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
one keepes vnity in so far as the Roman Church was neuer corrupted defaced hid or distroyed but in all ages was euer extant and did represent a compagnie of men who haue professed and belieued the same faith which our Cath. -Church doth this day belieue and this compagnie was euer taken of all faithfull men for the Church Which one vnity the pretended reformed hath no place in who haue no head and an vnknowne doctrine neuer hard of before breeding discord questions and endles debates The 2. note of the Church is holynes which is seene both externally internaly to be in the mēbers of the Church for holynes and wickednes may easily be distinguished the workes of wickednes are manifest but in the acquiring of holynes is greater labour that the externall actiōs be disposed and gouerned with the intention Holynes in life conuersation is an other note of the true Church to the executiō of vertue for neyther fasting nor almes deedes nor many prayers makes any holy if they want the intention and that the vertue be done with meeknesse and in simplicity of mynd Moreouer we see also God by diuyne reuelation and apparitiōs approue the holynes of his Saincts God approueth the holynes of many by diuyne reuelation Lykewyse by them he workes miracles by his own diuyne power as a testimony of their holynes and seing this holynes hath byn and is foūd with those manifest tokens in many members of the Catholick Church it followes that they are the Church in regard they are the members of the Church which is Holy Where holynes abounds there is the Church and such is the romā Church for diuers reasons and such is the Roman Church because her doctrine containes nothing contrary to the rule of right reason and good maners Secondly because she hath almost conuerted the wholl world from Idolatry and hath shyned cleare in holynes of religion and all good maners Thirdly because she is increased and filled with holy men and in her they haue florished with wonderfull rare holynes Fourthly because in her hath shyned innumerable testimonies of true miracles Fifthly because in her very many of both sexes haue byn indewed with the gift of prophefie Sixtly because God oftentymes hath heauily punished the oppugners of the Roman Church Holynes can not be attributed to the Protestantes because they iudge prophanely of their owne and hath giuen temporall blessings as witnes Stanist Hossius Bellarm. Bozius alij to the defenders of the same But this note of holynes cannot be found in the Church of the reformed for the first builders of this reformation and new Ghospel were men of pryde intemperate luxurious lyke night theues following all wickednes seditiō ambitions bitter froward cruel as Caluin himself witnesseth lib. de scand pag. 118. 127. saying that the greatest part of them who haue betaken themselues to the Ghospell what other intent had they then hauing shaken of the yoake of superstition that they might plūge themselues with liberty to all ryot and lasciuiousnes Againe Simdalin reportes of the holynes of the Ghospellers cont 4. sup cap. 2 Luc. com 1. sup cap. 21. Luc. That the world may knowe saith he that they are no Papists nor haue any trust in their good workes neyther to haue freewill they practise in stead of fasting altogeather feasting and for being bountifull towards the power they vnflese them and flee them and for prayers their tongue and lyppes are turned to oathes Lykewyse Spangenb in sua vera nar benef D Mart. Luth. After the reuelation of the Ghospell and the casting of Papistry men are become so wylde that they acknowledge not God nor make any accoūt of him and make all to be right and lawfull which euery one liketh best Lykewyse Castalion apud Rescium pag. 54. speaking of the holynes of Geneua painteth them out with these coulores they are proud saith he puffed vp with vaine glorie and full of reuenge that without danger any man may rather offend Princes then exasperat or moue any of these feyrse Caluinistes whose lyues are infamous and vilanous They are maisters of art in reproches lyes crueltie and treason insupportable and arrogant they name their Geneua the holy City and their assembly Ierusalem but in very truth we should call it Babilon Babilon and Aegypt and the true frontiers of Aegypt and Babylonicall Inchantresse Infamous Sodome and the children of Ghomorra The great cōmendation that the Protestants speake of themselues Thus he To tonclude with Aurifab apud Ministromach pag. 7. After the Ghospell was reuealed vertue was slayne iustice oppressed temperance tyed truth rent with dogges honisty banished faith layme wickednes preuailned deuotion fled Heresie remayning and Sathan reygning And seing out of their owne maisters we learne the holynes of the reformed-Church who of honesty can not be called by any name of a church except we would say with the prophet I haue hated the Church of the wicked psal 25. and so name them Sainctes and members of the Synagogue of Sathan as in effect they are The third note of the true Church must be Catholick that is to say vniuersal through the world and such is the Roman Church The catholick Church hath possessed all nations because there is no part of the world knowne in which be not Christian Roman Catholiks For S. Cyp. libro de vnit Eccl. compares our Church to a most ample tree extending her branches through the world with aboundance of fruite Therefore vpon this extēsion she is called Catholick and vniuersall Moreouer Vine lyr cont proph heraet nouit Descrybing the Catholik Church least we should be deceaued by the circumuention of Hereticks exhortes vs what to obserue for a Catholik Church it is to be obserued sayth he the Catholick Church that we hold that which euery where alwayes which of all is beleeued For this is truely and properly Catholick And S. Aug. serm 13. de tempore This roman-Church saith he from the rysing of the sunne to the going downe of the same is illuminated all through the world with the splendor of one Catholik faith In the Dominions where Hereticks are there are good store of Catholicks but no great nomber of Hereticks where Catholikes rule So that our-Church hath this true name Moreouer whersoeuer there are Heretickes there are found good store of Roman Catholickes but in the contrary not so where there are catholiks here are not foūd such store of Heretiks or protestants as S. Aug. lib. de vnitat Eccl. cap. 3. sayes those Heresies which are in diuerse nations are not found wher the Catholick Church is which is euery where and euen where these Heresies are the catholik church is also foūd thus he Therefore as Cyril sayth cathech 18 The name Catholick is proper to this Church the mother of vs all But Cyrill doth not speake of any other Church then the Roman Church which of all antiquities was
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
Geneua in Sauoye their preachings They neuer saluted Ierusalem nether is their reformed faith farr spred abrode nether hath it ben in Asia Africk Grece Egypt nether in many Kingdomes of Europe and farlesse through the world nether to the middest of it And although the Church as they say is old and aged yet their Synagogue is more apparant to be at an end Diuisions and sectes are futer tokens of anâ— end for their own diuisiones and daily mutations are prognostications of an end for the Euangellist sayes Luc. c. 1. euery Kingdome diuided in it self shal be desolat this desolation appeares rightly in the propagation of sectes for some are Sacramentaries In what nomber of sectes the reformed fallin whil they forsake the Catholick Church some Confessionistes some fierce some slacker some contra-deuills some hellishe deuills some two Sacramentaries other thre Sacramentaries some superintendents some Luther-Caluinists some anti-Caluinists some new-Pelagians some new Manicheans some Puritans some Gomaristes contra-Puritanes Arminians c. What a rable and a degenerat crew of sectes ech one hath the new reformed Church and the new no faith In vaine they wold be called Catholickes wher Sathan hath his dominioÌ„ it tendes to desolation and are not ashamed to claime the Catholik name to them and the Church of Christ Where Antichrist hath his desolation abominable confusion of sectes And therefor their religion reformation and faith is nether religion faith nor Gospel The Protestants sayes without warrandes Ther exception here can not be omitted vndiscouered in that they affirme and say them to hold the same doctrin which begann at Ierusalem ther vpon to assume to them the Apostolicall and Catholik faith This exception is in vaine for when soeuer any heretik did appare he sayd and affirmed the same Christ answer e our Catholik beg nnâ—g but euill proued here vpon Christ â—eencounters their folish-cauilling-lies who hath not placed the doctrine but the beginning of the Euangelicall preaching to take place at Ierusalem for he sayes Trew doctrin is noâ— knowne but preaching and to preachers beginning at Ierusalem to wit the self preachers for the doctrin is not knowne except by preaching as the Apostel sayes how shall they belieue in him in whome they haue not heard and how shall they heare without preaching therefor the preacher and the doctrine must beginne first at Ierusalem The preacher the doctrin most beginne at Ierusalem Which the new reformed preachers haue not done therefor their doctrin and reformed faith is nether Apostolical nor Catholick All Churches hath one beginning of the Apostolicall preaching beginning at Ierusalem For all particular Churches haue one originall and commun beginning to wit the Apostolicall pr aching beginning at Ierusalem and after by the same Apostles spred abrod in diuerse nations It â—est now after so many ages that albeit the Churches of the other Apostles hath perished not w h standing only Peters the Prince of the Apostles to wit the Church of Rome Rome Church standes by singular priuiledge of God that in it is livly authoritie by the singular benefit of God to remain Wher many yeares he teached and in it ended his lyf which as S. Aug Epist 162. ad Glorium sayes hath euer bene resident with the authoritie of the apostolicall chayre And theirfor for verification of our mission doctrin and faith we make manifest and declare one originall to be of the Apostles for Peter him self first of all other hath preached in Ierusalem and also from this seate when as yet the seates of the other apostles weer extant The church of Rome is cheif of all other seates when the Apostles wer a-liue All the fathers defended ther originall by this church Trew faith should be vndouted in all thinges not with standing as cheif of all others and hereto many holy fathers and the trew Senatours of the world haue inferred and induced punctually the orignall of their churches against the heretikes of their tyme. As Tertull. de praesc haeret 2. con lib 3. c. 3. Epiph. haret 27. aug 4. The fourth reason is that the trew Catholick faith ought to be vndoubted in all things the which the Church proposes to be belieued so that it is most certain to vs the thing which we are commanded to belief to be such lyke for other wayes it should not be trew faith because faith is the substance of things hoped this is the trew proper and sure fundament and an argument of nothing seene Heb. 9. and this is the trew definition of our Catholik faith and the vndoubtenes there of to depend on the Church But the Reformed faith of Luther and Caluin is not vndoubted and first I proue The ProtestaÌ„ts faith is full of doutes because in matters of greatest importance and moment of faith they disagree one from the other extremly For Luther omitting many to touche a fewe discrepants in his booke de capt bap printed anno 1520. about the beginning doth acknowledge only one Sacrament if we do speke sayes he according to the custome of the Scripture Luther and Caluin varie in the number of the Sacraments notwithstanding after he takes occation for the tyme to place three bapt the Lords supper and pennance Far other wayes disputes Caluin in his Parnassus lib. 4. instit cap. 18. § 19 whil he reckneth two Sacraments saying besides these none other is institute of God and yet the Church of the faithfull ought not to acknowledge any other Notwithstanding a little after in the same booke Order a Sacrament acknowledged of Caluin cap. 19. § 31. he sings an other thing placeing order amongst the Sacraments ther rests imposition of handes sayes he which in trew and lawfull ordination I graunt to be a Sacrament Bread wyne to be turned in to the body blood of Christus is Luthers opinion Againe Luther in his book de abroganda miss pri plainly teacheth that Christ when he sayd this is my body and this is my blood changed the bread into his body the wyne into his blood likewyse in his Serm. de Euchar. it is not there bread sayes he and wyne but only the species of bread and wyne Caluin called bread wyne Sacramentall symboles Contrariwise Caluin denyed his body and blood corporally and essentially to be in the Eucharist but only spiritually and sacramentally as lib. 4 instit c. 17. § 5. for that we confesse him to be no other way in the Sacrament thaÌ„ by the eating of faith neither can he no other wayes be presupposed who in his first § sayes bread and wyne sayes he are signes which do represent the inuisible foode that we receiue of the flesh and blood of Christ by faith Morouer how variable and inconstant is Luther in the other artickles of the faith Luth. is so variable in the artikles of our faith that in one artkle he is noted of 36
errores That in one artikle of the communion of the one kynd or vnder both he is conuinced of 36. filthy errors as Cochlaeus Reherseth at length In this giddinesse laboures Caluin whill in his booke adu gentil in diuerse his epistles to the Polonians affirmes some tyme Christ the Sone of God to be equal to his father furth with in his 2. of instit cap. 14. § 3. the same aequalitie he retractes Caluin is also variable in his opinion concerning the equalitie of Christ with his father and subiectes it to the Father alswell the diuine nature as the humane for treating how Christ in the day of judgment is to delyuer vp the kingdome to God his father than sayes he the name it self and the croun of glory and what soeuer he receaued of his father he shall again subiect to the father that God may be all in all In conclusion of this their reformed faith is not vndouted nether which they propound to be beleued is of the giddinesse of Heretikes whose variablenes and inconstancy is lyke to the windes of the heauen and therefor no faith nether religion is the profession of the reformed The last reasone is trew faith doth declare and shew the trew God trew saluation Trew faith shewes the trew God saluation and a good life The Protestāts faith is cleane contrary the trew way to liue well as also to escheu all kynd of filthynes and vncleannesse and such is the Catholik Roman faith and not Luthers or Caluins which conteine many things contrary to right reasone against diuine and humane lawes and naturall good maneres As first that infantes belieue in Baptisme Luth Luther sayes that infantes belieue in Baptisme Caluin that yt was decreed of God the sinne of Adam Caluiu sayes that God hath ordened some to life some to death and this is called his predestination Caluin makes God author of sinne contr Cochl Anno 23. Secondly that it was decreted of God that Adam should sinne Calu. lib. instit 3. c. 23. § 7. Thirdly that God hath decreed some to eternal life and other some to eternall condemnation and this is his preordination for all is not created to a lyke condition therefor as each one is made to his own proper end wither to life or to death we say that he is predestinat of God Caluin lib. 3. institut cap. 21. § 5. Morouer he makes God the author of sinne and to work iniquitie For sayes he he moueed Absalon to commit incest in that sayes he that Absalon with an incestuous commixtion defiled his fathers bed and did commit a detestable crime not with standing God pronuncis this work to be his dede and not Absalones Calu. lib. 1. inst cap. 18. § 1. ibid. c. 17 § 8. Morouer in the same book and chapter he sayes that God not only vsed the workes of the wicked but also gouerned their counsell and effects and to be author of all their scelerous deedes Againe he goeth about to glosse and defende the maiestie of God from sinne and accusation whill in the same booke both he purgeth God and makes him author of sinne and now sayes he from whence are the euills of Iob and the disobedience of Helies children which immediatly befor he hath alledged and proued to be of God and in the end plainly declaires and affirmes God to be the author of sinne how soeuer these Censorists-Papists wold of lykelyhood haue these to happen by his ydle permission Calu. lib. 1. cap. 14. § 16 cap. 18. § 4. Caluin sayes man hath no freewill but doth of necessitie A man is justified by only faith and all good workes are sinne Likewise hath he not extinguished and robbed man of freewill but to be ruled by necessitie Calu. lib. 1. cap. 15. § 1. Morouer Caluin teaches a man to be justified by only faith and good workes not only to be vnprofitable but to be abominable and how soeuer they be done of the righteous man they are euer sinne and abominable in the sight of God Calu. lib. 3. instit cap. 11. § 19. in this maner and paradoxes playeth the reformed applying against the law of right reasone and all good manners The end that heresies intendes and for the teaching of the trew faith vnto the knowledge of God and saluation and to liue Godly and well but their new no faith and hereticall reformation makes an open way to all kynd of wickednesse and to damnatiō and by this way the reformed blindes and obscures the knowledge of God which is made known by trew faith in teaching strange doctrin not to saluation but to condemnation and auouching such damnable paradoxes and opinions to the libertie of the fleshe to the following of all sensualite and wikednes and for conclusion this is the prophane bragg of the protestantes to call them selfs which they ar not no more then an ape is a man so no more ar the reformed catholikes albeit they desyre to be so called Whose reformation is inuented by the priuate inuention of particular men Heresie is by tolleration of som particular man now allowed now disproued and manteined by priuat affection of som priuat prince som tymes for fourtie yeares or fyftie as new faithes ar accustomed to be receaued now allowed now disprowed now imbraced now disliked so that this priuat faith is farr from the catholik faith which from the begining hath ben receaued and without interruption hath continued this faith may no wayes be devysed of man or inuented by man or vpon affection allowed and approwed but it must be learned of the church for faith is by hearing Bot treue faith is by hearing of the church and not be reading or reuelation as we see in the vocation of S. Paul to be a chosen vessell of God he was sent to Ananias in Damascus to learne of him what he should do also Cornelius a godlie mā and fearing god although he might haue ben taught of the angell that appeared to him yet was he not but by that same angell was commanded to send to Ioppa for Simon Peter to com to him and he shall shew thee Sayes he what thow ougthest to do So that this treu Catholik faith which the Roman church holdes is of Gods ordinance and learned of our predecessors and not as the reformed fatth is It is ane euil thing not to beleue the church deuysed and fained of new inuentions for as S. Leo sayes to Eutichian What is more wicked than to haue vngodly opinions and no◠to beleue the church and the holy fathers of the church whose wisdome and learning is in admiration to the world and therfore in the fight of all the world the reformed is condemned in vsurping their faith and name for Catholick whose entries and progress is nether of God nor for God nor sauor no point of the catholick faith nether of the catholick name for they ar allienat from this church and
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
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
is out of a malignaÌ„t spirit and a synne against the holy Ghost to attribute the myracles wrought by the Saincts of God vnto the power of the Diuell OBIECTIO IN Belzebub in the power of the Diuels the Papists cast out Diuels worke myracles Ergo their myracles are of the Diuell and not of God ANSVVER THE proposition is false for if at the touching of the relyckes of Sainctes or in visiting their Sepulturs Chapells or to goe pilgrimagie to their relycks and places or make prayers and inuocations to them or applications of the Sacraments in honour and deuotion towards them the myracles wrought and done in the Catholycke Church are to be attributed and ascrybed to the power and vertue of the Diuell Of this proposition should followe two great absurdities First that the Diuell with all power and force should honour Christ and his Sainctes which is most contrary by the absurditie for then the Diuell should distroy himself and his kingdome in promoting the worshipe and honour of God and his Sainctes vnto whome he will giue none nor acknovvledge any due eyther to God or his Sainctes Secondly that the name of Christ his Saincts should serue for the working the workes of the Diuell and the diuyne power and vertue of God should serue to the obsequie of the Diuell Which assertion by the absurditie is horrible blasphemy against the holy Ghost OBIECTIO WHen those and such lyck myracles fall out they are not to be attributed and ascrybed to come of the Sainctes or of their merytes or by their intercessions or praeyers but because it fortuned so ANSVVER IT is an open blasphemy eyther to speake or thinke to straine the bodyes and soules of men to the course of the planets and to the hid influences of the heauens so that Leo affirmes Epistol ad Astoricensem VVho followeth these there is no more place left for him in the Church of God because sayth he who once haue giuen themselues vnto the constellations and persuade themselues after their owne opinion departe and cut themselues from the bodye of Christ Vnto this the counsell of Braccar cap. 1. If any belieue that the souls and bodyes of men are astricted and gouerned of the fatall signes with the Priscilianists let him be accursed Moreouer myracles and prodigious thinges oft fal out and are wrought when the relyckes of the Sainctes are of the people reuerenced and applyed and when these Sainctes are inuocated by their ernest deuotion and to beare witnes of their reuerence and honour to Gods Saincts they receaue the holy Sacraments euen then especially myracles are done rather then any other tyme therefore seing at the deuotion of the people the application of the relykes of the Sainctes myracles are done they cannot be attributed to come of fortune or influeÌ„ces of the planets but of God the author of all goodnes and the gouernour of this world for if the fishe-poole Probatica in Ierusalem had vertue giuen to it to cure diseases at a certayne season of the year by the descending of an Angell mouing the water which vertue and working of myracles in the Probatica of IerusaleÌ„ cannot be attributed to the influences of the planets neyther to fortune but to God and mediatly to the ministery of the Angell euen so myracles done by the relyques of his Sainctes or at their Sepultures or Alters cannot be attributed to fortune or any fatall starâ—e but to God and by the mediat miniâ—tery intercession of his Sainctes by whose ministery God is honoured QVAESTIO VII The Pope is taken of the reformed for Antichrist WHerefore doe the simple and ignorant Papists obey the Pope in maâ—ters of religâ—on seing he is but a man anâ—â—â—uely Antichrist Luther ass art 27. Smalchald de pot paâ—ae Caluin in 2 Thes cap. 2. Illir de primat papae ANSVVER VPon this proposition I demaunde and aske wherefore doe your mynisteres of your Churches in spirituall things in vvhatsoeuer Kingdome The Protestants minysters are subiect in matters of faith to lay-men or Comonwealth they are in obey men and that lay-men of no ecclesiasticall function neyther of ecclesiasticall authority Is not this euident and known to all Europe how the Caluinistes of Ingland gaue their homage sure obedience in matters of faith vnto Queene Elizabeth and instituted hir head of their reformed Synagogue lykwyse by hir ordinances and statutes we know and vnderstand that these mynisters were compelled The minysters made Queen Elysabeth head of the Church swore obedience in maters of fayth contrary to their owne conscience The scripture forbyds wemen in church matters The hereticks wrytes against the lawfull temporall gouernment of wemen and bound to diuerse ecclesiasticall ceremonies repugnant to their iudgments and yet of necessity must rest contented and also must subiect themselues obedient to her statutes What absurditie what basenes what indignity and what madnes of mynd to giue to a woman the primacy of the Church whom the Apostle 1. Timoth. cap. 2. v. n. 12. commaundes to learne with silence with all subiection who is neyther permitted to teach neyther to rule ouer a man How much more preposterous to rule the charge of the Church For if Buchanan and Knox writ books against the regiment of a woman in which bookes they excluded his maiesties mother of happy memory from the temporall gouernment and as a thing most vnworthy that a woman should haue any temporall gouernment ouer man How much more indecent to rule ouer Preists in the Church of God In the begynning of this heresie both in Ingland and Scotland so long as the two most Catholyck Maryes Princesses liued the Heretickes opposed wrot against their gouernement in temporall things vvhich was by the law of God Hereticks doe allowe the gouernement of wemen for their purpose and nature lavvfull for them Notvvithstanding when Queen Elizabeth obteined the crowne then it vvas lawfull for her to rule not only in temporall thinges but also in ecclesiasticall causes as head of the Church Therfore it is farr lesse strange It is not against the law of God or reason to obey a man neyther contrary to the tenor of reason neyther to holy Scripture to be subiect to a man then to a vvoman howbeit in lay-men this prehemineÌ„ce was neuer giuen of our Lord neyther was it euer permitted to them to haue the primacy of his Church For if as the Protestants sayes Christ neuer commited the iuriâ—diction of his Church to lay men vvhy are the Papists so simple and ignorant to obey a man in matters of religion May it not be ansvvered with the lyke humanity vvhat is his Maiesty King of great Britany a man or no I hope they will not call him a Prophet neyther Euangelist The King of Britanie is not a prophet nor an apostle nor an angel but a man neyther Patriarch nor Angell yea a man and head of the Church vnto whom all his good dutifull subiects are
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
the profound doctrine of these diuynes and this is belieued for verity of their ignorantes was it not Christ sayes S. Amb. offic lib. 5. who sett Rome in so great honour Is it not Antichrist that hath set Rome in so great honour to be the see of Christ and his chief disciple Peter as it hath alwayes euer had that honorable fame to be called the seat of the Apostle of Christ Neyther was it Antichrist but Iesus Christ who made his Apostles togeather to die there and to haue a perpetuall succession of Byshops in that city without any infidelity or proffessed heresie coming betwixt the lawfull successors to this present day Neyther vvas it Antichrist but Christ who gaue the crowne of martyr-dome to thirty two Popes of Rome Moreouer did Christ prepare the way for Antichrist by the chief of his Apostles The Heretyks accuse Christ to be the setter vp of Antichrist Could God make no man foreruner of that cursed-man but the sone of God and the redeamer of the world O blasphemous tongues o wycked thoughts vnto this day how many generall counselles haue ben how many faithfull Princes and Kings what nations people vnto this tyme haueth honored Rome and the Pastor sitting in it as honor done to Christ in his Vicare The Heretiks sayes all nations haue committed spirituall whordome in honoring S. Peters see in Rome and now really is called and belieued to be Antichrist Haue all good Christians Kings and People committed fornication with Antichrist Had Christ no man els vpon whome he might haue permitted Antichrist to be builded then vpon his chief Apostle vpon whome he hath builded his Church Hath he promised that the gates of Hell shall not preuail against this foundatioÌ„ coÌ„trary wise Hell gates hath so preuailed that Antichrist himselse doth sit in the seat The Heretiks would say that Hell gaites haue preuealed against his Church and foundation of the Apostle Did Christ so much labour to preferre S. Peter that in the end Antichrist might haue a more honorable seat prepared for him by the labores of the Apostle for his abominable inter pryses are they worthy to be called Christians who fear not to say and teach such blasphemous doctrine and detestable speaches What ignorance In vaine is christs promis to S. Peter and vnlearned iudgment are these men of what hath bewitched and inchanted their spirits How giddy and lunatick are their heade that they should nominat the successor of the blessed Apostle Peter Antichrist who is a peculiar certayn man according to the iudgment of all writters as witnesse Hereticks haue a bewicthed and an inchanted spirit Isai n. dan. 8.9 n. Mat. 24. Ioh. 5. 2. epist cap. 2.2 Thes 2. Apoc. 13. Who is farr opposit to the Pope of Rome for the Popes are not any certayn man but their succession is the continuance of a certaine office The Popes are not oncertayn man but a coÌ„tinuall succession in which many men haue succeeded on after an-other therefore the Popes are not neyther can be called Antichrist For as the name of Christ was giuen in old tymes to many Prophets Priests The name of Christ was comon to many in the old law and yet one Christ came so is the name of Antichrist comon to many and yet one must come and Kings who were anoynted as a figure of the truth vvhich was to be fullfylled did not hinder and lett but that there should come a certaine singular persone vvho should be the Sauiour of man-kynd in that name In lyke manner euen so the name of Antichrist being giuen to many wicked aduersaries of Christ and namely to all Heretickes doth not hinder but rather helpeth to proue that some one singular man shal come at length vvho shall surpasse all other men in setting himself against Christ and this Christ verifyeth saying to the Iewes Ioh. 5. I haue come in the name of my Father and ye receaue me not if auother come in his owne name him ye will receaue The which words the Doctors of the Church confesse to be spoken prophetically of Antichrist and makes the comparison betwixt them saying as Christ was a certayn man so shall Antichrist be a certaine man the difference is that Christ is from God The differeÌ„ce betwen Christ and Antichrist and Antichrist from the Diuell Christ doth saue and the other distroyeth Christ doth vnite his people with concorde and peace the other doth deuyde and scatter Yet in this they agree that each of them is a singular man and as Christ is the man of righteousnes so is Sathan the man of synne 1. Thess 2. VVho shal be made knowne to all men that he shal be wholly addicted to synne And therfore seing that Antichrist shal be a singular man Antichrist is not a Diuel or spirit but a reall man in whom the Diuel shall corporally inhabit and not many men neyther the Popes kingdome whom S. Hier. in cap. 7. dan. n. Let vs think him to be sayth he not the Diuell or a spirit but a man of the propagation of man-kynd in whom the Diuell shall corporally dwell Lykewyse S. Ambros in epist. 2. Thess cap. 2. sayes that as the sone of God tooke fleesh so Sathan shall appeare in man And S. Aug. de ciuitate dei lib. 20. cap. 19. Confessing many Antichrists with S. Iohn called one of them the very head and the last Antichrist for the wordes of the Apostle 2. Thess 2. Prince and last agree to one only persone and not to a whole succession of men in one state of lyfe To this S. Chry. in 2. Thess 2. That Antichrist shal be a certayn man hauing in him the power of the Diuell In lyke maÌ„ner Theod. in 2. Thess cap. 2 That as the Sonne of God tooke flesh to procure our saâ—uation So shall the Diuell choose him a man by whome he may worke mischeif and all iniquity to these subsâ—rybs S. Greg. in 106. lib 14 cap. 11. That in the last dayes the Diuell shall enter in that vessel of perdition which thalbe called Antichrist All these famous witnesses declare sufficiently that it is not the order and estate of the Byshops of Rome that are Antichrist Antichrist is not the order of Byshops or an estate but a man possessed of the Diuell but a certayn man shal be properly Antichrist who shal sett himself against Christ more singularly then euer any Heretyck as yet hath done hitherto For he shal withstaÌ„d Christ so much that none is able to withstand him more for he shal not withstand a peice of the faith but the whole faith and shall deny Christ to be God and man or to be mediator And as Hier. quaest 11. ad Algas sayes He shall exalt himselfe aboue all that is called God that he may tread vnder foote the Gods of all nations and all true He shall abolish all true Religion He shall persuade
and coÌ„pell man to Idolatrâ— and to worship himself and his image in all Churches and approued Religion And where as the Apostles sayes 2. Thes 2. That God shall send them not only the worker of error but the very fountaine of errour For as S. Ambros in Luc c. 21. sayes that he shall dispute out of the Scriptures that he his Christ and he shall teach that he himself is God also he shall leade not only men to Idolatrye bus also shall persuade and compell all men to follow and obey him he shall also commauÌ„d himself to be worhhipped and adored and his image to be placed in the temple of God not only in Ierusalem but in all other Churches also For Antichrist knowing sayes the Apostle Antichrist shall vsurpe the name of Christ because he knowneth Christ shall come and beat him downe He shall call himself God The Pope can not be Antichrist because he belieues the articles of his creed which Antichrist shall abolish 2. Thess 2. That our Lord shall come to beat him down in the meane tyme will vsurpe his name vnto himself to that ende that his kingdome may seeme true he will leade with him such as may perish togeather with him that he may sit in the house of our Lord in the seat of Christ affirme himself very God And therfore seing Antichrist is noted properly to be a singular man and as yet not come whose power lyf is against Christ that consequently the Popes of Rome cannot be this Antichrist who long since are come for the difference which is betwixt them may decerne which of them is with or against God for this sayd Antichrist shall oppose against Christ and abolish the faith of Christ And contrary wâ—â—e the Pope forbideâ—h no man to belieue in Christ neyther denyeth any part of holy Scripture Antichrist will do openly against the faith of Christ and shal call himself God but the Pope did neâ—er against the faith of Christ neyther priuatly nor publickly nor neuer did call himself God The differeÌ„ce betwixt the Pope and Antichrist and by what notes they may be knowne Antichrist will not only be called God of o her men but will extoll himself aboue God that is he will extoll himself aboue the blessed Trinity But this extolling no Pope euer did think of much-lesseprofâ—sse it but professe and confesse themselues to be seruants of them who serue God and therefore the Pope is not Antichrist Antichrist thallbe receaued of the Iewes for the Messias Antichrist shal be receaued specially of the Iewes S. Hier. ad Algas Chrys Hom 4 in Iohn But the Iewes haue not receaued the Pope at any time and if they receaued not Christ far lesse the Pope but shall receaue Antichrist as Christ fortold Ioh. 5. Which place all the Fathers expouÌ„d of Antichrist as Ambros in 2. Thess 2. Cyril lib. 3. in Iohn cap. 6. Theod. in 2. Thes 2. Antichrist shall come circumcised Antichrist shal come circumcised of the circumcision and of the circumcision that the Iewes may haue some confidence in belieuing him as S. Hier. sayes sup He shall do all those things not by his owne power but by the permission of God for the Iewes sake And Theod. vt sup sayes that the Iewes do looke for him and when he cometh they will belieue in him But to this day the Pope is not of the circumcision neyther circumcised neyther is he expected of the Iewes neyther of them is belieued ergo neyther is he Antichrist Moreouer Daniell cap. 7. After the description of the four Empyres it is said Daniels prophesie of Antichrist that the fourth beast which is the Roman Empyre had ten hornes and I considered the hornes and behold an other littel horne sprange out of the middest of them and three of the first hornes were pulled vp before his face and behold the eys as it were of a man were in his horne and a mouth speaking great things In which place S. Hier. in Dan cap. 7. Let vs say sayes he Before Antichrist come ten kings shall deuide the Roman Empyre and the eleuenth king shall humble three principal of the ten as a token of the comming of Antichrist Before the comming of Antichrist the Euangelly must be preached tâ—rough the world That all the Ecclesiasticall wryters haue lest by tradition that in the consummation of the world when the Empyre of the Romans must be distroyed there shal be ten Kings who will deuyde the Roman Empyre amongst themselues and there shall arise the eleuenth being a very little King who shall ouercome three of these ten Kings that is to say the Kings of Egypt Africk and Ethiopia this witnes Hippol Hom. de Antichrist and Theod. 2. Thess 2. But the Pope hath not conquered to him the Kingdomes of Egypt Africk Ethiopergo he is not Antichrist Moreouer before the comming of Antichrist the Euangely is to be preached through the whole world as Christ hath sayd Matt 24. v. 14. This euangely of the Kingdome halbe preached in the whole world for a testimony to all nations then shall come the consummation But this liberty of the Euangely is not fulfilled as yet as a certaine signe of the comming of Antichrist when he shall appeare seing Antichrist is not as yet come as of this signe may be gathered Ergo the Pope is not Antichrist Before Antichrist come Henoch and Elias must come when they come they will withstand him in their preachings Moreouer the preaching of Henoch and Elias is not yet fulfilled who by their preachings shall oppose themselues against Antichrist for confirming of the faithfull in the Catholik and Apostolicall Faith as witnes S. Ioh. Apoc. 11. I shall giue my two witnesses and they shall prophesie a thousand two hundrith and sixtie dayes clothed in saâ—hcloth as witnesseth this place in their commentaries Primas Bed Richard Aret. in Apoc. Damasc lib. 4. cap. 18. Greg. lib. 4. cap. 11. D. Aug. in Gen. ad lit lib. 9 cap. 6. But Elias and Enocâ— shall not come but in the tyme of Antichrist and as yet Antichrist is not comed Ergo the Pope is not Antichrist Hippol. serm de Antich Aug. de ciuit lib. 20. cap. 19. Chry. in 2. Thes cap 2. Moreouer Antichrist shal be borne of the trybe of Dan as witnes Iren. lib 5. aduers Haeres Hippol serm de Antichrist Theod. in 2 Thes 2 Greg. Moâ—al lib 14 in 106. cap. 11. Antichrist shal be borne of the trybe of Dan. But the Popes are not borne neyther deriued from such a trybe ergo not Antichrist Morouer Antichrist commeth a litle before the end of the world as the forsayd Authors make mention but if the Pope were Antichrist the world should haue byn finished long since ergo the Pope is not Antichrist The tyme of Antichrist shal be three yeares and an half he shal reigne in Ierusalem and sit in the teÌ„ple of God Moreouer
Antichrist shall only preuaile in his Kingdome but three yeares and an half and in this time the Saincts shal be delyuered into his had who shall deale with them after his pleasure as Dan. cap. 7. 12. apoc 17. but when he hath reygned the forsayd tyme and hath spoyled all things in this world and shall sit in the temple of Ierusalem whose vprysing shal be by the working of Sathan with all deceipt of iniquity extolling himselfe aboue God And taking away the daily sacrifice Dan. 11. and the signe of the Crosse in all places as sayes Hippol. lib. de consummat saeculi Antichrist shall abolish the daily Sacrifice the signe of the Crosse and follow all sensualitie And lykewyse shal be the cause of the departure from Christs faith lawfull Pastor and Roman Emperour whose glorie shal be in all synne and therfore iustly is called the man of synne and following all sensuallity and lust as Dan. 11. But this the Pope doth not ergo he is not Antichrist neyther is his lyfe blemâ—shed with such bad qualities Therfore what vnderstanding haue these men in the worde of God that belieue it not concerning Antichrist neyther the graue authorities of the Fathers but rashly and presumptuously doe iudg the heigh Priest of God and vicare of Christ to be that abominable enemy of God and Antichrist to be his sonne our Lord and Sauiour QVAESTIO VIII Of the Primacy of S. Peter WHerefore doe the Papists worship the Pope as Supreame head of the Church and Byshop of all other Byshops Successor called to S. Peter and infallible Iudge in all causes of faith which titles and preheminence doe all sauour of Antichrist Luth. art 25. apud Roffens Cal. lib. 4. cap. 7. Centur. 1. part lib. 2. cap. 10. Nilus de primatu ANSVVER GOd did forsee that the people of Israel sometime might fall and declyne from religion eyther to the right hand or to the left therefore he prouided in the Synagogue a Pastor to whom in matters of doubt they might haue recourse God prouyded in the Law a supream Head for deciding of controuersies doubts that by his authority all controuersies arysing might be decyded and defined Moreouer the Scâ—ipture addeth Deut. 17. v. 12. If any man will do presaâ—â—â—uoâ—sly and not obey the commaundement of the Priest who in that tyme ministreth to the Lord thy God by decree of tâ—e iudge that man shall die the death God is no lesse carefull for his Church then he was for the Synagogue What the high Priest in the law was the same is S Peter in the Ghospell It is of greater reason to haue an head now then it was in the law A head is for holping of vnity in faith religion All men belieue that the Pope is head of Christs Church Wherefore seing with no lesse fauour the sonne of God doth assist and succour his owne Church with â—he Priest hood and authority now in this age then he did long since the Synagogue For which he hath instituted and placed S. Peter Pastor and hath ordayned that his successors shall rule in hir Therefore now it coÌ„mes to passe that greater necessity is at the present tyme to haue a Pastor for the gouernement of his Church then in S. Peter tyme. For at this tyme there are many more ChristiaÌ„s in the world indued with farr lese holynes and vertue theÌ„ they were long since Moreouer they are inuironed and compassed daylie with vpstart heresies and nouelties and for this cause greater necessity of a head by whom Gods flock may be preserued keept in one faith and religion and that all controuersies and dissention may be taken away For confirmation of the veritie all good Christians belieue that the Byshop of Rome sitting in S. Peter chayre is by lawfull ordination and the appointment of Christ the chief Pastor of the whole militant Church whose voyce euery sheepe ought to harken to as to the voyce of Christ his Apostle For no man that hath his senses free and is not led with the spirit of errour Will make any question of the Supremacy of S. Peter No man makes question against him that hath not the spirit of errour and his successores Seing so many euident testimonies coâ—firme the same thinge as first Christ sayes to him Iohn 1. Thow art Simon the sonne of Iona thow shalt be called Cephas the which by interpretation is Peter that is a stone or a rock Here it is to be obserued that Christ makes a promise that Simon shal be called Peter for as a stone is the fouÌ„dation of the house For Simon Peter had the first place by Christs appointment so shall Peter be the fouÌ„dation of his mâ—litant Church Secondly in choosing his twâ—lue Aposties Mâ—rc 13. Luc. 6. Simon is nominated first and is furnamed Peter Thirdly when the Godhead of Christ was reuealed to him and when he had confessed the same Chrâ—st answeres expounding his name saying and I say vnâ—o thee thow art Peter and vpon this rock I will build my Church c. For his name declairs him to be a rock and a ground stone of Christs Church In which wordes the promise of Christ is fulfilled and the reason of the promâ—se is declared concerning the new name So that Peter himself is called here a rock and that Christ promisseth to build his Church on him for in promising to Simon that he should be called Peter when as yet he had confessed him was to that end that he might confesse the more strongly and firmly as a rock Christ pronuÌ„ces Peter blessed and a rock to build his church on Next he named him Peter before he had confessed him so that he was thus farr forward in being the rock before his profession And thirdly when as yet he had not confessed Christ pronunces him not only a rock or a man in stedfastnes of the propertie of a rocke in his faith but also such a rock wherupon he would build his Church for euery Apostle was a rock in generall but S. Peter was this rocke in speciall whereof Christ now speakes Fourthly that the confession of Peter might remaine vnmoueable after Christ ascention For allwayes the Church needs a visible head rock Christ prayed for Peters faith The Church hath need of a visible head therefore Christ prayed for Peter that he might streÌ„ghen his bretheren What the giuing of the name and promise of Christ erected and he was bid to strenghen his bretheren After his conuersion of Christs denyall last of all to showe what kynd of strength Peter should giue to his Bretheren Christ willed him feede his lambes as for conclusion of these a foresayd the promise of the name of Peter was the first cause of Peters being this rock The giuing of the name was the performance of the promise The confession of Christs God-head was the fruite of the gift and of the promise The promise to haue the Church build on
the Apostle 1. Cor. 1. I beseech you BrethereÌ„ by the name of our Lord IESVS Christ that ye say all one thing and that there be no Schismes among you but be you perfect in one sense and in the same knowledge Againe 1. Cor. 14. God is not a god of dissention but of peace Againe Rome 15. Now the God of patience and consolation giue you to think the same thing one with another according to Iesus Christ that with one mynd and one mouth yow may honour God Againe Rom. 12. Be not high minded and be not wise in your selues Againe Phil. 2. If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioye that ye be lyke minded hauing the same loue being of one vnity and of one iudgement Therefore to descrybe this One with her vnity she is called the body of Christ and his Spouse the Kingdome of Heauen his only doue and perfect one his elect and sister new Ierusalem the arck of Noe. as witnesse these following Eph. 4. 5.1 Cor. 11. Rom. 12. Cant. 6 4. Apoc. 21. Gen. 8. Psalm 79. Cant 2. Esa 5. Ier. 2 12. Matth. 20. Marc. 12. Apoc. 14. Luc. 5. Matth. 13. Therefore as the Church is One so hath she vnity the reason is because first she is directed by the holy Ghost The causes of vnity in the Church â—s the holy Ghost the teacher of the truth a visible head to fâ—llow the truth and the definitioÌ„s of â—he Church for conseruing of the truth which is the God of loue and peace and alwayes teacheth the truth which is but One. Secondly the high Pastor and head of the Church who vnder Christ gouernes this Church in a visible manner is an other cause because whilest all obey one who cannot swarue froÌ„ the truth because he is the head of the church for whome Christ hath prayed Matth. 16 Luc 22. For faith and truth must agree in one because faith truth are but one Thirdly the definition of the Church as a square rule by which the truth and religâ—on is tryed and Scriptures are expounded which rules are the cause of vnitie loue peace in the Church of Christ Noe such lyke thing can be sayd of the protestantes where is this one Church amongst theÌ„ where is vnity which is a vertue proceeding of the holy Ghost who teacheth the truth for the conseruation of vnitie where is the head vnto whome all concurres where are the definitions for the keeping of vnity Are these effects among the sectaries Moreouer in the article of faith nombers of SacrameÌ„ts exposition of the Scripture the vse and effectes of the Sacramentes such jarres emulations and discords are amongst themselues that Nicol. gall superintendent in Rhensburgein thesibus hypoth sayth Our contention is not in small matters neyther of trifles How variable is the vnitie of the protestants and irreconciliable but in the highest articles of the Christian religion to wit of the law of the Ghospel of iustification and good workes of the Sacraments and vse of them of diuyne worshipe and ceremonies Which by no meanes can be appeased hidden or dissembled for they are plaine contradictions which can not be accorded thus he So that by their owne professors they are conuinced of discord and sectes Lykewyse Sturnius de rat contrad inaeundae pag. 24. Doth verisie this discentioÌ„ in so much that the Lutherans in their bookes published doe condemne the Churches of Ingland France Scotland Szuitzerland as Heretickes Lykewyse in his Epitome colloq Malbrug an 1564. pag. 82. discouering the Zuinglians who clame vnitie and fraternall peace with the Lutherans saying that the Zuinglians wryte that they account themselues bretheren with vs it is an impudent lye and vainely forged by them that we cannot sufficiently admire their impudency for we account them Hereticks not in the Church of God farrelesse to repute them our bretheren whom we finde transported with the spirit of falshood and to be contumelious to the sonne of God Againe Schluss in Theol. Cal. lib. 3. cap. 6. sayes that the Caluinistes would account vs Lutherans as their bretheren whom notwithstanding they condemne as Hereticks This discord Iezler Zuinglio Caluinist lib. de diuturnit bellâ— euch pag. 25. 80. Discoueres more at length saying there is no end of chiding writting accusing disputing condeÌ„ning and excommunicating one another betwixt the Lutherans and Caluinistes To the same effect sayes Schluss lib. 2. art 15. Theol. cal That it is most cleare no definition eyther of generall or particular counsel is expected for vnity in religioÌ„ because it is impossible to theÌ„ to agree in matters of religion except the great day of the Lord hasteÌ„ and close vp this variance Lykewyse Carlil in his book how Christ descended into Hell affirmes their vnity is to wrest the Scriptures from their right sense and to showe themselues to loue darknes more then the light Whereupon Cal. in praf non test gall 1567. I confesse sayth he that Sathan hath gained more by these new Gospellers then was in popery by keeping the word from the people Is not this the vnitie of these professors of discoâ—d Schisme and variable opinioÌ„s as Greg. maior in orat de conf dogm The Papistes saies he doe obiect the scandalls and discordes which are amongst vs I confesse they are greater then can be deplored with any teares I confesse the weake myndes of many to be so troubled thereby that they haue begun to doubt wher the truth is or whether there be any Church of God or no. Lykewyse Chytreus in thema deprau Aug. conf The Euangelicall Doctors are more barbarous and lyk cruell beastes contending among themselues then barbarous souldiours Lykewyse Nil Selueccerus sayth that the professors of the Ghospel are loathsome to the world their chayrs pulpites and seates begunne to displease all men in which no other doctrine is heard then venemous debates contentions and varieties of opinions For as says Vigand lib. de errorib maior It is neyther woll nor flax that they contend about but the very capitall pointes of Christian doctrine vntil the great day of the Lord they shall neuer better agree Therefore for conclusion no vnity in heresie but this vnity is in the Catholicke Church because the multitude of belieuers are of one hart In conclusion no vnity is in haeresie As the Catholicke Church is one so is vnity and loue in her One is the Church and in vnity for diuerse reasoÌ„s and one mynd Therefore our Roman Catholik Church is that one and keepes vnitie that same with the Churches which are from the primitiue tymes which may easely appeare by the profession of our faith and in the circumstaÌ„ces of all former antiquitie which also remaines one and in keeping vnity in the continuall succession of the selfe visible head not in nomber but by successiue succession and moreouer it is
deformed the Protestantes profession is concerning the articles of our creed let him read Quirinus Cnoglerus de Symbolo Caluin Luther and he shall fynde a thowsand pointes of misbeliefe and filthy absurd errors and negations in the twelfue articles of our fayth that rightly they conclude their proposition to be true to haue indeed in their reformation reiected all papisticall doctrine God and all true fayth and therefore iustly may be called deformeres and no reformers QVAESTIO XIIII Of the stability of the visible Church WHerefore affirme the Papists the Church of God euer to be visible seing sometymes tho hath perished and hath remayned altogeather inuisible Luth lib. de Abrogand miss Caluin lib. 4. instit cap. 1. § 7. Melanch in loc com loc 12. alij ANSVVER GOod friends I belieue you suppose that Christ hath two churches seing it is oÌ„ly one which according to the prophesies is visible and spreed abroad through the whole world and that her citizins shyne in the midest of a crooked peruerse nation lyke stares in the firmament The Church is visible and doth remayne glorious in euery nation shewing themselues members in professing the doctrine and Sacraments of this visible Church Therfore one it is and not many publict and not hid the kingdome of Christ is visible the tabernacle of God is placed in the sonne Nether shall this seeme marueâ—ll to any if all that appertaine to the Church would take heed to the last end vnto which all doth tende and to the same principales mediates if all I say would coÌ„curre with one mynde to wit in fayth hope and charity for it cannot be that there be two Churches otherwayse there should be two last endes distinct and two kynds of principall mediates to obtayne these endes Therefore it is to be belieued of fayth that the Church of Christ hath euer bene visible as may appeare of her notes and by many places of the holy Scripture of the which two shall suffice for breuities sake first in the ps 18. It is sayd that he had placed his tabernacle in the foune that is to say he had placed the Church in the pure light that it may be visible to all the world For as S. Aug Tract 2. in Epist. Ioh. sayes he hath placed his Church in the sonne not in the night but in the day Agayne he sayeth what more am I to say theÌ„ that he is blind that sieth not so great a mountaine and that he shuttes and closseth his eyes against the candell sette on the candelstick Matth. 5. Againe S. Aug vpon the 18. of Matth. v. 15 our Sauiour admonishes if they brother sinne against thee goe and reproue him betwixt thee him if he hear thâ—â— thow hast wonne thy brother but if he hear thâ—e not yet take owne witnes with thee or two that in the mouth of two or thee â—itnesses euery word may stand but if he hear thee nâ—t â—hen tell the Châ—rch if he hear not the Church let him be to thee as an heathen and publican I hope if reason be with man the reformed will here consider diligently the wordes of Christ be-because these wordes specially tell the Churcâ— is to recure to the Church as iudge the which must be visible for no iudge can be inuisible if he execute the office of a iudge for how shall I finde her that is inuisible how shall I declare to the Church if it be not visible who hath euer institute recourse to an inuisible iudge Lykewyse I ask how long hath your reformed Church bene inuisible what minysters of the diuyne word haue you had with you what Sacraments and how are they minystred in all ages past who of yow hath opposed against Vprysing heresies For somuch as the spouse of Christ hath ben oppugned in euery age Answere for her inuisibility if you can As for the Catholickes and to their purpose many places of the Scriptures serue as the parable of the banquet The Thresking floor and the fishers net the sheepfold c. All which doth proue the Church to be visible In the name of the other Senatours of the world compereth S. Aug. in his Epist 161. ad Hon. Danat making meÌ„tion of the visibility of the Church and belieues it of fayth and as it were with his finger pointing the Church of God euer to be visible For so much as S Paul in all his Epistles putteth the names of these Cities Kingdomes and Nations as Macedonia Achaia IerusaleÌ„ Romanes Hebrues Corinth Colloss Philip Gallat Ephes Lykewyse S. Iohn in his Apocal. wryttes to the seauen Churches in Asia c. Which Churches vndoubtedly were visible as the other Churches rehearsed thorefore the Churche is not inuisible and mathematicall vnknown to the world but only to God Are Christian men so blind as yet not to see thâ—s Church before your doctrine which of necessity must make a visible Church for if the Church he inuisible how are you become visible for Pastores are the representation of a visible Church and not of an inuisible who is so blind to â—ollow your imaginary opinioÌ„s against the mount of God the glorious sonn the burning laÌ„p to make the churche obscured and darkned through your idle opinions obserue this for a true note we are all obliged vnder payne of eternal damnation to coÌ„ioyne our selues to the true Church of God to perseuere in her that is to say to obey her head to coÌ„municate with the rest of the meÌ„bers Lyke as S. Hier. sayes Epist ad Dam. Vnto thy holynes that is to say I ioyne and concord with the chayr of S. Peter I know the Church is builded vpon a rock whosoeuer is without this hous shal not eat of the Lamb and he is prophane And if any man be not within the Ark of Noe. he shall perish induring the deluge Now truely it is impossible to any to eat of this lamb out of the right house or to be out of the ark of Noe who desyres to be saued or to communicat with the true Church if it be inuisible Therefore as the Israelites in the old testameÌ„t had the visible signe of circumsition as a sacrameÌ„t of a visible Church euen so in the new testameÌ„t the holy Ghost descended vpon the Apostles in visible signes as a Sacrament of a visible Church for if in the law of nature there was euer certaine externall Symboles visible for humane society obseruance of deuty euen so in the law of grace Christ hath instituted the Sacraments for vnity and charity of the members of his Church For as S. Aug. lib. 19 cont Faust. cap. 11. sayes in no religion true or false men can be vnited without visible signes and Sacraments Moreouer the visible Church from the tyme it began it neuer fayled neyther may fayl because before the incarnation of Christ the true fayth of God was euer and lykewyse the worship of God was in some men who made vp a Church
and vvater syde go about to stope all other vvaters rouÌ„d about and doe set skar crowes ouer them that the poore birdes not knovving vvher to make succourse to find vvaters not of chose but of very necessity at last most light in their snayres vvhich euidently appeare in the Hereticks of this age euer vvith Heresie to haue malice adioyned vvith it as experience hath proued in Scotland that in the beginning Heresie was so delectable to the vvhole estait of the land after vvith vvhat subtility policy and craft it is established in so far that it is pointly registred in the books of Parlamét the professioÌ„ of their faith is acted vvord to vvord for a perpetual memorie the vvholl bodie of the kingdome is coacted to svveir to subscriue this new faith who refuses eyther Protestant or Catholik theÌ„ malice inuy hatred and blasphemy must force then what by excommunication horning or by prisonement confiscation of goods exill or death they belieue no man whom onse they conceaue iealousie of their malice is in reconciliable that they are in will desire after the mynd of Caligula who wished the heades of all the RomaÌ„s to stand on maÌ„s body that at one blooe he may beheade them al. And therfore to effectuat their malicious desyres and that the poyson of their hart may be made knowne they evvomat clamorous raillings and blasphemies against the Pope of Rome al Catholike people that thereby the ignoraÌ„t being onse snared in their heresie anone are drouÌ„k with the same poysoÌ„ of blasphmy fury hatred and malice against Catholicks and Priests that they are lyke made and frented people and that they cam home from their sermonds no lesse feirce and fyrie then sogeres froÌ„ the warlyke speaches of their Captain exhorting them to the fight or as it is said of the citizins of Abdera that onse hearing a furious Tragedie in a heate sommer day they were so stroken with such a fit of frenesie through the vehemeÌ„t heat of the soune that many days they did nothing but act the same Tragedie vvith furious gestures in there straites VVas not the lyk tragedie acted in S. Iohnstoun and through all Scotland in vvhat frenesie and madnes were the people that in one yeare they raysed throwdown and demolised all the abbayes Churchs Chappell 's and Hospitalls in the whole land with perseuerance in blaspheming condemning skoffing freting raiging and moking God his Church These holy puritaÌ„e Sancts are full of zeall to evomat such haynous abominable blasphemies for poor and sound doctrine dissembling credit and honesty who are known enemies they want in their sermons and make ample disgressions to geet with men of small iudgement the name of a great preachour to be called a cunning clerk that as S. Austen saith Any man of very small learning may doe the same to prate vpon palpable follies and to be inuectiue which custome is deduced froÌ„ the Manicheis who made long sermons with much grauity long graces c. against whom S. Aug. lib. 1. de morib eccl c. 10. writes adiudging suchlyke toyes vvicked vvhich doe no way concerne vs for they speake vpon old wyfes tailles and childish bables for in that in which they are most earnest in approuing and confuting matter of Religion against tht Catholickes the more they show themselues to want iudgment and whosoeuer is seduced and deceaued of them to follow Heresie condeÌ„neth not the Catholik Church but showeth himself ignorant to lack iudgement For the nature of Heresie is to blinde the vnderstanding and induce ignorance And therefore as S. Cyp. lib. 1 epist 3 saith that of theÌ„ who are prophane out of the Church no things is to be expected but a deprauat mynd a deceitfull tongue cankered malice and sacrilegious lyes whosoeuer shall giue credit to these professors shall suffer with them the sentence of damnation at Christ comming to iudg the world In lyke maÌ„ner S. AusteÌ„ serm 22. de verb. Apost declaring the cause of the peruersitie of heretiks with what malice and hatred satan hath spyred them that they so continue in their wicked course against conscience all morall reason is more the feare of the shame of the world then the feare of God or loue of their soule Lest there religion being detected and discouered it should be said to them why haue you deceaued vs so long why did you seduce vs wherfore told yee vs so many fals things regarding more the weaknes of men to reprehend their folly then the inuinciblenes of the truth which must preuaile VVhose description of doctrine and manner is not neadfull to be produced of vs Catholiks when sufficiently of Luther others they are described as ane Anatomie to the obiect of all beholders as reportes Theod. Fabrit in locis comm in art Luth. pag. 4. 5 saying The natures of these Viperes are such that they can cauill deceatfully with wordes making the Scriptures a noise of wax they show their impious ingenious spirit to turne and alter the sense by the meaning of the Apostles in which they are admirable doctors surpassing in skill wite of al the learned and profound men of this world For they are gouerned by a malignaÌ„t spirit w h doth possesse be wich their wits are inradged with satanicall viruleÌ„cy against Gods Church and her professors They caÌ„not eshew but must interpret the Scripturs wroÌ„g for in this they are for all the world lyke spidders that suck poyson out of fayre and fragaÌ„t flours the venome not being in the flours but in theÌ„selues And therfore as heresie must be It is not without our profit to wit for our instructioÌ„ seing that heresies are and suffered to be to that intent that they who are perfect in his Church might be known for by Heresies the Church is tryed as gold be the fyre as the sea that is moued with teÌ„pests casts out his froth filth the poor waters keep his boâ—ds course soe the Church in tyme of tribulatioÌ„ and stormes of heresie voydes away the fooll vncleane meÌ„bers out of her the souÌ„d and faithfull remaine vnder her Catholicke rowfe abydeth in the faith onse receaued and belieued For in tyme of Heresie Schisme the part of euery good Christian man must be to doe as good sogers to ruÌ„ne to their captain generall lookiÌ„g to him expecting to be directed how and wheÌ„ to stryke as the modest and geÌ„tle passager wheÌ„ the teÌ„pest stormes ariseth to disordre their passage sufferes with hartly mynd the master to ruell the sterne medling not with that that which he hath not skill of Euen so when priuie rebelles and wicked members of Christian religion sowe seditious schismes and preaches heresie troubliÌ„g therby the quiet setled coÌ„scieÌ„ces of true belieuers euery ChristiaÌ„ man especially the lai inferior sort ought to cleaue to their heades and ruelers in Christ Church medling not vvith any
euer called Catholick as witnes Zozom l. 7. c 4. that Gratian Emperor would not permit to disput of the Roman Faith but made an edict that euery one should hould the same religion which the head of the Apostls Peter had deliuered from the beginning and that which Damasius Pope of Rome doth keep and so with Gratian all the Catholick Byshops doe call the Church of Rome Catholicks cannot be called by any other name the Heretickes themselues shall beare witnes the Mother Church and true Catholicke Church as S. Ambros orat funeb de obit frat Suppose if any man come to the portes of London or Edinburg and be asked what he is if he doth say I am a Catholick forthwith will the Protestants answere and say then thou art a papist also if he demande for a Catholick house to lodge in it will they not out of humanity conuoy him to a papists house which title name declares them to be members of the Catholicke Church for they can no other wyse be named for the word Catholick is â—he surname of a Christian and therefore of his mother he is called a Christian Catholik The Protestants could neuer be called Catholiks which no Hereticke can suffer to hear because they hate the Church for the name sake Therefore the reformed Church can no wayes be called Catholick because neyther the Lutherans Caluinistes Anabaptistes or whatsoeuer sect else separat from the Roman-Church at any tyme hath occupyed the whole world or any one Kingdome of it The Protestants are euer in suspitioÌ„ of Catholicks yea and where they professe and are surest and in the greatest feruor of their Heresie they remaine doubting in suspition of the Papists as an open enemie of their religion Wherefore their only note is to flee to inuisibilitie of the Church and to lurk in certaine corners and bragg with the Donatistes that the Catholick Church hath perished only lurketh in corners and that Church which was visible to the whole world and was through the world is obscured become inuisible and yet with the Donatists they will clame this Catholik Church and showe her visible in their corners and in obscure dennes The Protestants are lyke the Donatists of old For with the Donatistes cryeth Luth. here is Christ and his Church In Saxonie Calu. lykewyse cryes behold here is Christ and his Church In Geueua Memmo Pacimont Rotman crye Christ and his Church is in Morauia lykewyse the Puritans of Scotland crye lyke Rauens here is Christ and his Church and ech kingdome Common-welth Prouince and whersoeuer Heretickes are all crye behold Christ and his Church is here with vs. But who can belieue them when we see no tokens and markes of his Church The Protestants make a monster of Christ his Church and yet all bragge of Christ and are repugnant to themselues they make a monster of Christ and his Church there is one Christ and one Church and yet all Sectaries will haue as many Christes and as many Churches as they are deuyded in factions who fayle to be called Christian and farelesse to be named Catholiks As concerning this note Catholick see more in the first quest on The Church is called Apostolicall because of the Apostls planting excelleâ—cy and prerogatiue The fourth note is called Apostolicall because it retaines the seat of the Prince of the Apostles so that for her singular excellency and prero aâ—ue from the holy Apostle himself of all the auncient Fathers she is called Apostolicall As S. Hier. epâ—st ad Dom. To thy Holynes saith he that is I ioyne my selfe to the communion of the chayr of S. Peter And seing all the other Seates of the Apostles as Ierusalem Alexandria Antioch haue perished and are possessed of the infideles only the chayr of Rome by the prouidence of God The Apostolicall chayr still remayned vnmoued albeit Rome hath byn subiect to diuers mutations remayneth in which as S. Aug. epist 162. sayes hath euer liued the principality of the Apostolicke chayr And albeit in Rome there hath byn diuerse mutations and temporall Lordes sometyme Emperors ruling now the Goâ—hes now coÌ„suls notwithstanding the Seat of Peter hath remayned vnmoued which is done by the prouidence of God See more in the 8. question concerning the Apostolicall succession To what ende the ProtestaÌ„ts labor Cant. 4.5 Apoc. 3 Prou. 23. Ephes 5 2. â—ar 36. Zac. 7. For conclusion it is the intention of the Protestantes that there should be no Church at all but such as is none prophane obscure and satanicall They lay the fault on Christ and defende that he hath forsaken his owne spouse and to haue discharged the gouernour of the ruling his owne Ark and to haue dispysed his owne flesh Hath he permitted the Synagogue which was lesse beloued of him to remaine only seaueÌ„â—ie yeares in captiuity for her sinnes and his Church which once was visible Mat. 20. and perfect to be led into error and from error to haue perished these thâ—wsand years past hath the diligent husband man who went out diuerse tymes in the day to conduce laborers into his vyneyarde neclected it or hath byn so carrelesse to suffer and permit brambelles thornes of error superstttion to suppresse the vyhes and his vyneyard to be come a wildernesse only fit for the fyre Is the kingdome of God which in the Scripture is called his Church corrupted with error Matth. 3. and is falshood permitted to reygne in her seing the kingdome of God is the kingdome of verity Apoc. 21. Psalm 18. Apoc. 21. Matth. 18. 14. Is lykewyse the tabernacle of God set in the sonne become inuisible and obseured Is the city of God situated on an hill become confused babell Hath Hell gates preuailed against his Church Hath the shipp of S Peter byn drowned with the seas of Heresies Is the sanctuarie of refuge become adenne of dragonnes Is the mount of thy sanctification become the mouÌ„t of prophanation Is the inheritance of God soe polluted Is the strong castel with adamant walles thus beaten down O wondrous reformatioÌ„ who belieues them OBIECTION THe Lutherans and Caluinistes and moreouer all the Ghospellers agree in one vniforme defence of the reformed faith Against the Papists Ergo. ANSVVER I Grant ye agree but lyke Sampsones foxes who forthwith running hyther and thyther brunt vp the corne of the Philistins but their heades were deuyded Such are Luth. Calu. and all the rest of the crew of the Euangelistes Protestantes to wit that their tayles that is to say forces and euill will do assist and help others handes to burne the haruest of Gods husbandrie but in religion and capitall pointes they are extreame discordant through the whole articles of our faith euen vnto death OBIECTION YOw are called Papistes which is a name not pertinent to the Caâ—holicke Church but seing this name is a particular name ergo it doth also separaâ—e you from the Catholicke Communion