assistance of the holy Ghost.  S. Aug. doth witness in his epist. 92. & 95. for we do not ascribe this infallibility to the Byshopes, and Fathers gathered togeathe in the counsel, for that they are many, or learned men, but to the promise of the assistance of the holy Ghost, as Matth. 18. v. 20. & 28. v. 66. Which assistance of the holy Spirit, we believe you not to have, in your synods, wherein like manner men are found, 
This holy Ghost no Heretycks are assisted with, where also is found men and no Angels. The Protestant counsels are left without determination and worse than they be good. Luther sets at nought all counsels, and condemns the Canons of Nyce.  and not Angels, neither Prophets, nor Evangelists, but very men, with whom the spirit of dissension makes matters indeterminate, and without conclusion amongst you. And moreover, wherefore gives your Brothers such obedience, and are in subjection unto your pseudo Bishops as to a spiritual and higher power, and accept of their decrees, seeing they are like our Catholic Bishops in name, mortal men, whose lyues are known to all men. Therefore we have attributed infallibility of the counsels to the assistance of God's holy spirit, and not to man, which if Luther in his book of counsels would, have behoulden with a pure eye, would not have broken out in that bitterness, to accurse and blaspheme the counsels, & with which he sets at nought the Canon's of that holy counsel of Nyce, which in all former times hath been esteemed so venerable in the Church of God; terming all the articles of this counsel to be but hay, stubble, and straw.  

Kemnitius will examine the counsel of Trent after his spirit.  To augment this, did not Kemnitius a Lutheran, a profane temerous fellow, write the examen of the counsel of Trent, in which was so many learned men, and all are tried and examined of him. In which doing they not only violate and transgress the divine law of God, which law commands all men to seek the knowledge of the law of the mouth of the Priests, 
Heretics transgress the law of God, and imperial ordinances of man.  as Mal. 2. but also the humane law of Martian the Emperor, which commands straight that, that, which is once judged in a Synod and rightly disposed, let no man call it again in question, seeking thereby occasion of tumult, or of falsehood: for it is wicked and sacrilegious, after the judgement of so many Priests, to leave any thing, to his own opinion to be discussed.  

Emperors, nor Kings. nor no lay-men are admitted in general counsels, to define matters of faith.  Morover neither are Emperors, nor any lay-men, howsoever learned in holy Scriptures, admitted in a general counsel, to define matters of faith, or at any time have been admitted, as the Bishops be; who assist the Pope not only as counsellors, but also as judges: and for that cause they say: so the holy Synod hath decreed. For what is more contrary to reason, then where is treated of salvation & damnation, of good and evil, and in defyning of the wholesome doctrine from error, 
Bishops are both counsellors & judges. It is contrary to reason, that in matters of salvation, & damnation, lay-men should be judges.  to commit the judgement of these things to lay-men, which appertain to the duty of the Pastor, according to Hier. saying cap. 3. I shall give you Pastors according to my heart, and they shall feed you with science, and doctrine: and S. Paul says Eph. 4. He hath given some to be Pastors and Doctores: But the Emperors, from the beginning of the Church used to follow, and hear the judgement of the Apostolical seat, and the general counsels, and not to argue or to give verdict, or pronunce sentence with the Bishops of the Church; whereupon S. August. apud possid. in vita eius cap. 18. says, That the Bishops of the Apostolical seat, (Innocent and Zozimus) accursed the Pelagians, & cut them of, from being members of the Church, and wrote letters to the African Churches of the Orient and Occident signifying them to be accursed, and to be eschewed of all Catholics. Also the most godly Emperor Honorius, hearing Pelagius, and his fellowers accursed; decreed them also by his own law damned & adjudged for Heretics: 
Emperors and Kings have made concurrence to the counsels for obedience, & have made laws for obedience to be done for receiving their decrees.  Likewise S. August. epist. 166. maketh mention of the decrees of Constantine the Great, to have the lyk strength against Heretics. So that these godly Emperors never meddled themselves to be examiners of the counsel, farreles judges, but what was decreed in the counsel, we read them to have made laws, for the execution of the counsel, & Pope's verdict and sentence; and ever have showed themselves as nurses in the Church of God, rendering all reverence, and submitting themselves to the Church's authorities: as witness Ruff. lih. 10. Eccl. Hist. cap. 2. & Valentin. Emper. ad Synod. Chalc. & Martianus. Act. 3. Concil. Chalced S. Ambros. epist. 32. S. Aug. hom. de Paschal. & in ps. count. part. donat. & epist. 48. & Philo. libro de Victimis. Athanasius. in Epistol. ad Solit. vitam agente. & Epistol. idem. & Su●idas in vita Leontij. Theodor. lib. 4. cap. 17.18. & lib. 4. cap. 5. But contrariwise it is proper to all Heretics, 
The germans contemned the counsel of Trent to their great ignominy.  to contemn all general counsels of the Church, as did most filthyly the Protestant's of Germany the last of Febu. 1537. with ignominy to their nation, for despising the counsel, set and appointed by the Pope, whom they will not acknowledge to have power to judge, nor yet the Byshopes with him, but the universal Church. But more plainly they may say, it doth appertain also to barbers, tailors, cobblers, bakers, brewers, wolspynners', butchers, cooks, apotecharies, and every mechanical, and all trashkind of people, to whom God never gave authority to judge, neither were admitted to come in the place of judgement, to hear what was judged in matters of faith: but only to Prelates is committed the authority of feeding as S. Pet. says 1. Pet. cap. 5. v. 2. Feed the stock of God which is amongst you, 
No Emperor may call a general counsel lawfully, neither doth his power extend in all parts, to be obeyed.  and depending upon you, thus he. Moreover neither Emperors of themselves may command a counsel, the reason is evident: because it is not said to the Emperor, feed my sheep, but only to Peter, and his successors: neither is the Emperor or King, head of the Church: neither have they commandment over all Byshopes, seeing many Bishops remain out of their jurisdiction and commandment. But a general counsel should be commanded of him, who may command that they assemble, otherwise the indiction and command, shallbe of no value or effect, and seeing the Emperor or King is only a general defender of the Church: to whom for that cause that jurisdiction to command a counsel, was never lawful, neither at any time hath been instituted of the Emperors by authority of themselues. And albeit some [de facto] have indicted counsels, notwithstanding no otherways, 
Whatsoever Emperors hath done was by consent of the Pope of Rome.  them with the authority, and consent of the Bishop of Rome: neither did the first Bishops in those times indict any counsel without the help of the Emperors, so that ever the authority of the Pope, was joined with the Emperor, as for example, that great counsel of Nyce, was not only gathered of Constantyne Emperor, but also of Silvester Pope: as it is said in the sixth Synod Act. 8. to whom agreeth Ruff. lib. 10. Hist. cap. 1. saying, Constantine to have gathered that great counsel, by judgement of the Pope, and Priests of the Church, and not of his own authority, and commandment. Moreover this authority of the Emperor was very necessary for the Bishops to be gathered at one counsel. First, 
The authority of the Emperor is necessary for diverse respects.  that the Prelates of the Church might by their authority be defended from pagans in the way. Secondly, that they might be transported with public charges: for than they were poor, and might not bear so great charges of themselves. Thirdly because in that time, the old laws of the Emperors did rule, and were in effect observed, which inhibited all great meetings, and coventions, without the authority of the Emperor, for fear of sedition, and conjurations. leg. convent. cod. de epist. cop. presb. which laws have now ceased.   

OBJECTION.  
IT is said john. 5. search the Scriptures: therefore the certain way to compose controversies of religion, is by the searching of the Scriptures, and not by decition, and sentence of counsel.   

ANSWER.  
THe Scripture kept the place of a witness, and not of a judge. For Christ hath not said, search the Scriptures because they bear judgement of me, but he saith search the scriptures (by the indicative word) because they bear witness of me. for it is not the office of a witness to give sentence: but only to give testimony: but it is the judge's part to hear, search and examine the witness, and so all things hard and pondered, 
A judge and a witness di●fers greatly.  he giveth sentence: therefore seeing an Heretic and Catholic both says, that they have searched the Scriptures, & these Scriptures bear testimony of their doctrine, so that in this debate, the searching of the Scripture is not a sufficient way, seeing these Scriptures are interpreted of every one at his pleasure: but there is need of a judge, who may give sentence of the true interpretation and sense of Scriptures; and this judgement and sentence, is due and proper to the Pope, and his counsel, and not to the searching of Scriptures. But this is the ambition and pride of all Heresies, who set at nought the universality of the whole Church: because they will credit themselves, & their own proper judgement, 
Heretics will credit themselves and no other.  and that all men from the primitive times have erred, and they only have not erred: let scriptures, fathers, counsels, universality, and practice do all what is right, they will believe themselves, and remain judges in their own cause, as though they were gods & not men, and neither subject to sin, nor error.   

OBJECTION.  
THe General counsel doth represent the whole Church as defineth Martin 5. in the end of the counsel of Constance, which counsel representeth the person of the whole Church, which Church can no way be gathered together, but so far as the Prelates assemble in one place, and in the name of all the faithful. But it follows that the universal Church cannot err. Ergo neither the General counsel which is the virtue of the whole Church.   

ANSWER.  
SEcluding the Pope as head, the counsel is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: neither doth it represent perfectly the whole Church, and so it may err, because they are particular counsels, as the counsel of Carthage, and Areminense: as Caiet. Tractat. de Auth. & Concil. cap. 9   

OBJECTION.  
IF the infallibility of the counsel depend on the Pope, in vain it seems to call a counsel, for truly alswell by the Pope himself without a counsel, the matter may be defined, as wish the counsel.   

ANSWER.  
NOt so, neither are counsel's instituted in vain, for how much more inquisition is made of the grounds of verity, and is discerned by the judgement of many, the verity is made the clearer, and error is taken away: because those things in which the Pope defines, with the counsel are of greater weight, than those which, he defynes of himself, (that the very Heretic may persuade himself that it is true, & solyde which by so great labour, and exquisite diligence is found out, and with so many consents is defined for verity.) wherefore the Pope doth wisely in censuring of heresy, and other weighty causes, to convocate counsel, and to define the same with them. In which definition of counsel, although the Bishops are judges: yet notwithstanding they are inferior judges, but the Pope is supreme judge. And as a King in the kingdom may recall the sentence of an inferior judge, when the greater part is left out, even so the Pope, as head of the Church, may approve and reject with the assistance of the holy Ghost, and when the greatest part of the Church condiscendes, and defynes thereupon with him.   

OBJECTION.  
IN many counsels the Pope of Rome is absent, and only his Legates are present. Ergo they may err very much.   

ANSWER.  
I Grant such counsels may err, except those Legates have instruction from the Pope, and do follow the same, and that the definition of the counsel be conformable to his instruction, in so doing the counsel agreeth with the head in the same doctrine: and such a counsel is adjudged lawful, when the Pope before hath given them instruction, and hath pronounced his judgement, what shallbe done. But if the Pope send no instruction by his legates, albeit his legates do consent unto the definition of the counsel, it is of no effect, neither is that definition infallible: because the authority to define and conclude, is not in the Legates, who are but only messengers betwixt the counsel, and the Pope. But for conclusion all conuselles before they conclude any thing, after long deliberation, and inquisition in every matter, with their judgements and sentence they use to seek confirmation of the Pope; as we read of the counsel of Trent, in the bull of Pius 4. by which confirmation both the counsel is approved lawful, and all things are confirmed, and ratifyed, and this is the manner of all Catholic Counsels, that for many, no heresy dare show one to be an universal counsel for them, although they had for protectors of their heresy, most puissant and potent Emperors and Kings, as Valence and Constance Arian Emperors, the Vandals and Goths, as also all sectaries have attempted, but as yet never could assemble a general counsel.    

QVESTIO XII. Of the verity of the Roman-Church and of her notes.  
WHerefore do the Papists promise to all men, salvation to be only in the Roman Church. Conf. Aug. art. 6. Calu. lib. 4. inst. cap. 1. § 10. Brent. in conf. Wittemb. cap. de Eccl.  

ANSWER.  
BEcause it standeth with reason, for that the Papists have certain marks of credible evidence that only that multitude of men, who obey at the present time the Pope of Rome, 
The true Church is known by her marks.  are the true Catholic Church: which we prove after this manner. Seeing that congregation of men is only the Church of Christ, which is, (videlicet) one, holy, Catholic, and Apostolical Church. So that all the ancient counsels were discerned by those tokens from other sects, and not by the preaching of the pure word, neither by the pure use of the Sacraments, 
The Heretics marks are as obscure as their church which is invisible.  the which the Heretics assign for notes of their Church, alike obscure with their Church For what is he of the fift Euamgelists profession who proves not by those marks, that the Church of Christ is with him, and with no other? Because saith he, only in his congregation is the true preaching of the word, and sincere use of the Sacraments: but marks ought to be evident, otherwise they are no marks: but the congregation that obeys the Pope of Rome hath those evident marks, which is, One, Holy, Catholic, and Apostolical Church: therefore this is the true Church, and only in her is expected salvation.  
For first the Church of God is One: partly in the head, 
The Church is one for divers respects.  in so fare, that all Bishops acknowledge the Pope for head, to whom they agree and accord in doctrine, and in administration of the Sacraments.  
Partly in divine worship, for withal Catholics is offered the same sacrifice, and the same Sacraments with the same administration of Ceremonies.  
And partly amongst the members themselves, to wit, in the doctrine of Faith, for all believe one thing, and condemn heresy. In this one Church unity is kept, 
In one church unity is kept.  and taught as witnesseth the Apostle, 1. Cor. 1. I beseech you Brothers by the name of our Lord JESUS Christ, that ye say all one thing, and that there be no Schisms among you, but be you perfect in one sense, and in the same knowledge. Again 1. Cor. 14. God is not a god of dissension, but of peace. Again Rome 15. Now the God of patience and consolation give you to think the same thing one with another, according to jesus Christ, that with one mind and one mouth, you may honour God. Again Rom. 12. Be not high minded, and be not wise in yourselves. Again Phil. 2. If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any compassion and mercy, fulfil my joy, that ye be like minded, having the same love, & being of one unity, and of one judgement. Therefore to describe this One, with her unity, she is called the body of Christ, and his Spouse, the Kingdom of Heaven, his only dove, and perfect one, his elect and sister, new jerusalem, the ark of Noe. as witness these following: Eph. 4. & 5.1. Cor. 11. Rom. 12. Cant. 6 & 4. Apoc. 21. Gen. 8. Psalm. 79. Cant 2. Esa. 5. jer. 2 & 12. Matth. 20. Marc. 12. Apoc. 14. Luc. 5. Matth. 13. Therefore as the Church is One, so hath she unity, the reason is, because first she is directed by the holy Ghost, 
The causes of unity in the Church, ●s the holy Ghost, the teacher of the truth, a visible head to f●llow the truth, and the definitions of ●he Church, for conserving of the truth.  which is the God of love and peace, and always teacheth the truth, which is but One. Secondly the high Pastor and head of the Church, who under Christ governs this Church in a visible manner, is an other cause: because whilst all obey one, who cannot swerve from the truth because he is the head of the church, for whom Christ hath prayed, Matth. 16 Luc 22. For faith and truth must agree in one, because faith & truth are but one. Thirdly the definition of the Church, as a square rule by which the truth, and religion is tried, and Scriptures are expounded, which rules are the cause of unity, love, & peace, in the Church of Christ. No such like thing can be said of the protestants, where is this one Church amongst them? where is unity, which is a virtue proceeding of the holy Ghost who teacheth the truth, for the conservation of unity? where is the head unto whom all concurres? where are the definitions, for the keeping of unity? Are these effects among the sectaries? Moreover in the article of faith, numbers of Sacraments, exposition of the Scripture, the use, and effects of the Sacraments, such jars, emulations, and discords are amongst themselves, that Nicol. gall. superintendent in Rhensburgein thesibus & hypoth, saith: Our contention is not in small matters, neither of trifles, 
How variable is the unity of the protestants, and irreconciliable.  but in the highest articles of the Christian religion; to wit, of the law, of the Gospel, of justification, and good works, of the Sacraments, and use of them, of divine worship, and ceremonies. Which by no means can be appeased hidden, or dissembled, for they are plain contradictions, which can not be accorded: thus he. So that by their own professors they are convinced of discord, and sects. Likewise Sturnius de rat. contrad. inaeundae. pag. 24. Doth verify this dissension, in so much that the Lutherans in their books published, do condemn the Churches of Ingland, France, Scotland, Szuitzerland, as Heretics. Likewise in his Epitome, colloq. Malbrug. an. 1564. pag. 82. discovering the Zwinglians who claim unity, and fraternal peace with the Lutherans, saying, that the Zwinglians write, that they account themselves brethren with us, it is an impudent lie, and vainly forged by them, that we cannot sufficiently admire their impudence, for we account them Heretics, & not in the Church of God, farrelesse to repute them our brethren, whom we find transported with the spirit of falsehood, and to be contumelious to the son of God. Again Schluss. in Theol. Cal. lib. 3. cap. 6. says, that the Caluinistes would account us Lutherans as their brethren, whom notwithstanding they condemn as Heretics. This discord, jezler Zuinglio, Caluinist, lib. de diuturnit. bell●, euch. pag. 25. & 80. Discoveres more at length, saying there is no end of chiding, writing, accusing, disputing condemneth, and excommunicating one another, betwixt the Lutherans and Caluinistes. To the same effect says Schluss. lib. 2. art. 15. Theol. call. That it is most clear, no definition either of general or particular counsel is expected for unity in religion; because it is impossible to them to agree in matters of religion, except the great day of the Lord hasten, and close up this variance. Likewise Carlil. in his book how Christ descended into Hell, affirms their unity is to wrest the Scriptures from their right sense, and to show themselves to love darkness more than the light. Whereupon Cal. in praf. non. test. gall 1567. I confess saith he that Satan hath gained more by these new Gospelers, than was in popery, by keeping the word from the people. Is not this the unity of these professors of disco●d, Schism, and variable opinions? as Greg. maior. in orat. de conf. dogm. The Papists, says he, do object, the scandals and discords which are amongst us I confess they are greater, then can be deplored with any tears, I confess the weak minds of many, to be so troubled thereby, that they have begun to doubt where the truth is, or whether there be any Church of God, or no. Likewise Chytreus in thema deprau. Aug. conf. The Evangelicall Doctors are more barbarous, and lyk cruel beasts contending among themselves, then barbarous soldiers. Likewise Nil. Selueccerus, saith, that the professors of the Gospel are loathsome to the world, their chayrs, pulpits, and seats begun to displease all men, in which no other doctrine is heard, then venomous debates, contentions, and varieties of opinions. For as says Vigand lib. de errorib. maior. It is neither will, nor flax, that they contend about, but the very capital points of Christian doctrine, & until the great day of the Lord, they shall never better agree. Therefore for conclusion no unity in heresy; but this unity, is in the Catholic Church, because the multitude of believers are of one heart, 
In conclusion no unity is in heresy. As the Catholic Church. is one so is unity and love in her. One is the Church, and in unity for divers reasons.  and one mind. Therefore our Roman Catholic Church is that one, and keeps unity, & that same with the Churches, which are from the primitive times, which may easily appear by the profession of our faith, and in the circumstances of all former antiquity, which also remains one, and in keeping unity in the continual succession of the self visible head, not in number, but by successive succession: and moreover it is one, & keeps unity, in so far as the Roman Church was never corrupted, defaced, hid, or destroyed, but in all ages was ever extant, and did represent a compagnie of men, who have professed, and believed the same faith, which our Cath. Church doth this day believe, and this compagnie was ever taken of all faithful men for the Church.  
Which one, & unity the pretended reformed hath no place in, who have no head, and an unknown doctrine, never hard of before, breeding discord, questions, and endless debates.  
The 2. note of the Church is holiness, which is seen both externally & internaly to be in the members of the Church, for holiness and wickedness, may easily be distinguished: the works of wickedness are manifest, but in the acquiring of holiness is greater labour, that the external actions be disposed and governed with the intention, 
Holiness in life & conversation is an other note of the true Church,  to the execution of virtue, for neither fasting, nor alms deeds, nor many prayers, makes any holy, if they want the intention, and that the virtue be done with meekness, and in simplicity of mind. Moreover we see also God by divine revelation, and apparitions approve the holiness of his Saints. 
God approveth the holiness of many by divine revelation.  Likewise by them he works miracles, by his own divine power, as a testimony of their holiness, and seeing this holiness hath been, and is found, with those manifest tokens in many members of the Catholic Church, it follows that they are the Church in regard they are the members of the Church, which is Holy, 
Where holiness abounds, there is the Church, and such is the roman Church, for diverse reasons.  and such is the Roman Church, because her doctrine contains nothing contrary to the rule of right reason, and good manners. Secondly, because she hath almost converted the whole world, from Idolatry, and hath shined clear in holiness of religion, and all good manners. Thirdly because she is increased, and filled with holy men, and in her they have flourished, with wonderful & rare holiness. Fourthly, because in her hath shined innumerable testimonies of true miracles. Fifthly, because in her, very many of both sexes, have been endued with the gift of prophecy. Sixtly, because God oftentimes hath heavily punished the oppugners of the Roman Church, 
Holiness can not be attributed to the Protestants, because they judge profanely of their own.  and hath given temporal blessings. (as witness Stanist. Hossius, Bellarm. Bozius, & alij). to the defenders of the same. But this note of holiness, cannot be found in the Church of the reformed, for the first builders of this reformation, and new Gospel, were men of pride, intemperate, luxurious, like night thiefs following all wickedness, sedition, ambitions, bitter, froward, cruel, as Caluin himself witnesseth, lib. de scanned. pag. 118. & 127. saying, that the greatest part of them, who have betaken themselves to the Gospel, what other intent had they, then having shaken of the yoke of superstition, that they might plunge themselves with liberty to all riot and lasciviousness. Again Simdalin reports of the holiness of the Ghospellers cont. 4. sup. cap. 2 Luc. & come 1. sup. cap. 21. Luc. That the world may know (saith he) that they are no Papists, nor have any trust in their good works, neither to have freewill, they practise in stead of fasting altogether feasting: and for being bountiful towards the power, they unflese them, and flee them: and for prayers their tongue and lips are turned to oaths. Likewise Spangenb. in sua vera nar. benef. D Mart. Luth. After the revelation of the Gospel, and the casting of Papistry, men are become so wild, that they acknowledge not God, nor make any account of him, and make all to be right, and lawful, which every one liketh best. Likewise Castalion apud Rescium pag. 54. speaking of the holiness of Geneva, painteth them out with these coulores, they are proud, saith he, puffed up with vain glory, and full of revenge, that without danger any man may rather offend Princes, then exasperate, or move any of these feyrse Caluinistes, whose lyves are infamous, and villainous. They are masters of art, in reproaches, lies, cruelty, and treason; insupportable and arrogant: they name their Geneva the holy City, and their assembly jerusalem, but in very truth, we should call it Babylon, Babylon and Egypt, and the true frontiers of Egypt, and babylonical Enchantress, Infamous Sodom and the children of Ghomorra: 
The great commendation that the Protestants speak of themselves.  Thus he. To tonclude with Aurifab. apud Ministromach. pag. 7. After the Gospel was revealed, virtue was slain, justice oppressed, temperance tied, truth rend with dogs, honisty banished, faith layme, wickedness prevailned, devotion fled, Heresy, remaining, and Satan reigning. And seeing out of their own masters we learn the holiness of the reformed-Church, who of honesty can not be called by any name of a church, except we would say with the prophet, I have hated the Church of the wicked, psal. 25. and so name them Saints, and members of the Synagogue of Satan as in effect they are.  
The third note of the true Church must be Catholic, that is to say universal, through the world, and such is the Roman Church, 
The catholic Church hath possessed all. nations.  because there is no part of the world known, in which be not Christian Roman catholics, For S. Cyp. libro de unit. Eccl. compares our Church to a most ample tree extending her branches through the world, with abundance of fruit. Therefore upon this extension she is called Catholic and universal; Moreover Vine. lyr. count. proph. heraet. novit. describing the Catholic Church, lest we should be deceived by the circumvention of Heretics, exhortes us, what to observe, for a Catholic Church: it is to be observed (saith he) the Catholic Church, that we hold that which every where always, & which, of all is believed. For this is truly, and properly, Catholic. And S. Aug. serm. 13. de tempore. This roman-Church, saith he, from the rising of the sun to the going down of the same, is illuminated all through the world with the splendour of one Catholic faith. 
In the Dominions where Heretics are, there are good store of Catholics, but no great number of Heretics where Catholics rule.  So that our-Church hath this true name. Moreover wheresoever there are Heretics, there are found good store of Roman Catholics, but in the contrary not so, where there are catholics here are not found such store of Heretics, or protestants: as S. Aug. lib. de unitat. Eccl. cap. 3. says, those Heresies which are in divers nations, are not found, where the Catholic Church is, which is every where, and even where these Heresies are, the catholic church is also found, thus he. Therefore as Cyril saith cathech. 18 The name Catholic is proper to this Church, the mother of us all. But Cyrill doth not speak of any other Church, than the Roman Church, which of all antiquities was ever called Catholic, as witness Zozom. l. 7. c 4. that Gratian Emperor would not permit to disput of the Roman Faith, but made an edict, that every one should hold the same religion, which the head of the Apostls Peter, had delivered from the beginning, and that which Damasius Pope of Rome doth keep: and so with Gratian all the Catholic Bishops do call the Church of Rome, 
Catholics cannot be called by any other name, the Heretics themselves shall bear witness.  the Mother Church, and true Catholic Church: as S. Ambros. orat. funeb. de obit frat. Suppose if any man come to the ports of London, or Edinburg, and be asked what he is, if he doth say, I am a Catholic; forthwith will the Protestants answer and say, than thou art a papist, also if he demand for a Catholic house to lodge in it, will they not out of humanity convoy him to a papists house, which title & name declares them to be members of the Catholic Church, for they can no other wise be named, for the word Catholic is ●he surname of a Christian: and therefore of his mother he is called a Christian Catholik, 
The Protestants could never be called Catholics.  which no Heretic can suffer to hear, because they hate the Church for the name sake. Therefore the reformed Church can no ways be called Catholic, because neither the Lutherans, Caluinistes, anabaptists, or whatsoever sect else, separate from the Roman-Church, at any time hath occupied the whole world, or any one Kingdom of it, 
The Protestants are ever in suspicion of Catholics.  yea and where they profess, and are surest, and in the greatest fervour of their Heresy, they remain doubting & in suspicion of the Papists, as an open enemy of their religion. Wherefore their only note, is to flee to invisibility of the Church, and to lurk in certain corners, and brag with the Donatists, that the Catholic Church hath perished, & only lurketh in corners, and that Church which was visible to the whole world, and was through the world, is obscured, & become invisible, and yet with the Donatists, they will claim this Catholic Church, and show her visible in their corners, and in obscure dens. 
The Protestants are like the Donatists of old.  For with the Donatists cryeth Luth. here is Christ and his Church, In Saxony: Calu. likewise cries, behold here is Christ and his Church, In Geveua; Memmo: Pacimont: Rotman: cry, Christ and his Church, is in Moravia: likewise the Puritans of Scotland, cry like Ravens, here is Christ and his Church: and each kingdom: Commonwealth, Province, and wheresoever Heretics are all cry behold Christ, and his Church is here with us. But who can believe them, when we see no tokens, and marks of his Church, 
The Protestants make a monster of Christ, & his Church.  and yet all brag of Christ, and are repugnant to themselves, they make a monster of Christ and his Church: there is one Christ, and one Church, and yet all Sectaries will have as many Christ's, and as many Churches as they are divided in factions, who fail to be called Christian, and farelesse to be named Catholics. As concerning this note Catholic see more in the first quest on.  

The Church is called Apostolical, because of the Apostls planting▪ excellency and prerogative.  The fourth note, is called Apostolical, because it retains the seat of the Prince of the Apostles, so that, for her singular excellency and prero a●ue, from the holy Apostle himself, of all the ancient Fathers she is called Apostolical. As S. Hier. ep●st ad Dom. To thy Holiness, saith he, that is, I join myself to the communion of the chair of S. Peter. And seeing all the other Seats of the Apostles, as jerusalem, Alexandria, Antioch, have perished, and are possessed of the infideles, only the chair of Rome by the providence of God, 
The Apostolical chair still remained unmoved albeit Rome hath been subject to diverse mutations.  remaineth: in which as S. Aug. epist. 162. says, hath ever lived the principality of the Apostolic chair. And albeit in Rome there hath been divers mutations▪ and temporal Lords, sometime Emperors ruling, now the Goths, now consuls, notwithstanding the Seat of Peter hath remained unmoved, which is done by the providence of God. See more in the 8. question concerning the Apostolical succession. 
To what end the Protestant's labour. Cant. 4.5. Apoc. 3 Prou. 23. Ephes 5 2. ●ar 36. Zac. 7.   
For conclusion it is the intention of the Protestants that there should be no Church at all, but such as is none, profane, obscure, and satanical. They lay the fault on Christ, and defend that he hath forsaken his own spouse; and to have discharged the governor of the ruling his own Ark: and to have despised his own flesh. Hath he permitted the Synagogue (which was less beloved of him) to remain only seauē●ie years in captivity for her sins and his Church which once was visible, 
Mat. 20.  and perfect, to be led into error, and from error to have perished these th●wsand years past hath the diligent husband man (who went out divers times in the day, to conduce laborers into his vineyard) neglected it? or hath been so carrelesse to suffer, and permit brambelles, & thorns of error, & superstttion to suppress the vyhes, and his vineyard to be come a wilderness only fit for the fire? Is the kingdom of God (which in the Scripture is called his Church) corrupted with error, 
Matth. 3.  and is falsehood permitted to reign in her: seeing the kingdom of God is the kingdom of verity? 
Apoc. 21. Psalm. 18. Apoc. 21. Matth. 18. & 14.  Is likewise the tabernacle of God set in the son, become invisible, and obseured? Is the city of God, situated on an hill, become confused babel? Hath Hell gates prevailed against his Church? Hath the ship of S Peter been drowned with the seas of Heresies? Is the sanctuary of refuge become adenne of dragonnes? Is the mount of thy sanctification become the mount of profanation? Is the inheritance of God so polluted? Is the strong castle with adamant walls thus beaten down? O wondrous reformation, who believes them?   

OBJECTION.  
THe Lutherans, and Caluinistes, and moreover all the Ghospellers agree in one uniform defence of the reformed faith, Against the Papists: Ergo.   

ANSWER.  
I Grant ye agree but like Sampsones foxes, who forthwith running hither, and thither brunt up the corn of the Philistines, but their heads were divided. Such are Luth. Calu. and all the rest of the crew of the Evangelists Protestants, to wit, that their tails that is to say, forces, and evil will, do assist and help others hands, to burn the harvest of God's husbandry, but in religion, and capital points they are extreme discordant, through the whole articles of our faith even unto death.   

OBJECTION.  
You are called Papists, which is a name not pertinent to the Catholic Church: but seeing this name is a particular name, ergo it doth also separate you from the Catholic Communion.   

ANSWER.  
I Confess we are called so, of only Heretics, but not so of any nation under heaven, no not of the Turks; neither is that name of any particular man (as Heretics names be) but ●f ●im, who in the place of Chr●st, governeth the Church of God, and if all the Popes were numbered to th●s present day, all the Protestants are not able to find one, that is called by this name Pope, or any of them to have invented any new religion, or to have left any disciple after them, who have been named after that name. Therefore when we are called Papists, I ask of the Heretics, was there ever any, that was called Papa, by his proper name? or did ever any Heresy contin●e a thousand year without a name given to it? but how should the Church describe Heresies to us, but by naming them from their proper names for their names show who hath instituted and invented that sect?   

OBJECTION.  
THe Church is believed by faith: but we believe the holy Catholic Church: Therefore it is not seen, because saith is not a thing of appearance, and seen.   

ANSWER.  
THe conclusion is false, because that which is seen may also be believed, in so far as it hath some thing, that is not seen; as Christ jesus was seen wi●h men's eyes a man and was believed by fa●th, God, and man, as is said 10.20. to S Thomas, because thou hast seen me Thomas, thou hast beliued, that is to say, thou hast seen a man, and thou hast believed him to be thy God, and Lord: even so we see men with our eyes, who appertain to the Church, and those men we believe to be the holy Apostolic and Catholic Church, and in this Church to be only remission of sins, grace justification, eternal life, and therefore out of this multitude of mortal men, neither Salvation, nor the favour of God is to be expected, of any other society, or Church.   

OBJECTION.  
CHrist, says, that the Kingdom of God shall not come with observation, neither shall they say behold here or there ●e is, ergo the Church cannot be demonstrated and seen.   

ANSWER.  
THe solution is made in the words following: for he says, behold the Kingdom of God is with you, but Christ denyeth not but the Kingdom, his Church may be seen and demonstrated. But he answers the foolish question of the pharisee, who had heard so oft the Kingdom of God preached of Christ, who was desirous to see it, it is answered, that Christ is not to reign in this world after their mind, as other Kings do with magnificence, and pomp, and to place the throne of Majesty in a certain place of the Kingdom; but he says he dorh reign as he hath begun in the hearts of men, which is his Kingdom, whom he doth paint out with his finger, saying Mat. 5. Blessed are the poor in spirit, for theirs is the Kingdom of God, to wit, ye are citizens of God's kingdom the Church, from which the pharisees are far of.   

OBJECTION.  
THe Church is believed to be Holy, and none except the holy appertain to the Church; but holiness is not seen & known with the eyes, ergo the Church is invisible, & the members of the Church are unknown.   

ANSWER.  
THe conclusion is false, for there are Saints and holy men in the Church, albeit we see them not, yet we believe; for to a living tree there adhere many dead branches, and in the body of man are many humours, and excrements without life, resident in the body: and yet notwithstanding all men believe, and say, that a man is a living man, ergo.   

OBJECTION.  
IT is defended of the Fathers, that the Church in this present life, is said to be beautiful, and to be without spot. cant 4 Ergo sinners and wicked men are not members of his Church.   

ANSWER.  
THe Scripture in that place speaketh of the Triumphant Church in Heaven, notwithstanding if with S. Greg. cap. 86 Eccl. dogmat. Thou compadre it to be the militant Church: in that sense, it is called also beautiful, and spotless, because of the Sacrament of regeneration, which makes her members lively by inherent righteousness and grace, & are made glorious before God: and are not obscured, and hid, as the Donatists thought with the conversation of the wicked. And albeit as S. Greg. cap. 4. Gen. says, no just or holy man doth want sin: yet notwithstanding he fails not to be holy, and just, if in affection he retayn holiness, and righteousness, and by penance doth wash away his sins, careful to keep himself from mortal sins, and is contrite for the venial, saying with the Psalm. 50. Create in me a new heart oh God.   

OBJECTION.  
THe Church of God is only in the spirit, because it is believed, ergo it is invisible.   

ANSWER.  
IF the Church be invisible, how hath Christ commanded Matth. 18. to tell the Church: and if he hear not the Church let him be etc. but if the Church be invisible how shall she be told, and how shall they hear her censure? Likewise if the Church be the body of Christ and Christians, members; Rom. 12. 1. Cor. 1. & 12. Ephes. 15 Coll. 1. If the Chutch be invisible, and only mathematical, how hath the Apostle said, ye are the body of Christ and members of his members? It is true the Protestant Church is invisible, and mathematical, but the Catholic Church is a visible Church, as a candle on a candelstick, and as the son and moon in the firmament: Luc. 11. ps. 19 For if it had been mathematical and hid, S. Paul should not have had the praises of all the Churches, 2. Cor. 8. Neither David would not have said Ps. 21. with thee, my praise is in the Church of the people: and in the chair of the elder they do praise him. What the modern heresies do say, about the invisibility of the Church, the same have the former Heresies done likewise, as S. Augustin is witness against the Donatists, who would have included the universal Church in that invisibility, and in a hid corner in afric.    

QVESTIO XIII. Of the pretended reformation of the Protestants.  
WHerefore enviously name the Papists our reformed Church, deformed. Seeing we have rejected all papistical doctrine, and superstitions of Popery out of it. Bucherus, Melan. Piscator. Sarcer. Caluin. etc.  

ANSWER.  
THat shall we declare friendly without envy, seeing that under the pretext of a sound reformation, 
The Protestant's reformation consists in denying the article of our Faith.  ye have introduced a most horrible deformation, concerning the doctrine of faith, and in abolishing all ecclesiastical discipline, in rejecting the general Counsels, in condemning the ceremonies of the Church, in despising the ancient Fathers, and in giving liberty to the flesh. For what is more deformed, or abominable in religion, then to counfound, deform, and deny, the faith of Christ? For what article of our faith is not deformed, and denied of the Protestants: as appeareth by the judgement and doctrine of their own Rabbis? 
Against the 1. article of the Creed. what the Protestant's believe, is from the catholics belief by proper definition.   
And seeing the first words of our belief, consist in this form, I Believe. So that after S. Paul's definition Heb. 11. Faith is the ground of things which are hoped for, and the evidence of things not seen. This faith must be resolute, and undoubtedly believed of all Christians, which all good Catholics undoubtedly do believe, both in heart, and mouth, without any wavering, or erroneous opinion, and this is the Catholics belief: such was not the belief of Luther, saying. That he hoped so soon as the curiosity of these times should be fulfilled, his monuments would decay, and perish. Serm. convivalis. fol. 158. & in praef. Tom. 1. & Tomo 2. fol. 9 & in praef. lib. de abusu missae. Moreover he says I never dismiss these cogitations out of my head, that I wish I had never begun this course. In this remorse, and distrust is Zuingl. epist. ad Alberum, saying, In matters of faith we define nothing, but only delyuer our opinion. Likewise how labours Caluin, as reports Bols. invita Calu. cap. 22. Beza, Oecolampad. Melanch. That they have ever adjoined to their inconstant faith, to bind it to the compass of reason. For say they, God's word, ought not so much to be followed in divinity, as the words of nature: in that we should look with the left eye at the word of Christ, but with the right, at the natures of things. Likewise Caluin in joh. cap. 6. & cap. 7. declareth this of his brethren, what opinion they be of, for saith he, That by means of their carnal conceit of Christ, they cannot attain to perceive him worthily: and by corrupt interpretations, they are come to a contempt of the evangely: for when the reason of any thing appeareth not unto them, they suddenly despise it. So that in the beginning they stumble and doubt before they proceed any further. 
How repugnant are the Protestants in the believe to say I belife in God who are found liars.  And when they say, I believe in God, to make a foundation in whom they anchor their faith, they are found liars, and condemn themselves: for how do they believe in God, who are Atheists in profession? for by the true signification of the word, they renounce & disclaim all from love, or belief of God. Moreover neither believe they in God, who make him the author of evil, who doth attempt none, jac. 1. who in mistaking the effect of the article, transform him into a devil, for says not Luther, that God doth work evil works in the wicked? Roff. art. 36. and Caluin. lib. 3. inst. cap. 23. § 7. & cap. 21. § 7. says, That it was decreed of God, that Adam should sinne. And likewise in the same book, he says, whom God hath appointed to damnation, by his just, 
The Protestants misbelieve God.  and irreprehensible decree, he shuts up from them, the way of life. Do these men believe in God, who they make author of all evil, and iniquity? Are they not liars, and their belief abominable? Is not this defended of Zuingl. de provide. dei Tom. 1. fol. 365. when we commit adultery or murder it is God's works, as mover, author, and inforcer: for the murderer by God's impulsion doth kill, and is often constrained to offend. Moreover they believe not in God, who account questions concerning the deity, but trifles, and indifferent things, and no ways necessary to salvation, and such be the question of Christ, his office and mediation, his consubstantiality with the Father, of the unity of the Trinity, of Predestination, and of freewill, of justification, of Angeles. For in true belief the reputation and knowledge of God, and what belongs to him is of greater importance, than all other things in Heaven, and earth. 
The Protestants misbelieve God while they call him Father & deny the Trinity.  Beza de Haeret. a civili. Magist. puniendis. Moreover as concerning that word of the belief in calling him Father, truly as they misbelieve God, so do they misbelieve the Father, while they deny and misbelieve the Trinity, for says not Caluin. lib. 1. inst. cap. 13. §. 5. & lib. ad Valent. Gentil. & Epist. 2. ad Polonos. That he would the name of Trinity were buried, & that these words in the Litanies rehearsed of Christians, Holy Trinity one God, have mercy on us, is a Barbarous and unproper prayer. likewise Ochim. Dial. lib. 2. dial. 19.20. Calleth the name Trinity a satanical and devilish name. Whereupon the family of love hath rejected the name Trinity, as a papistical fiction. Edw. Roger. cont. fam. Lond an. 1578. Art. 24.25.26. Likewise Luther in enchired. Praecum. ann. 1543 he says, That his soul abhorreth that prayer Holy Trinity one God have mercy on us: and likewise that word Homoousion, that is to say the consubstantiality of Christ, betwixt the people in the holy Trinity. To animate this detestable hatred the more, the Seruetians called the Trinity a three headed Cerberus, and hell hound. Beza epist. 81. And moreover to this effect was not the Embassadge of the Caluinistes, of Poll, and sent to Zurick, and to Geneva to have this Article abolished out of the belief, and that the name Trinity should not be mentioned? Whereupon the Caluinian Synod ensued at Vilnaan. 1589 11. May: where it was ordained by public decree, that all Ministers in their Sermons, should not make mention of the Trinity. Symler. an. 1560 in vitae Bulling. fol. 33. Brendenbachl. 7. cap. 19  
Likewise they misbelieve the Father, who with Caluin. lib. 1. inst. cap. 13 §. 13.23.24 & vlt. do affirm it foolishness to believe or think, that God doth continually beget his Son. Whereas by this continual understanding, he must ever produce a word, which is the wisdom of the Father, & his Son.  
Likewise all they misbelieve the Father, who exclude the Son & holy Ghost, from infinite Divinity, and coequality with the Father. Melan. loc. come. ann. 2539. fol. 8. & 10. & ann. 1545. fol. 53. & an. 1558. loco defilio.  

How the Protestants deny God almighty.  In calling and attributing to him Almighty, amongst the principal protestants, this Article is denied: Caluin lib. 2 inst. cap. 7. § 5. & 24. & lib. 4. cap. 17. §. 24. & in psal. 37. v. 4.  
Moreover whereas we Catholics profess him maker of Heaven and earth, the which right belief doth confess, that the Son & holy Ghost created as much as God the Father, seeing they are not dinstinguished, one from an other, as they are God, and consequently their doings are, and must be, all one in external operations: such as in the creation of the world. Against this article fights: Calu. cont. Valent. Gent. & lib. 2. inst. cap. 14. §. 3. saying that the name of God peculiarly doth belong only to God the Father; and that Christ considered according to his person, may not be called Creator of Heaven and earth. Which  assertion being allowed to be true, besides all other absurdities, it followeth, that Christ according to his person, should not be God; or at least there should not equality of good-head be believed. And moreover in his Comment. in cap. 14. Gen. v. 18. and in 6. joh. v. 57 he says, Christ our Lord to be but a second King next to God, and a second cause of life. Hath this Arch-Rabbi had any respect to S. Paul Phil. 2. who justifieth his equality with his Father, to rob him so easily? Moreover the very deity itself could not retain Caluin from this abominable blasphemy. Likewise Caluin affirms That the word of the creation was imperfect, for somuch that in Heaven he is not dutifully, and sincerely served without sin, committed even by the Angels themselves, Calu. in c. 1. col. vers. 20. Which doctrine is contrary to the Scriptures, that witness that in that Heavenly City is no  thing, or sin. Apoc. 21  that all power and government belongs to the Father; all wisdom, knowledge, and doctrine, belongs to the son: all begnity, liberaltty, plenitude, and sanctification is appropriated and imputed to the holy Ghost, all good things are ascribed to the three people, not excluding any good from any of them, as being all three equal God, and consequently not unequally fountains of all good things, as well in particular as in general.  
Morover concerning this article, which says, and in jesus Christ his only Son our Lord, 
Against the 2. Article. How the Protestants deny Christ in the Creed. 16.17.18.19.  many of the Protestant Professors appear to be against this article. For some affirm that Christ is not the Messiah, others say, that the name of Christ is a filthy name. Some other that he was a deceiver of the world, and that he was not God. Some other said that he had but a mean measure of Godhead: Some likewise said, that he was ignorant, and his discourse absurd, and himself no more God, than Socrates, and Trismegistus etc. All these blasphemies are extant in the first and second article of the family of love, as writeth Rogerus against the sect of the family of love, printed at London an. 1579. Likewise Cartwright discentes nothing from his former false brethren whyll he says in his 2. replic. pag. 191. That he could not be persuaded, that the Israelites was so mad, as to believe him to be the living God, whom with their eyes, they did behold to be a miserable, and simple man. And therefore all the world may see of themselves, what distrust they have of Ghrist to be God, and our Lord. Morover they impugn this Article who equal themselves in God's favour, & in right to Heaven, unto jesus Christ, the only begotten, consubstantial Son our Lord. Likewise they believe not in jesus Christ our Lord, who distrust any part of his doctrine, whether it be of the Sacraments or whatsoever other point, because they conceive it not in their understanding as Caluin affirms in cap. 6. & 7. job when the reason of any thing doth not appear unto us, such is our great Pride, that we esteem it nothing. Likewise they misbelieve this article, who thereby have made God the Father sometimes not to understand, which is his begetting, For says Caluin it is foolishness to think that God the Father doth continually beget his Son: And so the son is abolished, who is not otherways actually the Son of the Father, but by determinating actualy the relation of the Father to himself. Whereupon Luther disp. de deo. Thes. 18. Tom. 2. Wittemb. lat. It is no marvel, says he, if Arius, if a jew, if Mahomet, and all the would deny Christ to be the Son of God. And farlesse marvel, if the Protestant be also thus persuaded, to deny Christ, considering their principal Evangelists teach the same. 
Against the 3. Article.   
Moreover as concerning that Article. Who was conceived of the holy Ghost borne of the Virgin Marie. 
How the Protestants deny Christ to be conceived of the holy Ghost, and borne of the Virgin Mary in the creed.  It is impugned & misbelieved by those who blasphemously affirm the holy Ghost, to have been Father to Christ, in manner of other Fathers towards their children, as reports Maldonat. in cap. 1. Mat.  
Likewise others misbelieve this Article, who believe Christ to have been only conceived, but not borne of a Virgin. Caluinoturc. pag. 530. 531. & Greg. de Valent. de Virg. S. Mariae. To which assertion Caluin condiscendes saying: That the blessed Virgin was in manner weakenned in travail upon Christ, as other women in their travail.  
Lyckewyse they misbelieve this Article who equal or prefer themselves to be the B. V M. and such are the Houling-puritan-typling Sisters, with Rachel Arnot, the mistress of the congregation, with Smiths' daughters, besides these ringleaders, there is not a dyrtie hussy, or drab in the I'll of Britain, but will avouch the same, which the poor people would not so ignorantly do, if they were not teached of their high divines so to say, and believe, against the true grounds of Scripture, that pronunceth her prerogative to be blessed above all women, and to conceive and bear a child, and he to be the God of Heaven, & earth, which no other women ever had, or did.  
Moreover they misbelieve this Article, who make Christ's body as much in Abraham's time, as when it was conceived, and borne by the Virgin Mary, not only in efficacy, but also in essence & nature as Beza did, lib. cont. Hesbusium. fol. 284. On this same subject is the colloq. mompel. gart. saying. Christ's body was extant even in the time of Abraham. Whereupon these absurdities follows, that Christ was true man in essence, and in existence before his conception, & birth, & so consequently the Angel said not true to the sheephearders, that this day is borne to you a Saviour, and that the Blessed Virgin Marie was not his Mother etc.  
Moreover they make Christ to have two bodies, one delivered in the supper, another borne of the Virgin Mary, because they forge another Christ, than was her Son, as witness aucto. diallactici. vide Bellarm. 5. Euang. pag. 98. Colon. 1595.  
Moreover they misbelieve this Article who affirm that Christ was not eternally, but began only at the time of his birth. Symler in praef. lib. de aeterno dei filio. 
Against the 4. Article. How the Protestants deny this article that he suffered, and how they evacuate his passion.   
Moreover as concerning that Article. That he suffered under Pontius Pilate was crucified, dead, and buried: many Protestants deny this Article by evacuating the Passion of Christ, and that by saying that the blood is putrified in the earth, and for that cause which is putrified and corrupt, cannot redeem us but the Apostle defends the contrary 1. Pet. 1. who says, We were not redeemed by any corruptible price.  
Morover they evacuate the passion of Christ, according to all other parts, who with Molineus in Harm. Euang. makes the merits of Christ's of no effect, saying: they profit us nothing, they were of no force, but only the death of Christ, redeems & promerits for us: and that his preaching is less a vailable than other men's, who by preaching, do cancel the multitude of sins. Likewise his fasting and prayers werelesse worth, than the Ninivites, who thereby eschewed the wrath of God: & likewise less worth than Moses, who purchased to the Israelits gods favour: more over his voluntary poverty, his innocent life, his circumcision, his works of mercy, are of no value and benefit. Whereas in any other, all, and every one of these, had been a sufficient price for Heaven, which cannot be denied to be of infinite price in Christ, and consequently of sufficiency, all, and every one of them; to redeem a thousand worlds, unless Christ be denied to be of infinite dignity. Wherefore all divynes believe, that Christ's death was a demonstration of excess of love, because he so loved his, that of the end, and consummation of all love, he left them abundant proofs, and that his merits were sufficient to redeem a thousand worlds, if Christ would have been contented with that which was sufficient, omitting what was abundant D. Thom. 3. part. de Christ's mers is & 1.2. quaest. 114. rota. Whereupon it followeth that neither his death was sufficient satisfaction of sin, and consequently neither Christ's life, nor death are allowed to be meritorious, and sufficient to redeem us.  
Morover a great absurdity followeth, because they evacuate Christ's death, who make Christ unvoluntary to have suffered for us: for as every sin is voluntary, so is every merit. But Calu. in cap. 26. Mat. v. 39 says, that he refused to discharge the office of a mediator, & reputed Christ at the time of his passion, to have had no sufficiency above other men, and that in his prayer did not appear a temperate moderation, et Caluin. lib 2. inst. cap. 13. § 10▪ 11.12. saith that he was tormented with doubtfulness of his conscience: and that he was astonished with the horror of God's malediction, and tormented with the fear of the bottonles pit of horrible destruction, and he burst out into a voice & cry of desperation, and being overwhelmed in desperation, he ceased to pray long to God. Which doctrine also confirmeth Beza in cap. 27. Matth. & Marlor. in Psal. 22.  
Morover they evacuate the passion of Christ who affirm him to have been our deliverer only, and not our redeemer He●lius apud Cle●itium in Victoria part. 2. And likewise also they who reject the name of merit, and with Caluin affirm lib. 2. inst. c. 17. § 1 If any would, saith he, oppose Christ to the judgement of God, there would no place remain to any merit, because there is not in man that dignity▪ to deserve any thing of God. And so for conclusion of Caluins' assertion the merit of Christ's death is naught, & Christ is only affirmed to be but man, & not God. For in express terms all Heretics say, Christ's blood, Death and passion, to have nothing availed to the redemption of mankind, and that Christ with all his works deserved not heaven, or at the least to say, that his death, and passion are profitable only for the predestinate, and that no other have any benefit thereby. Calu. cont. Heshus. pag. 39 Beza in colloq. Mompel. 1. pag. 522. Bucc. sup. joh. pag. 34. Musc. in loc. Theol. fol. 363.367. Zanch. in miscellam. pag. 3. 200. 206. Aret. apud Schlus. lib. 1. art. 6.25.26. & lib. 2. fol. 42. Theol. Calu. Whereby it followeth that Christ is not redeemer of all, or mediator for all offences, and offenders, neither intending their salvation.  

Against the 6. Article. How the protestants deny Christ to have descended into Hell.  Moreover as concerning that Article. He descended into Hell, the third day he rose again from the dead: It is mightily impugned of the Protestants, for Carlil. in his book that Christ descended into Hell, says, it is a pernicious Heresy, to say, that Christ descended into Hell, and Beza in Apol. 2. ad Zantes pag. 385. These words says he, entered into the creed by inaduertisement. Or otherways by glozing these words, that his descending, was only the suffering of the pangs of death on the cross, where not only his humanity, but also his divinity endured pains, yea and death. Luth. conc. pag. 276. says that he would not acknowledge Christ to be his Saviour, if only his humanity had suffered. Yea Caluin backs, Luther, in Cataeches. cap. de fide. This is Christ descension to hell, that he suffered that death which God in his anger inflicteth on the wicked. And again, lib. 2. inst. cap. 16. § 10 & cap. 26.27. Matth. That he suffered all the pains in his soul, which by God in revendgment are exacted of the damned▪ thus he. In which doctrine is contained beside the death of Christ's body, the death of his soul, 
Calu. blasphemies against the holy Ghost.  and of his divinity, & that after he had endured such deaths, to have suffered all punishments of the damned.  
Morover they impugn this article by making his descension nothing else, 
Christ descension to Hell, how it is understood of the Heretics  but Christ's burial in the sepulchre: as Zuing Oecol Buc. Calu. inst. Trem Marel. Beza do affirm. And because the common name for Hell in Hebrew doth signify sometime a grave, or ditch. And yetnotwithstanding Caluin confesseth, that the said name, more usually & properly doth signify Hell, the place and state of the damned, also many of the Protestant professors oppose Beza, showing by manifold passages of Scripture, that the Hebrew word Scheol, & the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Latin Infernus, do signify an Infernal proper place of the damned. And yet nevertheless some are not ashamed, to deny Christ's descension to heel, thereby to maintain their former blasphemies, 
They intent to deny limbo and purgatory by denying Christ's descension.  of his suffering the pains of the damned, on the Cross; and to evacuate the deliverance of the Fathers out of the Limbo, and purgatory. And therefore to remove these blocks out of way Beza in cap. 2. Act. He translates by his own confession, and contrary to the opinion of his fellow compagnions', contrary to the Greek & Latin interpreters and Fathers. Whereupon D. Humphrey lib. 2. derat. interpret. pag 219 220. says, that the foresaid Hebru word, should not be translated grave, but hell, if the authority of the holy Ghost be observed. For this hath been Bezas intention to translate grave for hell, and Christ soul, for body, to deny hell, 
Hell is taken metaphorically of the Protestants.  and all infernal torments, and that mention is made of hell metaphorically. Albeit forgetting himself, proveth by Scripture, and Fathers the contrary saying, in cap. 16. Luc. That Christ descended into the earth into the receptacle of those who were there long retained.  
Moreover Bullinger in 1. Pet. cap. 4. impugns this article that Christ descended no otherways into hell, then as he daily descended to us, to wit, only by spirit and virtue, in such sort, as none surmise his body or soul to have descended. To which agreeth Brentius, that there is no other but a figurative, imaginative, and spiritual hell, without other torments, then metaphorical.  
This practice of Heresy S. Ang. lib. 3 de doct Christ. cap. 10. fortould, saying: when the minds of any are preoccupated by error, all that Scripture hath to the contrary, they affirm it to be spoken, but figuratively. As for example they begun at the Sacraments to make them but figures, and followed next to affirm all promises by Christ, 
All Christ's suffering & actions shallbe but figuratives & nothing in effect.  made for good works, to be but hyperbolical: divers mysteries of his life to be ineffectual, all his passion suffered, to be but figurative, and histrionical: and Heaven and hell to be but only tropical, & fantastical: so hath said of them josias Simler. in vita Bulling. fol. 3. & Alan. cop. dial. 5. cap. 18.  
Morover this article is impugned for the other part of Ghrist resurrection saying with Calu. in sua harm. in cap. 24. Luc. v. 38. & Beza 1. Cor. cap. 15. v. 23. That Christ wanted some perfection of a glorious resurrection, and as yet never to have risen, but yet to remain dead. whereupon great exception hath been made against the feast of Easter in remembrance, of Christ's resurrection, amongst the new professores who desired to abolish it, or observe it according to the jews ceremonies. Luth. de conc. Bal. lib. 3. cap. 25. de scrip.  
Morover this article is impugned by Zuing. tom. 2. resp. ad Luth. librum. de Sacr. fol. 465. Who denies Christ to have risen by his own power, but ridiculously mocking Luther says, that the gross praetor, Luther, apparelled in his red hose, in like manner as Christ went out of his Sepulchre, might also have issued. For Christ after his death issued out of the Sepulchre of his own force, and power, without removing the stone, place or monument, as all the Fathers and Doctors affirm.  
As concerning that Article. 
Against the 7 Article.  He ascended into Heaven sitteth at the right hand of God the Father Almighty. This article is contradicted of the Lutherans, affirming Heaven to be below in the bowels of the earth, and hell in the highest parts of the world. Vid admonit. Caluinist. ad libr. concord. & Danen. count. Osiand. Next by Caluin. saying. lib. 2. inst. cap. 14 §. 8. That Christ sitting at the right hand of God will continue no longer, then till the day of judgement. Likewise Beza impugns this article, in cap. 3. Act. v. 21. saying his being at the right hand of God his Father, doth hinder his true being in the Sacrament. And likewise Caluin. lib. 2. inst. cap. 14. §. 3. Denies that he surpasseth the qualities of a natural body, and consequently could never ascend to Heaven, likewise some other affirm, his being at the right hand, to argue an inferiority or inequality with God the Father: or that God the Father had a spiritual kind of body having hands etc. Vid. inter mangerie. pag. 157. & Niverium. in Bello 5. Euang. pag. 72.  
Likewise Caluin denyeth and says: that it is not to be imagined there is any place in Heaven, whereunto Christ is ascended, or the humanity of Christ accepted.  
Likewise many Protestants hold opinion, that Christ ascension is nothing but a disappearing, without any motion upward, where he was before. ita jos. Simler. in vita Bulling. fol. 35.55. Luth. tom. 7. Wittemb. fol. 408.409.  
And concerning that Article. 
Against the 8. article.  From thence shall he come to judge the quick and the dead. This article is impugned by those, who grant a General judgement at the day of doom, but deny him to judge, with any particular judgement, at the hour of death.  
Likewise some hold, that only infidelity, is to be subject to judgement. Luther sup.  
likewise this article is impugned of those who say, that God will judge injustly as Luth. tom. 2 fol. 461. de seruo Arb. saying: That like as God in this life hath poured mercy & grace upon the unworthy, even so in his judgement he shall pour anger and severity upon the undeserving. Which injustice demonstrates, That God is the author of evil, not only by provocation: but by impulsion and enforcement. For being the forcer to evil, how can he punish them justly, who obey him?  
Likewise they deny and impugn this article, who affirm that Christ who should come to judge, is dead according both to his humanity, & Divinity: and this Musculus doubted not to mantayn publicly, to profess & spread abroad, that Christ remained dead, and is not risen, neither ascended, or yet shall come from heaven to judge any quick or dead, silvest CZecanonicus de c●rup. Morib. viriusque part. art. 3.  
And as concerning that Article. 
Against the 9 article.  I believe in the holy Ghost the holy Catholic Church. Many Protestants believe not in the holy Ghost, because they affirm it blasphemous, and idolatrous, to confess Christ to be God, or to have had any point of deity, before his birth of the Blessed V M. and thereby denyeth the holy Ghost proceeding from the Son, no less then from the Father, Bez. cont. Heshus. fol. 284. & colloq. mompel. fol. 77.  
Likewise who impugneth the holy Trinity, doth to that end, that more easily he may reject the holy Ghost Zanch lib. 3. Elohim. Simler. in praf. de aterno det filio. Unto which barbarism Calu. epist. ad Polon. pag. 946. accords What is it we believe one God, as much as to say, the Trinity. believe you in God? as much as to say in Trinity: I hat they should know thee one God, as much to say, the Trinity. This is not only unsavoury, but also profane, and I do despise it. This blasphemous derision, other Protestants dissembled not, but rebuke in highest manner. Vid. Schlus. in Theol. Calu. lib 2. fol. 2 8 14. 20 26. Whereupon his disciples followed his example to mock the holy Ghost as Prateol. in Haer lib. 10 cap 10. saying nothing in holy Scripture of the old or new testaments to be had of his Divinity. Hereupon a Protestant exclaims, Staunch. in ●pistol. contra Calu. num. 45. Beware Christian Reader, says he, and especially you Ministers of the word of God, beware of the books of Caluin, & especially in the article of the Trinity.  
Likewise another john. Schutz. in lib. 50. cause. causa 48. says, Arianisme, Mahumatisme. & Caluinisme, are three brethren, and three sisters, & three breeches of one cloth, & he that will not fall in Arianisme, let him beware of Caluinisme who as a jew judaizes. 
53   
Moreover they impugn this article, who make their fantastical imaginations, the very inspirations of the holy Ghost, and all their wicked inclinations, his motions. So Zuinglian affirmed him to have this spirit saying: Tom. 2. in Act. Tiguri foe 609. I know for certain my doctrine to be no other, than the most sacred, and true Gospel. By the testimony of this doctrine I will judge all men & Angels. Likewise, Luth. Tom. 2. & Tom. 5. ad Gall. cap. 1. fol. 290. says the same: I am assured Christ himself doth call me an Evangelist, and approveth me his preacher. likewise Calu. de vera Eccl. reformat. rat. 463. & de libro arb. count. phigium lib. 1. pag. 192. says that the matter itself, not Martin Luther in the begiuning did speak, but God to have thundered out of his mouth, and not we to speak now, but God to utter his power: albeit each one of these are repugnant to other, yet are secure of their own opinions to proceed from the holy Ghost.  
Moreover they impugn this article who derogate from holy Scripture, the authority due thereto, by inspiration of the holy Ghost, of the which Zuing. tom. 2. Elench. count. Anabap. fol. 10. says that although Paul did arrogate so much to his epistls, as to think all in them contained to be authentical: which is to impute to the Apostls immoderate arrogancy, whereupon it concludes Zuingl. to have the assurance of the holy Ghost and no● S. Paul. But Ochinus lib. 2. dial. pag. 154.155.156.157. proceeds further saying, we should believe no more than the Saints of the old testament. Hereby we see the whole new testament is discredited, and misbelieved. Some other Heretics were more courteous in abridging and excluding some parts of it, but not all. And what Ochinus alloweth Luther disproves, saying Sermone de Moyse. Let not Moses be thrust upon us: we in the new testament will neither regard nor hear him. Et jacob Curio in Chronol. ann. 1556. pag. 151. says, that he had rather never preach then to propound any thing out of Moses, and he that doth allege any thing of his, doth deprive Christ of the hearts of men. And that Moses belongs not to us, that he receiveth him not: for otherwise he should receive all the jewish ceremonies that his government is failed, & himself is dead: that Moses only belongeth to the jews, and not to Christians. Et Sand. de schism. Aug. lib 2. pag 272. reporteth Buccerus, to say. If all be true which the Evangelists set down, Christ must be truly and really in the Sacrament, yet whether we be bound to believe absolutely every thing set down by them, to be true or no, he would not be judge. To conclude this is their design what they list to believe, that they will believe & that they make the inspiration of the holy Ghost to be holy Scripture, and themselves Evangelists, and true; and what displeaseth their minds, be it in the new, or old Testament they can raze, reject, & affirm it apochriphal, neither in this are they satisfied, but persuade themselves that the holy Ghost himself could suggest or teach nothing but what Christ before had delivered by mouth, and such restraint & limitation to be heedfully noted. This Caluin. lib. 4. inst cap. 8. §. 8 howsoever Christ foretold the contrary of the holy Spirit.  
Morover what is said of impugning of Scriptures, which is a misbelief against the holy Ghost, in that, there are few Protestants, who have not denied some part of Scriptures.  
Moreover the holy Ghost is misbelieved, and impugned when traditions of the Church are denied, although they be not all extant in the Scripture, as the name Trinity, the consubstantiality of people, the observation of Sunday for the Sabbath, the baptising of infants, the receiving of the communion, fasting, and the feast of Easter etc. Which traditions the holy Church acknowledges, to have issued from the holy Ghost, according to Christ his promise, that he should not only teach, but also suggest all truth.  
Moreover the Protestants impugn the holy Ghost, when they impugn miracles, which are done by the power of the holy Ghost, and not by the Devil S. Aug. in quaest. ex utroque test. quaest. 102. proveth that they sin with the pharisees, in the sin against the holy Ghost; for there is no miraculous operations, but they appertain to the working of the holy Ghost.  
Moreover the Protestants impugn that article, to wit, the Catholic Church, who cannot abid the name Catholic, nor the name of Church, but rather term it congregation, which properly belongeth to beasts. Of this see more in the first question, and in the twelft, upon the note Catholic.  
Moreover they misbelieve the holy Ghost, who affirm the Church may err, in any point of belief, not accounting of the promise of Christ, who had said that the gates of Hell should never prevail against it. Matth. 16. Luc. 22. john. 14. Act. 2. that is to say, the faith thereof should never fail, and the holy Ghost the teacher of all truth, should perpetually remain with it, to keep the spouse of Christ unspoted, and without all wrinkle, and this Church is the Church of Rome, as the sectaries themselves profess, neither deny they, but in this Church is universality, consent, & antiquity; as Fox acts pag. 1359. jewelrepl. count. Hard. part. 4. divis. 14. & 21. pag. 249. & 268. Cal. lib. 4. institut. cap. 2. §. 2.3. Also considering that in no other procession, is the lyk holiness of life, and unity in doctrine, which accompany one another, as good and bad fruit of a good and a bad tree. No heresy that ever hath been, can make comparison with the Catholic Roman Church▪ either for holiness of life, or integrity of doctrine. As for their doctrine, we may easily consider, to what holiness of lyfe●t tends, as their own Rabbins shall testimony give And first, Caluin, instruct contra Laber●. cap. 13. Hath any man coveted his neighbours wife? let him enjoy her if he can: for he knoweth assuredly, he doth not contrary to the will of God Let him boldly snatch by force, or fraud his neighbours substance: for he will take nothing unless God will, and approve it.  
Likewise Zuingl ●om. 1 in acts disp. Tigurinaefol. 628. God hath bound himself to give us Heaven, we need not travail to at tayn it. And as for fruits ensuing such doctrine, Luther says, Tom. 1 inc 8 Mat. They speak of the gospel as if they were Angels: but if you regard their works, they are rather devils. I in nari. in 1. Cor. cap. 15 fol 161 162. They live lyk hogs, & as dogs they die. likewise Calu. descand. pag. 118 127 128. Our preachers, I say our preachers, who enter into the pulpit are either of wickedness, or other evils more filthy examples, than Pagans are, and such forsooth as are to be contained of the people, and to be pointed at in division, & I admire the patience of the people, that women & children do not load them with mire, and dirt. likewise Zuing tom 1 fol 115. We cannot deny but the heat of the flesh is ardent with us, whereas the works thereof, hath made us infamous to all Churches.  
Morover the Roman Church hath stability▪ and constancy in her whole doctrine, in her Sacraments, and Scriptures. But the contrary is with the Protestants, no constancy, no stability in their doctrine, as witness Zuingl. Tom. 2. comm. de vera & falsa relig. cap. de euch. fol. 202. We recant here what we said there, with this condition, that, that, which we delyuer the 42 year of our age, take place of what was taught in the 40. year. In this same mind is Beza in colloq. mompel. pag. 100L. 268 388▪ I confess me to have written many things, which I wish had not been written▪ I would to God the memory of them all were abolished.  
Moreover they impugn this article, and fall in misbelief, who appeal to an invisible Church, removed from all senses, lyk a Platonical Idea, separated from all knowledge, neither extant in any country, neither read of in any history, in which there is no Evangelicall Annunciation, no Sacraments ministered, no people known: and this is done, because their conscience informed them, that the true, visible, ancient, and universal Church, (in which Christ's name, Scriptures, and Sacraments were preserved) stood with us against them, in avouching the same. It is a desperate opinion proceeding from profound infidelity.  
As concerning that article. The communion of Saints, the forgiveness of sins. 
Against the 10 Article.  By this article it is evident, that there should be a communion betwixt the living and the dead, who live and die in one faith, hope, and charity. But this article is misbelieved of the Protestants, who deny all correspondence betwixt the Saints in Heaven, and men in earth. As also they misblieve & impugn Scriptures (which justify this controversy of the invocation of Saints) conformable to this article.  
Moreover this article disalloweth the discords amongst the Protestants themselves. For Sturn di rati●. contradict. ineundae. pag. 24. says, that the Lutherans in their published books do condemn the Churches of England, France, Flanders, Scotland etc. And call their martyrs, Martyrs of the Devil. And jester. Zuingl. Caluinist. lib. de diuturm belli eucha. pag. 25.80. There is no end of chiding, writing, accusing, disputing, condemning, excommunicating betwixt the Lutherans and the Caluinistes, and this is the communion of the Saints in the reformed Church.  
Morover they fall in misbelief and impugn this Article, who affirm it blasphemy to give titles to Saints in Heaven, which they themselves usurp and give to sinners on earth, in this mad humour is Caluin, who not enduring any honour towards Saints, or images, yet could permit his own picture to be borne about the necks of them in Geneva, and when some thought it insolent arrogancy, and reprehensible, admonished that the people might sinne thereby, because they esteemed it as a remedy against mischances, answered them; grieve at it till you burst, and after hang yourselves. Bols. in vita Calu. cap. 12.  
Morover as concerning the forgiveness of sins, all protestants remain in this misbelief and are repugnant to this article, partly affirming only faith to justify, and consequently being once in this Protestants faith (which once had can never be lost) they can never after sin, & what should they believe, which they already have; as we have declared in the second question at length. Partly by making God, the author of evil, and themselves but bare instruments, and consequently not themselves, but that God hath need of the remission of sins. Partly in saying a man hath no freewill, and consequently cannot sin. Partly by saying that sins cannot be forgiven in the Church, contrary to Christ's doctrine job 20 For if the Protestant will not deny, but there is remission of sins in baptism, whey not in penance, to the remission of sins? for if the one, be a washing of the spotted, the other is also a lousing of the bound, and the one as necessary as the other.  

Against the 2● article.  Moreover as concerning the resurrection of the dead, this article is misbelieved and impugned amongst themselves; For Luther saith of the Caluinists, that they intent to a manifest Apostasy concerning this article Tom. 7. Witt. defend. Verb. Caen. fol. 390. The same Villagaignon epist add Geneu. & in praef lib. 1 de euch. affirms, that with his ears he heard it preached of the Caluinistes, that the hope of life did not belong to the bodies, but to the souls. likewise Almaricus on of Foxes Martyrs as Caesar. lib dial. dial. 5 affirms said, that there was no resurrection of the bodies. Caluin is of this same opinion, in his epist. ad Farell. fol. 194. saying; In that the resurrection of the flesh seemeth incredible to thee, it is no thing admirable.  
Moreover they misbelieve this Article, who deny men's souls to be immortal, unto which opinion Luther is inclined Tom. 4▪ in Eccles. cap. 9●. 5 & 10. It appears saith he, out of this place, that the dead feel nothing. Likewise Calu in praef. Psi●hrinachiae & in praef. Gallasij says, that he knew certain good men, to whom this opinion, of the souls sleeping, seemed sound. It follows that he himself is one of these good men, who in the ps. 130. says, that the souls of the wicked are anihillated and not in hell. lib. 3. just. cap. 25. §. 12. and the residue to be but shadows, imaginations, fantasies, idols, dead; And consequently no immortality.  
Whereupon it was concluded in a solemn disputation at Geneva, (when they had long consulted how to avoid purgatory) to say, Let us affirm the soul to be extinguished together with the body, 
Purgatory is abolished by denying the article of the ●●eed.  and so purgatory willbe speedily abolished. For this doctrine is so urgent, that they are persuaded that it cannot well be denied until the resurrection of the dead, and the immortality of the soul also be denied. But why is purgatory so annexed to this article, that the Protestants are driven to his extremity? because they observed, that God oft forgiveth the offences, and yet reserveth a chastisement for satisfaction: as in Adam, in Moses, in David: whose offences being forgiven, yet Adam remained subject to death, 
This place serveth for the proof of Purgatory.  and endured all other miseries, Moses never entered into the land of promise; David's ch l begotten in sin died. So likewise, because God is ever one, and lyk himself, such as repent late or slakly, might be forgiven at their death, and yet, for satisfaction, remain in purgatory: therefore it is the readiest way to deny purgatory, by the denial of the resurrection of the dead and mortality of the soul. 
Against the 12 article.   
And as for that Article, the life everlasting: So many are in misbelief and impugn this as deny God, Heaven, the resurrection of the dead, the immortality of the soul, and our redemption by Christ etc. And this is the great abundant light of truth, that hath sprung with the reformed; who in the blindness, and night of darkness, wherein they are wrapped, do vant and glorify, as in the clearness of the light, Greg. lib. 1. Mor cap. 26. who willbe more curious to know how deformed the Protestants profession is, concerning the articles of our creed, let him read Quirinus Cnoglerus de Symbolo Caluin. & Luther. and he shall found a thousand points of misbelief, and filthy absurd errors, and negations in the twelfue articles of our faith: that rightly they conclude their proposition to be true, to have indeed in their reformation, rejected all papistical doctrine. God, and all true faith, and therefore justly may be called deformeres, and no reformers.    

QVAESTIO. XIIII. Of the stability of the visible Church.  
WHerefore affirm the Papists the Church of God ever to be visible, seeing sometimes, though hath perished, and hath remained altogether invisible. Luth lib. de Abrogand. miss. Caluin. lib. 4. instit. cap. 1. § 7. Melanch. in loc. come. loc. 12. & alij.  

ANSWER.  
GOod friends I believe you suppose that Christ hath two churches, seeing it is only one, which according to the prophecies, is visible, and spreed abroad through the whole world; and that her citizens shine (in the midst of a crooked, & perverse nation,) like stairs in the firmament, 
The Church is visible.  and doth remain glorious in every nation, showing themselves members, in professing the doctrine. and Sacraments of this visible Church. Therefore one it is, and not many, public and not hid, the kingdom of Christ is visible, the tabernacle of God is placed in the son. Nether shall this seem marvel to any, if all that appertain to the Church would take heed to the last end, unto which all doth tend, and to the same principales & mediates if all I say would concur with one mind, to wit in faith, hope, and charity, for it cannot be, that there be two Churches; otherways there should be two last ends distinct, and two kinds of principal mediates, to obtain these ends. Therefore it is to be believed of faith, that the Church of Christ hath ever been visible, as may appear of her notes, and by many places of the holy Scripture, of the which two shall suffice for brevity's sake, first in the ps. 18. It is said, that he had placed his tabernacle in the foune that is to say, he had placed the Church in the pure light, that it may be visible to all the world. For as S. Aug Tract 2. in Epist. joh. says, he hath placed his Church in the son, not in the night, but in the day. Again he sayeth, what more am I to say than that he is blind that sith not so great a mountain, and that he shuts and closseth his eyes, against the candle set on the candelstick Matth. 5. Again S. Aug upon the 18. of Matth. v. 15 our Saviour admonishes: if they brother sin against thee, go, and reprove him betwixt thee & him: if he hear th●●, thou hast won thy brother, but if he hear th●e not, yet take own witness with thee, or two that in the mouth of two or thee, witness, every word may stand: but if he hear thee n●t, ●hen tell the Ch●rch, & if he hear not the Church, let him be to thee as an heathen, and publican. I hope if reason be with man, the reformed will here consider diligently the words of Christ▪ be-because these words specially tell the Church is to recure to the Church, as judge, the which must be visible, for no judge can be invisible, if he execute the office of a judge; for how shall I find her, that is invisible, how shall I declare to the Church, if it be not visible, who hath ever institute recourse, to an invisible judge. Likewise I ask how long hath your reformed Church been invisible, what minysters of the divine word, have you had with you: what Sacraments: and how are they ministered in all ages past: who of you hath opposed against Vprysing heresies. For somuch as the spouse of Christ hath been oppugned in every age? Answer for her invisibility if you can. As for the Catholics, and to their purpose many places of the Scriptures serve, as the parable of the banquet: The Thresking floor: and the fisher's net. the sheepfold etc. All which doth prove the Church to be visible, In the name of the other Senators of the world, compereth S. Aug. in his Epist, 161. ad Hon. Danat. making mention of the visibility of the Church, and believes it of faith, and as it were with his finger pointing the Church of God ever to be visible. For so much as S Paul in all his Epistles putteth the names of these Cities, Kingdoms, and Nations, as Macedonia, Achaia, jerusalem, Romans, Hebrues, Corinth. Colloss. Philip Gallat Ephes. Likewise S. john in his Apocal. wryttes to the seven Churches in Asia, etc. Which Churches undoubtedly were visible, as the other Churches rehearsed, thorefore the Church is not invisible, and mathematical, unknown to the world, but only to God. Are Christian men so blind, as yet not to see th●s Church, before your doctrine, which of necessity must make a visible Church? for if the Church he invisible, how are you become visible. for pastors are the representation of a visible Church, and not of an invisible? who is so blind to ●ollow your imaginary opinions against the mount of God▪ the glorious son, & the burning lamp, & to make the church obscured and darkened through your idle opinions; observe this for a true note, we are all obliged, under pain of eternal damnation, to conjoin ourselves to the true Church of God. & to persevere in her▪ that is to say, to obey her head, & to communicate with the rest of the members: Like as S. Hier. says Epist. ad Dam. Unto thy holiness that is to say, I join, and concord with the chair of S. Peter: I know the Church is builded upon a rock, whosoever is without this house, shall not eat of the Lamb, and he is profane. And if any man be not within the Ark of Noe. he shall perish, enduring the deluge. Now truly it is impossible to any to eat of this lamb, out of the right house, or to be out of the ark of No, who desires to be saved, or to communicate with the true Church if it be invisible. Therefore as the Israelites in the old testament had the visible sign of circumsition, as a sacrament of a visible Church: even so in the new testament, the holy Ghost descended upon the Apostles, in visible signs, as a Sacrament of a visible Church for if in the law of nature, there was ever certain external Symbols visible, for humane society & observance of duty: even so in the law of grace Christ hath instituted the Sacraments, for unity, and charity of the members of his Church. For as S. Aug. lib. 19 cont. Faust. cap. 11. says, in no religion true or false men can be united, without visible signs, and Sacraments.  
Moreover the visible Church from the time it began, it never failed, neither may fail: because before the incarnation of Christ, the true faith of God was ever, and likewise the worship of God was in some men, who made up a Church of God, & likewise that Church which was after Christ, hath never failed, or might fail, according to that stait, in which it was instituted of himself. It is evident by testimony of holy Scripture, in which Christ kingdoms is foretold, to be eternal as psal. 47 v. 9 Is said as we have hard, so we have we seen in the city of our God, and God hath established it for ever. Which psalm is spoken altogether of the Church, and her perpetuity. likewise her visibility, is also mentioned, while the prophet says, as we have hard, and seen, therefore it is not obscurly designed, or invisible. Also Dan. 2. v. 44. says, That in the days of those Kings, the God of Heaven, shall set up a Kingdom, which shall never be destroyed: and this Kingdom shall not be given to another people: but it shall break, and destroy all these Kingdoms, and it shall stand for ever. Moreover S. Matth. 16. v. 18. says, That the gates of Hell shall not prevail against her: for as there is a visible head, there must be a visible body; and seeing Christ was seen in earth, & did converse with men, shall not his body, and members thereof, also be visible? if the fundament be visible, it behoweth also the house to be visible, and seeing the Apostles and prophets are fundament of his Church Ephes. 2. who can deny the building not to be visible. Likewise our conjunction with Christ is not only spiritual, but also is bodily, that we may be bone of his bones, and flesh of his flesh, the Apostle calleth it a great Sacraments Eph. 5. And seeing by Sacraments we are united and known together, which are visible things, and therefore appertain to a visible body. which is his Church also, which hath a visible head, that the Church of God may ever appear visible, whereupon chrysost Tom. 5. orat. de non. rontemnend. Eccles. What is more stronger than the Church of God? the barbarous may pull down the walls, but the infernal devils cannot overcome it: When she is battered, she is victor: and when she is invaded with deceit, overcometh, thus he. And S. Bernard. Serm. 79. neither by the verbosity of Philosophers, neither cavillations of physics, neither by the sword of the persecutors might the Church at any time be separat from the love of God, thus he. Moreover it is said Eph. 4. v. 11. He gane some to be Apostles, and some Prophets, & some Evangelists, and some Pastors and teacher's for the ●●summation of the Saints, for the work of the ministry, and for the edification of the body of Christ, whyll we all mere together (in the unity of faith and in knowledge of the soon of God) unto a perfect man, and unto the measure of the age of the fullness of Christ. In which words the Apostle rehearsing these offices. Apostles, Pastors, and Doctors to abid in the Church, to the end of the world: declares the Church to be visible which no ways can be understood of an invisible church, by reason that there is no such offices that.  
Moreover it implicates a contradition the visible Church sometime to have failed, and the invisible to remain, for somuch as the wonders of the world are noted; partly by Scripture; as the deludge; 
Gen. 6 4 Reg 17, Matth. 25.  the going back of the son: the son & moan, to have lost their light, and darkness to have over shadowed the whole face of the earth, at the death of Christ. likewise Historiographers, and Chronologies make mention of earthquakes; fire, tempests, pestilence and such like prodigious things which are registered and are extant in every man's hand. and yet what time the Church, failed, and became invisible there is no Scripture. no chronology▪ no witness ever to be found but only clamorous men's voices, to say it, once it was visible, this they grant, but how in failed, it is improbable▪ For if the visible Church hath failed and the invisible remain, and was not seen, there follow to wild absurdities, for either she professed her faith; and yielded not to the persecutions of the Gentills, or Heceticks; and in so doing it followeth that she was visible, as the primitue Church in the time of the Apostles: and Martyrs in time of persecutors; for in profession, & suffering sho appeared, and was a spectacle to the world and contrary wise if she professed not her saith but lurked, and retained it inwardly in the heart, and outwardly by dissimulation accommodated hirself to the time, in following of false worship, as the Helchesi●nes did, as witness Euse lib. 6. cap. 31. In so doing sho cannot be accounted the true Church of Christ. For Christ says. Matth. 10. ●. 33. Who shall deny me before men, him shall I deny before my Father in Heaven. Therefore the Church in vigour and subsistence cannot want a sign of visibility.  
Morover the Church containing alswell the universality of faithful, as of Bishops absolutely cannot err in matters of faith, which universally either are to be believed of faith, or propounded unto us; to be done for good manners, whether expressly they be found in the Scripture, or no? because the Church is governed of Christ the head, as S. Paul says; Ephes. 1. u 22. He hath given him to be head of all the Church, which is his body. And therefore, if sho may err it redounds unto Christ, which according to the verity itself, no manner of way, may fall, because God is true; and because the Church is the pillar and fundament of verity: 1. Tim. 3 v. 15. Therefore sho cannot err. likewise Christ promised to his Apostles, and to the whole Church, The spirit of verity, to abid with her for ever, and to lead her in all verity. S joan. 14. & 16. It is not to be understood of simple verity, because the Scripture speaks generally of all verity, describing the holy spirit to teach the Church, and sho to be a pillar of verity, that in nothing sho should err, otherways if the Church may err, in teachings things necessary to salvation, no man shall know where the verity is, and the holy Ghost shall be found the liar. For have not all the Fathers in whatsoever question, and controversy of faith, fled to the church, as unto the ancher of verity? They would never have taken this refuge, if they thought that the Church might err. To this effect S. Aug. lib. 1. contra Cresc. c. 33. saith: the verity of the Scriptures is kept of us, seeing we do that thing, which hath pleased the universal Church, the which doth commend the authority of the self Scripture, forsomuch the holy Scripture may deceive none, but whosoever hath feared to be deceived by obscurity of any question, let him consult with the Church, which without any ambiguity doth demonstrate and shaw the holy Scripture. Again Epist. 118. To dispute against that thing, says he, which the universal Church believes, it is most insolent madness Again in psal. 57 In the bowels of the Church, says he, verity remains, whosoever is separated from this bowels of the Church, of necessity he must speak false; I say of necessity he must speak false; who either would not be conceived, or either of the mother is made abortive being once conceived. Which Church Serm▪ ad Catachum. cap. 20. He calleth a true mother, a godly mother, a chaste spouse, garnished with the dignity, and riches of her husband, not in outward show, by lying deceit, but in verity, which cannot err. And if the prelate's of the Church may err, consequently the whole Church may err, for the people, are bound to follow their pastors, Mat. 23. v. 3. from whence then is the protestants Church, seeing, the Church is invisible, and hath erred? etc.   

OBJECTION.  
IT is written, say they, the kingdom of God shall not come with observation, Luc 17 neither shall they say behold here, or behold there, Luc. 17 v. 21 Therefore the Church, which is thè kingdom of God, is invisible, and may not be seen.   

ANSWER.  
IN the same chapter answer is made, saying: behold the kingdom of God is within you, or among you: for in the objection Christ repelles the vain opinion of the pharisees, who thought the kingdom of God to have his beginning with observation of worldly pomp, with triumph, and public coronation (after the manner of worldly princes) making his residence in a certain place of the kingdom. He answers them, that the Messiah shall not reign, that manner of way, but in such manner as he hath begun, to wit, in the hearts of men, and in his church, which then consisted in his Apostles and disciples which in another place he verifieth, saying, Blissed are the poor in spirit, for theirs is the kingdom of God. Luc. 6. v. 20. as though he would say, you are members of the kingdom of God with peace, without worldly tumults, and triumphs, from which the rich pharisees are far of. Likewise S. Pet. 1. epi." cap. 2. v. 5. says, The Church is a spiritual house, to wit, not according to the invisible substance, as angels or souls, etc. Neither says he, that the Church consisteth of gross materials, but of consecrated and sanctified men to God, united in one body, and mind, as was the multitude of believers in the days of the Apostles.   

OBJECTION.  
You have not come to the mount, that may not be touched, and to the burning fire. Hebr. 12. v. 18. & 22. But you have come to the mount Zion, the city of the living God. Therefore the Church is not visible, for that the city of the living God is not visible.   

ANSWER.  
THe Apostle in this place denyeth not the visibility of the Church, but discrybes the beauty of the triumphant Church, in calling it heavenly jerusalem, unto which it is said, the faithful have to approach by faith, and hope, not that there are two Churches, seeing that it is all one, but builded with divers estates; to wit perfect, and imperfyt, unto which perfection the militant doth labour in faith, and hope, while she come to that beauty's end, which is described in heaven.   

OBJECTION.  
THose things, which are believed, are not seen: but in the Creed: We believe the holy Catholic Church, and therefore the Church being believed is invisible.   

ANSWER.  
MAny things are believed, which notwithstanding are seen, as Christ was seen with man's eyes, and yet he is believed the Messiah, and God, and this he proves himself. johan. 20. v. 29. saying; Because thou hast seen me Thomas, thou hast believed, ergo Christ was seen and believed. Likewise in baptism, we see water and the application there of, with the prolation of words, and yet notwithstanding, the virtue of the Sacrament, which we see not is effected: which is, that original sin is taken away, justifying grace is infused, a character is impressed in the soul, none of these are seen, and yet faith believes them, for in all these things, there is some things seen, and other things believed, even so in the Church, we see with our eyes a company of men, professing themselves Christianes', under the government of a head, but that, that company is the very true Church of Christ, we believe, so that some things are seen, and some things believed, Is therefore the article of our belief to be abolished, and to say; I see and suppose the Catholic Church, and deny to say; I believe the Catholic Church? this article containeth many things, more proper to faith then reason, because we see not the elect, neither do we know them and yet we firmly believe them to be in this company, as likewise we believe this company, and Church, to be ruled of the holy ghost, and yet we see him not, and to be without error, the pillar and ground of verity, and in this Church only to be remission of sins justification, the infusion of grace, hope of eternal life, the holy scripture and her true interpretation, dispensation of the Sacraments and the true preaching of God's word. and out of this company and holy Church, no mortal man can attain to the favour of God, or eternal salvation, all these are believed, and are not seen nor known, ergo, the Church is visible.   

OBJECTION.  
ADam and Eva have sinned,  the whole visible Church, which consisteth in these two people, hath failed, and erred. Ergo:   

ANSWER.  
ADam and Eva were not the Church, but her beginning, neither erred they in teaching of false doctrine, but as private people, doing evil, or thinking evil.   

OBJECTION.  
IN the time of Isai, and other Prophets of the old Testament, it appeared to have failed, for Isai says 1. cap. v. 3. That Israel hath not known me, and in the 6. v. he says, that from the sole of the foot to the crown of the head, there is no whole place. Likewise Hier. 2. v. 29. Ye have left me, saith the lord Et Psal. 13. v. 3. All have declined and are made altogether unprofitable, there is not one, who doth good, there is not one. Whereupon we gather both the Church to be invisible, and to have erred.   

ANSWER.  
ALbeit the whole Church of the jews in the time of Elias, or at any other time hath failed, which I grant not, notwithstanding, it follow not, that the Church of Christ hath failed, because the Synagoge was not an universal company of God's peopl, but a particular, in which were many, who lived holy, and erred not, as Melchisedech, job, Cornelius Centurio, the queen of Candy's Eunuch; and all these were found both righteous and faithful. Morover the Prophet speaketh after the manner of Scripture, by reason of the multitude of the wicked, which speech passeth as an universal sign, how beit in truth all are not such, for the mind of the Prophet, is no manner of way to affirm, that all men have fall'n from God absolutely, but such as deny the divine providence of God, saying, there is no God, and to be none, who doth good; notwithstanding a little after he declaires some to be good, whom he calleth the people of God; poor, jacob, and Israel; and consequently the Church neither was invisible, nor erred at that tyme.   

OBJECTION.  
SAint Hier. Dial. cont. Lucif. the whole world (saith he) hath sorrowed, and marvelled to be an Arian, ergo the Church hath erred.   

ANSWER.  
HE calleth the world a great part, not absolutely the whole world: likewise these Catholic bishops were assembled at Arimin to Abolishe that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which counsel they only materially erred, not knowing the true signification of the Greek word, neither were these father's heretics, for forth with knowing the error, they amended it with penance.   

OBJECTION.  
ALl the Apostles in time of the passion of Christ lost their faith: therefore the whole Church some time hath erred. The Antecedent is proved. Matth. 26. v. 31. all you shallbe scandalised in me this night. Luc. 24. v. 11. but these words seemed to them as feigned, neither believed they him. Marc. vlt. And he reproved their incredulites and hardness of heart, because they believed not these, who had seen him risen. Ergo the Church in the Apostles hath erred.   

ANSWER.  
THe Apostles at that time sinned, because they were slow to believe, and were worthy of reprehension, yet notwithstanding, they were not infidels, howbeit they committed a sin in over much fearing [quia timor cadit in virum iustam] neither at this time had they received the holy ghost, the doctor of Verity, to preserve them from humane error and fear, neither by this argument hath the Church erred.    

QVAESTIO. XV. The interdicting of Scriptures.  
Wherefore doth the Papists interdict and forbid the people the reading of the Scriptures, which is easy of understanding, and clear in themselves. Luth. de lib. Arb. Caluin. lib. 1. instit. cap. 7. §. 2. Beza conf. fid. Punct. 4. art. 27. Brent. prolog. count. à Soto. Illiric. in Clavae Script. etc.  

ANSWER.  
I Deny the holy Scripture to be easy of understanding, as ye persuade yourselves, for it is a book full of mysteries, and difficulties, the knowledge of which none can attain, without the great help of God's grace, and moral Science; so that the vulgar reading of the same, without understanding, hath given occasion to many, to interpret them after their own sense, and filthily to err, as the evidences bear witness, from whence are heresies, Schism, and dissension? Are they not builded on the Scripture? because that every man will understand it after his own opinion, and not according to the judgement of the Church? And  we see by experience, that the Scripture is not facile of understanding, for the disciples them selves were whole three years under the instruction of Christ jesus, the master of verity, who were ever by him, and often they heard him preach of his sufferings, death, and resurrection, notwitgstanding they understood not the scriptures, pertaining to that, neither in the, law, Psalms. nor Prophets until Christ opened to them the sense, that they might understand the Scriptures Luc. 24. v. 45. that is to say, that not only Christ hath expounded the Scriptures to them, as a little before he did to his disciples going to Emaus, but also he gives to his Apostles and disciples a certain divine grace, of the sense and meaning, for the better understanding of the Scriptures. So that it is evident, when the Apostles and disciples were thus dull to understand the Scriptures, how shall the vulgar people understand them?  
Moreover S. Peter, 2. Epist. cap. 3. v 15. says, As our beloved brother Paul, according to the wisdom given to him hath writtin to you, and as, in all his epistles, speaking of them, in which there are some difficil to understand. which the unlearned, & instable deprave. Therefore it followeth, that all the writings of S Paul, were not to every one plain, but many things difficil to understand.  
Moreover to what end have the learned laboured in the knowledge of the tongues, to seek, and search the understanding of the Scripture, if it be so easy of understanding? why did S. Hiero. vex himself above twenty years in studying the Scriptures, a man instructed in all tongues and endued with most singular learning, yet we read of him, that oft he doubted in expounding the Prophets, and hath been in ecstasy of mind, through the profunde obscurity of the Scriptures. In the same labyrinth was S August. the pillar of divinity, whilst he explicated the sin against the holy Ghost, lib. 2. de doct. Christ. cap. 6. in which he himself thinketh, not to have laboured sufficiently, because of the difficulties, that arise in the holy Scripture, which were above his judgement. Therefore S Hier. epist. ad Paulin. says, the law is spiritual and hath need of revelation, that it may be understood, as also, that we may contemplate the glory of the revealed face of God. The sealed book in the Apocalyps with seven- sealls is shown: which if thou shalt give it to a man of understanding to read, he will answer thee, I cannot; for it is sealed How many at this day think themselues to be of understanding, & literature, and yet hold the sealed book in their hand, neither may they open it, except he open it, who hath the key of David, who opens, and no man shuts, & shuts, and no man opens, thus he.  
Morover the Evangelists Matthew and Luke seem to vary in the genealogy of Christ, in that, Luke says, that joseph was the son of Heli, & S. Matthew says, that jacob begat joseph, which disagreement, julian the Apostate objected to Christians. Likewise S. Chryst. 1 Matth. says, that it is to be numbered among hid things, how that Elizabeth being of the tribe of Levi, may be called the Cousin of Mary, who was of the tribe of juda.  
Moreover S Mark speaking of the day of judgement, says of that day & hour, no man knoweth it, neither the Angels which are in Heaven, neither the Son himself, but only the Father. In reading this no man seethe the doubt. Likewise S. Hier. received some questions of Algasia and Hedibia about the reading of the Scriptures, and the first is, why did john in prison, sent to Christ & demanded, saying, art thou he that shall come, or shall we look for an other? who before had pointed him saying, behold the lamb of God etc. How cometh he now to ask & doubt of him? Hedibia ad Hier. 
Matth. 28. john. 20.  4.5.  
How agreeth this, that Matthew says, that Mary Magdalen fell down at the feet of Christ, after his resurrection, and held his feet, & S. john says the contrary, that he forbade her to touch him, john. 20.  
Lykwyse S. Mark says, 
Matth. 16. john. 20.  that the two mary's, in the morning, in the first day of the sabbaths they came to the sepulchre, when the Son was risen, and S. john says the contrary, that they came when it was dark.  
likewise in the resurrection, 
Matth. 28. john. 20. Marc. 16.  there are a great number of apparent contrarieties, as, the time of the resurrection: of the appearance of the Angels in the Sepulchre, their number, and place.  
Moreover that Christ breathing on his Apostles said, receive ye the holy Ghost. Now if he gave, them the holy Ghost before his Ascension, what needeth he to send them the holy Ghost, after his ascension, seeing they had received the holy Ghost already? Hidib. quaest. 9  
Likewise S. Paul says, Rom. 3. We think a man to be justified by faith without the works of the law. And contrariwise S. james cap. 2. says, what availeth it though a man say, he hath faith, if he have no works, can his faith save him, for without works faith is dead?  
Moreover it is said Rom. 5. That faith was reckoned to Abraham for righteousness. And contrariwise S. jac. 2. says that Abraham our Father was justified by works.  
Likewise S. Paul Rom. 10. declaring the rejection of the jews, and vocation of the Gentiles, allegeth the Prophet Isai, saying, I am found of them that sought me not, and manifested to them that asked not for me: but unto Israel, all the day long I have streached forth my hands, unto a people that believeth me not: but speaketh against me. And after this he says: hath God cast away his people? God forbidden: if the Casting away of them, be the reconciliation of the world. Have they so offended and stumbled that they should fall? he answers: saying: God forbidden. And yet after this, he arguments the contrary, saying, because of unbelief they are broken and cast away. I pray you is this place by reading the plain text, easily understood? How opposite is the Apostle to the reader's judgement?  
likewise about predestination Rom. 9 where he says that it lieth not in the will of man, neither in the running of man, but in the mercy of God. Again the Apostle is contrary to himself. Rom. 7. saying, will is present with me.  
Moreover in the first Epistle Timoth. cap. 2. it is said, that God will have all men to be saved, and to come to the knowledge of his truth: If God so willeth, who can gainstand his will? why then do so many perish amongst Christians, and others remain in infidility?  
Likewise the Apostle Rom. 9 wished to be accursed for his brethren the jews, & yet he says, that nothing could separate him from the love of Christ Roman. 8. what may be gathered of these words, but that he loved the jews better than Christ? Algasia ad Hier. q 9  
Likewise S Paul cor. 15. says, when all things are subdued under him, then shall the son also himself be subject unto him, that put all things under him, that God may be all in all, this place fits well Caluin, with the Arians, to make Christ inferior to his Father.  
likewise the Apostle says Coll. 1. that he doth fulfil, that lacked of Christ's sufferings, in his body. This place seems to make the passion of Christ insufficient, if we understand it according to the letter.  
Likewise to the Hebrues 6. saying it is impossible that those who once are illuminated & have Gusted the Heavenly gift, and are made participant of the holy spirit, and have tasted of the good word of God, & of the joys of the world to come, if they fall away, 
The Scripture is of difficile understanding.  should be renewed again by penance.  
Which in cap. 10. For sinning willingly after the receipt of the knowledge of verity, there is not left now for sin any sacrifice, but a terrible expectation of judgement and burning fire. If these places were not favourably interpreted by the literal sense, no man can be saved; that if a man sin after he is Christened, and hath received the gifts of God, that after, he cannot be reconciled with penance; and by this all hope of mercy for remission of sins, is taken away, which argument was the cause of Novatus heresy.  
Moreover S. Hier. ad Algas quest. 7. says, what was the Apostles meaning, 
What wonderful heresies hath risen of the Scripture.  that scharcely will any man die, for the righteous man: peradventure for a good man, durst a man die? The words seems to be plain and easy of understanding, and yet notwithstanding for lack of knowledge, two great Heresies arose of this sentence. For Martion by this defended, that there were two Gods: one just: creator of Heaven and earth, and author of the Law and Prophets. The other a good God, the God of the Gospel and Apostles, whose son is Christ For the just God few or none have died, for the good God innumerable martyrs, have died, thus Martion.  
Likewise Arius was in the contrary opinion, that Christ was the just God, by this argument ps. 71. Give the King thy judgements, o God, and thy righteousness to the King's Son. And the other good God, he calleth the Father, & God of Heaven, by reason by the Evangelist Luc. 18. why call you me good, seeing there is none good, but God the Father. All these being well considered, is the Scripture easy of understanding? Think with yourselves, and judge equally, and if so be, why have your chief Rabbins written, so many prolix commentaries on the Scripture, and chief on the words of Christ's institution, which are so plain, and clear in themselves, and yet there hath risen above two hundrith divers opinions, to interpret them. For the words of a testament ought to be plain, without obscurity, ambiguity, doubt, or equivocation, as the nature and condition of a testament requires. Therefore judicious Reader, observe diligently, what facility is in the whole Scripture, when in one word, there is above two hundrith explications: they go about to give you the light, of God's word, while they infer darkness, and shut up the verity from you, they will have you understand the hid misteryes of God, by reading, and yet they will be interpreters of the meaning of it, and not delyver it according to the spirit of God, and his Church, but according to the revelation of their privy spirit, as Cal. l. ● inst. c. 7 §. 2. who says, the obscurity, and hard places of the Scripture, in their sense, and understanding, is no more difficile to judge them, then to judge the colours of things black, and white, sweat and bitter which of the spirit, and sense, are judged. So that the reading of the Scripture in a vulgar tongue, gives occasion to subvert the faith of Christ, and gives place to every Heresy, and to make it a store-house of each dogmatic opinion, as Luth. postilla. dom. post. penned. There is no heresy howsoever evil, or gross it be, which will not defend itself, by the Scriptures. Lykwyse Tert. lib. de praesc. the Scripture says he, is the book of Heretics: not of itself, but occasionally.   

OBJECTION.  
THE Scripture is the food of the soul, therefore the faithful are not to be deprived of it, by interdiction not to read the Scriptures.   

ANSWER.  
IT is true, the Scriptures are the food of the soul, but this food is to be eaten, by the mouth of the Pastors and teachers of the Church as Mal. 2. v. 7. the lips of the Priests keep wisdom, and they shall ask the law at his mouth, and not of the reading of the Scriptures, which rashness S. Hier. epist. 103. reprehends, that every one will challenge Scripture: this the chatting old wife, this the doting aged, this the babbling sophister, this every one presumes to teach before he learn. And likewise Tert. de Prasc. says, all are swelled up, & all do profess knowledge: yea even very heretical women, how male pert and bold they are to teach, and dispute in Scriptures? therefore to avoid these absurdities, it is not lawful to read the Scriptures.   

OBJECTION.  
CHrist gave thanks to his Father that he had hid these things, from the wise, and prudent, and had revealed them to babes Matth. 11. which doth manifest the greater ostentation of God's divine righteousness, mercy, and light of the Gospel: therefore the Scripture is no less commended to the unlearned of spiritual understanding, then to the judgement of the prudent and wise: but the Papists do interdict the people this knowledge in reading the word of God, in remitting them to the Doctores of their universities.   

ANSWER.  
I Admit the antecedent, and deny the subsequent; for by little ones is not understood, the unlearned people, but the humble, and meek, that is, not puffed up with vain science, such were the Apostles, and Disciples, fishers, who altogether were not unlearned, in that whole three years, they were conversant with Christ, the Master of verity, who by his divine doctrine, illuminated their minds and understanding, to have knowledge of the Scriptures. But such little ones, were not old-doting-foles, prating-old-wyfes, Barbers, Smiths etc. who having always false passages, search not the understanding of them, but prate, babble, and read them in their shops, esteeming more of their own judgement, than all the Doctors, and universities in the world.   

OBJECTION.  
THE Scripture is the book of the faithful. Therefore it is to be read, and is plain to every man's mind and understanding.   

ANSWER.  
I Grant it is: but not to be expounded of all, because S. Ambrose calleth it the Priest's book, neither was it without a cause, that the books of the old Testament were most surely kept, in the Temple, by the Priests as relates S. Aug. lib. 16. de civit.. cap. 13. And therefore the Priest's books, are not books for the vulgar people.   

OBJECTION.  
THEY shallbe all taught of God joa. 6. v. 45. Therefore there is no need of any other Doctor, for the people, than the Scripture.   

ANSWER.  
I Deny the consequent, for it is not there signified, that all people shall understand all Scriptures (without any external Doctors) of God, by his inspiration as they dream, but he says, all shallbe taught of God, in the last times, which doctrine is fulfilled by Christ, and after him, of the holy Ghost, in pouring in his pastors of the Church true faith So that this doctrine of Christ, and true faith, is publicly denounced by the Catholic Church, whereby every one may be taught in the knowledge of God, and not by naked reading of the Scripture. For the assumption maketh against themselves. To what end are ministers, and preichers admitted amongst the Protestants, if all men by reading the Bible, may be sufficiently taught in the knowledge of God? of God by inward inspiration, and of his own reading, aswell as by their preaching.   

OBJECTION.  
THe Scripture is the Key of knowledge, but this Key ought to be known to all, Ergo. and the Scripture.   

ANSWER.  
ORigine lib. 4. de princ. cap. 2. says, that the inter pretation of the church is the key of knowledge, drawn from the self same Scriptures, but the Scripture itself is not the Key of knowledge, because the Scripture cannot warrant itself, without the authority of the Church, and this authority and spiritual interpretation of the Church, is the spiritual Key of knowledge, and not the reading of Scripture.   

OBJECTION.  
THe reading of the Scripture bringeth consolation of the spirit to the people: therefore it is good and necessary to be read, of the vulgar for consolations cause.   

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

OBJECTION.  
CHrist commanded the jews to search the Scriptures john. 5. vers. 39 And the same likewise is commanded to Christians; to try the doctrine of faith, according to the rule of scripture, and that they may judge of his interpretation.   

ANSWER.  
THe word search, both in Latin and Greek, may be in the indicative, and imperative mood; if it be in the indicative, as D. Stapelton says, the sense is, you diligently inquire the Scriptures, and yet will not believe, that there you do found of me, and these were the books of the old Testament, for there were none other than written. If it be in the imperative, Christ hath not here spoken to the vulgar sort, but to the scribes, Psiests, Levites, and pharisees, with whom was the Key of knowledge, who had their daily conversation in the Scriptures the which for probability Herod affirmeth, while he assembled the Scrybs, Matt. 2. to inquire of them, where Christ should be borne.   

OBJECTION.  
THe Beronenses do search the Scriptures, after the preaching of S. Paul, and are commended, that they bestowed themselues daily, in searching the Scriptures, concerning those things which were affirmed by Paul and Silas. Therefore it is necessary to read the Scriptures.   

ANSWER.  
THe Beronenses search the Scriptures after the preaching of the Apostles, not as doubting of the word, but diligently attending, lest with new doctrines contrary to the scripture they might also be deceived; for as yet the Beronenses had not made profession of Christ name, neither were they bound to credit the Apostles, except their doctrine had been proved with miracles, or else by testimony of Scripture. But far other ways the reformed use to do, who will mix their private interpretation with the Scripture, repugnant to the Scripture, & Church, in raising new opinions, and renewing old damned Heresies.   

OBJECTION.  
LVther de ser. Arbit. Teaches, and constantly affirms, that the Scriptures in themselues are easy of understanding, and need no interpreter, yea all men are taught of God, and his spirit, & need not to be taught of any other. Therefore as they are facile in understanding, so should they be common to all men, without interdiction.   

ANSWER.  
WHere difficulties are, it is not plain, neither facile to all men: but the Scripture is full of difficulties, for it is the storehouse of God's Secrets Ergo. Moreover the disciples, hearing Christ disputing about the mystery of his body, And because they were his disciples, should have better digested Christ's words, than the people, who notwithstanding grossly said▪ how can he give his flesh to be eaten? this is a hard saying, so that neither the jews nor his disciples, who should exceed others, did attain to the understanding of Christ's words as noteth Chrys. in c. 6. john. What then is this word hard, and a saying not easy of understanding, which was full of dread, that their imbecility could not bear it etc. For if the Scriptures were easy, it was no great benefit that Christ did to his Apostles, in opening their wits, that they might understand the Scriptures: neither was it any great matter, that he hide to his two Disciples, going to Emaus, unto whom, beginning at Moses, and the Prophets, he interpreted in all Scriptures, which were written of him, for this action of Christ, argueth difficulties, otherways why did he labour to much, to make them understand them?  
The Eunuch of the Queen of Candy, reading the Scriptures, confesseth that he understood them not: and yet a man of good experience. To this effect Phil●p is moved of the holy Ghost, to join him to his chariot, who heard him read I say the prophet, and ask him, if he understood what he read: he answered: how can I, except I had a guy de? Wherefore when Philip was with him in his chariot, and the Scripture was read the Eunuch asked him, saying I pray thee, of whom speaketh the Prophet, of himself, or some other man? Then Philip opened his mouth, and began at the same Scripture, and preached unto him jesus. For the work of the holy Ghost in placing Philip to him, had been in vain, if there had not been difficulty in the Scripture, and if this man could not understand without a guide, for all his experience, no more can other men do.  
Moreover when Christ spoke of his passion, and resurrection, his Apostles understood him not, saying, after a little while, and ye shall not see me, and again after a while and you shall see me, for Igoe to the Father. joan. 16. If the lively voice of Christ was obscure, and dark to the Apostles, so the same is now being written in dead letters; for the lively voice of Christ, is of greater force, than the letter.  
Likewise S. Paul numbering the Gifts of the holy Ghost 1. Cor. 12. to one, says he, is given the utterance of wisdom: and to another the gift of knowledge: to another the gift of faith; to another the gift of healling: to another the gift of miracles: to another the gift of prophecy: to another the gift of judgement to discern spirits: to another the gift of tongues: to another the interpretation of tongues, and all these things worketh one, and he self same spirit, distributing to every man, severally as he will▪ Therefore seeing every one hath not the gift of utterance, of knowledge; of Prophesying &c. and consequently also no more understanding of the Scriptures. And as these gifts are not common to all men, even so the understanding of the Scriptures is not easy to all men. S. Paul proveth this well by the order and disposition of a natural body, from which he deduces an argument, to prove an order in the mystical body, the Church: 1. Cor. 12. You are, says he, the body of Christ, and members of his body: and therefore God hath ordained in the Church, first Apostles: next Prophets: thirdly Teachers: fourthly then that do miracles: fifthly the gifts of healling etc. For if the Scripture be easy of understanding, than these gifts are superfluous: for where every one understandeth, there needeth no Apostle, Prophet, Teacher etc. And if every man understand, than every one hath all these gifts; contrary to the Apostles meaning; who says, all be not Prophets, and Teachers etc.  
Moreover S. Hier. in praef sup. Ezech. says, that the jews might not read the books of Genesis before they ere thirthy years of age, but the Protestants (as new-hatched chickens pipes) out of their mother's belly, prattle of the Scriptures, as experience teaches in Scotland, it will not serve the Puritan ministers, to have long grace, but also the chapter must be read with his Gloss, after the spirit. and jok: Genny: and Mady: etc. must gather, and repeat long notes, old, and young must do the same, otherways they have not the spirit, and are weak in the faith, and so play the hobly-horse in the Scriptures.    

QVAESTIO. XVI. Of the adulterating of the Bible.  
WHerefore do the Papists condemn our reformed Bybles. john Wigand lib de bonis, & malis, Germ. Brent. Kemn. Cent. Magdeburg.  

ANSWER.  
THe reason is just, on the Catholic part, for each on of the sectaries condemn on another's Bible, therefore justly they may be condemned of the Catholics. 
Each Heretic condemns one another's Bible for evil translation.  For Luther condemns the Zwinglians, and contrariwise the Zwinglians, the Lutherans, likewise Beza Castalion, and likewise Castalion, Beza etc. likewise did not King Henry the 8 condemn his 1. traslation, & made a new translation & published it by authority of Parliament, as witnesseth Calu. Turc. lib. 4. cap. 7. Wherefore not unjustly are they condemned of us Catholics: from whom your grandfather Luther had received the true copies, who hath corrupted them, in mutilating, and adulterating the whole text from his original. 
It is the Protestants reformation to deny many books in the Scripture.  For what reformation is it to take away from the Canon of Scriptures, To bias: judith, the book of wisdom, Ecclesiastes, and the Machabies, which books were received for Canon Scripture of the famous and ancient Counsels as Carthage, Florence, and Trent. Of which sacred books Innocent the 1 maketh mention of them for Canon Scripture in epist ad exuperant. Likewise Gelatius in his counsel of seventy Bishops. Likewise the Fathers who city these books for divine scripture, as at length are rehearsed a sixth Senens. lib 8. S. Bibliothecae. If this be your reformation let the world be judge, to blot out S james epistle, calling it a straw-epistle, which contrariwise is received of the Caluinists. likewise to call in doubt the second epistle of S. Peter, with the first epistle. and the second of S. john, jude, & the Apocalyps. which places were ever in authority with the Greeks and Latins. Likewise in adding to the Scripture they think no sin, for when S. Paul Rom. 3. v. 22. says, that the righteousness of God by the faith of jesus Christ, is unto all, and upon all that believe, the reformed traslation, add, this word (only) as it were that by only faith the Christian righteousness falls to us,: to exclude all good works. Likewise is it an honest translation of the Zwinglians in Turingne to change the words of Christ. Matth. 26. Marc. 14. Luc. 22. 1. cor. 11. where it is said (This is my Body: and this is my Blood,) to change it & say, this signifieth my body & blood▪ For which causes of trumpery, the Heretics cannot suffer the Roman Catholic Bybles, and therefore justly may the Catholics say to them justly with S. Aug. l. 4. de Symb. c. 10. All congregations, & heresies, is a concubine, and an whore, who cannot blush. and be ashamed, as experience teaches Did not Luther translate the new testament in the Germane tongue, but so wicked, & pernicious, corrupt, and erroneous, that it ministered sedition, mutination, and rebellion of the people against the higher powers. By this simple women, took on them, the reading of the Scripture, and their notes, with such fervour of the spirit, with contempt of all learned men, to preach and exhort publicly, contrary to the inhibition of S. Paul, who ought to keep silence, & hold their peace, where men are. In the same manner did not the sighing-puritane-sisters of Edin borough, and other cities in Scotland after this gospeling conversation, at four a clock when they were rypest of understanding, take upon them, to read the Scriptures? I hope it falls to them, by ignorance, and blindness of mind, so long as they read that bible babble, as was prophesied of Peters-wyfe, who will never mend, but ever grow worse, and wòrse. For are not their Rabbis in that same conformity with the old Heretics, about the Scripture, who were condemned of the ancient Fathers, for depraveing the Scriptures, & denying of sundry books, as the Aebionits', who denied S. Paul epistles, as witness S. Iren. l. 1 cap 26. & S. Epiph. haeres 3? Likewise was not the Manicheans damned, for denying the Gospel of S M●tthew, as witness S. Aug. lib. 33. contra. Faust. cap. 3 & 7.? Likewise the Alogians, were condemned for the denying of S john's Evangelist, and his Apocalyps, S. Aug Haer. 30 Likewise the Marcionists, and Arians for denying the Epistle to the Hebrews, to be S. Paul's, as witness Tertul. de praesc. Iten. lib. 1. cap. 29. Epiph. Haer. 41. S. Hier. in praef. in epist. ad Tit. Or the same opinion is the modern Rabbins, with the old Heretics, concerning the Scripture, to repudiat, & reject the books of Moses, here upon is Luther's doctrine Serm. de Moyse, saying, let not Moses be thrust on us, we in the new testament, will neither regard, nor hear him. Again idem, Luther calls the old testament, no word of God, belonging to Christians for Moses appertaineth, nothing to us. Again in his book de decem praec & lib. 2. cont. Rusticos. Thou seditious preacher affirms, saith he, that the old Testament is to be observed: preacher, I say, not to me, but to the jews, preach thy Moses: not a title or jot of Moses belongeth to us: yea not the law concerns us, but the Gospel, yea not the ten commandments belongs to us. Likewise Luther Serm. de Phar. & Publs & in proaem. novi testam Not unfitly, did I admonish the reader, in my prologue of the new testament, that they should abolish this opinion to be four gospels, for I have said that the Gospel of Saint john, was most acceptable and true. Likewise he says, in Assert. in prologo: the bible buble-bable together with the Scripture, is nothing but fables. Likewise Ochinus denyeth the whole new testament. jacob. Carion. in Chron. an 1556. pag. 151 printed at Basil. And likewise Ochin. lib. 2. dial. pag 154. 155. 156. says, that we ought to believe no more, than the S ●●. of the old testament: to him subscrybeth Cal taxing the Evangelists, and Apostles, lib 4. inst. cap. 8 §. 4. saying, if they be Apostles, let them not babble what they lift. Likewise Calu. in john. cap. 19 v. 23.24. saith, that the Evangelists wrist allegations, and departed from the right meaning of them: in cap. 2. Matth. v. 18. & in 3. Matth. v. 13 & in 5. cap. Matth. v. 17. Caluin accuseth them to speak a bruptly, many sentences in their writings, & to term things improperly, and to use many improper words. Whereupon Caluin said, that he could never be persuaded, that the sixth chapter of S. john's Evangelist was ever his. To this effect is not these books called Apochryphas, in summa, the translation of the Bible in the vulgar tongue, is the cause of a thousand errors, for saith not Broughton in his advertisement to the counsel of the corruptions of the Bible an. 1604. That the whole original text of the new Testament, was perverted in above 8. hundrith and 8. places: and that it was nothing inferior to the Turkish Koran. Likewise in Hampton conference pag. 45 etc. The Inglish Bybles are evil translated altogether. And them of Geneva the worst of all, they contain partial untruths, and are full of seditious notes, to much intending to mutiny, and rebellion, allowing dissobedience to Kings, and full of taxing of Kings.   

OBJECTION.  
LOng since of some Fathers, some books of the Scripture were put in doubt, as judith, Toby, Wisdom, and the Epistle to the Hebrews, the second of S. Peter, jude, Apocalyps etc. Therefore with us also it is lawful to doubt of them.   

ANSWER.  
THe sequel is nothing for albeit Thomas did once doubt of the resurrection of Christ: it followeth not, that he should ever doubt, and albeit there was no book of Scripture, which was not walled with the Apostolical authority and tradition: yetnotwithstanding in the beginning of the Church were suspected, and doubted, while by little and little by inspiration of the holy spirit, things were made more clear, so that these books which before have been doubted of, have now of the universal Church abtayned divine authority, and so consequently they are no more to be doubted.   

OBJECTION.  
THe Counsel of Laodice omits, and leaneth out those books of the old Testament, because they were not in the Canon of the Hebrews ergo what the counsel hath not acknowledged, neither we acknowledge for cannon Scripture.   

ANSWER.  
IDeny the consequence, for the Fathers in that Counsel, have not rejected these books, as not holy, neither canonical, but they have not numerated them, amongst those books which are read in the Church, because of the converted jews, who almost lived judaizing, of whom Phrygia was full, from the time of the Apostles, and therefore the holy Bishops in that counsel, would not attempt to read those books in the Church, which they had not in the Canon of the Hebrews. Secondly if no book be Canonical, but these which are in the Canon of the Hebrews, the new Testament shallbe ieiected, for it is not in their Canon.   

OBIECAION.  
GRegorius lib. 19 Mor. cap. 17. as concerning these books of the Maccabees, we do not speak uncivilly, if by beside the canonical books, which are made for the edification of the Church, we shall produce any testimonies, Ergo these books are not canonical.   

ANSWER.  
HE denyeth not these books to be holy, which are rehearsed in the Canon of the Church; seeing it could not be hid, and unknown to the holy man of God, that 200. years before, blessed Innocent Pope, and the counsel of Carthage, had spoken of the Maccabees as canonical Scripture. But he speaketh of the Canon of the Hebrews, in which these books were not numbered, neither were they in like authority with the jews, which after the universal Church did authorise by the holy Ghost, for authentical Scripture: upon which authority, S. Austen feared not to confirm, the prayer for the dead, as holy Canonical Scripture with the Church.   

OBJECTION.  
LOng since, of many it was doubted of the epistle to the Hebrews, the second of S Peter. the last of Daniel etc. Therefore for this doubt, they are not to be adjudged Heretics, who now either reject them, or put them in doubt.   

ANSWER.  
THe consequent is denied, because the like raeson should follow in the like doubt, whether they are to be baptised again, whom Heretics have baptised; which S. Cyprian with some others, have thought meet to be done. And whether the Mosaical law is to be observed of Christians; yea also who believed of the Gen tills, whereupon, the counsel of jerusalem was moved about these Heresies. likewise whether the grace of the Euagely did appertain to the Gentiles, or to the jews only, as is disputed in the Act. Apost. cap. 11 For albeit the Church retain all times, the same one faith, yet notwithstanding by progress of time, and occasions, as the church increaseth in her number, so things pertinent to faith, may be amplified, and made more ample, than it was in the beginning. For the Church at no time ever received, for an opinion of Faith, that which before she had once rejected. Now those books once censured, and approved by the Church, it is not lawful, more to doubt of them, and are in as great authority and veneration, as the others books of Scriptures be, for example. For as a piece of gold in the beginning is suspected to be false, and conterfeyt yet if afterwards it be tried by the touchstone of the goldsmith, and found sufficient, and approved of the Magistrate, is received of the whole people, & goeth currant, as other quoin, and is no less worth, than any other peace of gold which was never suspect, even so these books of Scripture etc.    

QVAESTIO. XVII. Of Traditions.  
WHerefore are the Papists so simple, as to believe some things, which are not expressly contained in the Scriptures: Which they call traditions? Calu. lib 4. inst cap. 8. § 8. Brent. in prolog. Kemnit. in exam. Conc. Trident.  

ANSWER.  
IT may be demanded in like manner, wherefore Caluin lib 4. inst. cap. 3. §. 19 Alloweth and commends traditions, for in the ordination of the ministers of the Church, he commands as a precept, the imposition of hands, yet notwithstanding seeing there is no commandment extant in the Scripture, he himself protests it to be necessary, as his own words record. Albeit saith he, there is no commandment extant for the imposition of hands, yet we do see it to be in perpètuall use from the Apostles, and therefore that same diligent observation of theirs, aught to be to us as a commandment. So that Caluin, who before denied traditions, doth allow of them as necessary in the ordination of the ministry; whom for entrance we see led with the spirit of contradiction. For I say, that not only these things which plainly are contained in the Scripture, are to be observed, but also many traditions, and observations which have flowed, and comed from Christ, & his Apostles, which are to be retained necessary, as it were in a manner the written word itself. Because it is found in the Scriptures, Christ, and his Apostles to have delivered many things, which are not written. For in the 16 of S. john. Christ says I have many things to say to you, but you cannot bear them now. In which words he signifieth, that many things are necessary and needful, to be known to the Apostles: which things out of doubt, he made known when he appeared to them the forty days, speaking of the Kingdom of God, his Church, and of the government of the Kingdom of grace, and what the Apostles have heard, out of doubt they have delivered to the Church, for her cause, these were communicated of our Lord to them, which, although they be not expressed in the Scriptures, yet by tradition are delivered. Of which S. Paul speaking to the Thess. epist. 2. cap. 2 v. 14. stand, and hold fast, saith he, the traditions which you have received, whether by word, or by our Epistle, that is to say, the doctrine delivered to you, whether by the preaching viva voce, or by an epistle written to you. Which place these venerable father's expounds of traditions as S. Basil. lib. de S. S. Chry. Oecom. Theoph. and S. Aug. epist. 174. to that now, saith he, which I have rehearsed it fall so, that Homoousion: is not found in the written word, and yet as an article of faith the word is defended.  
Likewise the Father is called unbegotten, which is not read in the Scriptures. The Symbol of the Apostles is by tradition, & not by the written word.  
Likewise the observance of Sondy, for the Sabbath, the baptising of infants, ●he receiving of the Sacrament fasting; And S Luke acknowledgeth that he hath received by tradition, what he hath written in his evangely. For if you reject traditions, why not also the whole written Scripture? by what reason is there only four Evangelists, and no more? And wherefore are they received that never saw Christ, and these Evangelists rejected, who did see, hear, and were conversant with him, as Nicodem, S. Thomas, Thaddeus, S. Peter, Bartholomewe, and others, who have wrytren Euangelyes, and yet their written Euangelyes are rejected, and these other four are received, who never did see Christ; And with us, you believe them, which are not expressed by any written word, but only believed to be true Evangelists, by tradition. What can be more said for verification of the truth, than the words of the Apostle? 2. Thes. cap. 2. v. 14. Which words, all tend for the commendation of our belief. Of which S Basil. l. de S. S. cap. 29. I account it Apostolical, to continue, and believe firmly the unwriten word. To whom all the Fathers are conformable. For when the old Heretics, as Gnostes, Martion, Cerdone, Arius, Eunomius, Aerius, Nestorius, etc. opposed themselves against traditions, disdaining, and denying them, were with the whole consent of the ancient Fathers condemned as Heretics, as witness Iraen. lib. 3. Tert. de prescript. S. Basil. lib. de S. S. cap. 27. Epiph. Haer. 53. S. Aug. lib. 5. cont. Maxim. Now brother Asill, what can be denied against traditions, what argument have you for your defence, for you accept no Scripture as canonical, ergo you must prove Scripture by tradition; and the other Scripture which you reject, is named apochryphas, and in so doing you must allow tradition, and so on every side tradition convinceth you, and yet ye willbe oppugners, and deniers of tradition? I demand this: if you were to convince any man of Heresy, for denying the Canon of Scripture, what argument would you use to convince him? As for example: Luther in the Preface of the new testament, decreed to reject the epistle of S. james, for Apochriphas, to convince him of this error, it cannot be done by the Scripture, neither of himself, because he is judge in his own cause, neither is he to be believed by the revelation of his private spirit, for all do make for confirmation of his opinion, therefore to convince him rightly they must have recourse to the tradition of the Church, as says S. Aug. Serm. 191. de temp. We receive the new, and old testament, in the number of books, the which by authority of the Catholic Church, is delivered to us. Moreover, this other argument is to be observed, for the Church, from the beginning of the world, till Moses, two thousand years, was without Scripture, only ruled by traditions, and rites of the sacrifice. In the new testamennt Christ hath written nothing, neither commanded to write, but well he saith Marc. 16. vers. 15. Preach you the evangely to all creatures, in which mission, no precept is given of writing, for salvation depends upon the word of God, and not upon books, neither the written Scripture, nor revelation or prophecy etc. For that cause Iraen. lib. 3. cap. 4. writeth, that some nations in his time, had the faith of Christ, and yet no Scripture. Where is it found in the Scripture to reject traditions? But this is the cause why you withstand all traditions, for these being banished, easily you may pervert, and gloss the Scriptures, and apply them to your own minds, which traditions of the holy Church, stand out against you, for the clearing of the verity, and will not suffer the Scriptures to be corrupted, with your fancies; which corrupt interpretations, permitted, and suffered, we shall see you follow traditions, and consequently your own inventions, to be for holy Scripture, for the first part is probable, for Caluin himself approveth the traditions of the jews, commenting in the 104 Psal. sec;. 18. Many things remained amongst" them by successive tradition, which were godly, and necessary for them, of the which, no mention is made in the Scriptures. Out of which place it followeth, that Caluin willingly would judaize, and as concerning the following of their own senses, in rejecting the traditions of the holy Ghost, to erect their own traditions, contrary to the written word, I would most willingly be satiefyed by what reason either spiritual or moral, why you Puritans uphold, and set up traditions; as the pillar of repentance denigrate, and made black, and sinners to stand there, to the spectacle of the whole Church, with the showing of their heads, at the cross, bound with iron chains, in time of Market, your sackcloth at the Church door, and carting of poor women thorough the city, of whom have you learned to punish fornicators by this ignominious punishment. Others by the purse, and to pardon some, who are fat, and to execute rigour upon the poor? From whence have you received that tradition in your prayers, to hold your noses in others tails, and to lie groaning on the ground, after the manner of the jews? From whence is that tradition, to fast on sundays, and feast on fridays, and to work on Christmas day, and other Saints days, and to observe monday [suitor sunday] for holy day? These & a thousand more are the Puritans traditions, of their own invention, without any Scripture or written word, and yet not withstanding they will abolish, and condemn all traditions, and yet will set up, and authorise traditions, of their own authority, contrary to the law of God, and all Scripture, and tradition of any age before passed.   

OBJECTION.  
THe Lord, saith Deut. 12. vers. 32. What I command thee, do thou that unto the Lord only, neither shalt thou add any thing, neither diminish. Therefore traditions are superfluous, and in vain.   

ANSWER.  
IF this argument were available, neither the Prophets, nor the Apostles ought to have written any thing after Moses, for what the Prophets have written, are not contained in Moses, neither what the Evangelists & Apostles have written, are contayeed in the old testament; but generally and implicit. In like sort traditions are contained in the Scripture implicit, when Christ said Luc. 10 v. 16. Who heareth you, heareth me. Therefore the sense of these words, which saith, (that thou shall add nothing nor diminish) is, that thou shalt add nothing repugnant unto those things which are commanded in the Scripture. In this same sense saith S. Paul Gal. 1. v. 8. Whether we, or an Angel from Heaven evangelise to you, otherwise then that, which we have evangelized, let him be accursed. For that preposition (praeter) is as much to say as contrary, for otherways should he be contrary to himself, who added many things, as his epistles witness. And likewise S. john after he had written the Apocalyps, and evangely, who threateneth the same curse, should fall in the same sentencen, in adding to his Epistles, in which are many precepts, & traditions which are not contained in the Apocalyps and evangely etc.   

OBJECTION.  
THE Scripture is a Rule to believe, therefore it ought to contain all things, which are to be believed.   

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

OBJECTION.  
THese things are written that you may believe that jesus is the Son of God: and that believing you may have life in his name. But all things written, serve to believe in Christ, therefore all belief is written.   

ANSWER.  
Saint Paul says, that, Abel, Enoch, No, Abraham, Isac, jacob, Heb. 11. had undoubtedly true faith, yet they had no Scripture written. Again the primitive Church, at least ten years after Christ, had no Scripture written; who will say but that they had true faith? Again these are not contained in the written word, to wit, the consubstantiality of the Trinity, the procession of the holy Ghost, the virginity of the most blessed Virgin Mary, the baptising of children, and the not rebaptising of them, who are baptised of Heretics, the breaking of the Sabaoth, & keeping of Sunday, the observing of Easter, the receiving of the Sacraments fasting, the eating of blood, & strangled meres prohibeted in the Law, and Euamgely Act. 15 But I would know of the Protestants, what Scripture they have for women to sing Psalms, and to gloss on the Scriptures, in the Church, at home, and in the taverns? What Scripture have you for your pillary, cross, steeple, repentance seat, carting, and showing of poor women, for the sin of fornication, for these things you have no Scripture, but must build upon traditions, either true or false?    

QVAESTIO. XVIII. Of the certitude of Hope.  
WHerefore do the Papists deny that our Hope is with certitude, seeing it is written, that Hope maketh us not ashamed, but bringeth with it certitude, and confidence, Luth art. 10 11. Caluin. lib. 3. instit. cap 2. §. 16.  

ANSWER.  
WHat certitude & assured hope, can the Protestants have in our Saviour, if they defend, and abide in the principal points of their Reformation? Whose doctrine is concerning Christ himself, to wit, when he descended into the Hell, that he was shaken with horrible torments, and grief of conscience, in thinking on God's wrath towards him, that he despaired of his eternal salvation, as do the damned, and that God his Father had conspired the destruction of the son, which evidently may be read in Calu. lib. 2. inst. cap. 16. § 11.12.  
Likewise he says, that Christ refused to discharge the office of a mediator, & in his sufferings had no more sufficiency than other men, and in his prayer, did not appear a temperate moderation, and that he was tortored, with doubtfulness in his conscience, and astonished with the horror of God's malediction, and tormented with the fear of Hell, and eternal damnation, and that he ceased to pray long to God, but burst out in a voice of desperation. In this tenor is Brent. 2. part. Hom. sup. Luc. Hom. 54. & 65. Therefore what assured Hope, have these men in Christ, who is worse reputed by them, than the most miserable sinner that ever was borne, and adjudged equally miserable, with the damned Devils in Hell? Again what confidence, and assured hope can they have of God, whom they avouch, to be the author of sin, as witness Zu ing. lib. de diu. provide.? when we commit adultery, murder, and theft, it is God's work, as the mover, author, and inforcer.  
Likewise, Caluin says, that the thief doth kill by God's impulsion, and is oft constrained to offend. Et lib. 1. instit. cap. 18. Sins are committed, not only by God's permission, but by his will. Et ibidem cap. 16.17.18. he saith, all sins by whomsoever they are done, they are Gods gifts, and just works, for iniquity is not fulfilled by will, and intention of man, but by the holy Ghost; and that often times the will of God, is contrary to his commandments, which he approveth lib. de praedest. & provident The will of God, saith he, is the principal cause of the perversity of men. And in his inst. lib. 2. cap. 4 that God suggesteth dishonest desires, with effectual decree, operation, and will. This he proveth more largely in his inst. lib. 3. cap. 23. That the impious, and reprobate, do more fulfil the works of God, in their iniquities, than their own works, hereupon he affirms that it was absolutely ordained, & decreed, that Adam should sinne, and consequently, he hath created the most part of the world, to be damned; by the absolute decree of his wil Hereunto if credence should be given; what assured hope, and what confidence can a sinner have, when it lieth not in him, either to merit or demerit, but absolutely doth, whatsoever he doth, by God's instigation and provocation?  
Contrary to this, the Papists place their Christian Hope firm, and sure, because on his part in whom we hope, it is most certain, that is to say, it is most certain on God's part, that there shall want nothing, for obtaining of that, which we hope for. For this cause, hope is called assured and certain, because it leans to a most sure fondament, to wit, the Heavenly promises, and help of God, by which assuredly, we are conducted to salvation, if secondly for our part, we shall use diligence, to work with the same to our power, as is said in the counsel of Trente sess. 6. cap. 13. where speaking of the gift of perseverance, it saith, let no man promise to himself security, by absolute certitude, and assurance, but in Gods help all are to be reposed, and with firm hope working our salvation. Where it is supposed, that it is in our power in apart, that we fail not, or that we work not with his graces as we should do. And as it is in the gift of perseverance, even so it is in the hope of our salvation. For if truly and properly it were not in our power to cooperat, & work with the divine power of God, we should have no more place to hope in God, then if we wanted him, and that there were not a God. And therefore our hope is sure, and confident in God, because he is omnipotent, and faithful in his promises, as the ps. 144. v. 15 saith, The Lord is faithful in all his words, and holy in all his works, to wit what lieth on God's part, for this cause consequently it followeth, that our Lord upholds those that be weak, & lifteth up those that are fallen. Again ps. 145. it is said; Blessed is he, that hath the God of jacob for his help, whose hope is in the Lord his God, which made the Heavens & the earth, the sea, and all that there in is, who keepeth faithfulness for ever.  
Likewise Eccl, 2. v. 11. No man hath hoped in the Lord, and is ashamed. For God helpeth ever, so that the certitude of our hope, consisteth in this, that it is assured on God's part, for our salvation, because his grace is ready, if we cooperate, and work therewith, and so rightly is understood, that saying of the Apostle, that hope is not ashamed; and this hope which the Catholics believe, is far discrepant, to the temerous presumption of the protestants, who are so certainly persuaded, and assured, that they confide in themselves, more than in God, & whatsoever thing they persuade, and assure themselues of, God must be bound to follow their opinion. So that God shall not be God, but each Protestant in his own imagination is God, and such is the Protestants assured, and certain hope, which indeed is ashamed, and not the hope which the Apostle commends, which they want altogether.    

QVAESTIO. XIX. Of public and private prayers.  
WHerefore do not the Papists in their sacrifice of the mass, & in administratio of the Sacraments, & in all actions, both public and private, use the vulgar tongue, which may be understood of the people, but the Latin tongue, which our reformers call counterfeit, & dissembled worship of God. Luth. de form. Missandi. & Cal. in catach.  

ANSWER.  
IN the time of Christ, there were three principal tongues, to wit, Hebrew, Greek, & Latin, to this, the title of Christ cross beareth witness Matt. 27. joan. 19 In which tongues, God every where was praised, 
Three principal tongues sanctified of Christ in the Cross.  & in these languages chief divine service was done. To what end is this question, seeing in the reformed books, and prayers, are observed divers words in a strange language that the people cannot understand, as▪ Amen, Alleluia, Osanna, Eli-Eli-lamasachthani, Sabaoth, which are Hebrew words. Likewise in the Baptism of infants, you pronunce agreek word which surpasseth the vulgar people's understanding, if it were not for the long continuance & practice of it. Therefore it is expedient, that diuin public service be done in the latin tongue, and not in the vulgar tongue of each country. First because the universal Church approveth this manner of prayer, 
The reasons wherefore the latin tongue is used.  against whose practice to dispute, is most insolent madness, as witness S. Augusten epist. 118. ad januar. So that what is instituted of the whole Church, for the public utility of faith, it is nont to be changed.  
Secondly, because of the judgement of the people, who are naturally inclined to Heresy, and novelties, whilst in reading of the Scripture, and not understanding it, they take occasion to hold opinions, against the doctrine of faith, & the precepts of manners, lest they should deride, & sinistrously interpret these things, which are religiously instituted; and albeit, many things be put in the vulgar tongue, as the psalms, and other parts of the Scripture, notwithstanding the people cannot attain to the sense and meaning of them, for even these who are expert in the Latin tongue, find difficulty to understand the Scriptures, 
It is not needful that the people understand what is song or said in the church.  except first they consult with commentaries, and holy Fathers of the Church. Neither is it needful, that the vulgar people understand what is song, or is celebrated in the Church, more than the people understood, what the heigh Priest did in Sancta Sanctorum, Hebrew 9 Luke 2. For the Ecclesiastical songs, are not instituted to instruct the people, in their understanding with words, but it is instituted to awake and stir up their minds, to the worship of God, by sweat Harmony, Reverence, Majesty, and solemn actions. What if perchance it come to pass that either we travail in a strange country, or that a stranger come where Religion is, if God's service be not in a vulgar language, as Latin is, how shall he understand, whether they serve God, or mock him? how shall he that is ignorant say a men to thy benediction as the Apostle saith? Therefore public & private prayers in a strange tongue, albeit they be not understood, of him that prayeth, yet are acceptable to God, & have virtue to impetrate, and obtain blessings, because God & his saints understand all tongues, which is probable, 
Prayers in the latin tongue are acceptable to God.  for that common people, with the children cried Matth. 21. v. 9 Osanna filio David, which words neither the peoole, nor the children understood, and yet Christ commends and praiseth the children, neither reprehendeth he the cry of the people. Whereupon Greg. hom. 20. in josua. speaking of a strange tongue, saith, If thou hearest sometime to be read in thy ears, that thou understandest not, yet in the mean time, know thou, that thou hast received utility thereby, in that the only hearing, is to thee, as it were a certain charm, to expel the deadly poison, & damage evil spirits, who lie snares, and go about beseygning Christian souls. Which grounds Caluin contradicteth, who saith in his Catechism, to pray in an unknown tongue, it is to mock God, and perverse hypocrisy. Contrary to this, who is of sound judgement, 
A similitude convinting Caluin.  will easily esteem him no hypocrite, and mocker, who offereth a supplication, in an unknown tongue, to the King, who is expert in the tongue, through daily use, & yet unknown to the deliverer. It is to be thought, that all nations had a common tongue as Gen. 19 in which God was served, but confusion of tongues being made, three special tongues, be separate, & institute for the divine service of God, whereupon this custom followeth, that in the occidental Churches the use of the latin tongue was ever with them, which was a natural tongue to them, and althought it was not altogether common, to all nations, for divers nations, and tongues, were included in the occidental Church, and yet for divine service, this tongue is most frequently used. So the Greek church, useth the Greek and , and yet the Greek and  is another tongue, different from the common tongue, which the people useth in their meetings, but the others were used only amongst the learned, and with the Priests, in divine service. For it was never a custom through the universal world, that the use of the vulgar country tongue, should be admitted in divine service, but that which is most common, universally to all nations,  omnis spiritus laudet Dominum. And as concerning the reading & praying in a vulgar national tongue, it is no perfection, to do so, for then the use of the better tongue fails, as Hebrew, Greek, and Latin, which were sanctified on the cross of Christ. And as Latin is common to all, it is used much more, specially it is common to the service of God, and seeing God requireth the best of every thing, to be offered to him, as sovereign Lord, and most loving Father, who doubteth but a learned, holy, and common tongue, is more honourable, than a barbarous, profane, & private tongue is? And moreover, in respect, of the whole body of the Church, with whom specially we communicate, in our service, & in prayers, that we may say all one thing, the vulgar tongues are counted strange, and unknown, which strange tongues S. Paul doth little regard I. Cor. 14. and preferreth the common tongues, which were delivered to the first Christians, sanctified of Christ, and delivered by the Apostles, in the East, and West parts of the world; not regarding the multitude of vulgar tongues, which were used in particular provinces. For usually the Greek tongue, was specially in the East, and the Latin in the West Church. For Christ being on the Cross (from whom is the pattern of all prayers, and oblations, who knew right well, that the common people of the jews could not understand him (because the true Hebrew tongue was either lost, or much decayed in the common speech, and every day, more and more failed, after the captivity of Babylon▪) did recite the beginning of the Psal. 21. in Hebreu, my God, my God, why hast thou forsaken me? And did not either then, or any other time interpret it, in a vulgar tongue. Therefore out of doubt, after his example, we may do the like in these tongues, in our service, and prayers, which Priests, and clerks understand, albeit the common people do not understand the same, for this good ariseth to the whole Church, by the use of the latin tongue, to wit, learning and devotion, whereas the Protestants having once had the Latin service, & changing it into their particular vulgar tongue, have lost both learning and devotion, for Amen, Alleluia, builded many Churches, Hospitals, Bridges etc. and augmented the devotion of the people: contrary wise, So be it hath pulled down the Churches etc. and banished devotion. So that falling from the Latin, to the vulgar, they have fallen from the better to the Worse, and from unity into heresy, and so to dividing the coat of Christ into many parts, which thing the barbarous, and profane soldiers, were afraid to do. john 19   

OBJECTION.  
Saint Paul I. Cor. 14. says, let no man speak a strange tongue in the Church, which is not understood, for saith he, who shall supply the place of the Idiot, & how shall he say Amen upon thy benediction, because he knoweth not what thou sayest, but if we read our service, & prayer in latin, the vulgar people, understand it not, and so there is no more fruit of the hearing of it, then if a man should speak to the wall.   

ANSWER.  
THE Apostles saying, contains a threefold prayer, to wit, the prayer of the mouth, of the spirit, and mind, to which, these three concur, the tongue, the will, and understanding, therefore if any pray with his mouth, in an unknown tongue, he prayeth with mouth and will, if he do it for God's cause, but his mind is without fruit, to wit, that he understands not, because what he prayeth, he understands not, in the mean time, his prayer is not without fruit, for it is meritorious to him that prayeth, and acceptable to God, albeit it be destitute of that fruit, which men conceive by understanding. And therefore S. Paul striveth to declare the gift of Prophecy, which is the gift of the exposition of holy Scriptures, & of the words of prayer, to be more excellent, than the gift of the tongue. For seeing daily the number of the faithful increased both amongst Ethnics, & jews, to the faith of Christ, it was not requisite to the faithful, to speak before them, with many tongues, but than it was their part to speak with interpretation of the Scriptures, without which they understood not the Scriptures. But now, when men are taught in the faith of Christ, and with continual preaching of the word, what service, or prayers are in the Church, that men are ignorant of? Therefore to what end should divyne service be done in a vulgar tongue, seeing it is not unknown to the vulgar, what is done in the Mass, or songs of the Church; whilst they conform their gestures to the words of the Priest, now to stand, now to bow their knee, now to left up their hands, and eyes, now to knok on their briests & c? But to the argument which the heretic propoundeth against the Mass, and Church matins, we answer that S. Paul speaks of a Prophet, Preacher, or Doctor, to interpret the Scriptures, as Hierome, & Austen witness in this place.  
Secondly that albeit the lay-men understand not the words, yet notwithstanding they understand all the mysteries, by preaching. Therefore the hearing of mass, and matines, and even song is not unprofitable etc. howbeit they understand not the words, for these reasons. Because in the divine service of the Church, usually is read the holy Scripture, by which the holy Ghost speaketh to us, and poureth some grace, in our hearts, & tongues, to express our affection and love towards God.  
Thirdely the Priest, in the mass, or collect, is common minister of the whole Church, and therefore all hearers of God's service, should repose in the faith of the Catholic Church, for she more pleaseth God, & is more acceptable to him, as a most beloved spouse to her husband, than the faith of any private men.  
Fourthly the end of mass, and divine service, is common to all, whether he understand, or no, for the end of the mass, & the Church's intention, is known to all, to wit, that the sacrifice is offered for the living and the dead, in remembrance of the death and passion of Christ, to the honour of God, and edification of his Church, and to the honour of the Blessed Virgin Marie, & all his Saints, and therefore it sufficeth that we have divine service in Latin, seeing it is one of the three chief tongues, which Christ sanctified on the Cross, and that we appertain to the latin Church etc.    

QVAESTIO. XX. Of the Aue Maria.  
HOw doth the simple Papists think that they pray, when they rehearse the Angelical salutation, saying, Aue Maria: Aue Maria. Caluin. in Harm. Euang. etc.  

ANSWER.  
THe Catholic Papists commit no foolishness, while they repeat the Angelical salutation, as a true prayer. The reason is, because prayer consisteth in two parts: the on is in giving of thanks, and the other in prayer, therefore it is not affected folly, or superstition. The mayor is evident, because there are many Psalms of David, that are only actions of thankes, and yet are numbered amongst Ecclesiastical prayers, also they are numbered by their own judgement in the Psalmists, & in this manner were Paul, and Sylas at midnight praising and praying our Lord. Act. 16. v. 25. For the petitions, & desires are included in the prayer itself. Moreover the minor is evident, first because, while we repeat that prayer we commemorat the benefit of our redemption, by the incarnation of the son of God by way of thankes giving, therefore it is to be thought, and adjudged for a prayer.  
Secondly it is a prayer implicit, by way of insinuation, as was the prayer of the leprous-man to Christ, saying: Lord if thou wilt, thou canst make me clean: Matth. 8 v 2. To whom Christ answered condiscending to his inward desire and private prayer, saying: I will, be thou clean. Even so in like manner, while we repeat this salutation, we praythe Mother of God, to have a care of us implicitly.  
Thirdely, the holy Church hath put to this a formal and express prayer, in the end of the Salutation, saying holy Mother of God pray for us, now, and in the hour of our death. Therefore it is a true prayer, howsoever the enemies of God, and of his blessed Mother, whisper and murmur against her.   

OBJECTION.  
IF the Angelical Salutation be allowed of the Catholics for a prayer. Ergo when the Angel saluted the Virgin he prayed to her.   

ANSWER.  
THe sequel is absurd, for altough he saluted her, it follows not, that he prayed to her, as when the action of a thing is of a divers intention, & end: it acquires a divers name, and action, according to philosophical axioms saying Actus accepit speciem ab obiecto. that is to say, the deed taketh his form of the object: As for example; when any man shall give an alms for the succour of his nyghbour, this intention, and end of his work, is observed of the form of the object, in that he is his nyghbour, & poor: and in the other, when any man shall give an alms to deceive his nyghbour, the first is meritorious, but in the second he demerits. Even so the intention, and end of the Angel's salutation, it was congratulatory, in that she was chosen to be the Mother of Christ. And therefore he is not convinced in this to have prayed to her, but by the same axiom to have saluted her.   

OBJECTION.  
THe Papists usurp an others office, which is wrong, while they salut the Blessed Virgin Mary, they usurp the office of the Angel, therefore they sin in making this salutation which is not proper for them to do, but the Angel.   

ANSWER.  
I Deny the usurping of an others office, this is invented of Caluins own head. But Athan. in Euangel. de dei para, saith, that all the Spirits of the celestial Hierarchies, do incessantly sing in Heaven this glorious and unspeakable hymn, and for this cause it followeth, that not only this salutation was enjoined to the Angel Gabriel, but to all the Angels in Heaven, although one was messenger sent from God, to utter this salutation. For if any, to praise God, should sing this hymn, Gloria in excelsis Deo etc. He doth not usurp the office of another, but so he doth, that he may imitat the Angels in praising God, and so therefore such-lyke is this.   

OBJECTION.  
THe Virgin Mother of God is absent, how canst thou then call upon her, without some blot of magical enchantment and superstition?   

ANSWER.  
WE do not salute, nor invocate the Blessed Virgin Mary absent, but we salut and invocat her, whose spirit with us is present. For if the souls of the blessed, and the Angels know our doings, otherwise they could not execute their ministry, and office concerning us: It followeth, that the Saints know our actions either by word, or particular revelation of God, who are present with us in spirit, of whom S. Austen says, that being secure of their own salvation, are solieitous and careful of ours Heb. 1. How much beyond the Saints & Angels is the B. Virg. Marry, somuch is she more able to know our thoughts, hear our prayers, and to be present in spirit with us, in all our actions, which tend to the glory of God, and our faluation. Whose presence is without all magical enchantment and superstition.    

QVAESTIO. XXI. Of the Beads.  
Wherefore do the simple Papists repeat so oft in their Rosaries one thing idly, ever saying, Hail Maryfull of grace, Aue Maria etc. Caluin. lib. 3. instit. cap. 20. §. 29.  

ANSWER.  
WHerefore did David King, and Prophet, in one Psal. 135. repeat tuenty-fyve times one thing, saying: praise the Lord for his mercy endureth for ever. And psal. 117. praise the Lord because he is good, and his mercy is for ever, which he repeats in an other psalm five times, in this often repetition was the Prophet foolish, and derided God? nay, but he did well in so praying, and in replycating, is commended, & praised of all men. Even so we Catholics in so doing, and praying, cannot be accused of superstition, or idleness, although in the prayer of the rosary we repeat oft the Angelical salvation.  
Moreover our Saviour jesus Christ, Matth. 26. before his passion, three times in the garden repeated one prayer, saying: Father if it be possible, let this cup pass from me, and this the Evangelist witnesseth that he prayed thrice, repeating the very same words. Therefore after the example of Christ, and his other Saints, who oft duplicated the same words, in their prayers, and Supplications we follow them, in reiterating the same words of the Angelical salutation, in thankful remembrance of the incarnation of the son of God; & in praise of his blessed Mother, then to follow you who once will not repeat the Lords prayer, in a whole day, who indeed approve yourselves destitute of all fervour of devotion; like unto the cold Salamander, in the flaming burning fire. For by the oft repetition of one prayer, it moveth the reasonable creature, forceth the spirit, and inflames the mind, in the desire of celestial things, by this frequent, and importunate manner of praying, gates are set open to knockers, and seekers do find, and in the end, the benignity and mercy of God, is imparted and given. Therefore let them be ashamed, with their▪ pseudo-prophet Caluin, with his ridiculous scoffs of impiety, saying that the repetion of prayers, which the Catholics use, are but babbling, forsomuch, as much talk is forbidden of Christ, and all prating garrulity is a mocking of God; who indeed by such prating, without any form of reason, doth mock God, & his Church. In that he mocks God it is evident, for the rosary was not but by his ordinance, who with many miracles, hath declared the use of these prayers to be good and acceptable to him, as may be read in the life of S. Dominick. But also throw envy and hatred he mocks the Church, who by the inspiration of the holy Ghost, hath allowed, and approved such prayer lawful, & godly. And therefore all the reformed with Caluin, as enuyers of the honour of God, and his blessed Saints, are condemned for their maliciousness and mockery.   

OBJECTION.  
IN prayer speak not much, saith Christ. Matth. 6. and therefore to what end is that babbling, & repeating Aue Maria, Aue Maria & c?   

ANSWER.  
IT may be said, thou argumentest be like with the Devil, in citing the scriptures, for thou holdest thy peace of that which followeth, as the Devil did to Christ, saying it is written, as thou producest the same also written; but if thou shouldest city right, it is said, not to pray with many words and babbling, after the manner of the Ethnics. In which words, he taxeth their superstitious observance, who thought not their prayers to behard of the Gods, except they were done with superstition, & clamorous voices: So that the more they spoke whether the affection was to prayer, or no, they believed the sooner to be hard. For the Greek word signifieth no less, than a pouring out of futil and idle words. But our Saviour did not reprehend the continuance of prayer, but the manner of the Ethnics, and their intention, but in continuance of prayer God considers the intention, and fervour of the supplicant, who knoweth what we have need of, so that it is not necessary that we should teach him with many words, but with affection, and perseverance in prayer, for it is written, Pray ever, Rom. 12. and Christ hath said Matth. 6. when ye shall pray, say Pater noster etc. Therefore the continuance of prayer, is no babbling, nor much speaking, but godly, honest, and profitable to the supplicant.    

QVAESTIO. XXII. Of the praying in Churches.  
WHEREFORE do the Papists teach and avonch, that it is decreed to pray in their hallowed. Churches hung with tapestry, painting, & such lykornaments, rather than in any other place, seeing God is every where, call. inst. lib. 4. &c  

ANSWER.  
THe Christian Churches, are not only institut for the preaching of the word, and ministration of the Sacraments, but chief for the oblation of the unbloody sacrifice, and prayers, so that in them, in regard of, their institution God is much more worshipped, then in any other other place. Which I prove, because none of the ancient Fathers, speaking of the Christian Churches, useth any other word, than Templun, a Temple, so that a temple, is for an altar, an Altar is for a sacrifice, & therefore they were first instituted for a sacrifice. For what else is a Temple, than a place for an Altar, & what signifies an Altar but the place for a sacrifice? Hereupon S. Paul maketh mention of an Altar, 1. Cor. 10. saying: You cannot be partakers of the table of our Lord and of the table of Devils, where the Apostle opposes the Eucharistical table, against the table of Divelles: the which table was an Altar really. It followeth by the like reason, that the Christian table must be an Altar, for it is said before, speaking of immolations, because the Gentiles used to immolate, which immolation, was not done to the true God, whereupon contrary wise the Apostle signifieth, that true sacrifices, and Altars, are offered and erected to God, for he forbids Christians not to drink of their drink offerings, or to eat of their meat, immolate in the Temples, and Altars of their Idols, seeing that their worship can no ways stand with the Christian worship, where the cup and Altar of Christ is, which is the sacrifice of his own Blessed body, immolat in the Temple on the Altar, and received of all Christians, the which Altar he will not have, to be a companion of Devils, that is to say, that he will have it, to have no part with the sacrifice of Idolaters, who offer their facrifices to Idols, of the which true sacrifice, those holy, and venerable Fathers have left us in remembrance these words, the sacrifice, temples, and Priesthood of the new testament; as Aug. lib. 8. de civitate dei cap. vlt. Ambros. lib. 2. office cap. 21.  
Secondly, Churches are instituted for prayer, more than preachings, for Christ himself sayeth, Luc. 19 my house is the house of prayer, and not an house of preaching. For this cause it is said of the Apostles, who preferred prayer before doctrine, Act. 6. We willbe instant to prayer, and secondly to the ministry of the word. Likewise, Peter and john did ascend unto the Temple, at the nynth hour to pray. Act. 3.  
Thirdly more easily God heareth the prayers of the godly, in the Church, then in any other place, because the Church includeth the uniform prayers of many, as also the presence of Christ jesus our mediator, both in his power, & in special effect in the blessed Sacrifice of the Altar. In the Church also the devil is less powerful, to vex & tempt the members of Christ's body. And likewise it agreeth with reason that it is better to pray in the Church than elsewhere, because to pray in the Church doth proceed of obedience, and commandment of God, and his Church, which circumstances rehearsed, do not quadrat, and agree to be done in private houses, or in any other places, for in S. Chrysostom's time some there were, that excused themselves that they could pray at home, and hereupon used Sesdome the Church, whom he reprehends, Hom. 3. O could excuse, saith he, which I hear of many, while they say, we may pray at home, but we can hear sermons, and doctrine but in the Church. O man thou deceivest thyself, and walks in a great error, for albeit licence be given thee to pray in thy house, notwithstondynge, it cannot be so well done, that thou prayest in thy house, as in the Church, where so many Fathers and holy men are, for the earnest cry of a whole society, is made to the immortal God, who heareth the cry of the humble, and contrite in heart etc. and a little after, he saith; there, in the Church men have a greater occasion to pray, then in any other place, because the oblation of grace is present, in his object: which is the sacrifice of the mass. Morover our catholic Churches are erected, consecrated, adorned, & beautified without superstition, only to the honour of God, and his Saints. That Churches are consecrated & erected to the honour of God, it is out of controversy, but also they are erected in honour of his Saints, as shallbe proved, for if the Temple of Solomon, was erected not only for the Sacrifice, & prayer, but also for conservation of the ark of God, to wit, that it should be a house in which (as David vowed 1. paral. 28.) The ark of the covenant of the Lord should repose, even so the Temples are for the conservation of the relics of God's Saints, who sometime will they lived were the tabernacles of God, and mediates by whom God hath spoken, and wrought miracles, and if the ark of God was honoured in the Temple, and the Temple builded for the ark of God, why also may not Christians reverence honour and pray where the relics of the blessed Saints are, and and for their honour and worship erect Churches, and Altars without offence or calunny of heretics, as David had vowed, and Solomon performed to build a Temple for the Ark of God? The which erection and consecration is without all magic, & superstition, for the fact of jacob approveth it in the Law of nature, Gen. 28. where erecting a stone in title, to the use of a sacrifice, & pouring oil on it, for sanctification, and in calling the place Bethel, that is to say, the house of God, which ceremonies pleased God, and were without all magic, & superstition; even so our consecration of Churches, & Altars, is without all enchantments, or superstition; either explicit or implicit. Morover we decore and adorn the Churches for the greater magnificence of God's house, which magnificence extends to the honour of God: for Moses by the commandment of God, apparelled, and adorned the tabernacle with gold, silver, pearls, silk, and other precious tapestry for the greater honour of God, and for the moving, of devotion, for in these things the faithful are helped, and the Sacraments are honoured with majesty, & reverence, for when we see these things before our eyes, forth with the heart is lifted up to think on heavenly things, and to contemplate the divyn Majesty, how great and powerful God is, that is worshipped with such magnificence. And contrariwise the Churches are contemned, and despised, which want these ornaments, consecration and appareilling, as may be seen in the Protestant Churches, which are no Churches, but merchant banks, citizines walking places, a gallery for common people, a spy-house for taillours, a law house, a common hall for examining a malefactors, a place of verdict, a place where equity and falsehood is judged, a consistory for the Caluinian sessioners, and Church wardens: a place for the imprisoning of whores, and fornicators, that verily Christ foretold in effect that it was nothings else, but Spelunca latronum, & non Domus orationis.   

OBJECTION.  
GOd is every where, neither dwelleth the most highst in houses mad with hands, or in temples as S. Stephan. Act. 7. said, and therefore no more is he to be prayed to in the Churches then without, and without aswell as in the Church.   

ANSWER.  
I Confess God is every where by essence, presence, and power, neither dwelleth he in temples, as included in them, or indigent of them, as S. Stephen understands, yet he dwelleth in them, another way, as saith Hier. cap. 7. I shall dwell with you in this place. because the Temple is a house dedicated to God, and his worship, who hears prayers in that house more willingly, then in any other place whatsoever, so that it followeth that as it is a place dedicated to God, and acceptable, therefore howsoever magnificently we can decore it, for that cause our prayers are more easily hard of God and our petition granted.    

QVAESTIO. XXIII. Of Predestination and Reprobation.  
WHEREFORE do not Papists accept, and condescend to our doctrine of Predestination, and Reprobation. Seeing by them the divine mercy, and justice, of God doth chief shine claer, and is made manifest, Caluin. lib. 3. cap. 21. & 23. Piscat. count. Scaff. etc.  

ANSWER.  
WE Catholics accurse your wicked doctrine, who affirm that God, not only from eternity hath defined, and preordained all things in particular, both good, and evil, before the foreseen determination of freewill: but also that our first parents have fall'n by the eternal ordination of God. And that, that most clement Lord, whose nature is goodness, having no respect to our good, or evil, hath decreed from eternity, to create some to life, some to death, only that in them he may declare his justice, and in other his mercy, so that to one of those ends, every one is created, & this they call predestination, and therefore lest I should seem to forge, or counterfeit any thing contrary to verity, it is requisite to produce the words of their own Rabbins, to this purpose Cal. lib. 3. inst. cap. 23. § 7. No man can be justified, saith he, whilst God hath foreseen what progress he is to have, that made him, and therefore God hath foreseen, because by his own decree, he hath disposed what he had foreseen etc. For it doth appertain to his wisdom to foresee all things which are to come, and likewise it appertaineth to his power to rule and moderate all things with his hand. Moreover ibidem, he saith. It was decreed of God that Adam should sinne: moreover that it should seem absurd to any, that which I say, not only God to have foreseen the fall of our first parents, and the ruin of the whole posterity, in them, but also to have disposed it so, by his decree, and will; and so we call predestination, the eternal decree of God, which he hath declared with himself, what should be done of every man. For all are not created to alike condition, but some are preordinate to life, and others to eternal death, & therefore whether of those ends, he happeneth on, we say, that to that end he is predestinate Calu. lib. 3. inst. cap. 21. §. 5. To justify Caluin, 
Caluins and Piscatores blasphemy.  burst out Piscator a Caluinist in his Treatise against Scaffman printed in, Lai in. Holl. 1610. pag. 26. God so created our first parents, saith he, that indeed they should sinne, for so much as there was no other way, that he might obtain his own first end, which is in the declaring, and showing his mercy in the salvation of some: and in the manifestation of his righteousness with just condemnation of others, thus he. But as concerning this predestination to death. Caluin saith, sup. whom God giveth over to damnation these truly by his equity, and righteousness, and in his incomprehensible judgement, we affirm them, from the entrance to life to be secuded, and stopped. And likewise even as God with vocation and justification, doth seal his own elect, that they cannot fall: even so the reprobat, by excluding them from knowledge, & notice of his vocation, or from the sanctification of his spirit, in his decree, and predestination the which he declares and manifest by justice, lib. 3 cap. 21. § 7.  
Morover he teaches in another place that God draveth the reprobate by force, and constraineth them of necessity to the doing of wickedness, and yet notwithstanding by no means can they be excused either from sin, or from the punishment of divine justice, for he says, that the reprobate would be thought excusable, in sinning, because they cannot eshew the necessity of sin, seeing this manner of necessity is laid on them, by the ordination of God. 
Predestination constreines and forceth a man to sin after Caluins' opinion.  But for this we deny them to be excused, for as much as the ordination of God, by which they complain them to be ordained, or destinat to damnation, stands with his equity, to us the cause is unknown, but that equity is most certain, and upright with him, lib. 3. inst. cap. 23. § 9 The which doctrine is most impious, wicked, cruel and blasphemous, and is repugnant, & withstands the holy Scriptures, right reason, and their own evangelical consistory of Tuguring, & Basil, who hath rejected this doctrine of Caluin, concerning predestination anno Dni. 1552. as witness Bols. cap. 13. Therefore what appertaineth to the evil of our fault, and the forward actions of a sinner, they are not predefinite, and preordinate from eternity, which the whole Scripture withstands, as Psal 5. where it is said, That God loveth no iniquity, neither willeth wickedness. And as for punishment and eternal damnation to be decreed of God before the foreseen malice, and wickedness of the creature, or without respect of futur sins; that God should have predestinate, and to have created them to eternal condemnation. Let Christian ears abhor to hear such doctrine, to which the Scriptures oppose, which testify that God doth not pull out the sword of punishment, 
Punishment and revenge is a strange work to God.  and revenge, except he be compelled, and forced, by provoking him by long continuance in sin. For this cause the prophet Isai cap. 28. v. 21. sayeth, That Vengeange, and the Scourge are called an unusual, and a strange work, and cap. 1. v. 24. as it were he complaineth saying by an interjection, ah, ah, I will case me of my enemies, & I will revenge me on my foes which interjection, Heu, many interpret it so, that it is against his will, and that he expresseth it with sorrow, that force urgeth him contrary to his will to vengeance, and punishment, who willeth all men to be saved, that his mercy, & not his justice, might be declared, 
God is forced to punish man against his will.  for it is more proper to him to have mercy, and to spare, then to punish, but revenge is a strange work to him and contrary to his nature to be a punisher. Is not this fully expressed in Gen. 6. How he was forced, when it is said, that he was inwardly touched with dolour of heart, and said, I will destroy man, whom I have created. Likewise Ezech. 18. v. 23. Is my will the death of the wicked saith the Lord God. Likewise Sap. 1. God made not death, neither rejoice in the perdition of the living.) But by the equity of his justice, when Sinners convertes not, he shall rejoice exceedingly in the reprobation of sinners, for the ostentation of his justice, for his work of predestination is good, & is without any prevision, or foresight of men's demerits or original sin, who from eternity hath not decreed to determinate, constrain, force, move, or impel the wills of any to wickedness, and sin.  
Moreover if the Angels, and men, from eternity, are predestinated to reprobation, to the only ostentation of God's divine justice, they have fall'n into a more miserable condition than all the brute beasts of the world, 
Angels, and men, are created to a more miserable condition than beasts are.  the which God hath not created to misery, farelesse to eternal condemnation. Whereupon it followeth, that God shall first be a revenger, before man be a sinner, the which S. Austen every where reclaims, that it doth repugn the infinite goodness of God, and in so doing God should be more cruel, than the wild bear, and lions; for there is no beast so sovadge, who do intent to procread their birth and whelps to a extreme misery, other is none, that do not nourish, and promote what in them lieth, to perfection. And to the contrary God shallbe more unnatural than the brut beasts, after the doctrine of Caluins' theology. I cannot see by what reason men can promise, & assure their souls whether to presume of their salvation, or to dispayer in this doctrine of predestination. How shall it be in our liberty and will to persever in good things, and hope to be saved, if predestination without freewill, good works, and perseverance make a consummation? what? hath Christ said in vain, Matth. 19 If thou wil● enter into life kept the commandments? Again he that persevereth to the end shallbe saved, But this Protestant predestination annihilate the words of Christ, for it freeth us of the commandments, and of the virtue of perseverance; and saith all good works are unprofitable.  
Moreover there followeth another absurdity, that if God of his own will, without foreseen sin, 
What absurdives follow the Protestant's doctrine of predestination.  doth reprobate men, there shallbe fewer reprobat, then elected, which is false, as Matth. 7. & 22. by the consequent of the Scripture is probable; for God is more propense▪ and ready to have mercy, then to condemn: therefore if predestination consist in his own will, it is to be supposed, to be far fewer reprobat to death, then to have been predestinate to life. 
wherein consisteth election, and reprobation, and of his distinction.  For it is an idle argument that you Gather of predestination, to make the vindictive justice of God to shine, seeing by reason, it is rather obscured: who will God first to be a revenger, before man, or Angel be, and to foresee and predestinate them sinners, before they be creatures, for by all reason, it ought to be first produced, what is to be punished, before the punishment be decreed, and secondly the decree of the punishment, is to be measured, according to the fact. So that the difference in election, and reprobation, consisteth in this distinction, to wit, that immediate election in perfect years subsist in his prescience with prevision of following merits, presupposing cooperating grace, and mediate knowledge. And in children by prevised application of the Sacraments, against sin original. Reprobation is by apositive act of his divine will, by which God hath decreed to condemn some to eternal punishements. The cause is given meritorious of the part of the reprobate, to wit, perseverance in mortal sin, or in original. For where there is a reason given, wherefore the Kingdom of God is prepared for the elect, before the beginning of the world; is there good works, and merits, for it is said, Matth. 25. that Christ in the day of judgement shall say, 
foreseen merits and demerits are causes of election & reprobation.  come ye blessed of my Father (by predestination from eternity, and by grace in the present) possess you the Kingdom, prepared for you, from the beginning of the world, that is to say, from eternity. Adiecting the reason, wherefore not only it is given to them to possess, but also was prepared from the beginning, because saith he, I was hungres, thirsty, naked. etc. and you succoured me, contrariwise to the reprobat. Go from me accursed into hell fire, which is prepared for the Devil, and his Angels, for I was hungres, thirsty, naked, etc. and you secoured me not, so that the predestinate, is elected to glory, for their foreseen merits, and the reprobate are ordained to Hell fire for their foreseen demerits. Whereupon is the common maxim that the vulgares, and idiots hold, and is maintained of all sectaries, that a man predestinate to eternal life, howbeit he doth evil, cannot be a member of the Diveil, 
The vulgars' opinion of predestination & reprobation.  and contrariwise the reprobat whatsoever good he doth, or how well he live, cannot be a member of God. By this doctrine righteous, and good men, are turned away from doing good works, and makes away for sin and all vices, for hereby a man, shall neither merit, nor demerit; seeing this Paradox teaches an infallibility that the predestinate, can do no evil, and the reprobat can do good. Which is false, for it is not said to reprobat Cain, despairing of the divine mercy of G●d, for which he was damned, and to prevent him of reprobation, he says, Genes. 4. v. 6. Wherhfore art thou angry, and why is thy countenance cast down, if thou dost well, thou shalt be rewarded. In which words it is evident, that God promisseth to a reprobate man, the reward of good things, if he will work them But the Protestants chief design is to extinguish all power, and will to work any good thing, 
The Protestant's will is to extinguish all power to merit or demerit.  through predestination, so that the predestinate cannot sinne, nor the reprobate cannot merit, withstanding the holy Scripture, which says, that Peter was predestinate to eternal glory, and yet committed a most heinous sin, by swearing & denying our Lord, Matth. 26. whom before he confessed the son of God, and King of Israel, Matth. 16 Likewise is not S. Paul predestinate, yet he himself confesses that he had been a blasphemer, a persecuter, and a wicked liver, which is the works of reprobation, except you would say, that a blasphemer is worthy of an eternal reward, than was he a blasphemer of necessity, or then was he a member of the devil, for all wickedness must be of the Devil, for as S. Gregor. Hom. in domin 1 Quadrag. The head of all the wicked is the Devil, and the members of this head, are all the wicked, Thus he. Who would think S. Paul to be predestinate, and S. Peter whose deeds are opposed, or how did their concur with predestination ensuing, seeing as they say, the predestinate cannot sinne? How then have they, & others sinned, like fools, assuring yourselves of predestination, and eternal life, who cannot fail, no more than Christ himself, with Caluin, you are not ware, of presumption lib. 4. inst. cap. 17. §. 2. Whilst you trust in your own suppositions, concerning predestination, and reprobation, for many have perished, who have thought to have been predestinate, and many hath been saved, whose life appeared to others reprobate.   

OBJECTION.  
THe Scripture saith Rom. 9 v. 11. when as yet they were not borne, nor had done either good, or evil (that according to election, the purpose of God should remain sure) not of works but by him that calleth it is said, that the elder shall serve the younger, as it is written, I have loved jacob, and have hated Esau: in which the Apostle concludes, that jacob is not for his foreseen works, beloved of God, with the love of predestination: even so neither Esau for his foreseen sins to be had in hatred, and reprobation of God: and therefore the one is loved, and the other is hated for the only ostentation of his mercy, and justice, without respect of their merits, and demerits.   

ANSWER.  
BY jacob, & Esau, are understood two people, to wit, the Idumeans, and Israelites, and therefore by the name of jacob, he declares the Synagogue with her head, and by the name of Esaw, the people descended of Esaw with their head, it followeth that this love towards jacob, was in the good will of God to give to the Synagogue those previledges, by help of which many was saved, and predestinate. And the hatred of God in this place towards Esaw, and his posterity, is nought else, then less love, whom God would not prevent with such singular previledges: but permitted them with their head, to fall in sin, and to be obdurate in sin, and therefore this word hatred is taken for the less love, as is frequent in Scripture, Luc. 14. v. 26. If any man come to me, and hate not his Father etc. So that jacob was elected to a fare more help of grace, and greater previledges than Esau, for of jacob, and his posterity Christ was borne, and not of Esau, also jacob received a temporal inheritance, in a figure of an eternal inheritance, and benediction, and Esau only left to common helps of grace, & hereupon jacob is beloved, because of the singular graces given to him, which was denied to Esau, & seeing the election to be inequal because of the will of the caller, and not the merits of the one, or demerits of the other, it is said, I have loved jacob, and hated Esau, and to give a token of his love, he says, that the elder shall serve the younger, which according to the letter, we read in no Scripture, that Esau ever served jacob, neither doth he absolutely speak in this place of predestination, and reprobation, & yet notwithstanding so he speaks of those grounds in which proper reason teaches in what consists election, and reprobation.   

OBJECTION.  
IT is said by the Apostle ibid. v. 15. I will have mercy on whom I will have mercy, and I will show mercy on whom I will show mercy: Therefore it is not the Willer nor the Runer, but of God that showeth mercy etc. Therefore as mercy is of God, even so is reprobation in the will of God, unto the ostentation of his justice.   

ANSWER.  
THe Sequel is false, for neither to have mercy is to predestinate, or not to have mercy, is to reprobate: but to have mercy, is to confer, and give means, by which men is delivered, and made free from the miseries, which sin induceth with it, and this mercy is in the will of God, which he giveth to one, and not to another, neither can any complayn: because God gives sufficient grace to all men, if that man cooperate therewith. In the same manner is understood the discourse of the potter, and the clay, as concerning precious, and contemptible vessel, for so the Apostle argues, if it please the Potter to make a vessel to honour, and in another to dishonour, which in the conjecture of man is a great work: may not it please God to do that which is less. For if an Potter of an Clay may make two vessels after his will, to honour, or ignominy, may not God make of two sinners, (who is basser than clay, through their own fault) two vessels, either to honour, or ignominy, after the multitudes of his mercy, or the equity of his justice, in giving to the one convenient help, and grace, by which God forseeth him to be mollifyed, by penance, and to be form a vessel to honour, by good works And unto the other he gives means sufficient, albeit not in such abundance, or powerful, yet sufficient to save their souls, if they work sufficiently with these means. But when these means are not followed, and applied, which are sufficient, that it is said, that God leaves him in his own will, & this way he is said to be endured and hardened of God. But whereas the Apostle says, what if God would, to show his wrath, and to make his power known, this sense is more difficile, for he speaketh not simpliciter as delightful in the punishment of man, but for the reason of justice, and to make his power known, who long hath sustained with patience the vessels of urath, that is to say, expecting their penance; and ready to help them with his graces, who withstanding him, have obdured themselves, that he may show the riches of his glory in the vessels of mercy, and so by a consecutive reason, in showing the power of his wrath on the one, in the righteousness of his justice, is the ministering of mercy to the other, to come to glory. What herein can any man complain, seeing he hath sufficient help of God, if he will work with that help? No man can perish, for it is God's will that all men should be saved, and none should perish, 1. Tim. 1. who delights not in the death of a sinner. Ezech. 18. Where it is to be noted, the saying of the Apostle, and the end why the reprobat are permitted to sin. & the suffering of them, was not only, that God should show his wrath in them, and vindicative justice, but also that he might show the riches of his glory in the vessels of mercy, for the death of Christ should not have been, neither the death of his martyrs, if God had not permitted sins etc.   

OBJECTION.  
Saint Paul seemeth to speak of predestination, so that there is no cause in us of rebrobation, because all is referred to the only good pleasure of God. For which cause the Apostle cryeth out: O the deaphes of the riches, of the wisdom, and of the knowledge of God, how incomprehensible are his judgements, & his ways unsearchable, Thus he.   

ANSWER.  
THe Apostle exclaims not admiring the secret causes of predestination, and reprobation, but the immense wisdom of God, his counsel, and dispensation of his grace, and faith? Who hath permitted both the Gentiles, and the jews to fall in infidelity, that he may have mercy on both, as at length in this place is discussed: but as touching the words of the Apostle saying, when the children as yet were not borne, nor had done good orevill. By which example it is evident, that neither nations, nor particular people be elected eternally, or called temporally, or preferred to God's favour, by their merits, because when God made these two people, he loved jacob, and refused Esaw, respecting them both evil, and the one as guilty as the other, for original sin, which was alike in them both. And therefore justly where he might have reprobated both, he saved of mercy one, which one being as evil, and as void of good, as the other, must hold of God's eternal purpose, mercy, and election, that he was preferred before his brother, which was elder than himself, and no worse than himself; neither hath his brother Esau in the other part cause to complayn, for that God, neither suffered anything to be done towards him, that his sin did not deserve: for although God elect eternally, and give his first grace without all merits, yet he doth not reprobate, nor hate any, but for sin or the for sight thereof. Therefore in these two equal people God calleth the one unto mercy, and leaveth the other in his sin: Is God for this cause injust, and an accepter of people? The Apostle answers, that God were not just nor indifferent indeed, so to use the matter, where grace and salvation were dew. As for example, if two men both believed well, and lived well, if God should give Heaven to the one, and should condemn the other, than were he injust, partial, and forgetful of his promise. But respecting two, who both be worthy of damnation, (as all are, before they be called to mercy) than the matter stands of mere mercy, & of the Givers will, and liberality, in which place partiality hath no place. As for example two malefactors are condemned for one crime, the Prince pardoneth the one, and letteth justice proceed on the other: even so God, seeing mankind in a general condemnation, because of sin, he saveth some, and not other some.  
Secondly the malefactor that is pardoned, cannot attribute his remission to his own deserving, but to the Prince's mercy: even so, all that be pardoned of damnation, are delivered by grace through the good will of God, & merits of Christ.  
Thirdly, the malefactor that is executed, cannot challenge the Prince, that he was not pardoned also, but must acknowledge, that he hath his deserving: even so, such as be left in the state of damnation, cannot complain, because they have their deserving for sins.  
Fourthly the standers by, must not say, that he was executed, because the Prince would not pardon him, for that is not the cause, but his offence: even so, we may not say, that such be damned, because God did not pardon them, but because they were offenderes, and therefore deserved punishment for there offences.  
fifthly, if they ask further, why the Prince pardoned not both, or executed not both, the reason is, that as mercy is a goodly virtue, so justice is necessary and commendable, even so that some should be damned and not all pardoned, & other some pardoned, rather than all condemned, which agreeth to God's justice, and mercy, which virtues, in God's providence towards us, are recommended.  
Moreover if it be demanded, why joan rather than james was executed, and why was james rather then john pardoned, seeing they both are equal criminal; the reason is, because it hangeth merely, and wholly upon the Princes will & pleasure: even so that Saul should be rather pardoned, than Cayphas being both equally evil, it depends upon God's holy will, by which many unworthy people obtain pardon; but for verity no just, or innocent person is ever damned.    

QVAESTIO. XXIII. Of Freewill.  
WHy do the Papists affirm men to have in their action, freewill; seeing it is extinguithed by sin. Luth. de seruo: arb. Cal. l. 2. inst. c. 2 §. 8. Melact. in loc. come.  

ANSWER.  
WHerefore is freewill denied, and necessity altogether induced, 
Freewill is denied, and necessity is induced.  and to renovat the most pernicious errors of the old damned opinions of Simon Magus. Bardesance: Priscillianists: Manicheis: Aboilards: Wicliff. Albanense: and the errors of such like Haeresiarches repugnant to the Scripture, contrary to manifest experience, right reason, & the goodness of God? For the Scripture teaches that after the sin of our first parents, there remained freewill, either to choice, or refuse, good, or evil, neither is he forced by concupiscence after the manner of brut Beasts, neither is he compelled of God, or is, as stock, and block, moved to good, or evil; but freewill worketh freely, in all things requisite to man, so that he may both choice good, & also he may resist divyn grace itself, 
A man may withstand the grace of God.  because the grace of God inferreth no violence against the will of man, neither is he forced against his will neither is he necssitate, but God calling, he obeys, or disobeyes, and after his own will, and free option either accepts or refuseth, the grace of God? So that will, when he deliberates, he may in that instant, will, and not will, so that whether in volution, & deliberation; it is proper in his will. The verity is without controversy in men of sound judgement as holy Scripture witness, 
Man hath freewill.  as Gen. 4 v. 7. Where God spaken to Cain, saith, If thou doth well, shall thou not receive waidges, but if thou doth evil forthwith in the door is sin, Herupon hath not a man power, to rule his own passions & may he not eshew sin, proceeding from that passion; Therefore let all Heretics with Luther be ashamed, who maketh the freewill of man servile, and to be forced, and necessitated; which God himself witness, to have made free, and made man Lord endued with reason, & not servant? or yet his will to be servile, and abandoned, but to be Lord of himself.  
Likewise our Saviour speaking to jerusalem, Matth. 23. saith, How oft, would I have gathered thy children, but thou wouldst not. In those words it is evident that God is willing, and man will not: therefore be the will of God, the freewill of man is not forced and necessitated, but remitted in his own disposition and option. Likewise Eccl. 31. v. 10. It is written of the righteous man in his commendation, saying, Who might transgress, and is not transgressed, might do evil and not done it: to this the disciple accordeth with his master, 1. cor. 7. v. 37. saying in the commendation of Virginity, who hath disposed firm in his h●rt not having necessity, having power over his own will, & hath so decreed in his heart to kept his virginity, doth well, in which words S. Paul plainly attributes power in the will of man, but taken away the freewill of man, is a consequent to deny the article of our belief, 
The denial of freewill is to deny on of the articles of the creed.  to wit, from Heaven shall be come to judge the Queick and the Dead. To what end shall a judgement be, when there is no merit, nor demerit to be judged, neither shall there be praise, nor dispraise, neither reward, nor punishment? For to these effects is a judgement, & consequently it includes liberty of Freewill, as teaches S. Augustin.  
Moreover to what end are all the exhortations to penance, and conversion to God, and to what effect are the commandments given: to what end are inhibitions: threatenings: promises: to i'll from sin: and consequently from the wrath of God: if the liberty of freewill be extinguished, there shallbe no difference betwixt the actions of man, and Brut-beastes, and man shallbe after the same inclination and appear with them alike: then freewill, must be subjected to the appetite, and concupiscence is of necessity: what can be spoken, mare wildly against the excellency of humane dignity, is not also this an open axiom plainly contrary to reason, putting no difference betwitxt man, & beast, for indenying this, it taketh away all consolation, it freeweth man of solicitude, it secludeth fear, that he may do what he list, he is exempted of reason, and discretion, what he doth, of necessity he must do it, whether it be good or evil. That thereby this end may follow, security and idleness: referring all to the grace of God, and only faith, sluggish to every good works, extinguishers of virtue, perverting the grace of God, introducing inevitable necessity, and excusing sin, in making God the author of sin, and chargen the bening goodness of God of all wickedness.   

OBJECTION.  
GOD saith I have endured the heart of Pharaoh, Exod. 10. v. 1. Likewise joseph brethren who sold him, says, Gen. 50. v. 19 can we resist the will of God. But the divine will of God hath predeterminat Pharaoh to afflict the people, & the brethren of joseph to sell him. Therefore there is no liberty of freewill.   

ANSWER.  
THe consequent is false, for God hath not forced Pharaoh to the detention, and affliction of his people, but in just judgement, for great sins going before, he hath deprived him of his grace, for that cause he is left to himself, and turning him from God, leanning to the creature, hath endured himself, for so it is written, Exod. 8. v. 15.19. Pharaoh hath obdured his heart: & again it is said, that the heart of Pharaoh is obdured, so that Pharaoh wanted not freewill, but he wanted the grace of God to work with his freewill, because of his foregoing sins.  
As concerning joseph, and his brethren it is to be understood of the determinat will of God, for the exalting of joseph, and is not attributed for a sin to his brethren, which glory and exaltation God had decreed long before, to him, as may be gathered of his visitions, and dreams, and therefore for this cause it is said in the v. 20. ye thought of me evil, but God hath turned it in good, that he might exalt me: so that their freewill by this was no ways necessitate, and forced, but concurred with the will of God, for the glory & exaltation of joseph.   

OBJECTION.  
IT is neither the Willer nor the Runner, but it is of the mercy of God. Rom. 9 v. 6. Therefore there is no freewill, but God doth all in us after his will, and mercy.   

ANSWER.  
I Deny the Sequel, for the mind of the Apostle is, that the beginning of good works, is not of humane will, neither from the indevoire of man, but first of the preveaning grace of God, which excludeth not the free cooperation following afterward of freewill, to this purpose, saith the Apostle, 1. cor. 3. v. 9 We are Gods helpers, and S. john Epist. 3. v. 9 exhortes us; to be helpers to the truth, ergo Frewill remain in man to work & cooperat with the grace of God.   

OBJECTION.  
NO man cometh to me except my Father who hath sent me draw him, john 6. v. 41. but he that is drawn hath not freewill: ergo man hath not freewill, because drawing designs violence.   

ANSWER.  
TO draw, is understood for internal vocation, by which God stirreth our will to work good things, but this vocation oftentimes man resistes, as is said Prou. 1. v. 24. I have called and you have refused, for that cause it followeth such vocation not to be violent, so that after God hath called us, freewill is left in us, to incline to the vocation, or to that which may chief please us, either good, or evil, and therefore he is said to be drawn, when he is called, for if the Poet say, trabit sua quemquae volumptaes, and as S. Aug. says, ostendas puero nucem & trahas cum, so that neither in love neither in showing a child a nut make any violence, but motions to freewill, and therefore God in calling, and pouring in his grace in man; so draweth that the follower may will, and therefore freewill is in man without any violent drawing, but in merciful vocation, to accept and repel, as every man's pleasure is.   

OBJECTION.  
ALL our works, thou hath wrought them in us, saith the Prophet Isai 26 v. 12. and the Apostle likewise, Phill. 2 v. 13 says, that it is God which worketh in you, both the will & the deed even of his good pleasure. Therefore the freewill of man altogether is passive, neither can do any thing, but as it is moved.   

ANSWER.  
GOD so worketh good things in us, yet notwithstanding, a place is left in our freewill, to work together with God: to this purpose and effect S Paul argue for us, saying, that he hath more laboured than the rest, yet notwithstanding, he saith, not I, (to wit, only of my strength) but the grace of God with me. 1. cor. v. 10. for grace, & freewill, are coherent, as the first cause with the second, as expounds S. Aug. de gra. & lib. arb. cap. 5. Greg. lib. 16. cap. 11. Bern. Tract. de gra. & lib. arb as for example who is to draw his nyghbour out of the pit, draweth him that is willing to be saved on together with him, even so God works with the freewill of man, first by a general concourse: secondly be a special help, illuminating the understanding to the knowledge of God, and pushing the will, in liking virtue, and honesty: thirdly by habitual grace, which worketh grace to the soul, and gives to the body corporal health, all thire-wayes God worketh in us, so that God worketh not alone, neither impedits nature, neither predeterminat any act by freewill but helpeth by influence of grace, (as wine, helps the weak, and sick people, and as a stock which a sick man leans to, is a help to walk with facility,) so that he no ways is forced, or is necessitated, for grace takes not away nature, but helps, and perfytes it.   

OBJECTION.  
THe Scripture faith, that we are in the hands of God, as clay in the hands of the Potter, as is said Isai 64. v. 8. We are clay, and thou art our fashioner, but the clay is passive, & to suffer only: ergo even so are we in freewill with God.   

ANSWER.  
THe Apostle saith, sup. object. 2. We are God's fellow helpers, a fellow helper must be active, ergo not passive, but in so fare as we called clay, is in respect that clay is, as it is of itself filthy and of no worth, without the labour of the cunning potter, to make it in a good and an excellent veshell. Even so no man may merit of his own power, or may attain to be adopted a child of God, seeing all are borne children of wrath, and seeing all are the work of God by giving of prevening grace, and justification, which is not without freewill, and so to conclude we are said to be Clay, and he our former, respective.   

OBJECTION.  
FRewill in good things cannot fall in evil, even so to arise to good, or evil, it can be without an excitant and moving help, therefore will is not free.   

ANSWER.  
WHo easily hath fallen in a pit, cannot easily go out of the same: even so grace been taken from a man, he cannot work good works, so much is the imbecility of nature in the working of good, without grace, whereupon it concludes, that the grace of God, concurreth with free will, and freewill with the grace of God, so that it is never alone.    

QVAESTIO. XXV. Of Prescience, Predestination, and Freewill.  
WHerefore doth the Papists affirm that the will of man is free, seeing in the prescience of God, in so much as it is infallible, and necessary, takes away this liberty, for the divine will of God from eternity hath predefynit, and predestinate all things in particular before the foreseen determination of second causes sometime in time to come. Wicl. art. 27. Calu. lib. de aetern. de prou. & lib. 1. inst. cap. 18. §. 1. & lib. 3. cap. 23. §. 2.4. 7.8.9.  

ANSWER.  
I Say the infallible, & eternal prescience of God, taketh not away, neither preiudges the liberty of humane freewill, or either is tied to the chanches of time, because the prescience worketh nothing in the future actions of humane will: therefore it bringeth not to man any necessity. The Sequel is plain, seeing necessity is an intrinsical condition of the thing which forces or necessitates: The antecedent also is probable, because prescience presupposes things to be future, and to depend on their objects, the which S. Augustin induces with a similitude, lib. 3. de lib. arb. cap. 3.4. saying, For as thou with thy memory, forceth not to be done which hath passed: even so God by his prescience, forceth nothing to be done, which are to come, to pass, thus he. Because memory maketh not, but presupposes things to be passed: as for example, my sight by which I see john to Run, is not the cause of his course: even so the prescience of God of future things, maketh them not to be future▪ but presuposes things to be futurs; so that these things, should not be from eternity of God, the foreknower of all the actions of our will except such things sometime were in time to come, neither it is because God hath for known that to come; therefore it is come: but the contrary, because God foreseeth it to come of their own causes: therefore God knoweth things to come. Which grounds are sufficient, to agree the prescience of God, with freewill, and fortune, and this hath been the common opinion of the Fathers, so that now no less is the liberty of freewill, or the fortune of things, then if there should be no prescience about future effects absolutely. But it is to be observed, this distinction between prescience, and freewill, first I say by a familiar similitude, in sensu composito, it is necessary the Runner to move, as it is impossible the runner not to move, for it implicates a contradiction, to agree these two, any to run, and not to move; even so in sensu composito: is it necessary that john who is foreseen of God to sin, sin, for it is impossible to remain in the prescience of God, that john shall sin, and not sin, because these two cannot subsist, and consist in God, that he is to forseee a man to sin, and not sin together. But in the contrary it followeth, that, in sensu diviso, that he who is Running may absolutely not move, because he may not Rune: even john who is foreseen of God to sin, may absolutely not sin, because if he may not sin, he was not to sin: neither hath he stand praeexistant in God's prescience, that he is to sin. How  is the mind of Caluin, and Beza, who say sin, and all evil not only to be foreseen of God, but also in particular before all foreseen determination of created freewill, to have been decreed, willed, and predestinate of God? as reporteth Calu. lib. 1. inst. cap. 23. § 7. saying, it was decreed of God that Adam should sinne, and a litie after, he saith, it is a horrible decreet, truly I must confess, notwithstanding no man can justify this, but that God hath foreseen what event man was to have, before he made him: and therefore what he hath foreseen by his decreet, so hath he ordained. To justify this villainous assertion he induceth S. Austen to favour his erroneous opinion, saying, I doubt not with S. Austen simplicitly to confess, that the will of God is the necessity of things, and that necessity is also necessary to be futur what he hath willed. Moreover, in the 9 § he saith, that the reprobat would be thought excusable in sinning, because they cannot eschew the necessity, seeing it is the ordination of God, and cast on them by way of necessity, but we deny them to be rightly excused? for somuch as the ordination of God, of which they complain them to be destinat to punishment, and damnation, it stands with his equity. In which Caluin concludes God to be the author of sin, and of the damnation of man, for of this paradox followeth, that God not only willeth sin, but efficaciterly doth procure sin, instigateth, and forceth them to sin: and therefore it followeth that God hath not from eternity definite, and in particular to have ordained any thing, before foreseen determination of the second causes, neither the election of the predestinate to glory, to be without prevision of second causes, use of freewill, and the grace of God.   

OBJECTION.  
FRom a necessary cause, must proceed a necessary effect, but the prescience and knowledge of God, is the cause of all things, and first, of , as a necessary effect, because that God can not want it. Therefore all things for known of God, are of necessary effects, and cometh to pass necessarily.   

ANSWER.  
OF a necessary cause, necessarily working, necessarily and not freely, the effect followeth: such is not the knowledge and prescience of God. for prescience is not the cause of future things, but supposes them to be future's. but of natural causes, as science & learning are necessary to a necessary effect, yet notwithstanding not so necessary, but are of God's divine will independently, & of free election of humane, will, if we speak of the effects, which depend of created freewill.   

OBJECTION.  
Saint Peter speaking of the death of Christ, act. 2. v. 23. saith, that jesus of Nazareth was delivered by definite counsel, and for knowledge of God, whom they killed, and crucified by the hands of the wicked, and in cap. 4. v. 27. They truly conveynned in that City against thy holy child jesus, whom thou anointed, Herode and Pontius Pilate with the gentils and people of Israel to do which thy hand and counsel hath decreed to be done: Therefore the crucifying of Christ (and consequently the sin of the crucifyers) was absolutely defined from eternity, and that truly before all for sight, and prevision,   

ANSWER.  
IN the crucifying of Christ, first there is the action of jews in crucifying Christ, which because it was evil, could not be preordinat of God in particular, but only permitted.  
Secondly, the passion which is good of Christ's part, and in the presupposed mediate knowledge of God, by which he knew of the hypothese what should be future, absolutely was willed and predefined of God, as also of absolute will of Christ, and loved, for the redemption of mankind.   

OBJECTION.  
PRedestination from eternity is made, & decreed without us, of us: neither may we obtain the end, but by mediate efficacies, which are included in predestination from eternity concerning us, without us: therefore of necessity and with prejudging humane freewill, is the infallible event.   

ANSWER.  
THe Sequel is false, for who hath foreseen & hath preordinat glory to the predestinate, also truly before hath foreseen and preordinat mediates, by which such ends are acquired and obtained with freewill, for this disposition in itself, includes a congruall cause of predestination, by which God so conveniently moveth the will of man, even as it is apt and disposed to follow the mover, who by his prevening grace knoweth how to dispose, that the called, contemn and refuse not the caller, but to consent and accord, which all consist in the freewill of man.    

QVAESTIO. XXVI. Of the Keeping of the Commandments.  
WHerefore saith the Papists, that the Commandments of God are possible to be kept, seeing the imbecility of the flesh withstands. Luth. lib de libert. Christian. Calu. lib. 2. inst. cap. 5. § 6.7.  

ANSWER.  
THe keeping, and observance of the Commandments are possible, with the help of God's grace, which grace is ever ready, if we will accept of it; 
The Commandments are possible with God's help.  for God propones to us an easy yock, which is both easy, and sweat, far alienat to impossibility: which the Protestants maxim holds impossible, that a man may as easily touch the Heavens, with his finger, as to kept the commandments, belying the holy Ghost, 
With Heretics are impossible.  and withstanding the Scripture, which bear evidence of the facility of the Commandments of God, for first speaken, in Deut. 30. v. 11. The Commandment which this day, I command thee, it is not above thee, nor placed fare from thee, not in Heaven, that thou shouldest say, who shall go up to Heaven, & bring it to us, and cause us hear it, that we may do it; neither is it beyond the sea, that thou shouldest say, who shall go over the sea, and bring it to us, and make us hear it, that we may do it,; (whereby excuses may be pretended) but he saith; 
No excuse cannot be pretended in not keeping the Commandments.  my words are near thee, in thy mouth, and in thy heart, that thou mayst do it In which, expressly he saith, that the commandments are in our possibility to kept them, with the necessary help of God's grace. For if they were impossible, and importable, they should be above us, that we might perceive their impossibilities, and justly pretend excuse. Neither would God command impossibilities to us, knowing our weakness, but he says: that his commandments are in thy heart, and in thine mouth to do them: therefore what are within us, are possible for us, and seeing the commandments are in our heart & mouth, in this they are annexed to our possibility. For Christ saith, my yock is easy, and my burden is light, Matth. 11. v. 30. but what is easy, and light, must be portable, and possible; and even so are his commandments. This approveth S. john. 1. Epist. cap. 3. saying, his commandments are not heavy; & what is more heavy than an impossibility, no man is commended in observing that rule which is impossible, but many are highly commended in the keeping of the commandments; as Zacharias, and Elizabeth, who were both just before God, and walking in all his commandments, and iustifications without fault, Luc. 1. And David is called a man, according to the heart of God, & walking in all his wills, Act. 13. v. 23. Herein they are attributed just, and righteous, in keeping, and walking in the commandments of God, which if it had been impossible, they should never had this commendation, of the holy Ghost, in his written word. For in all the Scriptures, we shall find nothing commanded, that is not in our possibility: 
Commandments are given to be keeped, and not contrary Many hath loved God sincerely and their nyghbour.  so whatsoever precept is commanded to be done of man ought to be obeyed, for to what end is a commandment given, if it be not observed; for no man is bound to that which is impossible. ergo etc.  
Moreover it is certain, that the Apostles, and others many, with sincere love, and affection, hath loved God, and their neighbour; for the Apostle boosts in that, saying: Rom. 8. What shall separat us from the love of Christ; who doubts, but love is the end, and fulfilling of the commandments, which the Apostle assured himself to have.  
Likewise making mention of the faithful Romans, cap. 15. v. 14. to be full of perfection, of whom, he saith, but I am certain brethren, and I myself am presuaded of you, that ye are full of love; and to the Coll. 1. v. 4. h. says, likewise, hearing of your faith in Christ jesus, 
Love is the end of the Commandments  and love, which you have in all the Saints etc. but this love is not without the keeping of the Commandments, because no man can come, to the end which is perfection, but be mediates, and seeing the end of the Law is love: Therefore to attain to this end, it followeth, that they have kept the Commandemendts; to this saith S. john, Epist. 1. cap. 5. v. 3. This is the love of God, that we kept his Commandments; and likewise Christ says, john. 14. v. 23. If any man love, me, let him kept my words: and S. Paul Rom. 13. saith, He that loveth, fulfilles the Law, etc.  
Moreover the Cruel of reason is a sufficient witness, which is graved in the hearts of all men, that none is obliged to an impossibility, for as S. Aug. saith, no man sins in that in which he cannot eshew; so that God should proceed very injustly against man, if he should oblige him, 
reason is a rule in the keeping of the Commandments.  to an impossibility, how unreasonable should God be to command us to do: that no earthly Prince will bid his subjects do: for if God command us, what we are not possible to do, he is unreasonable, & a tyrant, and if he hath made us impotent, and commandeth us to do it, the fault is his, and not ours, if we transgress his Commandments, and therefore fore with S. Hierom. let him be accursed; who says, God to command any thing impossible to man.   

OBJECTION.  
THe precept of love as, in Deut. cap. 6. v. 5. is said, Thou shalt love the Lord thy God, withal thy heart, etc. cannot be fulfilled, neither observed in this life; because it is of necessity, that who liveth, doth love some other thing, by God. Therefore all the commandments are not possible to be kept.   

ANSWER.  
THe Commandments absolutely may be kept in this life, of a man instructed, and furnished with God's grace, for that precept of the love of God, intends not, that we should love no other thing: or that all the powers of our soul, should be so sommerly, and intensively impendit to his love; but rather he commands to love him apprehensively, that we prefer no creature to God, & his love: and to love nothing repugnant to his precepts; & in so doing in very truth, he loveth God, with all his heart, who in loving God, keipt the rest of his Commandments; according to Christ saying, joh. 14. if any man love me, he will kept my words.   

OBJECTION.  
IT is said in Exod. 20 v. 17. Thou shall not Covet: but this commandment, cannot be fulfilled in this life, seeing the flesh is infected with such concupiscence, and covetousness: therefore the Commandments are not possible.   

ANSWER.  
TO the minor, I say, a man with the help of God's grace, may fulfil that Commandemendt; because by that precept, 
The first motions are not sin.  the first motions of concupiscence, or motious prevening reason, is not inhibited; but the interior consent of will. For David, and S. Paul, in conditions are like unto other men, subject to concupiscences, and motions of the flesh, notwithstanding are said, to have keeped the Commandments of God, for it is said of King David, that he walked after God, with his whole heart, 3. Reg. 11. v. 34. And likewise it is said to S. Paul, that God's power, is mad perfect through weakness, 2. cor. 12. v. 9 & next with this power, he atteanes to strength, saying: What is able to separat us from the love of Christ etc. Rom. 8. And by the grace of God, I am, that I am, and his grace was not vain in me: therefore they have keeped this Commandments. But if the motions of covetousness, and concupiscence, had been forbidden, by this precept, they should have been sinners; but in the contrary they are no sinners, except delectation, & consent had been conjoined therewith: but whereas the Apostle saith, Rom. 7. v. 17. That he doth not the good that he would do, because of the sin that dueleth in him. Whereupon, Heretics hath builded, to call the first motions sin, which indeed are not the true names of sin, but rather an inclination, or a defect in nature left for a punishment of original sin, after baptism, in which signification no man is called a sinner absolutely, for as S. Aug. come. ad Gal. [aliud est peccatum habere, & aliud peccare.] (one thing is to have fin, and another it is to sin.) for the one is an evil obiective, which when delectation, and consent is committed, and willed, doth fall a sin: and therefore S. Paul speaketh no ways of a sin to duel in man, as a sin, which is by transgression of the Law; and consequently with concupiscence, and couteousnes as first motiones, the Commandments may be keeped.    

QVAESTIO. XXVII. Of Real justice.  
WHerefore doth the Papists deny a man to be justified, be imputative justice, and apprehended righteousness in the faith of Christ, imputed to us freely of God, seeing this, is much more to the comfort of the consciences of man, then inherent righteousness. Luth. serm. de natiu. Beatae Virginis Mariae. Caluin. lib. 3. institut. cap. 11. §. 11.12.13.  

ANSWER.  
I say in the justification of the wicked, from the estate of sin, to the estate of grace, and adoption, to be the sons of God, by jesus Christ, is done by some gift really inherent in the soul; 
True justification is an inherent virtue in the soul. The Scripture make a positive signification.  by which a man for mally is just, by habitual grace, and charity: as it is proved by the Scripture: foresomuch as men are said to be washen: purged: renewed: and made whit; which words, all signify a positive splendore, and comeliness: neither can their words be understood without a real quality following, as Isai 1. v. 18. saith, If your sins were as crymsome, they shallbe made whit as snow, and if they were read as scarlet, they shallbe made whit as wolne. Likewise Ezech. 56. v. 25. saith, I shall pover clean water on you, and ye shallbe made clean of all your filthiness: and I shall give you a new heart, and a new spirit, and I shall place it, in the midst of you; But this weshing, and clenging of the heart, cannot be otherways understanded, but that thereby a real mutation in the will, and heart of man, to be righteous.  
Likewise it is said, That we are translated from death tolyf. Sanctifyed in the verity, and that we are called the sons of God 1. Epist. john 3. v. 1. are we so by extrinsecall favour? no, but by internal unction; by which for mally we are the sons of God; for the verification of this, the Apostle Paul Rom. 5. saith, That the love of God is poured in our hearts by the holy Ghost, which is given us. In which words is understood the habitual love of God towards us & in us; and by which again we love God is infused in us: so that by pouring, or infusing, is signified, that the whole soul of man is penetrated, & furnished with Heavenly graces. 
Things natural, & supernatural work their own effects.  The reason of this foresaid, of S. Thom. 1.2. summae Quaest. 110. art. is deduced, for if God to natural operations, & works, hath given, & granted natural powers by which those functions may be connaturally accommodated to man: even so to supernatural functions, God hath given such powers, and falculties, by which these may be as connaturally accommodated to the soul of man. Neither are we according to the evangely, justified by the essential righteousness of God imputed to us, after the opinion of Osiander; For those places of Scripture teaches righteousness and grace, by which we are made just, to be some thing flowing, & coming from the grace, and right ousnes of Christ, as witness S. john. 1. v. 16. saying, Of his fullness we all have received, grace for grace. And likewise Rom. 1. v. 5. saith, by whom we receive grace. And Eph. 4. v. 7. To everyon of us is given grace, according to the measure of the gift of Christ. And so that essential imputative justice, shall make way to fall into Pelagianisme; 
Imputative justice accords with the Pelagians.  who denied Christ grace necessary to justification, and righteousness: and hereupon the Protestants concludes that we are justified and sanctified by the self same justice, wherewith Christ himself is just, which is inherent in him, and imputed to us, and apprehended by us, with the reacheing hand of faith, and so made our own; for in this manner of doing they make every man as good, and as holy, as Christ himself, in which absurdity follow this conclusion, if we have no inherent justice, but are just by Christ's justice imputed to us; it followeth, that so sun as we apprehend Christ justice by faith as our own, we are in a full perfection at the first, for in all graces Christ was perfect; & that as the first Adam was perfect so is the second in a moment, now if we be likewise just by his grace imputed to us, then are we as perfect as he is, and so are all just alike; 
By imputative justice no difference betwixt Christ and us.  and consequently shall all receive the like glory with him, neither shall there be any difference betwixt Christ, and us, in the Heavens: which argument was affirmed by the Beguards, & jovinian old damned Heretics, which the modern Sectaries now a days defends: for hence it followeth, that we are all as just as Christ, for seeing we are made just by his justice, then his, and ours are all one, herupon hath com the boldness of some villainous minded folck, to compare themselves with Christ and the Virgin Mary, that every on is als holy, as our Blessed Lady; ye or Christ himself. What Luciferan pride is in this doctrine, to make themselves fellow-compagnions with Christ, ye with God himself.   

OBJECTION.  
ALbeit sin be within us, notwithstanding, it maketh not the believer unrighteous, because the righteousness of Christ is imputed, and therefore sin is not imputed.   

ANSWER.  
IF sin remain, and is not imputed, as Calum saith, lib. 4, inst. cap. 15. §. 10. To what end is the article of our creed, faying, I believe the remission of sins; what fruit reap we of the blood & passion of Christ, seeing by imputative justice Christ passion is made in such inefficacy, that it cannot bloot out any sin; against whom the Scripture reclaims the contrary, saying: john. 1. v. 29. Behold him, who takes away the sins of the world. And likewise Rom. 6. v. 18. Being delivered from sin, you are made the seruands of righteousness. And 1. john. 1. v. 7. saith, That the Blood of jesus Christ his son doth purge us of all sin. Secondly it implicates a contradiction, sin to be, and not imputed for a fault; for upon this maxim followeth, that God will not have, or judge sin for a fault; and so not to have a fault, neither to hate it as a fault, which is opposed to the Scripture, who saith, That the , and his ungodliness, are both alykhated of God. Sap. 14. v. 9 likewise it implicates, that God doth not censure, & judge a man of sin, in that he is neither culpaple, nor sinner; for to be culpable, & affaulter, is the formal effect of sin, therefore this imputative justice implicates contradition against God, and Christ his soon.   

OBJECTION.  
CHrist is said to be made unto us righteousness, Sanctification, and Redemption, 1. cor. 1. v. 30. Therefore it is imputed to us these graces of Christ.   

ANSWER.  
CHrist is our righteousness not formally, but efficiently, because, to wit, he is the meritorious cause. In the same manner of way, is understood that place of the Apostle to the Rom. cap. 8. v. 32. saying, Who hath given his son, how not also with him, hath he given all things to us, So that of their sentences may be observed, that the Righteousness, Wisdom, and Sanctification of Christ's, are so ours not by imputative justice▪ but in the contrary, Christ is made to us these virtues, and else whatsoever is necessary to salvation, that by the merit, and benefit of Christ death, and passion, these may be given, and possessed by us, and to remain inherent in us; & therefore the righteousness of God is the self internal righteousness, poured freely in us for the merits of Christ.   

OBJECTION.  
THe Apostle saith, that the faith of Abraham is imputed for righteousness: and therefore our righteousness is nothing other, then imputative righteousness apprehended by faith.   

ANSWER.  
THe Apostle speaketh of Abraham's faith, by which he believed God, who promised him seed in his old age: but not of that faith, by which he apprehended the righteousness of Christ, which faith was hid in Abraham: and in believing God it is said, that this faith was reputed for righteousness, for by that he was made more just; so that Abraham with extrinsecall and intrinsical righteousness is just. for his extrinsecall faith is reputed to righteousness, as wages is reputed according to the debt, as the Apostle saith, ibid. 2. saying, but the wages is not imputed according to the debt except it be true debt, and true wages: even so, is faith not reputed to righteousness, except it be true righteousness, truly justifying a man: and not according to the  existimation, for this cause David in psal. 31. v. 2. saith, Blessed is the man, to whom our Lord hath not imputed sin, that is to say, whom God no more judgeth a sinner; and so hath forgiven him, that he acknowledge no more sin in him: and hath so taken it away, that there remain nothing of that turpitude in him, but a resplendent purity in his place.   

OBJECTION.  
Our righteousness is so little that men cannot suffer the judgement of God; therefore it is necessare, that the righteousness of Christ be imputed to us; by which the imperfection of our righteousness may be taken away, which seemeth to be done in the Sacraments, where Christ merits are applied to us that in some manner of way, they are ours; for by these merits we are made just; albeit the real gifts be absent.   

ANSWER.  
THe righteousness which should, and ought suffer the judgement of God, is the righteousness of works, and not habitual righteousness; of which is the question, for albeit our righteousness by words be imperfect of themselfes: yet notwithstanding are not so imperfect, but that we may do many good works, throw the merits of Christ, not imputed to us, but freely given.    

QVAESTIO. XXVIII. Of good Works.  
WHerefore to the conservation and savety of righteousues, by faith, lean the Papists to good works, seeing of their own Thomas de Aquino, it is written, that only faith suffices. Luth. Ser. Sic Deus dilexit mnndun. & lib de captiu. Babylon. cap. de Baptis. Caluin. lib. 3. inst. cap. 11. §. 19 & cap. 17. §. 10.11. & 18.  

ANSWER.  
NOw rightly have we discovered, and detected your special faith, by which you affirm & assure you selves sins to be remitted for Christ sake, and that his promises assuredly are applicated unto you, and so by you apprehended unto justification, 
justification be only faith is an invention of the devil.  which altogether is a true invention of the Devil; and excogitat for the nourishing the liberty of the flesh. Which is probable, because the Scripture neither demands, neither teaches us, of such a faith, by which we may believe us to be justified by only faith, but well the Scripture teaches us to have faith, to believe the divinity of Christ, as Matt. 9, v. 28. Where Christ asked of the two blind men, saying, believe ye that I can do this to you. In which words, he demands the consent of their understanding, which assent or consent, and S. Aug. lib. de praed. Sanct. saith, he would have them believe, virtue to be existant in the power of Christ: by which he would have them believe there health, and restauring of their sight, & not that foolish special justifying faith; which you dream, of your own invention. Neither this confent as S. Aug. saith, fuffices not to the conservation of righteousness, neither to salvation; but besides these are requisite good works; and the observance of the Commandments of God; 
Good works is very requisite to faith.  by which the just man groweth in righteousness, and charity, according to that saying, of S. james cap. 2. v. 21. That Abraham our Father, was justified of works; that is to say, by works he is made more righteous. What else mean other places of Scripture, in demanding good fruit, and greater abondance of righteousness, above the Pharisaical righteousness; to this effect the youngman asken what work was to be done, & needful for him to enter into the Kingdom of Heaven; our Saviour answers not saying believe; and thou shallbe just, as the Protestants presupposition is; but he saith to him, If thou wilt enter into the life, kept the commandments? Matth. 19 v. 17. which commandments was the Decalogue as Christ expones unto him. 
Works are the fruit of faith.  To what end is this special faith, when the true faith suffices not to do absolutely right well: but charity joined with faith, doth make men just, and the sons of God, because the Apostle saith, 1. cor. 13. v. 1. Without charity all to be insufficient to salvation what a man can do; & so consequently faith of itself suffices not without works, which proceed of charity. 
Luther moekes good works.  Therefore let Luther be ashamed, in making this wicked skoffagainst good works in his sermon, saying, I say to thee, because the way is straight, and narrow, it behoweth thee to bethin, & small, if thou wilt come be that way: but it followeth, who are charged with works, as we see ye pilgrims of S. james, to be laden with there clam-shelles, can no way enter into Heaven. To conclude the counsel of Luther is different from the counsel of Christ, who commends the fruits of righteousness, proceeding from faith? and the other discomendes all good works, to establish his naked only faith.   

OBJECTION.  
Justification oft in the Scripture is attributed to only faith as Luc. 7. v. 50. Thy faith hath made the whole, and likewise Rome 5. v 50. We are justified of faith, Therefore in vain are works.   

ANSWER.  
AS the Scripture hath attributed justification to faith, even so likewise, to hope: to fear: to penance: and to Alms. As Rom. 8. v. 24. By hope we are saved: and Tob. 4. v. 11. Alms deliver from sin, and death: also Eccl. 1. v. 27. The fear of the Lord expelleth sin, ergo it followeth these to justify as well as only faith; and if there be rightly understood, joined with faith, 
Works joined with faith justify a man  make justification: for they are the fruits of faith; and so it is not only faith that maketh a man just; for that word is not found in the Scripture (only) but because faith is the fundament, and root from whence other virtues groweth; Therefore righteousness and salvation is attributed to him, although mention is not made so ample of the virtues, as of the foundation; for what pulchritude, and beauty is in a tree, all depends of the root, even so what virtue, and righteousness groweth with man, all is commended to proceed of faith, as of the root, and foundation of others.   

OBJECTION.  
THe Scripture speaking of the evangely, and explicating what it is, as it were by a Emthesis, saith the evangely which is to say, God's word saveth us, as 1. cor. 15. v, 2. The evangely, saith he, by which ye are saved: and likewise, jacob: 1. v. 18. Willingly hath he begotten us, by the word of verity: Therefore by faith, and not by works we are justified, and for this cause, we Protestants give ourselves, to preaching of the word, & to the reading of the Bybel; that by the word of faith, we may be feed, and saved.   

ANSWER.  
MIserable Protestant's how art thou deceived, in hearing preachings, and in profitable reading of the Bible, when thou understands it not: For if thou would understand thy own proposition, thou shall well know, that the word of God saveth not formally, but by way of God's proponed grace, and our obedience; and not be only faith, as S. james cap. 2. v. 24. saith in express words; See, saith he, how a man is justified of works, and not of faith only.   

OBJECTION.  
But how saith S. Paul, Rom. 3. vers. 20. Gall. 2. vers. 16. That no man by the works of the Law, can be justified.   

ANSWER.  
WEll agreeth S Paul, and S. james, by diverse reasons, for S. Paul saith, that the works of the Law, without relation to Christ, availleth not to righteousness, which S. Paul so highly disputes; and again the works of the Law, with relation to Christ, conjoined with faith, to availle much; so that S. james, and S. Paul denyeth not good works, done by faith: but teaches expressly the utility of them, as Gal. 5. v. 6. saying, in Christ jesus neither is circumcision any thing, neither the preputie● but faith, which by charity is wrought, and seeing it is evident, that the requires, & demands good works, which cometh of faith, and charity; that only faith may be secluded.   

OBJECTION.  
IF Abraham is justified of works, he hath wherein to rejoice, but not with God. Rom. 4. v. 2. Therefore we cannot rejoice, and boast of our works.   

ANSWER.  
I Say that neither Abraham, nor any other man, could glory, and rejoice of their works in the mind, and sense of S. Paul, that is to say, in the merits of their works done without faith, as the jews did rejoice of, to wit, of righteousness done without grace; by the knowledge of the Law: which observation was very imperfect in them, for that they keeped the Law but in a part, to wit, concerning certain external things.   

OBJECTION.  
CHrist hanging on the Cross, hath said, it is finished, john. 19 v. 20. Therefore there remain no works; for all are done by Christ, and no more is required: no fasting, penance, and satisfaction etc.   

ANSWER.  
THe true sense of these words are, that Christ hath finished the work of our redemption on the Cross For if otherwise the Protestant understand this, they ought not to baptise, nor be baptised, frequent the Lords Supper, Preach, sing-psalmes, pray, nor fast, etc.   

OBJECTION.  
ONly Faith suffices, as saith Thomas de Aquino; ergo.   

ANSWER.  
SO it is in the mind of the Doctor, to the understanding, and conception of the mystery of the Eucharist: and not to the conservation of righteousness; and to the obtaining of blessedness; which only faith failles to that end. The Doctor never dreamt that it should suffice without good works, and fare less that faith can save any man without works.    

QVAESTIO. XXIX. Of the incertitude of Righteousness.  
WHerefore denyeth the Papists, that a man of his own proper righteousness is uncertain, seeing the spirit himself, giveth testimony to our spirit, that we are the sons of God, as it is written, Rom. 8. v. 16. & Luth. art. 10.11. Kem. in exam sess. 6. & Calu. in Antid. sess. 6. & lib. 3. just. cap. 2. §. 16 17.39 40.  

ANSWER.  
IF you affirm with your Rabbins, that all the faithful assuredly, and infallibly aught to believe with themselves; sins no ways to be imputed, 
Who are assured of the remission of sins should not say the Lords prayer.  because of the righteousness of Christ; to what effect rehearse you the Lord's prayer? and why ask you remission of sins? saying, forgive us our sins, etc. Why is not this prayer rejected, aswell as the Puritans in Scotland hath rejected the belief. For if you hold this opinion infallible, and true, of the certitude of righteousness, the Lord's prayer is no ways profitable, or necessary, as is mentioned already in the second quaestion, in discovering only faith etc. Therefore no man howsoever just, and holy, cannot attribute unto his own righteousness (without peculiar revelation of God) that infallibiliter confidence in his own righteousness which is proped, 
No man is certain of grace farelesse of remission of sins.  and grounded upon common revelation made in holy Scripture, that thereby any shall know himself to be in the grace of God, it is uncertain. which proposition if it were true, job would have been more bold, nor any Protestant; who as it were doubting said, howbeit I were simple yetnotwithstanding my soul is ignorant of, that, cap. 9 v. 21. where distinctly by the name of simplicitly, he names his own righteousness absolutely to be unknown; as thought he would say, albeit I am just; notwithstanding, I cannot confidt to it assuredly. Moreover this assertion is opposed to reason, for whosoever is certain of the remission of sins, & estate of grace, it falloweth of necessity to have the same certitude of their conversion to God, with true penance and others motives of faith, as charity: patience: and perseverance etc. requisite to justification, & inteire receiving of the sacraments: but none is, that can promise to themselves such certitude, for no man is assured of his disposition to be supernatural, or in the receiving of the Sacraments to have a perfect intention. Therefore no man, without special revelation of God; is certain to be in the state of grace. And consequently the Rabbis of the reformed Synagogue, are like unto the serpent in paradise, who, while he promised to our first parent's knowledge, spoiled him of knowledge & brought him in gross ignorance, even so while they would teach, the confidence of righteousness to justification, send us away empty of righteousness, but wrapped in gross ignorance, with presumption, as at length is discussed in the third quaestion. ut sup.   

OBJECTION.  
It is said by the Apostle Rom. 4. v. 16. That it is by faith, according to grace, that the promise, may be firm. which is to say, that we are justified by only faith, and that we may be certain to be confirmed in grace, ergo etc.   

ANSWER.  
THe Apostle mean an other thing, for he teacheth men to be justified by lively faith in Christ without the observation of the old Law; and by that faith, we are made certain, and the promises of grace is fulfilled, and this assumption is proved in Abraham who believed him to be a Father of many nations: so that this promise of grace is made to Abraham and his fellowers of faith, whether in the time of the Law, or after, without the works of the Law.   

OBJECTION.  
Likewise the Apostle saith, Rom. 8 v. 38.39. I am certain that neither death, nor life, neither Angels etc. Neither any creature may separate us from the love of God. Therefore in this life we have certitude of grace, through the certitude of God's love, which argument Caluin vehemently urgeth lib. 3. inst. cap 2. §. 40. That this certitude is not only for S. Paul, but also it is a certitude appertaining to all the faithful, and a perseverance of the grace of God,   

ANSWER.  
THis word I am certain, or as Caluin willeth I am persuaded, speaketh not of the certitude of only faith, neither infallibly of the faith itself, but only of moral confidence, trust, & hope, as is probable of the frequent common phrase as Rom. cap. 15 v. 14. where the Apostle speaketh confidently of the Romans saying, and I myself also am persuaded of you. What is else this persuasion; but to confidt well. Likewise 2. Tom. c. 1. v. 5. The Apostle repeats the same, saying, When I call to remembrance the unfeigned faith that is in thee, which duelt first in thy grandmother Lois, and in thy mother Ewnice, I am certain it dwelleth in thee also. Here is no mention made of the certainty of faith, but only a good confidence and trust of them to have piety to salvation, not to boast of faith, but to hope to have it.   

OBJECTION.  
IT is said by the Apostle Rom. 8. v. 16. That the spirit himself beires witness to our spirit, that we are the sons of God. And likewise S. john 1. Epist. cap. 5. v. 10. saith, who believe in the son of God, hath the testimony of God himself. But the testimony of the holy spirit bringeth certitude, therefore all are certain in themselves, to be the sons of God.   

ANSWER.  
THe Scripture is falsely allege, because the meaning of the Apostle to the Romans, is that ye H. Ghost with divers miracles, & distributions of gifts, did work wonderful things in time of the primitive Church, for the confirmation of the faith, and to bear witness of the same faith, unto all those who worshipped and embraced the faith of Christ and keep it, in life, to be the sons of God.  
In this manner also is understood that saying of the Apostle to the Gal. 4. v. 6. Because ye are sons, God hath send forth the spirit of his son in your hearts which cryeth, abba, Father, & this witnessing of the spirit, is to the whole Church, & to no private person as the Apostle says, Gal. 3. v. 26. saying for ye are all the sons of God by faith, which is in Christ jesus. And likewise, these places verify the same testimony of the spirit, to be promised, and given to his Chrurch, as expounds all the ancient Fathers, 
1. cor. 2. v. 12. 1. john. 3. v. 14 & 4. v. 13 & 5. v. 19  and not particularly is to be attributed to only one. For albeit in the righteous man, this affirmative might be attributed: notwithstanding not so really, but by a certain moral certitude of his own righteousness, & good life, with hatred to sin, and love of God yet notwithstanding not without fear and trembling, if they consider their own infirmity, and weakness. And as concerning, that saying of S. john 1. cap. v. 10. who believes in the son of God hath the testimony of God in himself. It is true, to wit, by faith, believing the verity, which God witnesses, so that this place doth not speak of the testimony of righteousness, but bea●e witness, and gives testimony of the divinity of the son of God, which the Father exhibites of his Son, and is believed of man.   

OBJECTION.  
THe Apostle saith, 1. cor. 13 v. 8. That charity never failles: but we have this charity in baptism, which we are certain never to lease, Therefore we are certain of grace, and consequently of righteousness.   

ANSWER.  
Saint Paul denyeth not, but that charity may fail in this life, but in the other world to come it shall not fail. For if faith, and hope may fail, why not also charity, Ergo we are not certain of our righteousness.   

OBJECTION.  
THe Apostle saith, 2. cor. 1. v. 12. This is our glory the testimony of our consciences, but a testimony is none, except it be certain.   

ANSWER.  
THe testimony of conscience in which the Apostle glories, and reioyses, or, by whose example we may glory the like, to wit, is, not to be guilty in ourselves of sin, and to live confidently us to stand in grace. Which testimony of conscience consists not in righteousness of works, but in sanctification and holiness of life, for all rejoicing annexed with fear, is not assured, and certain. For it it said ps. 2 serve the Lord with fear, and rejoice in him with trembling.   

OBJECTION.  
MAny are certain in themselves to have walked righteously, and to have eshewed all mortal sins; which cannot be without justifying grace: therefore must certainly, and assuredly any man may know himself to be in grace, and consequently certain of his salvation.   

ANSWER.  
THe Minor is false, for it is said, ps. 18. v. 13. who doth know his sins. And S. Peter 2. Epist. cap. 1. v. 10 Exhorteth by the flying of sin, to make our calling and election sure by good works. That we be not in vain called, for whosoever perseveres not, in vain is his vocation; & consequently a man is neither certain of justifying grace, neither of salvation.   

OBJECTION.  
TO Deny this certitude of grace, makes men to doubt, and despair, Ergo.   

ANSWER.  
ALbeit his certitude of Grace and only faith be excluded and denied, there is no occasion of anxiety & doubt, because there is many things that brings consolation, to go fordward in righteousness in the fear of God, as love, charity, contrition, the Eucharist, tribulations, as witness the Apostle saying, 2. cor. 7. v, 4 Above measure I rejoice in all our tribulations etc.    

QVAESTIO. XXX. Of the Pureness of good Works.  
WHerefore extolleth the Papists, so much the works, of Righteousness, seeing all good works, whatsomever, whosoever done of any man, are sin, and blotted with impurity of the corrupted flesh, and are made imperfect with a perpetual affection of imperfections, So that as our Arch-Rabbies teaches, that the very elect, are Guilty of sin before God, and of the fear of the judgement of death. Luth art 31. 32. Caluin. lib. 3. inst cap. 11. § 11. & cap. 14 §. 9.10.11. & lib. 4 cap. 15 §. 11.  

ANSWER.  
WHat execrable assertion is affirmed, be there Ghospellers, who being empte of all good works, and holiness, following the flesh; must savour of the impurity of the flesh, & consequently wild sinners, and as brutish creatures to follow their own imaginations, concerning righteousness, and good works. 
Many good works are without sin and glorifyeth God.  Which we defend and confesseth, that good men (de facto) may perform, and exhibit (by the help of God's grace) many good works meritorious; and verily to be without any spot of sin, as undoubted faith teaches; and holy Scriptures bear witness. For to what end doth Christ exhort men to good works, if they be sin in themselves, saying, Matth. 5 v 16. Let your light thine before men, that they may see your good works, and glorify your Father, which is in Heaven. But wicked and sinful works, are not good, neither is God glorified of them, but in the contrary what is good, and glorifyeth God, are not si●ne, neither polluted of the flesh; which is verified secondly of the doctrine of the Apolste, who exhorting them to follow good works, showing what offect follow them▪ saying, 2. Pet. cap. 1. v. 10. In doing of these things you shall not sin, which ●●hey had been sin, the Apostle Peter, so foolishly world not have bidden us to make our calling, & election sure, by good works; if they had not profited us, and glorified God.  
Moreover the Apostle 1. cor. 7. v. 38. speaking of Virginity, say't: Who gives his virgin to Matrimony doth well; and who doth not, do better, if this positive gift Marriage, be not sin? How much more excellent a work is Virginity to be a work without a sin.  
Likewise the Apostle commending the dignity of a Bishop, says, 1. Tim. 3. v. 1. If any man desire to be a Bishop, he desireth a good worke●.  
And last of all it is said to the great praise of job, that in all his afflictions, he had not sinned in his lips, cap. 1. v. 22. Therefore it is evident that many good works (by the help of God's grace) may be accomplished and done, without any spot of sin; or any quality appertaining to sin, both to the glory of God, and profit of the doer. 
If good works were sin God should be a praiser of sin.  And therefore to say that our good works are defayled, and spotted with sin, it should follow that God should praise evil works: which is opposed to the nature of his own goodness. Moreover reason accordeth with the Scripture, because there is no quality in man that necessitates, and forces him that he should defail, and contaminat his own works with sin: neither is he moved of God, nor of his own nature to that evil, seeing that God is no tempter of evil; neither doth nature desire of itself, or worketh force or any violence, neither the Devil, because he cannot compel violently the freewill of man, neither bow it, or fraime it to his disposition, and desire; For if a man can do no good wo●●● without the blot, and evil effect of sin, it should follow, that the grace of God, and the whole merits of Christ, should be unprofitable and without effect to abolish sin. And again in the day of judgement, there shallbe neither merit, nor demerit rewarded; & in the present time, it is all a like, to spoill, and robe, as to give alms; & consequently mortal sin, and habitual grace shall dwell and exist together: and moreover in vain are all the exhortations▪ & monitions, perused in the Scriptures, to move men to penance, mortification, and satisfaction of l●fe▪ if a man can do no good thing, but sin. And that all his actions, are sin; then wherefore it is said to sinners, john. 1. v. 12. That he hath given them power, to be the sons of God who believe in his name, if by sin they rema●●e ever the children of the Devil, and of darkness, as Caluin affirms, saying; that the very elect are Guilts of sin, before the tribunal seat of God, and subject to he sentence of death; whose bla●● he my and arogant mind is damned of all Christian men who can judge any thing equally in this subject and matter.   

OBJECTION.  
THe Prophet Isai 64. v. 6. saith: We all are made, as unclean, and our whole righteousness, is as a menstruous cloth: that is to say, our whole works, which seem just unto us. are  with sin. Therefore all our works are defailed with uncleanness, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sin.   

ANSWER.  
THe Prophet speaks according to the meaning of S Hiero. in the person of the jews: and yet notwithstanding not of all men, (amongst whom, were many good men, whom the Scripture commends, for their righteous works:) but of the wicked, whose legal works, Sacrifices, sabbaths, and New moons were adjudged before the Lord pollured, and unclean: to wit, when they were done of them, in the estate of sin; not that these effects was sin of themselves, but because they profited nothing, by reason of the actors who remained in the estate of sin. Moreover neither doth the Prophet speak, so extending his words absolutely against all times and all men, but only to that time, in which he speak these words, when iniquity abounded in Israel, for which iniquity, God was to permit, that they should be lead into captivity, as may be evidently gathered of all words following v. 10. saying. The city of thy holiness is desert Zion is made vast, and jerusalem is disolat etc.   

OBJECTION.  
ECcl. 7 v. 21. saith, There is not a just man in the Earth who doth good, and sinneth not. Ergo all our works are sin.   

ANSWER.  
IN the Hebrew text it is read, that the just man shall not sin at all times. But the true sense is, that no man is so firm, and constant to do good, that he can never sinne, and it is not needful, neither of necessity, that he shall sin in all his works, and labours, ergo there is just men in Earth, that doth good, and sinneth not.   

OBJECTION.  
IT is said in Gen. 6. v. 5. That God did see, that the whole cogitations of the heart of man, was bend to evil, at all time: But of evil cogitations, & of a will inclined to evil; no good works can proceed: ergo where there is no good thought, there is farrelesse good works.   

ANSWER.  
THe true sense of these words after the interpretation of the ancient Father, is, that many cogitations of the heart of man were inclined to evil for such sayings are common in the Scriptures, as for example all are said to be absent, when almost all are present even so in the same place v. 12. It is said that all flesh to have corrupted his way: and notwithstanding No, and Enoch, are praised for righteous men. Likewise S. Paul complains Phil 2. v. 2●▪ That all sought that, which was for their own profit; and not which appertained to jesus Christ. And yet in the contrary S. Paul himself, and the other Apostles, sought not their own profit, but Christ jesus. Ergo, all men, neither the thought of all men, are not inclined to evil, but also to good, and consequently to good works.   

OBJECTION.  
IT is said an the Psalmist. 142. v. 2. That all living souls shall not be justified in thy sight. And Matth 7 v. 8. saith, That an evil tree, cannot bring forth good fruit: but where there is no justification, and good fruits; there can be no good works. Ergo etc.   

ANSWER.  
THe true meaning of the Psalmist is, saying, that if God would do with sinners in righteousness and eq●●●; there is none▪ who absolutely and altogether can be pronounced just, without some venial sins; by reason of which, he is not altogether just; to this effect is understood that place of S. john i. Epist. joh. cap. 1. v. 8. If we say, we have no sin▪ we deceive our solues, and the verity is not in us: ●etnot with standing desists not or failles to be just; for it is said that the righteous masinnes seatientymes in the day, Prou. 24. v. 16. which sins, are not judged mortal, to Rob him of righteousness, but venial inclining and not effecting, and so the holy man concludes, that no man can be justified, in the presence of God, innocent, and pure, of all sin, which venial sin do not impedit righteousness, because as oft we say the Lords prayers, as is presupposed of all learned men, venial sins are forgiven. And as concerning that place of S. Matth. That an evil tree cannot bring forth good fruit. S. Augustin expoondes it of the intention, to wit, that so long as an evil intention is retained in the mind, a man cannot bring forth good works, for unto an evil intention, evil followeth. Whereupon it follows that freewill is in our own power vnderpropted with divine help to turn it to Good and so to bring forth good fruits.   

OBJECTION.  
AMongst other precepts God hath two, first that we love God, with our whole heart. Deut. 6▪ v. 5. Secondly he saith, That we shall not covet. Exod. 20. v. 17. But who fulfils not these two precepts, inteirly sins: ergo what righteousness can we work but it it sin, seeing we cannot kept these two commandments.   

ANSWER.  
IN the contrary S. john Epist. 1. cap. 2. v. 5. saith, who keeps his word, in him is the love of God perfect indeed; as for the precept, thou shall not Covet, the consent of will is forbidden, and not first motion, and for that cause we consent not ever, neither sin ever; and consequently we may fulfil these two precepts in keeping his commandments, when we consent not in will to Covet; and so we work righteousness without sin: in keepting his Commandments, as at more length is discovered in the twenthy-fyve question.    

QVAESTIO. XXXI. Of the merits of good Works.  
WHerefore do the Papists so arrogantly teach, that a man properly may merit the augment, and increase of grace, in this life, and the reward of eternal life; seeing this derogates the Majesty of God. For that cause, the name of merit is as a thing full of arrogance which our reformed Church hath abhorred and detested. Calu. lib. 3. inst. cap. 15 §. 12 & alij.  

ANSWER.  
IT is no marvel that good works, & the name of merit, be in hatred, and detested of you, who allowed none, but all to be sin. Which affirmitive make men to i'll from the virtue of all good works, as chastity humility etc. And other Christian Godly works, as from deadly poison; and to enter in the brood way, which leadeth to perdition. Matth. 7. v. 13. But the true verity is, that a man standing in habitual grace, may truly properly, of worth, and right, merit eternal life, without any prejudice of gods divine Majesty. Which doctrine of faith, is valled with strong reasons of holy Scriptures, which no man will deny, that is not prevented with a malicious mind, and carnal passion: & who hath the smallest taest in the divine Scriptures shall easily define this argument; so that Eccls 16 v. 15. saith. all mercy maketh a place to every one, according to the merit of his work. How evident is merit expressed to be a consequent of mercy, what in this word is to be hated, and abhorred of the Protestants, if they love the Scripture, for if they detest the one they must detested the other, and so the Scripture is as abominable to them, as the word merit, and good works are▪ next to Ecclesiasticus, S. Paul avouches the same, saying, Heb. 13. v. 16. do good and to distribute forget not, for with sacrifice God is promerited. And likewise of these places in which it is said, that God giveth to every man a reward, & wages according to the measure, condition, and dignity of the work, which is nothing other, then according to the good merit of the work, or the evil, as it is said, Psal. 6. v. 13. That God gives to every one according to his works And likewise S. Matth. 16. v. 27. saith, That when the son of man shall come in the glory of his Father, with his Angels, then shall he give to every one according to his works. And likewise S. Paul 1. cor. 3. v. 8. saith, That every one shall receive his proper wages, according to his labour. What is else merit but wages, and a reward, and a condign recompensation of every man's labours, & works, But now if there be no mention of merit, which word the Protestants abhorreth, how are wages, and rewards distributed, and given: and likewise punishements. For doth not God punish man for evil, according to the evil; and remunerates man with eternal life, for good works according as they are good works, and therefore seeing evil works, of worth, (ex condigno) merits this punishment which is eternal, shall not good works, and welldoing merit eternal life as a reward, and a remuneration of good things; for if we observe peculiarly the name of wages, and reward, alleged of the Apostle, it giveth us to understand, that wages hath no place, but where is merit: for they are correlatives, one, with the other, for there is due no wages, where there is no merit, neither followeth merit, but where there is works.   

OBJECTION.  
CAluin. lib. 3. inst. cap. 15. §. 2. saith, that the Kingdom of God improperly is called wages, seeing it is the inheritance of the children, ergo.   

ANSWER.  
WHerefore is it rather improperly said waidges, than inheritance, seeing the same be waidges, and inheritance, and the same with divers titles may be debt to us, as appeareth evidently in Christ, to whom the accidental glory of his body was true waidges, as saith the Apostle Phil. 2. v. 8.9. He hath humbled himself, and is made obedient to the death, even to the death of the Cross: for which, God hath exalted him, and hath given him a name, which is above all name, etc. For that he promerited the same through his humility, and passion, for if he had not promerited this accidental glory to his body as waidges; the Apostle had not said this word [propter quod] which waidges was also in heritance due to him, by reason of his hypostatical union: even so life eternal is inheritance, to the just, and innocent, for somuch as they are adopted sons of God, by habitual grace, which only title is dew to baptised infants. And likewise life eternal is waidges to the children of adoption, forsomuch as they merit it with good works done in the state of Grace. And therefore it is not called improperly waidges more than inheritance, seeing both the inheritance, and waidge depend on the merit of good works.   

OBJECTION.  
THe Lutherans argue, that life eternal is called waidges, not that it is given, or due for good works; but because it is annexed to the promises of God, and therefore it is due to us by promise, and not of no merit.   

ANSWER.  
I Say a man instructed, & confirmed with habitual grace of God, may exhibet, and do a work condign, and worthy of eternal life, because he is moved with the spirit of God, whose supernatural motion intends to life eternal, and therefore for that cause, these good works are so high, and excellent as is the self life eternal. And therefore with divine promise joined; life eternal shallbe debtfull to that work, and for that cause, that work shall merit truly, and properly, life eternal, as a merit: and so our merits draw their own condition, which are done, and wrought, by the grace of God.   

OBJECTION.  
THe Apostle saith, Rom. 6. v. 23. That the grace of God is life eternal: but that which is of grace is not debtfull to us, by way of wages, of righteousness: And for this cause it is said, Psal. 102 v. 4 That God hath crowned us with mercy and compassion, ergo of grace, and not of works, is life eternal.   

ANSWER.  
WHo is so ignorant, that knoweth not, that life eternal is called grace; because the condygne merits of life eternal, are of the grace of God, as saith, S. Aug. Epist. 105. For if S. Paul calleth death the stipend of sin even so the stipend of righteousness may be called life eternal; or the stipend of death, & stipend of life is merit & demerit, as correlatives are, for in this the Apostle hath changed a kind of speech, that he might exclude ambition, and pride, out of the heart of man, and especially such as would that life eternal, should be due, and properly given for their own righteousness, without the grace of God▪ as witness S. Aug. in Epist. 105. And therefore the Apostle calleth life eternal the grace of God, because it is given, for the reward of works done in the state of grace, and seeing our works without grace, as unto the life eternal, it is attributed to grace, as unto the principal cause, that our works merits life eternal. And consequently is the exposition of the Psalm, that he hath crowned us in mercy and compassion, not that life eternal is our true waidges, of due righteousness to our works, but because the same works are done, in the mercy of God, albeit others expounds this place so, that God with his mercy, and benefits, compasses the just man about as with a crown.   

OBJECTION.  
WHen we have done all, which is commanded, say, we are unprofitable seruamds, what we ought to have done ●e have done it. Therefore to unprofitable seruands wages is not due of righteousness.   

ANSWER.  
Our own works of themselves in a part to us, are unprofitable, and of no value without God▪ because they draw all their dignity and worth of his grace: notwithstanding good works laid, and joined with divine grace, are very profitable according to that saying, 2. Tim. 2. v. 21. If any man therefore shall cleange himself of these he shall be an veshell sanctified in honour, and profitable to the Lord, and prepared to every good work. Therefore when he says profitable, the Apostle means, that both, he is for the honour of God, and for perfection: disposing himself to all good works. And therefore for that cause, it is said, behold good seruands, and faithful etc. Matth. 25. v. 21. For a good and faithful seruand is profitable, when their works are done by the grace of God.   

OBJECTION.  
THe Apostle saith, that the sufferings of this time, are not worthy to the futur glory, which shallbe revealed unto us, Rom. 8 v. 18. but o●r works hath not that dignity with that reward of glory. And therefore as Bern. serm. de annunciat. saith, neither are the merits of man such, that for them, life eternal is due of right neither God doth injury if he give not the same unto us.   

ANSWER.  
I Confess that our good works is not worthy so much glory, be Physical equality, for the reward is much more excellent, nor the works are▪ if we consider them, according to their substance travails, and continuance: Yet notwithstanding they bring with them eternal glory as the Apostle saith, 2. cor. 4. v. 17. For our light afflictions, which is but for a moment, causeth unto us, a fare more excellent weight of glory. Which works as thy proceed from grace, and the spirit of Christ, is worthy of eternal life, with proportioned excellency of glory as such is betwixt, the midst, and the end, the fight, and the victory, the race & the vining, for the works of the righteous (which truly we call worthy of eternal life) are midst, and are most fitly ordained to that end, and of that same right rule measured, to wit in Gods divine and supernatural grace, to which end, such rewards answers, according to the right rule of his providence. Moreover Bern saying, That our merits according to themselves is not such, that by them, God by right, is debtor of life eternal, but to have life eternal through works is of his good grace, and divine promise: & therefore God hath obliged himself to recompense these good works done in grace, if we consider together his ordination to work good works, and the promise of recompensation for good works, concludes that he is obliged himself, to this recompensation, to give life eternal for ye working of good works, and consequently, man merits life eternal, and his works are such that doth merit, and also receives great injury, if God effectuate not his own promise in remuneration of his good works.   

OBJECTION.  
IF we may merit any thing, it redounds to the injury of Christ's merits, as thought it were not sufficient, except they be helped of ours which is false. And therefore we reform are scrupulous, to grant any merit, and satisfactions to the Papists, lest we should seem to do injury to Christ.   

ANSWER.  
THe assumption is false, because our merits absolutely hath power and virtue from the infinite merits of Christ, and doth proceed, & come from him, which makes our merit acceptable, ye also our merits, are the works of Christ, which he himself worketh in us, by his spirit, and according to the measure of his gifts given us, as teach S. Aug. Epist. 105. And for that cause, all their praise, & worth, redoundeth to the greater glory of Christ; for that we affirm the merits of Christ to be of so great efficacy, that not only they purchase remission of sins, and eternal life: but they have merited virtue for us to promerit, and this promeriting maketh a place, and redounds to the praise of God's divine power, who not only hath created all things, and worketh in all things, but also in all thing created hath given power of working; how much more, by the rest of his creatures, hath he given power, and freewill to man to merit eternal life, which is the end of his creation. And therefore God requires our merits, for he would not apply to us the merits of Christ, it by them we might obtain beatitude immediate of themselves (for in so doing they shoul make us slothful, idle, and the merits of Christ less famous, and out of reputation.) but so they are applied to us, that we may obtain immediate virtue to merit, which except we use the merits of Christ they should profit us nothing to eternal life. As for your scruppels in the conclusion of this subject they shallbe discovered.    

QVAESTIO. XXXII. Of Good works done in respect of an eternal reward.  
WHerefore do the Papists teach, that a man may do, and exhibet, some good works in respect of eternal reward, seeing this form of doing is mercenary, and ●●le. Calu lib. 3. inst. cap. 18. §. 2.  

ANSWER.  
TO work good works in respect of an eternal reward it is both leesome, honest, and acceptable unto God, as is proved of the Psal 118. v. 112 saying, I have inclined my heart to do thy iustifications for ever for a reward. Therefore it is evident that David in respect of a reward, had inclined his heart to do iustifications, and to keep the Law of God. For the first principal cause of itself, wherefore the mind of man is applied, and inclined to follow the commandenients of God, is God, and his will, because God so willeth, and commands, and this obedience, and observance is due to his own Majesty: but notwithstanding the second, and less principal cause why they followed, & keeped the commandments, is the hope of a reward, or remuneration. And albeit that Heretics would make this subterfuge to turn () for a reward unto the end, and to say for ever, but this helpeth them not, because immediately, (lie) goeth before, while the Prophet saith, in aeternum, for so in S. Hierome translation it is said, inclinavi, cor meum ad faciendas iustificationes tuas in aeternum, propter reeributionem.  
Moreover john Baptist, and our Blessed Saviour, with his Apostles by his command, for hope of eternal life, with this proposition began their preachings saying, Do penance, for the Kingdom of Heaven hath approced, Matth. 3. vers. 2.  
Likewise the Enuches are praised of Christ: Matth 19 vers. 12. Who hath gelded themselves for the Kingdom of Heaven. In which words, most plainly Christ commends penance, and purity of life, in respect of a more easy obtaining of beatitude; for the end truly unto which God hath created us, is eternal life: to which end as a mediate he hath commanded, destinat, and willed good works to be done, but who, (except he be more blockish nor a block, and more stuped nor a stock,) will deny mediates, which rightly Rulleth, and directs his own end; & that chief when a man is greatumly loved of God, he will give diligence in doing the same which he commands, for whom he undergoeth his labours, and pains, cannot be frustrate of eternal life, for a merit, and therefore to work meritorious works, for their merit, is not mercenary not basse, but honourable, good, and acceptable to God our Father, whose sons we are if we incline our heart to do his laws, for a reward, and this is the good pleasure of God, that concomminanter we should work good works, with his grace unto life eternal, whose will is to remunerat & give that beatitude, for a merit of good works.    

QVAEST 10. XXXIII. Of Confidence conceived of merits.  
WHerefore do the Papists conceive such confidence of eternal life by their merits, seeing it savours of presumption, and in prejudice of the excellency of our redeemer. Calu. lib. 3. inst. cap. 12. §. 3.4.  

ANSWER.  
I Say it is not anough to confide, and trust simpliciterly, but also with assured faith, we are bound to believe good works to merit life eternal, for we cannot obtain life eternal, except we have laboured to promerit the same with good works, as is evidently discussed already, notwithstanding, no man can firmly determine, and assuredely persuade himself, in his merits, to obtain and have life eternal, defacto. The reason is, because we are not certain of our own righteousness, & that any man is just absolutely, and to have meritorious works, and howbeit he might in some part repose confidently to have, notwithstanding it followeth, that no man assuredly can assure himself of perseverance, and therefore seeing no manner of way, any man can be certain in this life, (without a special revelation of God, or else, if we would precipitat ourselves in the damnable gulf of the Caluinists only faith) We believe under hope, sub gratia, giving diligence to make our calling and election sure by good works, as the Apostle teaches, 2. Peter. 2. and so we may conceive of our good works, some trust, and confidence, of eternal glory: notwithstanding so, that chief the same confidence, and trust, be placed dependently in the only mercies of God, and merits of Christ, and secoundely in works. And therefore to the purpose, the first part is proved, Tob. 4. v. 12. Great confidence is with alms before the most high-God to all them that doth the same.  
Likewise 1. Tim. 3. v. 13. saith, who have ministered we'll purches to themselues a good place, & much confidence in faith. And seeing good works, are the cause of our salvation, already proved, we may the more rightly trust, and confide them to obtain our salvation: as for example when the Physic is very good, the patient may the more confided of his health: and therefore in such manner I may confide, that merits are the cause, of which salvation may come, and so consequently we may have that confidence, and trust of good works, as an effect depending on the cause. Secoundly the posterior part is proven of the for said introduction, because the chief cause of our salvation, is the merits of Christ, and Gods divine mercy, therefore by the merits of Christ, virtue is given us to merit, and to be perseverand: So that our merits are the works of Christ, which he worketh in us by the spirit of his grace, which no man is ignorant of, forsomuch as in all our petitions, & prayers we remit them to be granted for his divine mercy saike, and the merit of Christ. And therefore the holy Church, and every member concludes their prayer, saying, by our Lord JESUS Christ, etc. And therefore here is neither done, nor inferred, either presumption or prejudice to the excellency of our redeemer, for whose fauou● and grace, all help requisite is given us to merit, and so it is acknowledged of us, to be from him, as the principal cause, and so we do not trust, and confide in our own merits, but secondarly and dependenterly; for all that we have received or worketh, we affirm it to be, by the merits of Christ, and divine grace, and whatsoever we work, or merit, it is through the grace of God, and merit of Christ, and not of our selves absolutely, as our adversary imagine. Neither do we presumptuously any thing, neither with injury to Christ.  
As concerning their Scrupels, for conclusion they are full of scrupelles, to withstand the verity revealed out of the word of God, and make no Scrupell where Scruples should be observed, it is no Scrupell with there divines, to affirm God the author of sin, with predeterminat predestination without foreseen causes the fall of man, and the reprobates damnation; of Christ despairing on the Cross: of man's freewill, of the whole eight articles of our Belief, of the impossibility to keep the Commandments, in defending that all our actions are mortal sins, in making all sins equal, and in teaching that Christ hath fred us from all Laws, in taking away all fear of conscience, by only faith: in teaching necessity to be forced in the freewill of man: in taking away vice, and virtue in man's actions; merit & demerit; sin and grace: with others infinite numbers of assertions swallowed up of them, without any scrupell, like another Leviathan plunged in the weest Sees with a devoring mouth, So pass they without Scrupelles walking after their own fantasies, and not according to the word of God; neither the reason of moral knowledge.    
The end of the first Part.   

THE TABLE OF THIS BOOK.  

TO whom properly the Catholic name appertain. Quaest. I. pag. 2.  
Of the damnable, and special Faith of the Heretics. Quaest. II. pag. 23.  
Of the Article of the Creed, I believe the remission of sins. Quaest. III. pag. 44.  
Of the informal Faith of Sinners. Quaest. FOUR pag. 49.  
Of the necessity of Miracles. Quaest. V pag. 45.  
Of the verity of Miracles in the Catholic Church. Quaest. VI pag. 61.  
The Pope is taken of the reformed for Antichrist. Quaest. VII. pag. 73.  
Of the Primacy of S. Peter. Quaest. VIII. pag. 89.  
Of the Roman Sea of S. Peter. Quaest. IX. pag. 107.  
Of johne the eight Pope, a Woman. Quaest. X. pag. 112.  
Of the infallible authority of General Counsels. Quaest. XI. pag. 116.  
Of the verity of the Roman-Church, and of her notes. Quaest. XII. pag. 127.  
Of the pretended reformation of the Protestants. Quaest. XIII. pag. 145.  
Of the stability of the visible Church. Quaest. XIIII. pag. 169.  
Of the interdicting of Scripture. Quaest. XV. pag. 183.  
Of the adulterating the Bible. Quaest. XVI. pag. 199.  
Of Traditions. Quaest. XVII. pag. 206.  
Of the certitude of Hope. Quaest XVIII. pag. 214.  
Of publicts, and private Prayers. Quaest. XIX. pag. 218.  
Of the Aue Maria. Quaest. XX. pag. 225.  
Of the Beads. Quaest. XXI. pag. 228.  
Of Praying in the Churches. Quaest. XXII. pag. 231.  
Of Predestination, and Reprobation. Quaest. XXIII. pag. 236.  
Of Free William Quęst. XXIIII. pag. 251.  
Of Prescience, Predestination, and . Quaest. XXV. pag. 259.  
Of the keeping of the Commandments. Quaest. XXVI. pag. 264.  
Of Real justice. Quaest. XXVII. pag. 269.  
Of good Works. Quaest. XXVIII. pag. 276.  
Of the incertitude of Righteousness. Quęst. XXIX. pag. 281.  
Of the Pureness of Good Works. Quęst. XXX. pag. 289.  
Of the Merit of good Works. Quęst. XXXI. pag. 296.  
Of good Works done in respect of an eternal reward. Quęst. XXXII. pag. 304.  
Of Confidence conceived of Merits. Quęst. XXXIII. pag. 306.   
FINIS.