the Priestes keepe wisdome and they shall aske the law at his mouth and not of the reading of the Scriptures which rashnes S. Hier. epist. 103. reprehendes that euery one will chalenge Scripture this the chatting old wyfe this the doting aged this the babling sophister this euery one presumes to teach before he learne And lykewyse Tert. de Prasc sayes all are swelled vp all do professe knowledge yea euen very hereticall women how male pert and bould they are to teach and dispute in Scriptures therefore to auoyd these absurdities it is not lawfull to reade the Scriptures OBIECTION CHrist gaue thanks to his Father that he had hid these things from the wyse and prudent and had reuealed them to babes Matth. 11. which doth manifest the greater ostentation of Gods diuine righteousnes mercy and light of the Ghospell therefore the Scripture is no lesse commended to the vnlearned of spirituall vnderstanding then to the iudgement of the prudent and wyse but the Papists doe interdict the people this knowledge in reading the word of God in remitting them to the Doctores of their vniuersities ANSVVER I Admit the antecedent and deny the subsequēt for by litle ones is not vnderstood the vnlearned people but the humble and meke that is not puffed vp with vaine science such were the Apostles and Disciples fishers who altogeather were not vnlearned in that whole three years they were conuersant with Christ the Master of veritie who by his diuine doctrine illuminated their mynds and vnderstanding to haue knowledge of the Scriptures But such little ones were not old-doting-foles prating-old-wyfes Barbers Smythes c. who hauing alwayes false passadges search not the vnderstanding of them but prate bable and read them in their shopps esteeming more of their owne iudgement then all the Doctors and vniuersities in the world OBIECTION THE Scripture is the booke of the faithfull Therefore it is to be read and is plaine to euery mans mynd and vnderstanding ANSVVER I Graunt it is but not to be expounded of all because S. Ambrose calleth it the Priests booke neyther was it without a cause that the bookes of the old Testament were most surely kept in the Temple by the Priestes as relates S. Aug. lib. 16. de cruit cap. 13. And therefore the Priestes bookes are not bookes for the vulgar people OBIECTION THEY shal be all taught of God Ioa. 6. v. 45. Therefore there is no need of any other Doctor for the people then the Scripture ANSVVER I Deny the consequent for it is not there signifyed that all people shall vnderstand all Scriptures without any externall Doctours of God by his inspiration as they dreame but he sayes all shal be taught of God in the last tymes which doctrine is fulfilled by Christ and after him of the holy Ghost in powring in his Pastores of the Church true faith So that this doctrine of Christ and true faith is publickly denounced by the Catholicke Church whereby euery one may be taught in the knowledge of God and not by naked reading of the Scripture For the assumption maketh against themselues To what end are ministers and preichers admitted amongst the Protestantes if all men by reading the Byble may be sufficiently taught in the knowledge of God of God by inward inspiration and of his owne reading aswell as by their preaching OBIECTION THe Scripture is the Key of knowledge but this Key ought to be knowne to all Ergo. and the Scripture ANSVVER ORigine lib. 4. de princ cap. 2. sayes that the inter pretatiō of the church is the key of knowledge drawne from the self same Scriptures but the Scripture it selfe is not the Key of knowledge because the Scripture cannot warrant it self withour the authority of the Church and this authority and spirituall interpretation of the Church is the spirituall Key of knowledge and not the reading of Scripture OBIECTION THe reading of the Scripture bringeth consolation of the spirit to the people therefore it is good and necessary to be read of the vulgar for consolations cause ANSVVER IT is true but not to the purpose for there are many other things which giue consolation to the spirit as the expositions of the Scripture Sermons Meditation receiuing of the Sacraments and not the naked reading of the Bible Otherwise if it be of necessity how shall the poore miscrable and idiots who can not read haue any consolation for the word of God consisteth not only in externall sound but in the true sense and vnderstanding OBIECTION CHrist commanded the Iewes to search the Scriptures Iohn 5. vers 39. And the same lykewyse is commanded to Christians to try the doctrine of fayth according to the rule of scripture and that they may iudge of his interpretation ANSVVER THe word search both in Latin and Greeke may be in the indicatiue and imperatiue moode if it be in the indicatiue as D. Stapeltō saies the sense is you diligently inquyre the Scriptures and yet will not belieue that there you doe fynde of me and these were the bookes of the old Testament for there were none other then writiē If it be in the imperatiue Christ hath not here spoken to the vulgar sorte but to the Scrybes Psiests Leuites and Pharisies with whom was the Key of knowledge who had their dayly conuersation in the Scriptures the which for probability Herod affirmeth whill he assembled the Scrybs Matt. 2. to inquyre of them where Christ should be borne OBIECTION THe Beronenses doe search the Scriptures after the preaching of S. Paul and are commēded that they bestowed thēselues dayly in searching the Scriptures cōcerning those things which were affirmed by Paul and Silas Therefore it is necessary to read the Scriptures ANSVVER THe Beronenses search the Scriptures after the preaching of the Apostles not as doubting of the word but diligently attending least with new doctrines cōtrary to the scriptur they might also be deceaued for as yet the Beronenses had not made professiō of Christ name neyther were they boūd to credit the Apostles except their doctrine had ben proued with myracles or els by testimony of Scripture But farr other wayes the reformed vse to do who will mix their priuate interpretation with the Scripture repugnant to the Scripture Church in raysing new opinions and renewing old damned Heresies OBIECTION LVther de ser Arbit Teaches and constantly affirmes that the Scriptures in thēselues are easy of vnderstanding and need no interpretor yea all men are taught of God and his spirit need not to be taught of any other Therefore as they are facill in vnderstanding so should they be cōmon to all men without interdiction ANSVVER WHere difficulties are it is not plaine neyther facill to all men but the Scripture is full of difficulties for it is the storehouse of Gods Secrets Ergo. Moreouer the disciples hearing Christ disputing about the mysterie of his body And because they were his disciples should haue better digested Christs words thē the people
L. course of lyâ—e coÌ„uersation and present exemple of lyfe may thereby glorify God in that your L. haue been an persecutor now to giue a true testimony of a confessor to acknowledg your L. vocation to be extraordinary of God who now hath illuminated your L. vnderstanding in the knowledge of his truth how he hath wrought in your L. according to the multitude of his mercies a strange alteration much from the nature of your L. education and profession to which the whole Kingdome of Scotland can beare testimony of your L. profession in Heresie and of the monuments of your L. Yeall Valour which are yet to be seen extant in the land Symtomes proceeding from an euill cause whose feruour yeall and temerous presumption was greatly to be regrated to see the issue of such noble Carholicke antecessores degenerat indewed with so many good parts of nature to follow such irrationall courses of Heresie in which your L. was nourished instructed brought vp at the feet of Gamaliell weell versant in the circumstances of puritanisme perfect in the oppinions of Caluin yealous and feruent in professioÌ„ in lyfe an another Solon in grauitie conformable with the Rabbies of the new Ghospell in litle Israell in yeall most firy in spirit repugnaÌ„t in will peruerse in knowledge ignorant to wraith sodainly moued in reuendge foreward in execution most ready with Saull making hauock puting coÌ„fideÌ„ce in the multitude of men and in polyce of wordly wites more then in the truth esteeming more the honour of the world then the glory of God or the honesty of the cause albeit there is no polyce or strenth against God who out of euil bringes good who gouern otherwayes theÌ„ man disposeth which may be seen in the conuersion of your L. to the Catholick Faith who in end hath disposed all for the best to bring your L. an other Paul out of Saull and of an veshell of dishonour an veshell of honour that in tyme comming your L. may recall to mynd the infinit goodnesse of God your L. former estat and perill his vocation and cooperating grace And therefore in consideratioÌ„ of Gods manifold benefits towards your L. and of the wisdome and graces wherewith your L. is indewed hath moued me more bold to dedicate this Treatise called The Protestantes Theologie to your L. partly for your L. comfort and vtility that wheÌ„ vacant tyme shall present your L. may reade and peruse this Booke in which your L. shall perceaue the miserable estat and condîtion of all Heretiks out of the Church of God and now hauing opportunatie to redeeme the tyme past your L. may make profit and lay vp in Heauen a treasure that shall not faill approuing your L. self lyke another Iulius Caesar of whome ît is sayd that at all tymes eyther he had a lance in his hand or the Iliades of Homer that when the wares impedite him not theÌ„ was he reading Homers Iliades that out of the I hilosophers sayings he might learne wisdome eueâ— so I doubt not but when your L. shall be vacant of wordly besines your L. will follow that renowmed Caesar in which litle Treatise I Hope your L. shall finde great conteÌ„tement of mynd sufficient matter to discouer the Heretickes Hypocrysie and false Religion and also shal be an helpe to others to come to the knowledge of the truth who allace are lyke the Israelites in Aegypt more willing to liue in slauery of Pharao then to suffer paynes to goe the Land of Chanaan and preferes more the wraithfull contenaÌ„ce of Pharao rhen the holy Land and lykewyse for the good of these who are morall and desyrous to know the truth who in end are lyke the Iewes who loued more the honour of the world theÌ„ the glory of God And lykewyse for the good of such who lyke Atheistes liue lyke the Prodigall sonne contented to liue miserable and to full their bellyes with the huskes of error instead of other fruictes of verity considering with themselues their misery and condition in Heresie as in a farre Country from their Parentes and naturall soyll may come to remorse of conscience to condemne their owne prodigall course and ignorance of lyfe and to make recourse to there parentes whoe pities the misery of their childreÌ„ And lykewyse for all sortes of persones who knowing no better and are ready to imbrace all noualties whose eares are filled with descant of Religions and the innumerable Sectes that euery day appeares or with the vntouned harmony of blasphemy against the Papists And therfore for the good of many aswell as of your L. and vpon the ioy of your L. conuersion and feruent yeall in profession with hope of perseueraÌ„ce and in congratulation of Gods benefits towards your L. and in calling your L. to the knowledg of the truth and in making your L. an child of God and one member of the Catholicke Church who lykewyse hath illuminated your L. eyes with the oile of his grace that the ignorant blindnesse of heresie may be expelled and in pulling you out of the golfe of perdition from the slauery of Aegypt and the basse captiuity of Babylon from the worish Ielousie of Heresie and from eternall damnation vnto saluation for the Ioye of the Angels for the perfection of lyfe comfort of Catholickes conuersion of heretickes and in end for the participation of glorie hath ministred the occasion of boldnes to present this Treatise to your L. for the subiect of this Treatise requyres such a patrone whose yeall in Heresie affore tyme without the knowlege of Godes truth may be in the verity with the true knowledg of God may not only protect and accept of this Treatise but also by your L. magnificent liberality to giue a testimony of your L. yeall to assist and concurre for the affecting of the secoÌ„d Treatise in which fyftie questions shal be intreated Reposing confidently this Treatise in the meane tyme to be acceptable to your L. to an other occasion wishing your L. with all my hart all HeaueÌ„ly blessings with incresse of wordly Honour and the successe of good fortune Farewell Your L. humble Seruitoure F. VVilliam Patersoune Augustin The Preface TO THE READER THE Blessed Apostle S. Paul not without instruction of the Holy Ghost doe forsee the troubles and calamities of the Church of Christ Prognosticates saying 1. cor 11. There must be Heresies amoÌ„gst you to that intente that they who are perfeict and approued amongst you might be knowne In which graue predictioÌ„ two things is to be obserued the one is for our comfort and the other is for our instruction that by the one to wit Heresie we be not dismayed or much offended when we see in the holy profession of our Christian Religion Heresies Sectes and Schismes to arise that then we foresaeke not the field of our faith wherin we warefare to God 1. cor 9. and runnes not as at an vncertaine thing neyther fightes as ' an that
beateth the windes but runnes to obtaine and fightes to vinne the reward And lykewise that we late not goe the steadfast hold of our hope but holding it sure and cleauing fast to the Rock of our faith against which the gates of Hell cannot preuaile neyther infidelity to haue accesse Cyp. Epist 55. ad comm PP If therefore we see by the verdict of the Apostle that Heresies must be which in effect brust out in the dayes of the Apostles as bade weeades springs vp amongst the cornes in the good husbandrie of our Lord and as cockle owersowede of the enemy in the good feild of God For in the dayes of the Apostles there waÌ„ted not most wicked Heretickes as Simon Magus Her nogines Philectus Hymenaeus Alexander Nicolaus who are mentioned in the Scripture to haue wauered and been inconstant in the faith and after the knowledge of righteousnes to haue turned back from the verity and to haue maintayned erroneous opinions and teached false doctrine for lucre cause VVith those also brust out others as the Ebionists Cerinthus MarcioÌ„ against whom S. Paul S. Peter S. Iohn and S. Iude hath writen discouring theÌ„ their doctrin vvth there manners the which wicked persones were so druÌ„ned in the sees of Heresies and delighted themselues in their poysonable opinions of errors yealous and fyrie to mantaine the same with their blood So that to this preseÌ„t day there hath been no age free of Heresie neyther was the world so perfect in Faith and Religion in the dayes of the Apostles more then now neyther is the world so perfect yet as not to haue many simple people in it neyther is the simple people so happy as to keepe themselues securly humble and in the obedience of the doctrine of the Church neyther is the obedient fully secure not to be deceaued of subtill and crafty men neyther is the subtill crafty Heretick so carefull of his credit honesty to moderat his peruerse opinioÌ„ and malice to spare and forbeare to maintain opeÌ„ falshoods old dampned opinions to intangle and snare the ignorantes and simple people VVherfore the Apostle prognosticates Heresies to be that meÌ„ ben forewarnde and fortold that as Heresies must be with it subtility and malice that wheÌ„ men beholde the one to be circumspect not to be deceaued and trapped in the other against whom Christ our Saluiour exhortes vs totake head of false Prophets who are clothed in sheape skinnes and are inwardly reaweing wolues Matth. 7. And S. Iohn biddes not belieue euery spirit but try them and decerne them whether they be of God or no But who is this prudent and wyse that can not be deceaued and who hath that gift to decerne spirits seing Heresie it selfe is of the Scripture and deceit and malice is of the diuell that old serpent for made not Sathan this potion out of Scripture when he said Gen. 3. Eritis sicut dij his deceat and malice is discouered in calling him an Serpent as it is writen erat serpeÌ„s calidior cunctis animantibê° terrae gen 3. Therefore how shall men of good iudgement know theÌ„ farelesse how shall the ignorant and lai-persones try truth from falshood sounde doctrine from error heresie froÌ„ true Religion seing it is coÌ„mon in this age and taught euery man to read the Scriptures and by them to decerne spirites truth and falshood heresie and true Religion I wish froÌ„ my hart if it please God that as holy Scripture is the true tryall therof that it were as euident and plaine to all men to seike the tryall therin which the whole learned holy men froÌ„ the Apostles tymes hath iudged the contrary that the Scripture is a book of difficulties as S Aust saith lib. 2. de doct Christi cap. 6. Many things are darke and obscure in the Scriptures and it hath been so prouyded of God to the inteÌ„t that our pryd may be taymed with traueill and our knowledge not cloyed with facility which quickly contemneth what hath been easily learned In this same mynd is S Hier. in Ezech. cap. 45. saying All prophesie and interpretation of the Scriptute containes the truth in darknes and obscurity to the intent that the scollers learned within may vuderstaÌ„d but the rude people without may not know what is said least we should cast precious perles before hoges if the treasure of Gods secrets should be opened to euery maÌ„ To amplifie at more lenght the difficultie therof Epiph. in Anchoratu saies The Scripture telleth all truth but we haue need of a good vnderstanding and perseuerance to know God and his word Lykewyse Orig lib. 7. in leuit There is in the Gospel saith he the letter that killeth and this destroying letre is not only in the old buc also in the new TestameÌ„t to him that vnderstandes it not spiritually what is said VVhich difficultie Tert. in praesc affirmes saying I am not a feared to say that the Scriptures themselues haue been so disposed by the will of God that they might minister matter vnto Heretickes And therfore seing the Apostle prognosticates that Heresie must be which could not be without the Scripture which is an ample field for all sectes the greater should be our prudence and wisdome to beweere of their deceat and subtilities lest they bring to passe which S. Paul feared saying that as the Serpent deceaued Eua through his subtility euen so your senses may be corrupted and to fall away from the simplicity vvhich is in Christ Iesu For such false Apostles are decetfull workers transfigurating themselues in the Apostles of Christ Neyther is it marueil that they so appeare for their master Sathan can transfigure himselfe in an Angell of light therfore it is not a great matter if his ministers can transfigurat theÌ„selues in the apparance of ministers of righteousnes vvhose end shal be according to their vvorks Secondly to deceat and craft is neuer anexed malice enuy ialousie caluÌ„nies vvhich must proceed from Heresie as Christ himself defines saying ex fructibê° eoruÌ„ cognoscetis eos mat 7. vvhich fruicts are so manifest and euident that they cannot be obscured and denyed is their slanderous reportes inuections lyes skooffs and blasphemies against God and his Church vnknown to the vvorld no in vvhich doing they haue follovved and imitated the Manicheis as vvitnes S Aug. lib. de vtilit cred c. 1. vvho exceeded all other Hereticks before them that vvith open mouth selaÌ„dered the Church of Christ and charging her vvith sensles prodigious dostrines and errours outfaceing their blasphemies vvith bitter inuections and calumnies to affray the ignorant people froÌ„ the bosome of the Catholik Church and by setting them selues in the stoll as fearfull bogelles to affray children that they might not knovv the verity through ther deceat and malice neyther vvhether the Church is but their synagogue manasseing and treatning to ioyne all to there coÌ„uentickle lyke foullars vvho hauing layd the lyme vvands by the spring
point of religion called in controuersie but lock to be directed as they haue been alwayes in all former ages by there Catholik Pastors to vvhoÌ„ they are coÌ„manded by the Apostle to obey submit theÌ„selues no lesse theÌ„ the soger to his captain or the passager to the schipper master of the shippe Therfore after the exaÌ„ple of the Apostle I haue set down the Protestantes opinion sound doctrine that the modest and discret Reader may iudge with equity that their profession is reall heresie and containes nothing but filthy abominable assertions without any good grounds eyther of Scripture or reasone That in vveighing the balance in thy hand of iudgement and vnderstanding thow may saue thy soule which is lost if thow remaine in the profession with them who will goe about to saue his soule will learne the verity And therefore Gentle Reader I haue set downe in this Protestant Theologie there owne wordes lest some would say that I doe belye them which to doe I am very loth but to obserue charity as I would they should doe the lyke to me and whereas Gentil Reader that thow hadst not the full work accomplished blame me not I lippened to mens promises who hath failled when I haue brought this booke so farre on the way for my owne part I am sory that it is manked or abriged if pouerty hath not been my impediment notwithstanding to my ability with the curtosie of some goodes friends out of the zeall of their deuotion This first part of my booke is commed to light expecting opportunatie and frienship to effectuat the other part which God-willing in his owne tyme shall be seene Therefore inioy this for the present and pitie my pouerty bidding the hartly fairewell Thy friend in Christ F. VV. P. A. THE PROTESTANTS THEOLOGIE QVAESTIO I. WHerefor good Christians adheere ye and ioyne rather to the Papists Church and faith than to our reformed Church seing our Church and faith is the trew Catholik faith and is from the Apostles them selues delyuered Cal. praef ad Franc. Gal. Reg. ANSVER The Catholik Roman faith was long befor the reformed WHEREFOR praefere ye not the Roman-Catholik-Church and hir faith befor the Lutheran Caluinian or any vther sect what soeuer vnder pretence of reformation with a whorish applaud for as God was befor the deuil appeared euin so his trew Church and faith out of all dout is more ancient than the false and was befor it euer appeared for when the husbandman hade soowed his good seed in the feild than efter came the enuyous man and owersowed cockle as is said Matth. 15. but our Catholik Roman Church faith religion by the rest is long befor the reformation The Church and hir crew faith is from the tyme of the apostles ordeered and printed in the tables of verytie forasmuch seing that these many ages it hath bene from the tyme of the Apostles and long befor hath preuented the reformed nether can any of their wryters or centurians shew and declare as yet any forcible and sufficient argument what tyme place or by what author any corruption entered in the Catholick Roman Church Morouer ther was none except heretickes who beleued thes thinges contrary to the doctrin of the Roman Catholik Church or haue proposed to be beleued which they dogmatically indeed belieue and peruersly propound to be belieued if they can as yet shew and declare An honest chalenge let them approue them selues men for thair souls good and the honor of their reformed religion and for the satisfaction of many halting betwixt their new opinions and our old Roman Catholick doctrine Morouer we may easily declare demonstrate these your dogmaticall opinions and paradoxes in which yow do discrepat The new reformed religion is long sensed condemned disagre froÌ„ vs long since to be condemned and to be tryed real heresies out of diuerse sectaries alredy condemned by the Church also what tyme place increas procedings author of whoÌ„ they weer oppugned gainsaid It is bulded on the old heresies alredy condemned which when they weere brought to light and made knowne to all men did all sauour of heresie noueltie and change of religion with no long apparant continuans of long keiping possession or perseuerant tyme as shal be in euery place argument of this book obserued the man and his opinion the oppugner and contradictor the censor iudgment the age tyme. And therfor as for our part we shall first let Tert de praescr haret c. 32. as a defender of the Catholik Roman faith steppe into the feild with whom we demande Tert. demandes of the heretikes their entres and inquyre of your newe nouation and vpstatt reformation becaus yow claime the Catholick Church and hir name vnto you in this maner asking of you by these interrogations saying as he said to the heretikes in his tyme What do yow in my place and bee none of myne lykwyse by what right Marcion Luther Caluin cut ye doun my woodes by what liceÌ„se ValeÌ„tin Luther Caluin made into my fountaines by what authoritie Appelles Luther Caluin break yow my boundes myne is the possession why do ye rest heere to sowe and pasture at your pleasure myne is the possession Tertul defendes the Catholik name to aperte in to him as to a lawful successor of the Apostles long synce I possest it and first I did possesse it I shewe the first original of the owners to whome the thing was proper thus he Morouer our holy father S. August lib. de vtilit cred c. 7. as an other martial champion entereth in the feild against the heretikes of his tyme who vsurped the Catholick name and sayes ther is one Church All heresie confesse one Church as al confesse and if you look on the wholl compasse of the world it exceedeth all other in nomber as they affirme that know also shee is more sincere in doctrine of the treuth and ther is one Catholick Church Diuers heresies heth geuen diuers names to hir bot culd neuer deface hir of the Catholick name to which diuerse heresies haue geuen different names wheÌ„ as euery on of them haue their proper name which they dare not deny by which it may easily appeare to whom the name Catholick of which al are desyrous ought to be attributed This word Catholick made him to boast and outface the enimyes saying contr epist fund c. 4. I may not omit this wisdome This name catholick madâ—s him to boost against heresies which you deny to be the Catholick Church ther ar diuerse other things which do most iustly retaine and hold me in hir boundes as vnitie ther hould me the consent of people Consent of people authoritie and the name Catholik held S Augastin in the Church and nations the authoritie which had hir beginning by mirackles nourished by hope augmented by charitie confirmed by antiquitie there do hold me the succession of
Bishopes vnto this present day from the very seat of Peter to whom our Lord commended the feeding of his sheepe after his resurrection to the Episcopal dignitie of the present Bishop and last the name catholik doth hold me in the vnitie of the Church Not without caus the churh hath retained the name Catholick which name this Church hath alwayes not without cause among so many different sectes of heresies in such sort obtained that although all heretiks desire to be called Catholikes yet if a stranger should demaund where is the assembly of the Catholick Church No heresie can show their church for catholick ther is no heretik that dareth assigne him his temple or his preiching-hous for Catholick Lykewise in his Symbol sayes he we do beleue the holy Church that is Catholik for the heretiks schismatikes do cal their congregations Churches but the heretikes beleuing those things of God which ar false Heretikes by error do violat the faith Schismatikes by making diuisions violated vnitie They apertein not to the Catholik church do violate the faith the schismatikes by vnlawful diuisiōs do separat them selfes frō brotherly charitie although they beleue in all things the same with vs. And for this cause nether do the heretikes or schismatikes apertain to the catholik Church And againe S. Aug. lib. de vnit eccles c. 4. sayes all those that beleue that our lord IESVS CHRIST is come in the flesh in which he was borne and hath suffered that he is the Sonne of God with God and one with the Father the only immutable word of the father by whom all things weer made but do in such sort dissent from his body which is his Church that their communion is not withall them with whom the Catholick Church doth participate but ar in som diuided part it is a manifest token that they ar not in the catholik Church lykwise Prosper sayes that he who doeth communicat He who accordes with the vniuersall Church is a Catholik Vnder S. Cyprian the people where called Catholikes with this vniuersal church is a Christian and a Catholick he that doth not communicat is an heretik an Antichrist And Pacianus sayes the people vnder S. Cyprians charge haue neuer been called otherwayes then Catholikes Now amongst thiese testimonyes what place haue our reformed to be named with a catholik tytle whom as S. Aug. sayes dissention and diuision makes heretikes And againe in his Epist. 152. ad donatist Whosoeuer is deuyded from the Catholik Church sayes he how laudable soeuer he seeme to liue for this only cryme No heretik nor schismatik how soeuer he liue well can not be saued out of the church that he is only separated from the vnitie of the Church he shal be also secluded from lyf and the wrath of God shal remaine on him This same argument hath Fulgentius lib. de fid ad Pet. diac cap. 29 saying hold for most certain and dout not in any maner that no heretik or schismatik baptized in the name of the Father Sonne Holy Ghost if he be not in vnitie with the catholik-Church although he giue great almes and shede his very blood for the name of CHRIST yet can he in no wyse be saued Thus the fathers in the primitiue tyme wholly affirme how so euer they agree with the Catholikes in all the artickles of the belief and in holy Scriptur yet not being in the vnitie of the catholik church can not be saued What shal we say of the moderne heresies that deny the artikles of ther belief The ignorance of heresie to pretend which is no thaires and peruert the Scripture in adding diminishing in glossing and commenting in changing and chopping and yet will pretend the Catholik Church and hir name But in vaine as S. Augustin sayes to the Donatistes yow accord vvith vs in baptisme and in the belief and in all other Sacraments of our Lord but in the Spirit of vnitie and in the place of peace and last in the catholick Church No heresie could euer atteine to the name Catholick how soeuer they weere desirous to haue it you are not vvith vs and therfor heretikes separated and cut of from the church and nothing pertinent to this name Catholik For vve see euidentlie this name kept S. Augustein in the right faith for no heretik could obtein the name of the Catholik Church although euery heresie did much desyr to obtein it The reasō is because that all heresies be but partes and peculiar sects of some country or the doctrin of a small tyme. The word Catholik betokenes ane vniuersall profession Where as the vvord Catholick doth betoken a certaine vniuersall profession induring from the beginning to the ending and spread abrod thorovv all partes but those vvho began their doctrine after the apostles tyme vver euer named of their masteres The heresies haue thair names of the inuentors of that sect as the Arians of Arrius the Lutherans of Luther and the Caluinists of Caluin but they in the contrary vvere called Catholikes vvho kept the vniuersall faith vvhich the Apostles had first taught and vvhich vvas continued alvvayes in the vvhole Church And for that S. Augustin tract 22. in Ioh. We haue receaued the holy Ghost He hath receiued the holy Ghost that keeps vnitie and gif we reioyce of the faith with the name if vve loue the church and if vve be knit and conioyned together by charitie if vve do all exalt and reioyce to be a catholik as vvell in faith as in name Here vpon Pacianus Epist 1. ad Symphron sayes be not angry good brother and do not afflict thy self a Christian is my name The word Christian is the forname and the word Catholick is the surname and a Catholik is my surname by the former I am called and by the second I am made manifest Therfor this name is no wayes attributed to those who are enimies to this name and hath it in scorne and mockerie that iustlie they discouer ther corrupt affection The corrupt affections of heretikes to this name Catholik and hereticall malice toward the word in so much that some of them calleth it a voyd and vaine word some againe a gracelesse terme fruitles name so the old heretikes as S. August cont Gaud. lib. 2. cap. 25. sayes called it a humain fiction Thair intention is to put out of memorie the name Catholik by their euill nature and qualitie they geue diligence to abolish and extinguish both the veritie of our faith the name consonant thervnto therefore their name declare thē sufficiently what they are prognosticating of them as they are as Iustinus in triphone sayes Heretikes were prognosticat to com befor they cáme there shall aryse many false Christs and false Prophet and they shall seduce many of the faithfull and are distinguisht amongst vs taking their names of certane men as euery on was author of
of God Psal 135. v. 4. who only doth wondrous workes as only chiefe gouernour and ruler of nature Therefore for this cause fitly in an other place of the Psal 92. v. 5. they are called saying The testimonies of God much to be belieued and therfore if any true myracle be done in whatsoeuer place they come and are from the only vertue of God such as are the suddaine curing of the lame the raysing of the dead giuing sight to the blind c. vvhich are done by only heauenly vertue euen so in the Roman-Catholyk-Church God works by his diuyne power The myracles done in the Catholycke Church are registred for a perpetuall memory as all the ecclesiasticall hystories makes mention vvhat is done within this 16. hundrith yeare the which Cal. derides calling the Catholyks by this by name mirabiliers compares them with the magicians and charmers in old tymes who was made famous and renouned with their wonders and Sorcery to the vpholding and nourishing of their Idolatry vvhich lyes truely sounde of blasphemy against the holy Ghost Calâ— mockes the Catholick myracles and blasphemes that the workes of God should be attributed to be done by the power of the Diuel as the Pharisyes ascribed of Christe myracles Luc. 11. Moreouer the romaÌ„-Catholyckes produce nothing strange and contrary to Gods diuyne honour holy scripture The myracles of the Catholycks agree wiâ—h Gods diuine honor by Scripture and reasons God doth myracles because of the merit of his saincts and reason when they say such a sainct to haue done myracles Which I proue because albeit all these be done by God yet the merit of the Sainct is the cause at whose intercession and exaltation God wills that there shal be myracles Therefore seing for the meryte of his sainct God doth these myracles and consequently fitly and iustly they are said to be done of that Sainct Neyther is this maner of speach straÌ„ge in the Scripture seing The master of verity himself doth say Without offence it is rightly sayd such a sainct hath wrought myracle Ioh 14. v. 12. who belieues in me the workes which I do he shall do and besidds these he shall do greater Wher it is to be obserued that our Sauiour sayes that his Sainctes shall do those myracles which he doth and making this addition Et maiora horum faciet all the Heretykes are not abyle to glosse this text for it is giuen vs euidently to vnderstand by these words that God doth and worketh maruailes in his sainctes Christ pro â—â—â—feth that his faythfull beleueres shall do greater myracles then he hath done by authority and word and not by oÌ„ly prayer Lykewyse in S. Matth. 10. v. 8. Their mission sayeth cure the sicke rayse the dead clense the lepres cast out Diuels and in vlt. Marc. It is againe repeated in my name sayth he They shall cast out diuels and speake with newe tongues and take away serpents c. It is not sayd in this place that by their prayers they shall do these thinges but as the Catholyckroman-church teacheth that by authority they shall doe these thinges Therefore let these mockers and scorners of the myracles of God done by his Sainctes go hence and be ashamed and returne confessing as S. Aug. sayth lib. 22. de ciuit dei cap. 8. The martyrs doe miracles or els God by their prayers cooperating with them that fayth may haue his merite not that we belieue them to be our Gods but to haue with vs one God why myracles are done in one place and not in an other Moreouer of curiositie it may be demaunded wherefore in some places certaines myracles are done which are not done in other places I say if thow wouldst not erre be not curious to inquyre and search For the whole reason of the doing not doing is referred and depends on the omnipotent power and hid counsell of God This question hath bene demaunded by the Heretyckes of eld tymes saying The old Heretyckes moued this question Wherefore doth he myracles here and not there Is not this Sainct as renouned in holynes and as hygh inglory in heauen Is not his intercession as acceptable to God as the other Saincts are To whome S. Ang. answeres Epist 139. ad cler pop hipp Truely God is euery where sayth he and is contayned or-included in no place who hath made all and it behooueth him to be worshipped of true worshippers in spirit and truth who heareth in secret Also in secret iustifâ—eth and crounes Neuertheles as concerning these things which are visibly knowne to men who can search his counsell vvherefore in this places myracles are done and in other places are not done This doctrine of S. Aug. is easily proued by the testament Iohn 5. When at the mouing at the fish-poole-Probatica in Ierusalem It is answered why God wrought myracles at the probatica and no other place at a certayne tyme and no other water was moued And this was done by the descending of an Angel at a certayne tyme so that neyther before nor after the ordinary tyme that water was of any vertue for the curing of diseases infirmities eyther to the blinde lame or withered c. But obseruing the instante tyme of the mouing of the water the sicke and infirme persones obtayned the benefit of health Euen so to our purpose As S. Aug. Epist. 137. ad cler pop hipp sayes taking his warrant out of the Apostles words 1. cor 12. v. 30. All sayth he haue not the gift of healing neyther all the gift of decerning of spirits So neyther all Sasncts in all places haue alyke power and vertue is work myracles but as he will who deuydes to euery one his proper gift And therfore let vs who are incapable of the secrets of God through our humane weakenes confesse with the Apostle and say Rom. 11. v. 33. O the deepnes of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgments Miracles are not wrought by the power of Satan neyther by iugling or sorcerye but the workes of the Diuel were dissolued by the myracles of his saincts and his wayes past finding out Morouer the myracles done in the Roman-catholyck-church cannot be wrought by the power of the Diuel eyther by iugling or witchcraft or any kynde of Sorcery because that euen these workes which was done by the magitians and sorceres were vndone and disolued by the myracles of his Sainctes at the sepultures or at the reliques of his Saincts and lykewyse the Diuells are compelled to confesse many things at the places and reliques of his Saincts which they would not do if their power vertue were not from God Of such lycke myracles S. Aug. lib. 22. de ciuitate dei cap. 8. epist 137. ad cler pop hipp lib. 8. de ciuit dei cap. 26. libro de curae pro mortuis gerenda cap. 17. Rehearseth at length so that it
speaking of immolations because the Gentils vsed to immolate which immolation was not done to the true God whervpon cōtrary wise the Apostle signifieth that true sacrifices and Altars are offered and erected to God for he forbiddes Christians not to drinke of their drink offerings or to eat of their meat immolate in the Temples and Altares of their Idols seing that their worship can no wayes stand with the Christian worship where the cuppe and Altar of Christ is which is the sacrifice of his owne Blessed body immolat in the Temple on the Altar and receaued of all Christians the which Altar he will not haue to be a compagnion of Diuels that is to say that he will haue it to haue no part with the sacrifice of Idolaters who offer their facrifices to Idols of the which true sacrifice those holy and venerable Fathers haue left vs in remembrance these wordes the sacrifice tēples and Priesthood of the new testament as Aug. lib. 8. de ciuitate dei cap. vlt. Ambros lib. 2. offic cap. 21. Secondly Churches are instituted for prayer more then preachings for Christ himself sayeth Luc. 19. my house is the house of prayer and not an house of preaching For this cause it is sayd of the Apostles who preferred prayer before doctrine Act. 6. We wil be instant to prayer and secondly to the ministery of the word Lykewyse Peter and Iohn did ascend vnto the Temple at the nynth houre to pray Act. 3. Thirdly more easily God heareth the prayers of the godly in the Church then in any other place because the Church includeth the vniforme prayers of many as also the presence of Christ Iesus our mediator both in his power in speciall effect in the blessed Sacrifice of the Altar In the Church also the diuel is lesse powerfull to vex tempt the members of Christs body And lykewyse it agreeth with reasō that it is better to pray in the Church thē elswhere because to pray in the Church doth proceed of obedience and commādement of God and his Church which circumstances rehearsed doe not quadrat and agree to be done in priuat houses or in any other places for in S. Chrysostomes tyme some there were that excused themselues that they could pray at home and hereupon vsed Sesdome the Church whom he reprehendes Hom. 3. O could excuse sayth he which I hear of many whyle they say we may pray at home but we can heare sermons and doctrine but in the Church O man thow deceauest thy self and walkes in a great errour for albeit licence be giuen thee to pray in thy house notwthstanding it cannot be so well done that thow prayest in thy house as in the Church where so many Fathers and holy men are for the ernest cry of a whole society is made to the immortall God who heareth the cry of the humble and cōtrit in hart c. and a litle after he sayth there in the Church men haue a greater occasion to pray then in any other place because the oblation of grace is present in his obiect which is the sacrifice of the masse Morouer our catholick Churchs are erected consecrated adorned beautifyed without superstition only to the honour of God and his Saincts That Churchs are consecrated erected to the honour of God it is out of controuersie but also they are erected in honour of his Saincts as shal be proued for if the Temple of Salomon was erected not only for the Sacrifice prayer but also for conseruation of the Arck of God to wit that it should be a house in which as Dauid vowed 1. paral 28. The Arck of the couenant of the Lord should repose euen so the Temples are for the cōseruatiō of the reliques of Gods Saincts who sometyme will they liued were the tabernacles of God and mediates by whom God hath spoken and wrought myracles and if the Arck of God was honoured in the Temple and the Temple builded for the Arck of God why also may not Christians reuerence honour and pray where the relickes of the blessed Saincts are and and for their honour and worship erect Churches and Altars without offence or calūny of heretikes as Dauid had vowed and Salomon performed to build a Temple for the Ark of God The which erection and consecration is without all magick superstition for the fact of Iacob approueth it in the Law of nature Gen. 28. where erecting a stone in title to the vse of a sacrifice powring oyle on it for sanctification and in calling the place Bethel that is to say the house of God which ceremonies pleased God and were without all magick superstion euen so our consecratiō of Churches Altars is without all inchantments or superstition eyther explicite or implicite Morouer we decore and adorne the Churches for the greater magnificence of Gods house which magnificence extendes to the honour of God for Moyses by the commandement of God appareilled and adorned the tabernacle with gold siluer pearles silk and other precious tapestrie for the greater honour of God and for the mouing of deuotion for in these things the faithfull are helped and the Sacraments are honoured with maiesty reuerence for when we see these things before our eyes forth with the hart is lifted vp to think on heauenly things and to contemplate the diuyn Maiesty how great and powerfull God is that is worshipped with such magnificence And contrariwyse the Churches are contemned and despysed which wante these ornaments consecration and appareilling as may be seene in the Protestant Churches which are no Churches but merchant bankes citizines walking places a gallery for common people a spy-house for taillours a law house a common hall for examining a malefactors a place of verdict a place where equity and falshood is iudged a consistory for the Caluinian sessioners and Church wardēs a place for the imprisoning of whores and fornicators that verily Christ fortold in effect that it was nothings els but Spelunca latronum non Domus orationis OBIECTION GOd is euery where neyther dwelleth the most highst in houses mad with handes or in temples as S. Stephan Act. 7. sayd and therefore no more is he to be prayed to in the Churches thē without and without aswell as in the Church ANSVVER I Confesse God is euery where by essence presence and power neyther dwelleth he in tēples as included in them or indigent of them as S. Stephen vnderstands yet he dwelleth in them another way as sayth Hier. cap. 7. I shall dwell with you in this place because the Temple is a house dedicated to God and his worship who hears prayers in that house more willingly then in any other place whatsoeuer so that it followeth that as it is a place dedicated to God and acceptable therefore howsoeuer magnificently we can decore it for that cause our prayers are more easily hard of God and our petition graunted QVAESTIO XXIII Of Predestination and Reprobation WHEREFORE doe not Papists
accept and condiscend to our doctrine of Predestination and Reprobation Seing by them the diuyne mercy and iustice of God doth chiefly shyne claer and is made manifest Caluin lib. 3. cap. 21. 23. Piscat cont Scaff c. ANSVVER VVE Catholickes accurse your wicked doctrine who affirme that God not only from eternity hath defined and preordayned all things in perticular both good and euill before the forseen determinatiō of freewill but also that our first parents haue falne by the eternall ordination of God And that that most clement Lord whose nature is goodnes hauing no respect to our good or euill hath decreed from eternity to creat some to lyfe some to death only that in them he may declare his iustice and in other his mercy so that to one of those endes euery one is created this they call predestination and therefore lest I should seeme to forge or counterfeyt any thing contrary to verity it is requisite to produce the words of their own Rabbins to this purpose Cal. lib. 3. inst cap. 23. § 7. No man can be iustifyed sayth he whylst God hath forseen what progresse he is to haue that made him and therefore God hath forseen because by his owne decree he hath disposed what he had forseene c. For it doth appertayn to his wisdome to forsee all things which are to come and lykewyse it appertayneth to his power to rule and moderate all things with his hand Moreouer ibidem he sayth It was decreed of God that Adam should sinne morouer that it should seeme absurd to any that which I say not only God to haue forseen the fall of our first parentes and the ruine of the whole posterity in them but also to haue disposed it so by his decree and will and so we call predestination the eternall decree of God which he hath declared with himselfe what should be done of euery man For all are not created to alyke condition but some are preordinate to lyfe and others to eternall death therefore whether of those endes he hapneth on we say that to that end he is predestinat Calu. lib. 3. inst cap. 21. § 5. To iustifie Caluin Caluins and Piscatores blasphemy burst out Piscator a Caluinist in his Treatise against Scaffmā printed in Lai in Holl. 1610. pag. 26. God so created our first parents sayth he that indeed they should sinne for so much as there was no other way that he myght obtayne his owne first end which is in the declaring and showing his mercy in the saluation of some and in the manifestation of his righteousnes with iust condemnation of others thus he But as concerning this predestination to death Caluin sayth sup whom God giueth ouer to damnation these truely by his equity and righteousnes and in his incomprehensible iudgement we affirme them from the entrance to lyfe to be secuded and stoped And lykewyse euē as God with vocation and iustification doth seal his owne elect that they cannot fall euen so the reprobat by excluding them from knowledge notice of his vocation or from the sanctification of his spirit in his decree and predestination the which he declares and manifest by iustice lib. 3 cap. 21. § 7. Morouer he teaches in another place that God draueth the reprobate by force and constraineth them of necessity to the doing of wickednes and yet notwithstāding by no meanes can they be excused eyther from sinne or from the punishemēt of diuine iustice for he sayes that the reprobate would be thought excusable in sinning because they cannot eshew the necessity of sinne seing this manner of necessity is layd on them by the ordination of God Predestinatiō constreines and forceth a man to sinne after Caluins opinion But for this we deny them to be excused for asmuch as the ordination of God by which they complaine them to be ordayned or destinat to damnation standes with his equity to vs the cause is vnknowne but that equity is most certayne and vpright with him lib. 3. inst cap. 23. § 9. The which doctrine is most impious wicked cruell and blasphemous and is repugnant withstands the holy Scriptures right reason and their owne euangelical consistory of Tuguring Basil who hath reiected this doctrine of Caluin concerning predestination anno Dn̄i 1552. as witnes Bols cap. 13. Therfore what appertayneth to the euill of our fault and the forward actions of a sinner they are not predefinite and preordinate from eternity which the whole Scripture withstandes as Psal 5. where it is sayd That God loueth no iniquity neyther willeth wickednesse And as for punishement and eternall damnation to be decreed of God before the forseen malice and wickednesse of the creature or without respect of futur sinnes that God should haue predestinat and to haue created them to eternall condemnation Let Christian ears abhorre to heare such doctrine to which the Scriptures oppose which testify that God doth not pull out the sword of punishement Punishment and reuenge is a strange work to God and reuenge except he be compelled and forced by prouoking him by long continuance in sinne For this cause the prophet Isai cap. 28. v. 21. sayeth That Vengeange and the Scourge are called an vnusuall and a strange work and cap. 1. v. 24. as it were he complaineth saying by an interiection ah ah I will case me of my ennemyes I will reuenge me on my foes which interiection Heu many interpret it so that it is against his will and that he expresseth it with sorrow that force vrgeth him contrary to his will to vengance and punishment who willeth all men to be saued that his mercy not his iustice might be declared God is forced to punish man against his will for it is more proper to him to haue mercy and to spare then to punish but reuenge is a strange work to him and contrary to his nature to be a punisher Is not this fully expressed in Gen. 6. How he was forced when it is sayd that he was inwardly touched with dolour of hart and sayd I will destroy man whom I haue created Lykewyse Ezech. 18. v. 23. Is my will the death of the wicked sayth the Lord God Lykewyse Sap. 1. God made not death neyther reioyse in the perdition of the liuing But by the equity of his iustice when Sinners conuertes not he shall reioyse exceedingly in the reprobation of sinners for the ostentation of his iustice for his work of predestination is good is without any preuision or forsight of mens demerites or originall sinne who from eternity hath not decreed to determinate constraine force moue or impell the wils of any to wickednes and sinne Moreouer if the Angells and men from eternity are predestinated to reprobation to the only ostētation of Gods diuyne iustice they haue falne into a more miserable condition then all the brute beastes of the world Angels and men are created to a more miserable cōdition