An apologie for religion, or an answere to an vnlearned and slanderous pamphlet intituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion, pretended to be printed at Antwerpe 1600. By Edvvard Bulkley Doctor of Diuinitie

Answere.

AS it is false that wee neither know what wee be∣leeue, nor why wee beleeue (as hath been be∣fore sufficiently shewed) so is it no lesse false, which is here boldly affirmed, but faintly pro∣ued: That we haue no meanes in our Church to settle vs in vnitie of beleefe, to determine controuersies, and to abo∣lish herefies. We haue the word of God, which wee ac∣knowledge to be the onely touchstone of truth, concer∣ning religion and saluation: We haue learned, and godly Bishops and Pastors to teach the truth of Gods word, to confute both by preaching and writing errors and here∣sies: And we haue Synodes, although not generall, yet prouinciall, wherein controuersies may be decided, and heresies condemned, as heretofore the truth hath beene maintained, and heresies confuted; and confounded in some prouinciall Councels, as that called Gangrense, and some other Africane Councels, as well as they haue beene in some generall. I would faine know of you, what other and better meanes, the Church of God had for the space of

three hundred yeeres after Christs in carnation then these, to determine controuersies, and abolish heresies. Gene∣rall Councels they had not before Constantines time, which therefore your fellow Papist Fighius counteth to * 1.1 haue been an inuention of his: but your great Rabbin Rob. Bellarmine therein controlleth him, and saith it is false. * 1.2 So well these men be setled in vnitie of beleefe. And to your great Master of Rome (whom you now would make the Oracle of the world) there was before that time but * 1.3 small respect and regard had, as your owne Pope Pius 2. in these words confesseth: Ante Concilium Nicenum sibi quis∣que viuebat, & ad Romanam Ecclesiam paruus habebatur re∣spectus: i. Before the Councel of Nice, euery one liued to himselfe, and there was small regard had to the Church of Rome. Shew vs therefore what meanes the Churches of God then had for maintenance of vnitie of faith, which we want?

You say that Christ willed vs to heare his Church, if we would not be accounted for Ethnicks and Publicanes. The * 1.4 which place your said Rob. Bellarmine Reader full wisely alleageth to proue the Pope and his Councel to be the su∣preme Iudge of controuersies. As though our Sauiour Christ there spake of deciding of controuersies in doc∣trine, or of expounding the Scriptures; or by the Church meant the Pope and his Councel, and that euery man a∣gainst whom his brother trespasseth, must goe to the Pope and his Councel to make his complaint. These be vani∣ties and follies, which nullo impellente ruunt, and neede no confutation. You further alleage out of Ioh. 14. 17. that Christ promised vnto the Church the assistance of the holy Ghost: where, by the Church you meane the Pope and his Councell, as your Master Bellarmine hath taught you, who writeth vs: Sed hîc in genere dicimus, iudicem veri sen∣sus Scripturae & omnium controuersiarum, esse ecclesiam, id * 1.5 est Pontificem cum concilio, in quo omnes Catholici] conue∣niunt: that is, Wee generally say, that the Church is the iudge of the true sense of the Scripture, and of all contro∣uersies, that is to say, The Pope with the Councel, where∣in

all Catholikes doe assemble (or rather dissemble toge∣ther). But our Sauiour Christ made this promise to his dis∣ciples, saying: I will pray the Father, and he shall giue you ano∣ther Comforter, that he may abide with you for euer, euen the * 1.6 spirit of truth, whom the world cannot receiue, because it seeth him not, neither knoweth him; but ye know him: for he dwelleth with you, and shall be in you. This promise pertaineth not to all the successors of the Apostles, but to all them that truly feare God, and beleeue and obey the holy doctrine which Christ deliuered to his Disciples, and which they prea∣ched: the which when you shall soundly proue, that your Popes & Councels do, then we wil grant that this promise of Christ belongeth to them. In the meane time wee will follow Chrysostomes good counsell: Si videris aliquem E∣uangelica * 1.7 repetentem, profecto spiritum sanctum habet. Venidt enins spiritus sanctus vt recordari vos faciat eorum, quae docui. Si quis igitur corum, qui dicuntur habere spiritum sanctum di∣cat aliquid a scipso, & non ex Euangeliji, non crodite, meam do∣ctrinam sequimini: that is, If thou see any man speaking out of the Gospell, surely he hath the holy Ghost. For the holy Ghost shal come to put you in remembrance of those things which I haue taught you. If therefore any of them, which are said to haue the holy Ghost, doe speake any thing of himselfe, and not out of the Gospels, beleeue him not, but follow my doctrine. Whereas you say, that you beleeue certainly that the Church cannot erre, that the generall Councels cannot deliuer false doctrine &c. I an∣swere, that you foolishly begge that which is in question. For as wee acknowledge Councels assembled of godlie, learned, and modest men, which simply seeke the glorie of God, and the profit of his Church, are good meanes to suppresse errors and heresies, and to abolish abuses and enormities; so to affirme that generall Councels cannot erre, or deliuer false doctrine, is most false & absurd, as by many both reasons and examples might be prooued. But for shortnes sake I will touch but a few examples.

The councell of foure hundred Priests of Israel erred, * 1.8 and Santan was a false spirit in the mouth of them all to the * 1.9

destruction of Achab that cursed king of Israel. The coun∣cell * 1.10 of the Priests of Iuda erred in cōdemning Iesus Christ to death. The Councell of the high Priest and other * 1.11 Priests, Rulers, Elders, and Scribes erred in forbidding Christs disciples to speake or teach in the name of Iesus. The councel of Neocaesarea erred in iudging hardly & fals∣ly of second marriages, which Gods word alloweth. Rom. * 1.12 7. 3. 1. Cor. 7. 39. the words of the Councell be these: Pres∣byterum conuiuio secundarum nuptiarum, interesse non debe∣re, maxime cum praecipiatur secundis nuptijs poenitentiam tri∣buere: that is, A priest ought not to be present at the feast of second mariages, especially because he is commanded to appoint penance to second mariages. This Councell although it were prouinciall, was confirmed by Pope Leo * 1.13 the fourth, as appeareth by Gratian, and the Papists hold, that prouinciall councels confirmed by the Pope cannot erre. The Councell of Ariminum, wherein were assembled * 1.14 aboue foure hundred Bishops, horribly erred, in maintai∣ning the blasphemous doctrine of Arius. The like did the Councels of Millaine, Seleucia, and of Tyrus. The second Councell of Ephesus erred, and maintained the false do∣ctrine of Eutyches. These Councels the Papists confesse to haue erred, and why? because they were not allowed and confirmed by the Bishop of Rome. A simple and shame∣lesse shift: as though the Bishop of Rome had in those daies power either to call, or confirme Councels any more then the other Patriarks had. In that second Councel of Nice (most vnlike vnto the first) not only the wicked worship∣ping of Images was allowed, and the Scriptures for the confirmation thereof most shamefully abused and detor∣ted, as appeareth by the said corrupt councell, and Caluin and Mart. Chemnicius haue largely shewed: but also in the * 1.15 same was decreed, that the Angels haue bodies, and that the soule of man is corporall, and therefore they may bee * 1.16 painted; the which he foule errors. If you will not allow the worshipping of Images to be an errour, then you can∣not say but that the Councell of Constantinople vnder Leo the Emperour, where were present 338. Bishops, and

another of Frankford vnder Charles the Great, in which the worshipping of images was condemned, did erre. Some of these Councels erred: To omit for breuitie sake manie other Councels, a Councell at Rome vnder Ste∣phanus the sixth, or as some reckon, seuenth, condemned * 1.17 Pope Formosus and his doings. Another Councell at Ra∣uenna vnder Pope Iohn the tenth, restored Formosus, and condemned Stephen and the actes of his Councell. I * 1.18 hope you will not, or cannot say, but that one of these Councels erred. Another Councell at Rome vnder Pope Nicholas the second, caused that excellent learned and godly man Berengarius to recant, and to confesse that the verie true bodie of Christ is indeed handled, and broken * 1.19 by the priests hands, and torne with the teeth of faithfull people: The which is a grosse, false, and blasphemous doctrine. The Councell of Constance erred most wic∣kedly in taking away the cup of the Lord from the lay people, contrarie to the word of God, and the testimo∣nie of all antiquitie. And that their last Councell of Tri∣dent hath fouly erred, and confirmed false doctrine, repugnant to the truth of Gods word, and the Canons of ancient Councels, both these excellent learned men Martinus Chemnicius and Innocentius Gentilletus haue she∣wed: and we do, and will proue to the consciences of all those, whom the God of this world hath not blinded. I am not ignorant what colours that Iesuite Bellarmine see∣keth to cast vpon the foresaid errours of these Councels, and such others, and what simple shifts he seeketh to elude and auoid them, the which I wil not stand here to answer, but I will referre the reader to the answers of Lamb. Da∣naeus, and to that excellent man of blessed memory D. Whi∣takers, where he may find the weaknesse and nakednesse of Bellarmines said shifts plainly discouered, and the same fully confuted, the which I thinke will stand (as other of his works haue done) long vndefended.

Whereas you note in your margent the ancient Coun∣cels of Nice, Constantinople, Ephesus, and Chalcedon, wherin old heretikes were confuted and condemned: and

thereby claime them to appertaine to your Church. I an∣swer, that as it is most certaine, that those Councels were not called, not gouerned and directed by the Bishops of Rome, as now by vsurpation they are; so you shall neuer proue, that those godly and learned fathers agreed with you in manie great and principall points of Christian do∣ctrine. It were easie to shew that sundry things were con∣demned by them, which be receiued and vsed by you: And therefore you vainly brag of their names, whose doctrine and proceedings you haue forsaken: neither haue you so much by disputation in Councels, as by cruel persecution through fire and fagot suppressed such as in all ages haue complained of your idolatry and abominations, as plain∣ly appeareth by histories.

As it is true that we admit the holy Scripture, or rather the holy Ghost, speaking in the Scripture, to bee the su∣preme vmpier and Iudge in matters of controuersies, and acknowledge him to be the onely infallible interpreter of his own words; so is it false, that we admit no other iudge, but remit al to euery mans priuate spirit, and singular ex∣position. We say, that as the holy Ghost in the Scriptures is the high infallible iudge and interpreter of the Scrip∣tures: so we acknowledge inferiour Iudges and interpre∣ters both priuate and publike. Euerie man is a priuate iudge to discerne and iudge of the doctrine which he hea∣reth or readeth in the Scriptures. So Saint Paul saith: I speake as vnto wise men, iudge ye what I say. Let the Prophet! speake two or three, and let the other iudge. Despise not prophe∣cying. * 1.20 Try all things, and keep that which is good. Abstain frō all * 1.21 appearance of euill. Beloued, beleeue not euery spirit, but try the * 1.22 spirits whether they are of God. The spirituall man iudgeth all * 1.23 things. Good Christians ought to haue their wits exercised * 1.24 to discerne both good and euill. The true sheepe of Christ * 1.25 heare and know his voice, and they will not follow a * 1.26 stranger, but they flie frō him; for they know not the voice of strangers, whereby our Sauiour Christ sheweth, that those which be his sheepe, and be truely gathered into his fold, can iudge and discerne betweene his voyce sounding

in the Scriptures, and the voyce of strangers, deliuering a strange doctrine differing and dissenting from the same, such as is the false doctrine of the Church of Rome. We also admit publike iudges of controuersies, both seuerally, as learned Bishops, pastors, and doctors; who may giue their sentences and iudgements in matters in question: and coniunctly, when they be assembled in Synodes and Councels to examine questions of greater difficultie, and to decide the same. How beit their iudgements be not in∣fallible (for all men be lyars, and subiect to ignorance and errour) neither haue they any absolute power and autho∣ritie * 1.27 to iudge after their own spirit or mind, but according to the canonicall Scriptures: from the which if they bee found to decline and swarue, their iudgements are not to be followed. But your meaning is, that the Pope with his Councell is the supreme vmpire and iudge in matters of controuersie, and the infallible interpreter thereof. How they haue most falsly interpreted the Scriptures, I haue in some part shewed before: and that he who is a partie, and whom a great part of Christendome doth accuse to bee Antichrist, and guilty of most grieuous crimes, as of impie∣tie, idolatrie, tyrannie ouer the Church, sacrilege, treason, &c. should be iudge in this his owne cause, is against all * 1.28 law and reason. It is written in your owne Canon lawe, Si Papa cum aliquo causam habet, non debet ipse esse iudex. i. If the Pope haue matter with any other, he ought not himselfe to be iudge. And againe, Quando Papa est in statu, qui plerisque est offendiculo, & scandalizat Ecclesiā, noc est corrigibilis, tunc * 1.29 non potest esse iudex, quia videtur male sentire de fide. i. When the Pope is in that state, that he is an offence to manie, and scandalizeth the Church, and is incorrigible; then he canot be Iudge, because he seemeth to be of an euill faith. And euen so not only we do, but also manie of his owne fauou∣rers haue iustly accused the Pope to be.

You vainly and falsly exaggerate controuersies and ir∣reconciliable iarres (as you terme them) among vs in es∣sentiall points of faith. But why do you not particularly expresle some of those essentiall points of faith? Surely be∣cause

you cannot. I cōfesse there hath been in our Church some controuersie concerning externall ceremonies, and forme of gouernment, as there hath beene heretofore be∣tweene good men; as betweene Peter and Paul: betweene Paul and Barnabas: betweene Anicetus Bishop of Rome * 1.30 and Polycarpus: betweene Chrysostome and Epiphanius; and manie others: who all were godly men, agreeing in vnity of faith, and knowledge of the Sonne of God. But you that are so eager in traducing our iarres, cannot see your own manifold and vnreconciliable iarres and controuer∣sies among your selues. As betweene your Schoolemen, namely, your Thomists and Scotists, differing in sundrie matters of moment, as not onely Erasmus hath declared, but also Iohn Bishop of Rochester hath affirmed. Also be∣tweene * 1.31 your Dominican and Franciscan Friers, about the conception of the virgin Mary, debated not onely by words, but also by blowes, which controuersie was neuer yet decided, but in the Councell of Basil, which the Pa∣pists count a schismaticall Councell, and in the same was the false doctrine approued, to wit, that the Virgin Mary was conceiued without sinne. You cannot see your iarres betweene your great Maister of Sentences Peter Lumbard (who iustled Saint Paul out of the schooles) and your Sor∣bonist Doctors of Paris, which found and condemned 26. errours in him: nor the iarres betweene Ambrosius Catha∣rinus Archbishop of Minorien, and Dominicus de Soto confesson to Charles the fift, concerning assurance of Gods grace, predestination, originall sinne, freewll, and indura∣tion of a sinner, as in their bitter bookes one against ano∣ther about these matters appeareth: nor y^e iarres betweene the said Catharinus and Cardinall Caietane, whom Catha∣rinus chargeth with 200. errors, of which he writeth thus: Quae vt non solum euidenter falsa meritò culpari possent, verum etiam vt Christianae religioni perniciosa, &c. Which may be worthily reproued not onely as euidently false, but also as pernicious to Christian religion. I might mention many mo iarres among the Papists, and namely betweene the secular Priests and Iesuits, as appeareth by their bitter

bookes one against another, and particularly that of Willi∣am Watson a secular Priest lately published in print against the Iesuits, which this camlling exclamor cannot espy, who can see a moate in our eyes, but cannot behold great beames in their owne: but for shortnes sake I omit them at this present, onely the learned may see how that great Rabbi Rob. Bellarmine iarreth with all other his pewfel∣lowes, and in very many essentiall points of doctrine dissenteth from them, and controuleth them. Whereof also Iohannes Pappus hath made a large collection.

Whereas you say y^t we haue no argument to proue, that we haue the true Church, true religion, and true faith, but such as al heretikes haue euer vsed: I answere, that we haue that argument & proofe for these things, which although Heretikes haue falsely pretended, as popish heretikes now doe, yet the godly learned Fathers haue sincerely vsed. And that is the holy word of God, the onely touchstone of truth and piller of the Church: for as the Church in one respect, is the piller of truth as Saint Paul saith: so in an∣other, * 1.32 the truth is the piller and prop of the Church, as Chrysostom saith: For by what meanes els haue the godly * 1.33 and learned Fathers in all ages confuted heresies, and proued the Church, but by the Scriptures? by them out * 1.34 Sauiour Christ foyled the Diuell, and put him to flight. By them he answered the Pharisies. By them he confuted * 1.35 the Sadduces. By them he proued himselfe to be the pro∣mised * 1.36 * 1.37 Messias, and Sauiour of the world. By them Saint Paul confirmed the Gospell which he preached: By them * 1.38 hee perswaded the Iewes those things which concerned Christ Iesus, both out of the Law of Moses, and out of the * 1.39 Prophets. By them Apollos confuted the Iewes, with great vehemencie, shewing by the Scriptures that Iesus was the Christ. By them the godly and learned Fathers confuted and confounded the Arians and other Heretikes, whom you here name, as by their bookes and particular sayings it euidently appeareth. Athanasius speaking of the godly decrees of the Councell of Nice, against the Arians writeth * 1.40 thus: Atque harum rerum non aliunde nos quàm ex scriptu∣tis

persuasionem habemus: that is, We be perswaded of these things, by no other meanes but by the Scriptures. Epipha∣nius saith: In Scripturis sanctis Trinitas nobis annuntiatur ac * 1.41 creditur citra curiositatem, &c. The Trinitie is in the holy Scriptures preached vnto vs, and without curiositie belee∣ued. And that by thē all doctrines are to be confirmed, and all errors and heresies to be confuted, they plainely and plentifully shew. Tertullian saith, that if Heretikes bee brought to examine and try their questions onely by the Scriptures they cannot stand. Epiphanius saith: that we * 1.42 are not to discusse questions, by our owne wits and rea∣sons, Sedex scripturarum consequentia. By the consequence * 1.43 of the Scriptures. Saint Basil saith: Let vs stand to the ar∣bitrement of the Scripture inspired of God, and with whome bee found doctrines agreeable to those diuine * 1.44 words, let the truth be iudged to be with them. Constantine said vnto the Bishops in the Nicene Councell. The Euan∣gelicall and Apostolicall bookes, and the oracles of the * 1.45 Prophets doe plainely instruct vs of God, wherefore lay∣ing away all enimitie and discord, let vs take the explica∣tion or resolution of the questions in controuersie out of those sayings inspired of God. So saith Saint Augustine: Verum nos sacris literis accommodemus auditum, &c. that is, * 1.46 Let vs harken vnto the holy Scriptures, and according to them let vs by the helpe of God dissolue this question. And againe. Non secundū opinionem, &c. We must consider of this * 1.47 matter not according to y^e commō opinion, but according to the holy Scriptures of our religion. And of the church he saith thus: Sed vtrum ipsi ecclesiam teneant, non nisi diuina∣rum Scripturarum canonicis libris ostendant: that is, But whe∣ther * 1.48 they haue the Church, let them shew by no other meanes, but by the Canonicall bookes of the diuine Scriptures. Chrysostom saith that we cannot know, which * 1.49 is the true Church of Christ, Nisi tantummodo per Scrip∣turas: that is, but onely by the Scriptures. Therefore by the Scriptures proue your doctrine, and shew your Church. But you say the Arians and other Heretikes alleadged the Scriptures: whereunto I adde, that so did the Diuell also, * 1.50

but 〈◊〉〈◊〉 in such sort as you and your fellowes do, in mang∣ling them, and falsly expounding and applying them, as I haue in some part before shewed. I am cōtent to ioyne this issue with you, that they which be proued, to depraue, de∣tort, mangle, and falsly expound and apply the scriptures, be heretikes, and to bee condemued with these old here∣tikes whom you here name, To whom whether you or we bee more like, let the vpright Reader indifferently iudge. The Arians seeing that they could haue nothing out of the Scriptures fled (as Athanasius saith) vnto the Fathers, and euen so do you. The Arians vsed subtill di∣stinctions * 1.51 to elude and shift off the truth, and so do you. They denied the person of Christ: and you denie the of∣fice of Christ, in not acknowledging him to be our onely Prophet and teacher, whose onely voyce wee must heare and obey: nor the only King and head of his Church, nor our onely high Priest with the sweete smelling sacrifice of himselfe once for euer offered, to redeeme and reconcile vs to God, nor our only mediatour to make intercession for vs. The Arians did cruelly persecute the true Christi∣ans, and so do Papists, when power is in their hand to do it. The Arrians when they could not preuaile against that excellent man Athanasius, fell to raile vpon him, and to * 1.52 slaunder him, accusing him of adulterie, murther, and sor∣cerie: and euen so do you deale now with such as for their * 1.53 godlinesse and learning may well bee compared with A∣thanasius, I meane especially Caluin, whom the Authour of that vnlearned libell and beastly booke intituled, A quartron of reasons of Catholike religion, &c. is not ashamed * 1.54 to call a seare backt priest for Sodomie. O thou shamelesse man, or rather monster! art thou not ashamed to slaunder and belie such a man? of whom they that knew him, did truly write of him, ipsa à quo potuit virtutem discere virtus, * 1.55 that euen vertue it selfe might (as it were) haue learned vertue of him. How doest thou know that Caluin was such a man? I assure my selfe that thou didst neuer see him nor know him: yea, I nothing doubt but that thou wast scars∣ly borne whē he died. And how doest thou know y^t he was

subiect to such a filthie sinne? where was hee euer accused or conuicted of such a matter? In that Citie adulteries be punished by death, and would Sodomie haue bin winked at in the Preacher? And if it were not knowne there, how doest thou know it? But I will not insist any longer in cō∣futing this shamelesse slaunder. For most true it is which Tully saith: Nonne vt ignis in aquam coniectus continuò re∣stinguitur & refrigeratur, sic referuens falsum crimen in pu∣rissimam * 1.56 castissimamque vitam collatum statim concidit & extinguitur? that is, As fire being cast into water is straight waies quenched: so a feruent false crime and slaunder be∣ing cast into a most pure and chast life (such as Caluines was) forthwith falleth downe and is extinguished. And euen so let this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. slanderer, and Bolsec the Apostata, and all other raile and slaunder what they can, yet Cal∣uines memorie with God and all good men will be blessed for euer. And this railer herein sheweth himselfe like not onely to the Arians, but also to that ancient enemie to Christianitie Porphyrius, who, as Eusebius saith, going about to reprehend and finde fault with the Scriptures and Prea∣chers of the Word, not being able to reproue their doc∣trine: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, wanting reasons, he fell a railing and slaundering * 1.57 the Preachers.

But to returne to my matter, let the reader also with in∣differencie consider who be like to the Donatists, Pela∣gians, Nestorians, and Euty chians, we or the Papists. The Donatists affirmed the Church to haue perished from the rest of the world, and to haue remained onely with them in Africa: Doe not the Papists in like manner affirme on∣ly them to be the Church of God, which in a part of Eu∣rope be vnder the obedience of the Bishop of Rome, vn∣lesse now they will adde the West Indians, of whom as the Spaniards haue murthered many millions: so perad∣uenture a few be either perswaded or coacted to professe Poperie, and submit themselues to the Pope of Rome. But the Christian Churches in Grecia, Aethiopia, Armenia, Muscouia and other countries, they acknowledge not for

the Church of God: because they doe not subiect them∣selues vnto the Church of Rome: we acknowledge al them to be of the Church of God, which in all the world hold the truth in the chiefe and fundamentall points of Chri∣stian religion. The Pelagians held, first, that the grace of God, whereby wee be deliuered, is giuen according to our merits. Secondly, that the law of God may be fulfilled of vs. Thirdly, that wee haue free will: the Papists herein be so like to them, that as they maintaine in effect the same matters, so for the defence of them they alleage the same places of Scriptures now, as the Pelagians of old time did, as appeareth by the writings of S. Augustine, and S. Hie∣rome against them. Nestorius did (as Theodoretus writeth of him) trouble and intangle the simple and plaine doc∣trine * 1.58 of Christian faith with Greekish Sophistications. How the Papists haue herein ioyned with him, and by their curious Questions, and vaine Sophistications, haue troubled and peruerted the pure, simple, and plaine faith of Christ, by their Schoolemen it doth euidently appeare. Entyches confounded the two natures in Christ, and the properties peculiar to them: So doe the Papists, in ma∣king the bodie of Iesus Christ to be at one instant in hea∣uen and earth, and infinite places of the earth, which is on∣ly proper vnto the Deitie. This shall suffice to shew that the Papists be liker to these olde heretikes then wee are, whose doctrine wee abhorre, and be farre further from it, then they be. Yea I may not onely truly say, but can also plainly proue Poperie to be an hotchpotch of old heresies long agoe condemned in the Church of God. The which as I did once in publike place shew, so I may (if it be the will of God) hereafter more plainly and plentifully proue.

* 1.59 Now this worthie writer, or rather lewd libeller will proue, and that by a syllogisme, out of the principles of our religion, that S. Paul exhorteth vs to infidelitie: This subtile syllogisme is thus framed:

Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith, exhorteth to infidelitie.

But Saint Paul doth exhort vs to doubt of our saluation

(which we are bound to beleeue by faith, according to the Protestants religion) Ergo: Saint Paul exhorteth vs to in∣fidelitie.

As the assumption or second proposition of this syllo∣gisme, as it now standeth is false: so by a small alteration, both it, and all the rest may be very true, that is, by put∣ting out the name of S. Paul, and putting Papists in place thereof, in this sort.

Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith, exhorteth vs to infidelitie.

The Papists exhort, or at leastwise teach vs, to doubt of our saluation: Ergo, the Papists exhort vs to infidelitie.

The first proposition of this syllogisme is affirmed by * 1.60 this writer to be plaine. The second is the doctrine of the Papists concluded and determined in that Tridentine Cō∣uenticle, where it is said, that they which be truly iusti∣fied, cannot without all doubt account themselues to be iustified. And againe, that no man can know by certaintie of faith, which is not subiect to error and falsehood, that he hath obtained the grace of God. And againe, Siquis * 1.61 dixerit, omni homini, &c. If any shall say, that it is necessarie for euery man to the obtaining of remission of sinnes, to beleeue certainly and without doubt of their owne infir∣mitie and indisposition, that their sins be forgiuen them, be he accursed. But more plainly and pregnantly doe the Doctors of Louaine lay downe this doctrine of doubting: Fides, qua quis firmiter credit, & certò statuit, per Christum si∣bi remissa * 1.62 esse peccata, seque possessurum vitam aeternam, nullum habet in Scripturis testimonium, imo eisdem aduersatur: that is, The faith whereby a man doth firmely beleeue, and is certainly assured that his sinnes by Christ be forgiuen him, and that he shall possesse eternall life, hath no testi∣monie in the Scripture, yea is contrarie vnto them. Here∣upon I conclude by this writers owne reason, that the Pa∣pists in maintaining this doctrine of doubting, teach infi∣delitie. But whereas these Louainian Doctors say, that this doctrine of the certaintie of forgiuenes of our sinnes by Christ, and of our possession of eternall life is not testified

in the Scriptures, but contrarie to them: how false this is, I referre it to be tried by these places here following. They that trust in the Lord, shall be as mount Sion, which cannot be moued, but remaineth for euer. Being iustified by faith, we haue * 1.63 peace towards God through our Lord Iesus Christ, by whom also through faith, we haue had this accesse vnto his grace, wherein wee stand, and reioyce vnder the hope of the glorie of God. Ye haue not receiued the spirit of bondage to feare againe: but ye * 1.64 haue receiued the spirit of adoption, whereby we cry, Abba, Fa∣ther. The same spirit beareth witnes with our spirit, that we are the children of God. Who shall lay any thing to the charge of * 1.65 Gods chosen? it is Christ that iustifieth: Who shall condemne? &c. Who shall separate vs from the loue of Christ? shall tribu∣lation, or anguish, or persecution, or famine, or nakednes, or perill, * 1.66 or sword, &c. I am perswaded that neither death, nor life, nor * 1.67 Angels, nor principalities, nor powers, nor things present, nor things to come neither height, nor depth, nor any other creature shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. It is God which stablisheth vs with you in Christ, and hath annointed vs, who hath also sealed vs, and * 1.68 hath giuen the earnest of the spirit in our hearts. In whom also ye haue trusted, after that ye heard the word of truth, euen the * 1.69 Gospell of your saluation, wherein also after ye beleeued, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, &c. Let vs therefore goe with confidence or bold∣nes * 1.70 vnto the throne of grace, that wee may receiue mercie, and finde grace to helpe in time of neede. So God, willing more a∣bundantly to shew vnto the heires of promise the stablenes of his * 1.71 counsell, bound himself by an oth, that by two immutable things, wherein it is impossible that God should lie, we might haue strong consolation, which haue our refuge to lay hold vpon that hope that is set before vs, which hope we haue, as an ancre of the soule, both sure and stedfast, and it entreth into that which is within the vaile, &c. Let vs draw neere with a true hart in assurāce of * 1.72 faith, our hearts being pure from an euill conscience, and washed in our bodies with pure water, let vs keepe the profession of our hope without wauering (for he is faithfull that promised.) Ther∣fore by faith, that by grace the promise might be sure to all the * 1.73

seede. And he not weake in the faith considered not his owne * 1.74 bodie, which was now dead, being almost an hundred yeeres old; neither the deadnes of Saraes wombe: neither did he doubt of the promise of God through vnbeleefe, but was strengthened in the faith, and gaue glorie to God, being fully assured that he which had promised, was able to doe it, and therefore it was im∣puted to him for righteousnes.

Hereunto I will adde to the confuting of this doctrine of doubting, two or three sayings of the Fathers. Chryso∣stome saith: Spes humana subinde intercidit, & sperantem pu∣dore afficit: Nostra verò eiusmodi non est, sed firma & immo∣bilis * 1.75 perdurat, &c. that is, The hope that is had in man sun∣drie times falleth away, and shameth him that hopeth: but our hope is not such, but abideth firme and vnmoueable. Augustine saith: Gaudium ergo nostrum, fratres, nondum est in••e, sed iam in spe. Spes autem nostra tam certa est, quasi iam * 1.76 res perfecta sit: 1. Our ioy O brethrē is not as yet in posses∣sion, but in hope. And our hope is so certaine, as though the thing were alreadie done. Bernard saith: Ergo, aut dixi, fides ambiguum non habet: aut si habet fides non est, sed opinio: * 1.77 Faith hath no doubting: or if it haue, it is not faith, but an opinion. Hereby the indifferent reader may see, both how false this desperate doctrine of doubting is (against the which Ambrosus Catherinus an Archbishop & a great doer in the Councell of Trent did earnestly write) and also that the Papists by this principle of their doctrine teach infide∣litie. And withall let him consider whether is a more true, godly, and comfortable doctrine, to beleeue by faith our saluation, or to be vncertaine and to doubt therof, as they teach.

But now let vs see how S. Paul exhorteth vs (as this man saith) to doubt of our saluation. He saith: Cum timore & tremore salutem vestram operamini: which is thus transla∣ted, With feare and trembling worke your saluation. This text was alleadged by hearesay, and not by sight. For this worthie writer, who so highly thinketh of himselfe, and so greatly disdaineth others, quoteth in the margent 1. Cor. 2. whereas it is not in that chapter, nor in all that Epistle, but

it is Philip. 2. 12. But the fault hereof will be laid vpon the Printer. Yet that the Printer should so much erre, and set 1. Cor. 2. for Philip. 2. it is not likely. And that this error is not of the Printer, but of this mans fine memorie, it may hereby appeare, y^t it is not in the vulgar editiō, which they both do, and are bound to follow, cum timore, but cum me∣tu. Hereby the reader may see, with what care these men alleage the Scriptures, not looking vpon the words, nor considering the simple sense and meaning, but snatching at the words, and wresting them contrarie to the purpose and meaning of the Apostle. Whose intent is not to teach the Philippians, that they be saued by their workes, which * 1.78 is contrarie to his doctrine, in many other places; but to disswade them from carelesse securitie, and to exhort them * 1.79 to walke in good workes, and to runne on the race of their * 1.80 life in the feare of God, vntil they come to attaine that fal∣uation, which God hath promised, and Iesus Christ for vs hath purchased. Saint Paul to the Ephesians doth as it were to the explication of this place, make-declaration both of the true doctrine of saluation, and of the way whereby wee are to walke vnto it. By grace ye are saued through faith, and that not of your selues, it is the gift of God; not of works, least any man should boast himselfe. For we are his * 1.81 workmanship created in Christ Iesus vnto good workes, which God hath ordained, that we should walke in them. Thus good workes, and holy obedience of life, which cannot be ioy∣ned with carelesse securitie, but doe flow from the feare of God, are not causes to merit and deserue saluation, which Iesus Christ by his blood shedding hath purchased for vs, but alwaies to walke vnto it, without the which wee shall neuer see God, as the Apostle saith. * 1.82

Notes

• * 1.1

  Pigh. 6. de ce∣cles. Hierarch. cap. 1.
• * 1.2

  Rellarm. tom. 1. contro. 4. lib. 2. cap. 13.
• * 1.3

  Aeneas Siluius epist. 28. pag. 802.
• * 1.4

  Matth. 18. 17. Bellarm. contro 1. lib. 3. cap. 5.
• * 1.5

  Idem ibid. cap. 3.
• * 1.6

  ••h. 14. 16. 17.
• * 1.7

  Chrysost. Hom. de Sancto & a∣dorando spiritu.
• * 1.8

  1. King. 22. 6.
• * 1.9

  22.
• * 1.10

  Matth. 26. 3. 65 66.
• * 1.11

  Act. 4. 5. 18.
• * 1.12

  Concil. Neoca. sar. Can. 7.
• * 1.13

  Distinst. cap. 20 de libellis.
• * 1.14

  Sozom. lib. 4. cap. 17.
• * 1.15

  Caluin. Instit. lib. 1. cap. 11. § 14.
• * 1.16

  Mart. Chemni. exam. Concil. Trident. part. 4 de imagin, Action. 5.
• * 1.17

  Platina in Ste∣pha. 6.
• * 1.18

  Platina in Ioan. 10.
• * 1.19

  DeConse. Inst. 2. Ego Bereng. Sess. 13.
• * 1.20

  1. Cor. 10. 15.
• * 1.21

  Ibid. 14. 29.
• * 1.22

  1. Thess. 5. 20.
• * 1.23

  1. Ioh. 4. 1.
• * 1.24

  1. Cor. 2. 15.
• * 1.25

  Heb. 5. 14.
• * 1.26

  Iohn 10. 5.
• * 1.27

  Psal. 116.
• * 1.28

  Vide Brutum Fulmen.
• * 1.29

  Distinct. 40. Si Papa in gloss.
• * 1.30

  Galat. 2.
• * 1.31

  Assert. Luth. art. 36. pag. 339
• * 1.32

  2. Tim. 3. 15.
• * 1.33

  Chrysost. in il∣lum locum ho∣mil. 11.
• * 1.34

  Matth. 4. 4. 7. 10.
• * 1.35

  Matth. 19. 4.
• * 1.36

  ibid. 22. 29.
• * 1.37

  Luk. 24. 27. 32. 44. 46.
• * 1.38

  Rom. 1. 2. & 3. 21. & 4. 3.
• * 1.39

  Act. 21. 23. ibid. 18. 2. 8.
• * 1.40

  Athanas. de de∣cretis Nicen. Syned pag. 528.
• * 1.41

  Epiph. contra Pneumatoma∣chos haeres. 74.
• * 1.42

  Tertull. lib. de resurree. carnia.
• * 1.43

  Epiph. contra Paulum Samo∣sa. haeres. 66.
• * 1.44

  Basil. epist. 80.
• * 1.45

  Theod. lib. 1. cap. 7. fol. 284.
• * 1.46

  August. in E∣uang Ioan. tract. 60.
• * 1.47

  August. de cura pro mortuis cap. 2.
• * 1.48

  De vnitate ec∣clesiae. cap. 16.
• * 1.49

  Chrysostom in Math. homil. 44.
• * 1.50

  Math. 4.
• * 1.51

  Athanas. tom. 2
• * 1.52

  Ruffin. lib. 1. cap. 17.
• * 1.53

  Socrates lib. 1. cap. 27.
• * 1.54

  5. Reason pa. 30
• * 1.55

  Theo. Beza.
• * 1.56

  Cicero pro Roscio Com.
• * 1.57

  Euseb. Eccles. Histor. lib. 6. cap. 19.
• * 1.58

  Theodores lib. 4. Haret. Fabul.
• * 1.59

  At Pauls Crosse Anno 1590.
• * 1.60

  Sess. 6. pag. 29.
• * 1.61

  Ibid. Can. 73.
• * 1.62

  In articul ad∣uers. Luther. ar∣tic. 9.
• * 1.63

  Psal. 125. 1. Rom. 5. 1. 2.
• * 1.64

  Rom. 8. 15.
• * 1.65

  Ibid. vers. 33.
• * 1.66

  Vers. 35.
• * 1.67

  Vers. 38.
• * 1.68

  2. Cor. 1. 21.
• * 1.69

  Ephes. 1. 13.
• * 1.70

  Hebr. 4. 16.
• * 1.71

  Chap. 6. 17.
• * 1.72

  Chap. 10. 22.
• * 1.73

  Rom. 4. 16.
• * 1.74

  Vers. 19.
• * 1.75

  Chrysost. ad Rom. Homil. 9.
• * 1.76

  August praefat. in Psal. 123.
• * 1.77

  Bernard. lib. 5. de considera.
• * 1.78

  Rom. 3. 28. & 4. 2. 5. Galat. 2. 16
• * 1.79

  Ephes. 2. 8. 9. 2. Timoth. 1. 9.
• * 1.80

  Tit. 3. 4.
• * 1.81

  Ephes. 2. 8.
• * 1.82

  Heb. 12. 14.