their faith and be separated froÌ„ the Church as Ethnikes and Infidels dâ—facto neuerthelesse in name and externall showe they are within as holy Scripture makes mention as Matth. 13 in the feyld of corne was togeather tares and wheat in the net good fysh and bad in an hous foolish and wyse virgines Euen so such persones hauing faith without workes not obscurly but plainly doe pertayn to the Church howbeit they are damned therefore it happeth to faith without charity eyther to be formall or informall but the effect and Vertue depends in his will in whome charity is and for this cause The effect of faith depends in his will in whome is charity the Heretickes forceing falsy the contrary are deceaued for whilst they presuppose and iudge with themselues that trew faith cheifly is placed in only persuation by which a man may persuade certainly assure himself because of the imputatiue righteousnes of Christ de facto that his sinnes be remitted to him and that graces and charity concomitanter are infused into his soule with his assured persuasion of only faith The hereticks folish persuasion concerning faith that this persuasion in their iudgmeÌ„t is a most trew thing neyther think they euer at any tyme that this can be separated from grace charity which is false and absurde as we haue before proued for they lay great weight vpon a weake foundatioÌ„ and build castelles vpon a sandy-mount for it is not only fayth that iustifyes a man nether is it euer annexed conioyned with charity grace but is separated OBIECTIO FAith consists in the knowledge of Christ but Christ cannot be knowne but by sanctification of his spirit Therfore faith can no way be separated froÌ„ charity For the Apostle sayth Rom 10 v. 10. VVith the hart man belieueth vnto righteousnes and with the mouth man confesseth to saluation ANSVVER THE Apostle vnderstandes not in these words sanctification of the spirit including charity but he sayth the hart belieueth to ryghteousnes in which wordes he plainly signifyeth that faith is way and mean to gett and obtaine righteousnes but this faith doth not euer include necessarily the actuall stat of righteousnes and charity and therefore the knowledg of Christ may be in man without charity and so it is separated Other expounde this place of the good affection of will requisit in man to belieue and not annexed absolutly to the action of loue and charity OBIECTIO FAict without workes is dead as the Apostle sayes Iac. 2. Therfore as a dead man is not a trewe man so neyther is fayth in sinneres a true faith without workes and charity ergo faith and charity cannot be separated ANSVVER 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 sayth he without the spirâ—t is dead concerning the vitall operatioÌ„s whereby it failes not to be a trew body euen so without workes faith is dead concerning the vtility meryt and saluation albeyt it failes not to be trew faith for the Apostel affirmeth the Diuels to belieue albeyt not to saluation how much more a sinner may belieue and haue true faith and yet not to his saluation Because it is without workes which are the operations of the vytall spirit and so faith is separated from charity and compared to a dead man without the spirit when he wanted the operatioÌ„ of the vitall spirit and yet cannot be called otherwyse then a body Ergo and so is fayth OBIECTION THE Fathers in whose doctrine thow Papist so oft dost boast teach faith without workes not to be true faith as S. Cyp de simplic pral Beda in cap. 2. Iac. c. Ergo â—rew faith is neuer without workes ANSVVER THE Fathers deny such to be true faith that is not liuely and perfyt and to be such as it ought to be as laughter is not full ioy yet it is accounted for ioy and gladnes So S Hier. cap. 5. ad Gal. When charity is farr of and suchlyke fayth is remote and absent we say it is not perfect charity and true faith not that it is farr of and absent as concerning his essence but concerning his perfection operation and lyfe And hereupon the Fathers teache the verity and the Heretikes lye and teache false doctrine QVAESTIO V. Of the necessity of myracles WHerefore require the Papists myracles of vs for confirmation of our reformed faith seyng long since it was maruelously confirmed of the Apostels Martyres Confessores So that there is no neede of newe myracles Caluin praef instit ad Franc. gal reg ANSVVER Luther atteÌ„ptâ— to rayse the dead He also attemptes to cast out diuels If their doctrine be trew from the Apostles how flee they to extraordinary things Caluin makes for a myracle of a liuing maÌ„ a dead He would haue wrought a myracle for confirming his doctrine of predestination I Aske wherefore Luther that great Prophete Elias and a cheif Apostle yea the Angel of God so called of his successores for confirmation of his Euangel made his recourse to myracles whilst he assayed and attempted to rayse from death one William Nesone drowned in the ryuer of Albus as Staph. in respons vlt. beareth witnes Also he attempted to work a myracle in the casting out of a Deuill out of the possessed but in vayne Wherfore I say went Luther to vse an extraordinary meane if his doctrine be the doctrine of the auncient tymes that myracles are not now necessary Lykewyse to the same effect wherfore attempted Caluin to work a myracle to rayse a dead man who by caluines policy dissembled himself dead for the confirmation of his doctrine of predestinatioÌ„ and the preordination of God concerning the fall of man as Bols in vita Calu. lib. 13. Againe I ask if Caluin was scrupulous to sowe the doctrine of the Catholyk faith yet wherfore induces he a new faith and if he hath purged the error of the Paptsts Church wherfore runnes he to working of a false myracle wonderfull to the world Lykwyse a certayn ringleader of the Anabaptists attempted to worke a myracle in the kingdome of Polonia who inuyted all his fellow compagnions to be present at his baptisme promysing to them that they should see the holy Ghost come downe from the heauen to confirme his baptisme An Anabaptist in Polonia attempted to cause the holy Ghost appeare to proue his doctrine from heauen to be from heauen the day is prefixed the place is appointed the rumor spred abroade all are desyrous to see this myracle and first of all this Arch-heretick entreth into the water but in place of the holy-Ghost and of the spirit of truth anone the Diuell appared with a horrible and fearfull countenance offering himself to them all The Anabaptist is beaten of the diuell and taking the Heretick by the hair of his head lifteth and caryeth him in the ayre letting
coÌ„pelled to swear him supream iudg in all ecclesiasticall causes as well as in temporall causes Would to God that his Maiesties eyes were illuminated and that God would giue his maiestie a vvyse hart that deeply he might consider how his maiesties good nature vvisdome learning and heauenly gyftes The office of a King is with great vexatioÌ„ His maiesties good nature is euill abused by priuat men for their own particular with the counsell of perticular men is abused laying on his Maiesties shoulders such a heauy burden which his Maiestie is not able to vndergoe For if the temporall gouernement and office of a King be excellent notwithstanding that office is so intricated with inumerable cares and disquietnes of body and mynd by the account making to the lyuing God with vvhom there is no acception of persones who giues to euery man according to his workes if in a Kingdome be great enormityes wrongs which are to be corrected amended by the authority of the Prince yet notwithstanding this dignity is intricated for peace and quietnes in his country with vexation of his body disquietnes of mynd heauines of soule anxiety of spirit with solicitude and care night and day and with fear with mand debate without which euidently declare the greatnes of the charge what I pray thee gentle Reader is the charge of the Church of God and the gouernment of the soules of men in comparison of the common estate Is it lesse in effect do not murther fyre robbery witchcraft sodomy buggery theift c. and these and such lyke vexe and molest the wyselt Prince that euer was or shal be to redresse and mend in haste Lykwyse vvhat enormities are in the Church of God No charge more chargable then the charge of soules vvhat leudnesse and wickednesse in the lyues of men vvhat heresie in religion what erroneous opinions what profession of Mahematisme what inclination to Paganisme what Atheisme in conuersation Is this charge easily performed As for the proofe of the temporall gouernment I hope his Maiesty hath sufficient experience vvhill his Maiesty reygned King in Scotland vvhat day lie complaintes of wrongs vvhat iniquity vvas done in the land to no small griefe and vexation of his Maiesties mynd and body And as for the proofe since his Maiesty hath bene King of great Brittany and head of the Church the Oath sworne to his Maiesty to be supreame iudge in all ecclesiasticall causes vvhat Heresies in religion is falne out in Ingland and Scotland vvhat sectes what opinions betwixt the Protestants and Puritans vvith vvhat disquietnes of mynd hath his Maiestie laboured to accord and agree religion amongst them what muny ficeÌ„cy What paynes without be efiâ— hath us maiesty vsed to compâ—se the erâ—ticks among themselues A head ought to be obeyed and giftes had h s Maiesty bestowed on the mynisteres to accord them to h s Maiesties will And pitiarrs and emulat on s remaines yet If his Maiestie be head why is he not obeyed if obedience how is â—here controuersie and sectes should not the members be obedient to the head and all the members dispose their actions to the wit and gouernment of the head that the head and the meÌ„bers may do one thing conformably for wher the head hath his pure vigent power the meÌ„bres should follow his will and conforme their actioÌ„s to his iudgment Therefore all the Sectaries as the Caluinistes Brunistes Puritaues Protestantes should conforme themselues to the vnity of the head his iudgment And yet notvvithstanding all these sectes allovve and condiscende his Maiesty to be head of the Church All the sects in Britane allowe the king for head and yet they will lyue in their owne opinioÌ„ wherby they would make the King a monster and yet they themselues wil be disordered mebers and beleeue their owne erroneous opinions in erecting Altare against Altare in making Schisme and Heresy But more lyckly that they would make and absurdly belieue his Maiesty to be some monster for whilst they acknowledge his Maiestie head of the Church vvhat is this confession els but that they make his Maiestie head of ech heresie and of all dogmaticall doctrine which is maintained permitted or professed in the land and in his maiesties dominions It importes no small charge vnto his Maiesties soule and body to presume and clame to him Presumption a great synne is not left vnpunished the primacy of the Church and her authority which appertayn not to lay-men of whatsoeuer quality they be of for the history of Achaz and others punished for their presumption is doctrine sufficient to all men of whatsoeuer condition not to presume in the office of the Church for Priest and Kings are of sundrie povvers and distinct preheminence for Kings haue power of the body Priests are ouer the soule Kings haue the sword and Priests the Keyes Diuerse are the conditioÌ„s of Kings and Priests Kings are called nurses but Priests are called parentes Kings are to hear and Priests are to teach Kings at the voyce of the Church are to be obedient and not to coÌ„maund but Priestes are Pastors of the Church and the cheif members of it to whom Kings should be obedient as vnto Christ As they are in dignity discrepant so are they in offices and lyckewyse are discrepant in charge the one ouer the body and the other ouer the soule the one caryeth the temporall sword and the other the spirituall What glory can his Maiesty reape by this spirituall gouernmeÌ„t in claming it To be head of the Church the King can get no honour but rather dishonour And what ignominy hereafter may blot his Maiesties fame and eternallize his name for an other presuptuous Achaz which Ipray God auert from his Maiesty and that God of his diuyne goodnes vvould grant him an vnderstading hart to execute the office of a King dutifully and leaue vnto Priestes what belongeth to Priests so shall his Maiesty eternallize his fame name with the rest of his Maiesties Catholyck progenitores As concerning that the Protestants say the Pope is Antichrist That the Pope is Antichrist it agreeth nether with the law of God nor morall reason their assertion standes neyther with the law of God nor with naturall reason For Antichrist doth properly signify an aduersary and an enemy to Christ As S. Aug. sayes with all kynd of malyce and hatred and as LucÌ„ifer was the Captayne and first of all cursed rebelles and for that was named Sathan that is to say an aduersary euen so is Antichrist named by thss proper name as an euemy to Christ and as a chief captayne of all rebellious and accursed Christians For as God of his goodnes was not content to send his Prophets Priests to teach and guyde men to lyfe eternall but at least sent his owne sonne in mans-flesh thereby to work more effectually our saluation Lykewyse on the otherside Sathan shall procure what lyeth
contrary is with the Protestants no constancy no stability in their doctrin as witnes Zuingl Tom. 2. comm de vera falsa relig cap. de euch fol. 202. We recant here what we sayd there with this condition that that which we delyuer the 42 yeare of our age take place of what was taught in the 40. yeare In this same mynd is Beza in colloq mompel pag. 1â—0 268 388 I confesse me to haue written many things which I wish had not been written I would to God the memory of them all were abolished Moreouer they impugne this article and fall in misbeliefe who appeall to an inuisible Church remoued from all senses lyk a Platonicall Idea separated from all knowledge neyther extant in any country neyther read of in any history in which there is no Euangelicall Annunciation no Sacraments minystred no persones knowne and this is done because their conscience informed them that the true visible auncient and vniuersall Church in which Christs name Scriptures and Sacraments were preserued stood with vs agaynst them in auouching the same It is a desperat opinion proceeding from profound infidelitie As concerning that article The communion of Saints the forgiuenes of sinnes Against the 10 Article By this article it is euident that there should be a communion betwixt the liuing and the dead who liue and die in one faith hope and charity But this article is misbelâ—eued of the Protestants who deny all corespondence betwixt the Saincts in Heauen and men in earth As also they misblieue impugne Scriptures which iustify this controuersie of the inuocation of Saincts conformable to this article Moreouer this article disalloweth the discordes amongst the Protestants themselues For Sturn di ratiâ— contradict ineundae pag. 24. sayes that the Lutherans in their published bookes do condemne the Churches of England Fraunce Flanders Scotland c. And call their martyres Martyres of the Diuel And Iester Zuingl Caluinist lib. de diuturm belli eucha pag. 25.80 There is no end of chiding wryting accusing disputing condemning excoÌ„municating betwixt the Lutherans and the Caluinistes and this is the communion of the Saincts in the reformed Church Morouer they fall in misbeliefe and impugne this Article who affirme it blasphemie to giue tytles to Saincts in Heauen which they themselues vsurpe and giue to sinners on earth in this madde humor is Caluin who not induring any honour towards Saincts or images yet could permit his owne picture to be borne about the necks of them in Geneua and when some thought it insolent arrogancy and reprehensible admonished that the people might sinne thereby because they esteemed it as a remedy against mischances answered them grieue at it till yow burst and after hange your selues Bols in vita Calu. cap. 12. Morouer as concerning the forgiuenes of synnes all protestants remayne in this misbeliefe and are repugnant to this article partly affirming only fayth to iustifye and consequently being once in this Protestants fayth which once had can neuer be lost they can neuer after synne what should they belieue which they already haue as we haue declared in the second question at length Partly by making God the author of euil and themselues but bare instruments and consequently not themselues but that God hath need of the remission of sinnes Partly in saying a man hath no frewill and consequently cannot synne Partly by saying that synnes caÌ„not be forgiueÌ„ in the Church contrary to Christs doctrin Iob 20 For if the Protestant will not deny but there is remission of sinnes in baptisme whey not in pennance to the remission of sinnes for if the one be a washing of the spotted the other is also a lowsing of the bound and the one as necessary as the other Against the 2â— article Moreouer as concerning the resurrection of the dead this article is misbelieued and impugned amongst themselues For Luther sayth of the Caluinists that they intend to a manifest Apostasie coÌ„cerning this article Tom. 7. VVitt. defend Verb. Caen. fol. 390. The same Villagaignon epist ad Geneu in praef lib. 1 de euch affirmes that with his eares he hard it preached of the Caluinistes that the hope of lyf did not beloÌ„g to the bodyes but to the soules Lykwyse Almaricus on of Foxes Martyres as Caesar lib dial dial 5 affirmes sayd that there was no resurrection of the bodyes Caluin is of this same opinion in his epist ad Farell fol. 194. saying In that the resurrection of the flesh seemeth incredible to thee it is no thing admirable Moreouer they misbelieue this Article who deny mens soules to be immortall vnto which opinion Luther is inclyned Tom. 4 in Eccles cap. 9â— 5 10. It appears sayth he out of this place that the dead feel nothing Lykewyse Calu in praef Psiâ—hrinachiae in praef Gallasij sayes that he knew certayne good men to whome this opinion of the souls sleeping seemed sound It followes that he himself is one of these good meÌ„ who in the ps 130. sayes that the soules of the wicked are anihillated and not in hell lib. 3. iust cap. 25. § 12. and the residue to be but shadowes imaginations fantasies idoles dead And consequently no immortality Whereupon it was concluded in a solemne disputation at Geneua when they had long consulted how to auoyd purgatory to say Let vs affirme the soule to be extinguished togeather with the body Purgatorie is abolished by denying the article of the â—â—eed and so purgatory wil be spedely abolished For this doctrine is so vrgent that they are persuaded that it cannot well be denyed vntill the resurrection of the dead and the immortality of the soule also be denyed But why is purgatorie so annexed to this article that the Protestants are driuen to his extremity because they obserued that God oft forgiueth the offenses and yet reserueth a chastisment for satisfaction as in Adam in Moyses in Dauid whose offenses being forgiuen yet Adam remayned subiect to death This place serueth for the proofe of Purgatory and indured all other myseries Moyses neuer entred into the land of promise Dauids ch ld begotten in sinne dyed So lykewyse because God is euer one and lyk himself such as repent late or slakly might be forgiuen at their death and yet for satisfaction remayne in purgatory therefore it is the rediest way to deny purgatory by the denyall of the resurrection of the dead and mortality of the soule Against the 12 article And as for that Article the lyfe euerlasting So many are in misbeliefe and impugne this as deny God Heauen the resurrection of the dead the immortality of the soule and our redemption by Christ c. And this is the great aboundaÌ„t light of truth that hath sprung with the reformed who in the blindnes and night of darkenes wherein they are wrapped do vant and glorifie as in the clearnes of the light Greg. lib. 1. Mor cap. 26. who wil be more curious to know how
him againe fall with his owne waight in the waters breaking his bones strangled and almost left dead this was the euent of his myracle as witnesseth Thomas Bozio de signis eccl dei lib. 5. cap. 2. Therfore iustly of the reformed minysteres and all Protestants we Catholycks demaunde and aske by what power they haue entered into the church of God Myracles for confirmation of their doctrine iustly demaunded for no true faith is without myracles and with what supernaturall signes for the confirmation of their reformation for a new faith moust haue newe myracles and therefore seing they haue induced a new faith in all things repugnant to the faith professed and belieued this thowsand fyue hundreth yeares past and doe contemne the ordinary mission lawfull succession ordination of the Church and haue intruded theÌ„selue extraordinarly by their mouing spirit therfore rightly demauÌ„de we supernaturall myracles for the confirmation of their supernaturall vocation And seing from the tyme of the begynning of the old Church Myracles are necessary to proue trew faith and lawfull vocation vnto the vprysing of the new no man denyes and all affirmes that myracles were euer needfull For the Heretickes theÌ„selues affirmes myracles to be so necessary as a proofe of their lawful vocatioÌ„ That they who otherwayes would entre into the Church of God to be preachers reformers planters of Religion and Faith are to be adiudged bold temerous heretickes presuÌ„ptuous imitatores of Chore Dathon worthy for their intollerable Zuing. condemnes those that preach a new faith without myracles and diuelish arrogance to descend into Hell for taking more on them then Iohn the Baptist Peeter and Paul yea and Christ himself This hath zuingl vttered against the Euangelicall extraordinary vocation as is euident to be read in his owne booke Tom. 2. Eccl. fol. 52.53.54 Lykewyse Brentius declareth the effect to what end myracles are done Brent declairs that myracle are to confirme trew faith In cap 3. Luc. hom 6. hom 76. de Resurrectione Christi myracles sayth he haue this vse especialy that they are a testimony and a confirmation of a doctrine and religion reuealed from heauen Vnto Brent agreeth and subscrybeth Luther Tom. 4. in cap. 35. Isa Musculus in loc comm 41. de nomine dei pag. 394. The Hereticks seek myracles of the other Sectes and professores of the new Gospell In so much that the Heretycks themselues impugne and contradict other Sectaries and requyre of them myracles who professe a new doctrine For they affirme proue that no doctrine which is from heauen can want myracles for the confirmation of the same doctrine Therfore this their doctrine is not from heauen Heretycks are lyke the sons of Scena the Iewe in working of myracles who are men lyke vnto the sonnes of Scaena the Iew as is written of them Act. 19. v. 14.15.16 who were more presumptuous then wyse who thought to haue coÌ„iâ—red Diuells and for their laboures were beaten of the Diuels so the Protestant willingly would worke myracles but the proofe takes none effect not so much as onlay me-horses No maruail that they worke no myracles Casu blasphemy against myracles after the pharisies manner who account so little of myracles for they so esteem of them as Caluin sayth as of feined fantasticall and Diuelish things and not to be of God Cal praef instit So sayd the Pharesyes of Christ myracles Matth. 12. and the paganes of thoses myracles which were done amongst the Christians yea the Heretyckes shew themselues worse and attributed the working of myracles to the Diuell The Heretiks of old were of this same mynd against myracles Of this mynd were the Arrians Eunomians Vigilantius so that these myracles done by the Catholickes were ascrybed to be wrought by the power of the Diuell and not of God as witnesse the holy Fathers as Aug. lib. de ciuitat dei cap. 18. Ambros Serm. de Geru prof Hier. cont Vigil Victor lib. 2. de vandalica persecut But the Catholyks haue better assurance to wit the word of God and promise of Ghrist for the defence of myracles against all counterpoyses manyfolde sleightes of Sathan Moyses with lawfull vocation workes myracles in Aegypt or what such hyrelings can obiect For first is not Moyses sent to Pharao by diuyne vision and hath communicated to him myracles and the power to worke myracles that the Iewes may belieue that the God of their Fathers hath appeared to Moyses Iohn Baptist natiuity and lyf is full of myracles as Scripture witnesseth Exod. 4.5 Lykewyse is not Iohn the baptist sent to denounce the mysterie of the Incarnation hid to the world who vvas adorned and beautifyed vvith many heygh myracles and a man replenyshed with the holy Ghost Moreouer is not Iesus the sonne of God sent who hath not glorifyed himself as heygh Priest but aboad vntill the tyme that his Father sayd Thou art an high Priest for euer after the order of Melchisedech ps 109. And was approued of God by the oppenyin of the heauens Christ proues his owne mission with myracles and the desceÌ„ding of the spirit of God in the forme of a doue vpon him vvith a voyce saying This is my beloued sone in whom I am well pleased Mat. 3. That after bearing vvitnes to the truth for vvhich he vvas sent sayes to the Ievves The workes themselues which I do bear witnes of me that the Father hath sent me Ioh. 5. And agayne he sayes in the 10. cap. If you will not belieue me yet beliue the workes that ye may know and belieue that the Father is in me and I in him And lykevvyse the Apostles The Apostles and Disciples are sent to preach and do confirme it with myracles and Disciples are sent into the vvhole vvorld to preach the Euangely but not except from Christ the chief presedeÌ„t of his Church vvho gaue them povver to preach baptisme and coÌ„secrat bread into his blessed body vvith povver to absolue and bynde synners and to vvorke myracles receauing giftes freely and commaunded to giue freely as witnesseth Mat. 10. saying He gaue them power ouer vnclean spirits to cast them out and to cure all deseases Moreouer in the 7. v. he sayth to them As ye go preach saying the kingdome of heaueÌ„ is at hand heall the sicke clense the leprouse rayse vp the dead cast out diuels frely you haue receaued frely giue And in lyke forte diuerse Prophets vvere sent extraordinarily The Prophets mission was approued with myraclest but not allowed except their missioÌ„ were approued of God vvith signes and myracles for so it agreeth vvell vvith the disposition of Gods prouidence as S. August disputes lib. 22. de ciuit dei cap. 8. For except mission and the doctrine be approued vvith myracles from heauen and receaued with common consent of men Trew doctrine must be approued from heauen with myracle and by the authority of the
ANSVVER I Confesse we are called so of only Heretickes but not so of any nation vnder heauen no not of the Turkes neyther is that name of any particular man as Heretickes names be but â—f â—im who in the place of Chrâ—st gouerneth the Church of God and if all the Popes were nombred to thâ—s present day all the Protestants are not able to fynd one that is called by this name Pope or any of them to haue inuented any new religion or to haue left any disciple after theÌ„ who haue byn named after that name Therefore when we are called Papists I aske of the Heretickes was there euer any that was called Papa by his proper name or did euer any Heresie coÌ„tinâ—e a thowsand yeare without a name giuen to it but how should the Church descrybe Heresies to vs but by naming them from their proper names for their names shewe who hath instituted and inuented that sect OBIECTION THe Church is belieued by faith but we belieue the holy Catholick Church Therefore it is not seene because saith is not a thing of appearence and seene ANSVVER THe conclusion is false because that which is seen may also be belieued in so far as it hath some thing that is not seene as Christ Iesus was seene wiâ—h mens eyes a man and was belieued by faâ—th God and man as is said 10.20 to S Thomas because thow hast seen me Thomas thou hast beliued that is to say thou hast seen a man and thou hast belieued him to be thy God and Lord euen so we see men with our eyes who appertaine to the Church and those men we belieue to be the holy Apostolik and Catholick Church and in this Church to be only remission of sinnes grace iustification eternall lyfe and therefore out of this multitude of mortall men neyther Saluation nor the fauour of God is to be expected of any other societie or Church OBIECTION CHrist sayes that the Kingdome of God shall not come with obseruation neyâ—her shall they say behold here or there â—e is ergo the Church cannot be demonstrated and seen ANSVVER THe solution is made in the words following for he sayes behold the Kingdome of God is with yow but Christ denyeth not but the Kingdome his Church may be seen and demonstrated But he answers the folish question of the pharisie who had heard so oft the Kingdome of God preached of Christ who was desyrous to see it it is aÌ„swered that Christ is not to reygne in this world after their mynd as other Kinges doe with magnificence and pompe and to place the throne of Maiesty in a certaine place of the Kingdome but he sayes he dorh reygne as he hath begunne in the hartes of men which is his Kingdome whom he doth paint out with his finger saying Mat. 5. Blessed are the poore in spirit for theirs is the Kingdome of God to wit ye are citizens of Gods kingdome the Church from which the pharisies are farr of OBIECTION THe Church is belieued to be Holy and none except the holy appertayn to the Church but holines is not seen knowne with the eyes ergo the Church is inuisible the members of the Church are vnknowne ANSVVER THe conclusion is false for there are Sainctes and holy men in the Church albeit we see them not yet we belieue for to a lyuing tree there adhere many dead branches and in the body of man are many humors and excrementes without life resident in the body and yet notwithstaÌ„ding all men belieue and say that a man is a lyuing man ergo OBIECTION IT is defended of the Fathers that the Church in this present lyfe is sayd to be beautifull and to be without spot cant 4 Ergo sinners and wicked men are not meÌ„bers of his Church ANSVVER THe Scripture in that place speaketh of the Triumphant Church in Heauen notwithstanding if with S. Greg. cap. 86 Eccl. dogmat Thou coÌ„paâ—re it to be the mâ—litant Church in that sense it is called also beautifull and spotles because of the Sacrament of regeneration which makes her meÌ„bers liuely by inherent righteousnes and grace are made glorious before God and are not obscured and hid as the Donatistes thought with the conuersation of the wicked And albeit as S. Greg. cap. 4. Gen. sayes no iust or holy man doth want sinne yet notwithstanding he fails not to be holy and iust if in affection he retayn holynes and righteousnes and by pennance doth wash away his sinnes carefull to keep himselfe from mortall synnes and is contrite for the venyall saying with the Psalm 50. Create in me a new hart o God OBIECTION THe Church of God is only in the spirit because it is belieued ergo it is inuisible ANSVVER IF the Church be inuisible how hath Christ coÌ„maunded Matth. 18. to tell the Church and if he heare not the Church let him be c. but if the Church be inuisible how shall she be told and how shall they hear her censure Lykewyse if the Church be the body of Christ and Christians members Rom. 12. 1. Cor. 1. 12. Ephes 15 Coll. 1. If the Chutch be inuisible and only mathematicall how hath the Apostle sayd ye are the body of Christ and members of his members It is true the Protestant Church is inuisible and mathematicall but the Catholick Church is a visible Church as a candell on a candelstick and as the sonne and moone in the firmament Luc. 11. ps 19. For if it had been mathematicall and hid S. Paul should not haue had the prayses of all the Churches 2. Cor. 8. Neyther Dauid would not haue sayd Ps 21. with thee my prayse is in the Church of the people and in the chaire of the elder they doe praise him What the moderne heresies do say about the inuisibility of the Church the same haue the former Heresies done lykewyse as S. Augustin is witnes against the Donatists who would haue included the vniuersall Church in that inuisibility and in a hid corner in Africk QVESTIO XIII Of the pretended reformation of the Protestantes WHerefore enuyously name the Papists our reformed Church deformed Seeing we haue reiected all papisticall doctrine and superstitions of Poperie out of it Bucherus Melan. Piscator Sarcer Caluin c. ANSVVER THat shall we declare friendly without enuy seeing that vnder the pretext of a sounde reformation The ProtestaÌ„ts reformation consistes in denying the article of our Faith ye haue introduced a most horrible deformation concerning the doctrine of fayth and in abolishing all ecclesiasticall discipline in reiecting the generall Counselles in condemning the ceremonies of the Church in dispysing the auncient Fathers and in giuing liberty to the flesh For what is more deformed or abominable in religion then to counfound deforme and deny the faith of Christ For what article of our faith is not deformed and denyed of the Protestantes as appeareth by the iudgement and doctrine of their owne Rabbies Against the 1. article of the
number and place Moreouer that Christ breathing on his Apostles sayd receaue yee the holy Ghost Now if he gaue them the holy Ghost before his Ascention what needeth he to send them the holy Ghost after his ascention seing they had receaued the holy Ghost already Hidib quaest 9 Lykewyse S. Paul sayes Rom. 3. We thinke a man to be iustifyed by fayth without the workes of the law And contrariwyse S. Iames cap. 2. sayes what auayleth it though a man say he hath fayth if he haue no workes can his fayth saue him for without workes faith is dead Moreouer it is sayd Rom. 5. That fayth was reckned to Abraham for righteousnes And contrariwyse S. Iac. 2. sayes that Abraham our Father was iustifyed by workes Lykewyse S. Paul Rom. 10. declaring the reiection of the Iewes and vocation of the Gentiles alledgeth the Prophet Isai saying I am found of them that sought me not and manifested to them that asked not for me but vnto Israell all the day long I haue streached forth my handes vnto a people that belieueth me not but speaketh against me And after this he sayes hath God cast away his people God forbid if the Casting away of thē be the reconciliation of the world Haue they so offended and stumbled that they should fall he answeres saying God forbid And yet after this he argumentes the contrary saying because of vnbeliefe they are broken and cast away I pray yow is this place by reading the plaine text easily vnderstood How opposite is the Apostle to the readers iudgement Lykwyse about predestination Rom. 9. where he sayes that it lyeth not in the will of man neyther in the running of man but in the mercy of God Againe the Apostle is contrary to himselfe Rom. 7. saying will is present with me Moreouer in the first Epistle Timoth. cap. 2. it is sayd that God will haue all men to be saued and to come to the knowledge of his truth If God so willeth who can gainstand his will why then doe so many perish amongst Christians and others remayne in infidility Lykewyse the Apostle Rom. 9. wished to be accursed for his bretheren the Iewes yet he saies that nothing could separate him from the loue of Christ Roman 8. what may be gathered of these wordes but that he loued the Iewes better then Christ Algasia ad Hier. q 9. Lykewyse S Paule cor 15. sayes when al things are subdued vnder him then shall the sonne also himself be subiect vnto him that put all things vnder him that God may be all in all this place fits well Caluin with the Arians to make Christ inferior to his Father Lykwyse the Apostle sayes Coll. 1. that he doth fullfill that lacked of Christs sufferings in his body This place seemes to make the passiō of Christ insufficient if we vnderstand it according to the letter Lykewyse to the Hebrues 6. saying it is impossible that those who once are illuminated haue Gusted the Heauenly gift and are made participant of the holy spirit and haue tasted of the good word of God of the ioyes of the world to come if they fall away The Scripture is of difficill vnderstāding should be renewed againe by pennance VVhich in cap. 10. For sinning willingly after the receipt of the knowledge of verity there is not left now for sinne any sacrifyce but a terrible expectation of indgement and burning fyre If these places were not fauourably interpreted by the literall sense no man can be saued that if a man sinne after he is Christened and hath receaued the gifts of God that after he cannot be reconciled with pennance and by this all hope of mercy for remissiō of sinnes is takē away which argument was the cause of Nouatus heresie Moreouer S. Hier. ad Algas quest 7. sayes what was the Apostles meaning What wonderful heresies hath rysen of the Scripture that scharcely wil any man die for the righteous man peraduenture for a good man durst a man die The words seemes to be plaine and easie of vnderstanding and yet notwithstanding for lack of knowledge two great Heresies arose of this sentence For Marcion by this defended that there were two Gods one iust creator of Heauen and earth and author of the Law and Prophets The other a good God the God of the Ghospell and Apostles whose sonne is Christ For the iust God few or none haue dyed for the good God innumerable martyres haue dyed thus Marcion Lykewyse Arius was in the contrary opinion that Christ was the iust God by this argument ps 71. Giue the King thy Iudgments o God and thy righteousnes to the Kings Sonne And the other good God he calleth the Father God of Heauen by reason by the Euangelist Luc. 18. why cal yow me good seing there is none good but God the Father All these being well considered is the Scripture easy of vnderstanding Think with your selues and iudge equally and if so be why haue your chief Rabbines written so many prolix cōmentaries on the Scripture and chiefly on the wordes of Christs institution which are so plaine and clear in themselues and yet there hath rysen aboue two hundrith diuerse opinions to interpret them For the words of a testament ought to be plaine without obscurity ambiguity doubt or equiuocation as the nature and condition of a testament requyres Therefore iudicious Reader obserue diligētly what facility is in the whole Scripture when in one word there is aboue two hundrith explications they go about to giue yow the light of Gods word whyll they inferre darknes and shut vp the verity from yow they will haue you vnderstand the hid misteryes of God by reading and yet they will be interpreters of the meaning of it and not delyuer it according to the spirit of God and his Church but according to the reuelatiō of ther priuy spirit as Cal. l. ◠inst c. 7 § 2. who sayes the obscurity and hard places of the Scripture in their sense and vnderstanding is no more difficill to iudge them then to iudge the colours of things blake and whyte swet and bitter which of the spirit and sense are iudged So that the reading of the Scripture in a vulgar tongue giues occasion to subuert the faith of Christ and giues place to euery Heresie and to make it a store-house of ech dogmaticall opinion as Luth. postilla dom post pent There is no heresie hovvsoeuer euill or grosse it be which will not defend it self by the Scriptures Lykwyse Tert. lib. de praesc the Scripture sayes he is the booke of Heretickes not of it self but occasionally OBIECTION THE Scripture is the food of the soule therefore the faithfull are not to be depriued of it by interdiction not to read the Scriptures ANSVVER IT is true the Scriptures are the food of the soule but this food is to be eaten by the mouth of the Pastors and teachers of the Church as Mal. 2. v. 7. the lyps of
Church and approued by authority for trew doctrine according to the iudgment of men and of them who haue authority to iudge in matters of Fayth Otherwayes their mission and doctrine cannot be receaued nor belieued who without this ordinary authoritie by thēselues approue doctrine to be sufficient or insufficient and must be moued thēselues by some other preacher and his authority to belieue and therfore if there want myracles I know not how they shall approue their doctrine discusse ambiguities resolue doubtes neuer I say by their owne reasoning and vnderstanding of their priuie spirit but their doctrine shall euer be held suspect No doctrine can be known trew without myracles zuing affi mes the same And for the verity of this assertion Zuing. Tom. 2. eccl sayes how many haue vsurped the function to Preach and teach or to worke myracles were called of God cōfirmed by eléctiō of the pastores of the Church Thus he I hope Zuingl hath sayd as much as I would say that ordinary vocation is necessaey that therby God workes often tymes myracles for the maitayning of the same and therefore both lawfull mission and myracles are of God The heretycks make themselues Pastors without ordination to their shame and ignominie who sitting in the Chayre of pestilence contemne and blaspheme all lawful succession and ecclesiasticall ordination calling themselues and presuming to gouerne vvithout lawfull ordination and taking the name of Byshop on them and no man gyuing it to them as sayth S. Cyp. de Simpl. prael They succeed to none but beginne at themselues Hereticks are prophane persones Calu. flyeth to extraordinary vocation and are prophane and enemies to our Lords peace and his diuyne vnity But Caluin teaches in his book de vera eccl reform That God rayseth vp pastores extraordinarily by the inspiration of his owne spirit who should restore his decaying and ruinous Church as long since he did in the Synagogue of the Prophets And so in our tyme by the ordinary vocation of man he hath raysed Prophets and Pastors for the building of his Church as Luther Zuingl c. Whose commendations of their owne Bretheren of the Gospel is wonderfull and first The commendation of the extraordinary Pastores Towit luth and zuingl Bez. to Sanctezij calles Luther the wonderfull instrument of God most heauenly inspyred and an admirable seruant of God in whom who acknowledgeth not the spirit of God knowes nothing Iewell calls him the most excellent man of God sent of him to lyghten the world Apoc. part 4. cap. 4. § 2. Mathesius calles him the Supreme Father of the Church con 8. de lut pag. 88. Amdorff sayes that there was none lyke in the world in spirit and faith vvisdome and profunde knowledge of the Scriptures Amdorff praef tom 1. Luther Albertus calls him a trew Paul and Elyas and a man sufficient to appease and diuerte the vvrath of God from men to whō Augustin myght think no shame to be his Scholler lib. cont Carollost lib. 7. Some other call him the Angell of God Austen might haue bene Luther Scholler flying throw the myddest of heauen hauing the eternall Ghospel in his hand Illiricus in apoc cap. 14. Schussinburge sayth that Elyas and Iohn Baptist vvere but figures of Luther Elias Iohn baptist were figures of Luther Luther vituperation and disprayse of his owne professors Theol. cal lib. 2. fol. 124. in the end this extraordinary Prophet is descrybed of his owne for Schulss lib. 2. art 12. de Theol. cal calles him proude furious intolerable full of errour impudent a forger and a deprauer of Gods word deceyptfull a seducer a false Prophet lunatyck presumptuous a crucifyer and a murtherer of Christ Lykewyse Zuing. calles him a drunken dreamer and a head full of lyes Moreouer Caluin vvould be numbred amongst these Prophets Caluin would be accounted a Prophet and extraordinaryly called as is obserued in diuerse of his sermons saying I am a Prophet I haue the spirit of God am sent of God I cannot erre if I erre it is God that deceaues me and puts me in errour for the synnes of the people His myracles and lyf his Propheticall extraordinary vocatiō is rehersed of Schlussinburge one of their owne professiō His myracles and vocatiō is commēded of the professors of the Gospel lib. 2. art 12. fol. 72. de Theol. Calu. who sayes that God would not be mocked by men hath shewed his iudgment in the world against Caluin visyting him in the scourge of his fury punishing him before the day of his death for he strok this sacramētal heretyck in such sorte that he dyed desperate swearing and inuocating the diuells to whom he randered his spirit vvhich isued out of his priuy members and out of his vlcerous soores and lay so stincking that the people was notable to endure the stinck and thus miserably ended his lyf Besides this he vvas infamous by sodomy Calu. dieth desperat cursing God and inuocating the diuels his bad lyfe The Catholyckes haue registred the myracles of the Sainctes for a memory all as S. Luc did the actes of the Apostles cruell bloody tyrannous deceytfull treacherous a babler a contemner a sophist an epicure and a tosser of the Scriptures as Quid in his metamorphosis thus he So that this way they haue made their extraordinary vocation conformable to their extraordinary myracles but for the Catholyck part all the holy Fathers haue accounted of myracles and haue written the admirable lyues of the Sanctes and haue them in regyster from Christ tyme imitating S. Luc admirable and miraculous relation of the actes of the Apostles and Dauid praysing God in his Sainctes as also to follow their deuotion and holynes of because the Prophet sayes Ps 14. He that glorisyeth them that fearour Lord shall dwell in his tabernacle and rest in his holy hill For their myracles done on earth haue made them glorious in heauen for Caluin confesseth In heb 2.4 2. cor v. 12. That myracles are seales of doctrine Calu. is contrary to himselfe for now he sayes that myracles are seales of trew doctrine The Heretyks wāt myracles Myracles The ouerthrow of Idolatrie Myracls were the cause of the conuersiō of Scotland and do establish faith and Scripture Wherupon all the Sectaries haue great cause to distrust their faith as a nouelty vnsealed and vnestablished by the vertue of God for they are knowne altogeather to want myracle as also good lyfe Far otherwayes was the conuersion of Scotland from Idolatry to the Catholycke fayth which was not only by the preaching of the vvord but also was in the working of myracles as trew faith reuealed and approued from heauen with admirable holynes of lyfe and modest conuersation both in clergie and lay persons that many ages after death and solution of mortality we see and read the lyuing Lord honoured and worshipped in them whose bodyes whilst they liued were the temples of the holy Ghost
through sanctification of his spirit All the holy Sainctes were Papists and were ordinarily called but God wrought in them extraordinary gifts and holynes of lyfe And that these blessed Sainctes first laborers in Christ vinyarde in our country intruded not themselues but were sent ordinarily and with this ordinary mission God vvrought in them extraordinary gyftes and as the grace of God cooperated with them vnto all holynesse of lyfe and to liue vnspotted of the world trewe friendes to God in keeping his commandemeÌ„tes and good exemples to otheres but also were indewed with the giftes of prophesie and singular learning for the defence of the verity with vertue from God to worke myracles vvhat in the curing of deseases in casting out of diuels in raysing of the dead that not only these thinges was acted in their lyfe but also after their departure at their sepultures and by their relyckes the power of God and the vertues of his Sainctes was made manifest How renoumed was Scotland and what blessing of God abounded in that country when these holy Sanctes lyued in hir Many hundrith yeares Scotland was renoumed for their Sainctes and vertue florished in the land what grace of God religion faith honesty and other morall vertues abouÌ„ded If S. Columbane S. Deicola S. Fintane S. Brandin S. Margret S. Canitius S. Mahut S. Bean. The starres of that nation and many other whom I omit for breuities causes whose lyf and myracles are knowne in all the partes of Schotland God bearing witnes to their myracles in whom God was honored and his name magnified were now in this mortality to be hold the infidelity that reignes for religion For vertue that raygned in the Papistes tymes what vyces rigne with the new Ghospell The Schotish Sanctes conuerted diuers other nations and the Ghospellers byd at home at ease to peruert Catholyckes the publican maneres for honesty I doubt not but God would approue them true Sainctès for the conuersion of that nation both in doctrine and myracles to the confusion of heresy by whose intercessioÌ„ now reygning with God we liue vnder hope for the second conuersioÌ„ vvho not only at home in Scotland liued holy Sainctes but also through feruour of the spirit zeale of the glory of God and of the conuersion of Soules went out departed their natiue countrey accounting all regions their natyue soile for the glory of God conuersion of Soules as not only a fewe we may rehearse for the present whose number at more large is annexed to the end of this booke to the gaeat prayse and honour of Scotland being a region so farre remote froÌ„ the Apostles Seates that not only she is illuminated of them by the glorious profession of the Catholyck religion but also hath sent beames of hir glory to shyne abroad for the conuersioÌ„ of other regions for the ouerthrow of superstion vvith such holynes in behauiour and perfection of lyfe with deuotion and pietie vvith admirable sanctitie angelicall conuersation that as yet vvhen vve remeÌ„ber them they are to vs amazement of nature and in admiration aboue nature glorified by God vvorshiped of men and to day in them the power of God is declared their names and immortall lyfe is recorded of all holy writters they professed the Catholicke faâ—â—â— with vs and lyued therin and in the same faiâ—â— wrought myracles whose remeÌ„brance is for ablessinge to all their posterity vvhat country and kingdome hath not known and had experience of the fruites of the holynes religion fayth and myracles of the Scottish Sainctes Is not their actes and monoments registred in all Catholyck writers as Molaenus Haereseus Surrius Barronius and other ecclesiasticall historiographers Is not their names and nation made plaine and manifested to be only Scotts as Furseus Viron Kilian Fiarce Vinocus Liuinus Columbanus Vltanus Foilanus Hemelinus Forranus VVironus Calestinus Rumoldus Guthagan Etton Plechelmus Fredegando Abell Egbertus Ierom Ogerus Vasnusphus Gislenus Mornonus Vulganus VVinocus Odda These and many blessed Sainctes in diuerse countries are testimonies of the Catholyck religion true faith true lawfull mission vvhich florished in Scotland from whence they came imparted the giftes of God freely for the conuersion of other couÌ„tries that all toÌ„gues might praise the Lord. Therefore for conclusion let the iudicious Reader obserue and diligentely examine his owne coÌ„science whether they were trew Saincts of God An exhortatioÌ„ to the reader to iudg with equitie whether the preists and holy men were trewer Sainctes by whome God wrought so many miracles or the ministers whose lyues ye are eye witnesses of whose vocatioÌ„ profession is coÌ„firmed approued with holynes of lyse and myracles from God or whether Luther Calu Knox c. whose lyues and workes vvith their myracles are extant in Scotland Who would remeÌ„ber their entrance to be with sedition and commotion of all estates with ruyne of all ecclesiasticall policy it is a sufficient argument to know vvhat spirit they vvere of as for their profession and religion it is new and neuer knowne to Scotland before their lyues are euident to all inhabitantes in the country their workes no wayes to the glorie of God vtility of any man or honour of the natioÌ„ If Sorcery Wichcraft and Magick Heresie Paganisme and infidelity if false-hoode flattery and hypocrisie if blood oppression and vsurie if Whordome Sodomy and Buggery may confirme there Ghospel it aboundes and are most frequent with the profession of this newe Ghospell And such are the myracles of the professors of the new Ghospell OBIECTION TRue myracles confirmes the Euangely and doth not ouerthrow it but the Papists myracles doth confirme the Idolatry of the masse and honour of the Sainctes c. Therefore impertinent to the confirmation of the faith ANSVVER I Graunt good frend the myracles of the Papists Church euertes and ouerthrowes the Euangely of Luther Caluin and the reste but not the EuaÌ„gelly of Christ and therefore very pertinent to the confirmation of the Faith and true Religion QVAESTIO VI. Of the verity of myracles in the Catholyck Church WHerefore doe ye Papists esteeme and make so much account of your myracles seing they are plaine illusioÌ„s and inchantmentes of the diuells Calu. in praef instit cent 1. lib. 2. cap. 4. ANSVVER I Say the diuell can vvork no myracle transcending surpassing any maner of way the vsuall The Diuel can work no true myracle aboue nature and accoustumed power of nature but very well he can make such things appeare maruelous in applying actiues with passiues Of the which such we may perceaue him to haue power to do as we may learne in the 13. of the Apoc. and such lyk S. Aug. reportes him to haue done as in his 13. Tract in Iohn Tertul. in Apoiog cap. 22. Corn. tacit lib. 4. Hist Therefore the diuel cannot doe trewe myracles because trew myracles ar done only by the power of God of whome it is written myracles are only