of God Psal 135. v. 4. who only doth wondrous workes as only chiefe gouernour and ruler of nature Therefore for this cause fitly in an other place of the Psal 92. v. 5. they are called saying The testimonies of God much to be belieued and therfore if any true myracle be done in whatsoeuer place they come and are from the only vertue of God such as are the suddaine curing of the lame the raysing of the dead giuing sight to the blind c. vvhich are done by only heauenly vertue euen so in the Roman-Catholyk-Church God works by his diuyne power The myracles done in the Catholycke Church are registred for a perpetuall memory as all the ecclesiasticall hystories makes mention vvhat is done within this 16. hundrith yeare the which Cal. derides calling the Catholyks by this by name mirabiliers compares them with the magicians and charmers in old tymes who was made famous and renouned with their wonders and Sorcery to the vpholding and nourishing of their Idolatry vvhich lyes truely sounde of blasphemy against the holy Ghost Calâ— mockes the Catholick myracles and blasphemes that the workes of God should be attributed to be done by the power of the Diuel as the Pharisyes ascribed of Christe myracles Luc. 11. Moreouer the romaÌ„-Catholyckes produce nothing strange and contrary to Gods diuyne honour holy scripture The myracles of the Catholycks agree wiâ—h Gods diuine honor by Scripture and reasons God doth myracles because of the merit of his saincts and reason when they say such a sainct to haue done myracles Which I proue because albeit all these be done by God yet the merit of the Sainct is the cause at whose intercession and exaltation God wills that there shal be myracles Therefore seing for the meryte of his sainct God doth these myracles and consequently fitly and iustly they are said to be done of that Sainct Neyther is this maner of speach straÌ„ge in the Scripture seing The master of verity himself doth say Without offence it is rightly sayd such a sainct hath wrought myracle Ioh 14. v. 12. who belieues in me the workes which I do he shall do and besidds these he shall do greater Wher it is to be obserued that our Sauiour sayes that his Sainctes shall do those myracles which he doth and making this addition Et maiora horum faciet all the Heretykes are not abyle to glosse this text for it is giuen vs euidently to vnderstand by these words that God doth and worketh maruailes in his sainctes Christ pro â—â—â—feth that his faythfull beleueres shall do greater myracles then he hath done by authority and word and not by oÌ„ly prayer Lykewyse in S. Matth. 10. v. 8. Their mission sayeth cure the sicke rayse the dead clense the lepres cast out Diuels and in vlt. Marc. It is againe repeated in my name sayth he They shall cast out diuels and speake with newe tongues and take away serpents c. It is not sayd in this place that by their prayers they shall do these thinges but as the Catholyckroman-church teacheth that by authority they shall doe these thinges Therefore let these mockers and scorners of the myracles of God done by his Sainctes go hence and be ashamed and returne confessing as S. Aug. sayth lib. 22. de ciuit dei cap. 8. The martyrs doe miracles or els God by their prayers cooperating with them that fayth may haue his merite not that we belieue them to be our Gods but to haue with vs one God why myracles are done in one place and not in an other Moreouer of curiositie it may be demaunded wherefore in some places certaines myracles are done which are not done in other places I say if thow wouldst not erre be not curious to inquyre and search For the whole reason of the doing not doing is referred and depends on the omnipotent power and hid counsell of God This question hath bene demaunded by the Heretyckes of eld tymes saying The old Heretyckes moued this question Wherefore doth he myracles here and not there Is not this Sainct as renouned in holynes and as hygh inglory in heauen Is not his intercession as acceptable to God as the other Saincts are To whome S. Ang. answeres Epist 139. ad cler pop hipp Truely God is euery where sayth he and is contayned or-included in no place who hath made all and it behooueth him to be worshipped of true worshippers in spirit and truth who heareth in secret Also in secret iustifâ—eth and crounes Neuertheles as concerning these things which are visibly knowne to men who can search his counsell vvherefore in this places myracles are done and in other places are not done This doctrine of S. Aug. is easily proued by the testament Iohn 5. When at the mouing at the fish-poole-Probatica in Ierusalem It is answered why God wrought myracles at the probatica and no other place at a certayne tyme and no other water was moued And this was done by the descending of an Angel at a certayne tyme so that neyther before nor after the ordinary tyme that water was of any vertue for the curing of diseases infirmities eyther to the blinde lame or withered c. But obseruing the instante tyme of the mouing of the water the sicke and infirme persones obtayned the benefit of health Euen so to our purpose As S. Aug. Epist. 137. ad cler pop hipp sayes taking his warrant out of the Apostles words 1. cor 12. v. 30. All sayth he haue not the gift of healing neyther all the gift of decerning of spirits So neyther all Sasncts in all places haue alyke power and vertue is work myracles but as he will who deuydes to euery one his proper gift And therfore let vs who are incapable of the secrets of God through our humane weakenes confesse with the Apostle and say Rom. 11. v. 33. O the deepnes of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgments Miracles are not wrought by the power of Satan neyther by iugling or sorcerye but the workes of the Diuel were dissolued by the myracles of his saincts and his wayes past finding out Morouer the myracles done in the Roman-catholyck-church cannot be wrought by the power of the Diuel eyther by iugling or witchcraft or any kynde of Sorcery because that euen these workes which was done by the magitians and sorceres were vndone and disolued by the myracles of his Sainctes at the sepultures or at the reliques of his Saincts and lykewyse the Diuells are compelled to confesse many things at the places and reliques of his Saincts which they would not do if their power vertue were not from God Of such lycke myracles S. Aug. lib. 22. de ciuitate dei cap. 8. epist 137. ad cler pop hipp lib. 8. de ciuit dei cap. 26. libro de curae pro mortuis gerenda cap. 17. Rehearseth at length so that it
beateth the windes but runnes to obtaine and fightes to vinne the reward And lykewise that we late not goe the steadfast hold of our hope but holding it sure and cleauing fast to the Rock of our faith against which the gates of Hell cannot preuaile neyther infidelity to haue accesse Cyp. Epist 55. ad comm PP If therefore we see by the verdict of the Apostle that Heresies must be which in effect brust out in the dayes of the Apostles as bade weeades springs vp amongst the cornes in the good husbandrie of our Lord and as cockle owersowede of the enemy in the good feild of God For in the dayes of the Apostles there waÌ„ted not most wicked Heretickes as Simon Magus Her nogines Philectus Hymenaeus Alexander Nicolaus who are mentioned in the Scripture to haue wauered and been inconstant in the faith and after the knowledge of righteousnes to haue turned back from the verity and to haue maintayned erroneous opinions and teached false doctrine for lucre cause VVith those also brust out others as the Ebionists Cerinthus MarcioÌ„ against whom S. Paul S. Peter S. Iohn and S. Iude hath writen discouring theÌ„ their doctrin vvth there manners the which wicked persones were so druÌ„ned in the sees of Heresies and delighted themselues in their poysonable opinions of errors yealous and fyrie to mantaine the same with their blood So that to this preseÌ„t day there hath been no age free of Heresie neyther was the world so perfect in Faith and Religion in the dayes of the Apostles more then now neyther is the world so perfect yet as not to haue many simple people in it neyther is the simple people so happy as to keepe themselues securly humble and in the obedience of the doctrine of the Church neyther is the obedient fully secure not to be deceaued of subtill and crafty men neyther is the subtill crafty Heretick so carefull of his credit honesty to moderat his peruerse opinioÌ„ and malice to spare and forbeare to maintain opeÌ„ falshoods old dampned opinions to intangle and snare the ignorantes and simple people VVherfore the Apostle prognosticates Heresies to be that meÌ„ ben forewarnde and fortold that as Heresies must be with it subtility and malice that wheÌ„ men beholde the one to be circumspect not to be deceaued and trapped in the other against whom Christ our Saluiour exhortes vs totake head of false Prophets who are clothed in sheape skinnes and are inwardly reaweing wolues Matth. 7. And S. Iohn biddes not belieue euery spirit but try them and decerne them whether they be of God or no But who is this prudent and wyse that can not be deceaued and who hath that gift to decerne spirits seing Heresie it selfe is of the Scripture and deceit and malice is of the diuell that old serpent for made not Sathan this potion out of Scripture when he said Gen. 3. Eritis sicut dij his deceat and malice is discouered in calling him an Serpent as it is writen erat serpeÌ„s calidior cunctis animantibê° terrae gen 3. Therefore how shall men of good iudgement know theÌ„ farelesse how shall the ignorant and lai-persones try truth from falshood sounde doctrine from error heresie froÌ„ true Religion seing it is coÌ„mon in this age and taught euery man to read the Scriptures and by them to decerne spirites truth and falshood heresie and true Religion I wish froÌ„ my hart if it please God that as holy Scripture is the true tryall therof that it were as euident and plaine to all men to seike the tryall therin which the whole learned holy men froÌ„ the Apostles tymes hath iudged the contrary that the Scripture is a book of difficulties as S Aust saith lib. 2. de doct Christi cap. 6. Many things are darke and obscure in the Scriptures and it hath been so prouyded of God to the inteÌ„t that our pryd may be taymed with traueill and our knowledge not cloyed with facility which quickly contemneth what hath been easily learned In this same mynd is S Hier. in Ezech. cap. 45. saying All prophesie and interpretation of the Scriptute containes the truth in darknes and obscurity to the intent that the scollers learned within may vuderstaÌ„d but the rude people without may not know what is said least we should cast precious perles before hoges if the treasure of Gods secrets should be opened to euery maÌ„ To amplifie at more lenght the difficultie therof Epiph. in Anchoratu saies The Scripture telleth all truth but we haue need of a good vnderstanding and perseuerance to know God and his word Lykewyse Orig lib. 7. in leuit There is in the Gospel saith he the letter that killeth and this destroying letre is not only in the old buc also in the new TestameÌ„t to him that vnderstandes it not spiritually what is said VVhich difficultie Tert. in praesc affirmes saying I am not a feared to say that the Scriptures themselues haue been so disposed by the will of God that they might minister matter vnto Heretickes And therfore seing the Apostle prognosticates that Heresie must be which could not be without the Scripture which is an ample field for all sectes the greater should be our prudence and wisdome to beweere of their deceat and subtilities lest they bring to passe which S. Paul feared saying that as the Serpent deceaued Eua through his subtility euen so your senses may be corrupted and to fall away from the simplicity vvhich is in Christ Iesu For such false Apostles are decetfull workers transfigurating themselues in the Apostles of Christ Neyther is it marueil that they so appeare for their master Sathan can transfigure himselfe in an Angell of light therfore it is not a great matter if his ministers can transfigurat theÌ„selues in the apparance of ministers of righteousnes vvhose end shal be according to their vvorks Secondly to deceat and craft is neuer anexed malice enuy ialousie caluÌ„nies vvhich must proceed from Heresie as Christ himself defines saying ex fructibê° eoruÌ„ cognoscetis eos mat 7. vvhich fruicts are so manifest and euident that they cannot be obscured and denyed is their slanderous reportes inuections lyes skooffs and blasphemies against God and his Church vnknown to the vvorld no in vvhich doing they haue follovved and imitated the Manicheis as vvitnes S Aug. lib. de vtilit cred c. 1. vvho exceeded all other Hereticks before them that vvith open mouth selaÌ„dered the Church of Christ and charging her vvith sensles prodigious dostrines and errours outfaceing their blasphemies vvith bitter inuections and calumnies to affray the ignorant people froÌ„ the bosome of the Catholik Church and by setting them selues in the stoll as fearfull bogelles to affray children that they might not knovv the verity through ther deceat and malice neyther vvhether the Church is but their synagogue manasseing and treatning to ioyne all to there coÌ„uentickle lyke foullars vvho hauing layd the lyme vvands by the spring
brought in that perplexitie of mynd to stad hummering and in consultation with them selues what syde to be on what religion to imbrace what faith to beleue A conclusion descrybinge them to whoÌ„ they ar lyk for they them selues that ar the rabbies of this reformation are departed from the testament of the Catholik church to wit from vnitie peace and holy obedience and ar Ioyned to the gentilles to do the very workes of the gentilles and ar sold to do euill 1. Machab. 1. v. 16. Matth. 26. mantein the euill and to condemne the righteous and to bring perdition to the soules of men throw their filthy and damnable persuations Matth. 7. O frindly enimies kissing with a venemous mouth hauing sugered lippes to ly O wolfes hypocrisie vnder a lambes countenance to deceave Genes 3. O cruell wound vnder pretext of a charitable medicine Iudicum 14. O serpents narration full of envy and malice to our first parentes O desembled sighes 2. Reg. c. 20. and gronings the hypocritall Teares of Dalila 2. Mach. c. 13. O Ioabs trechorous salutation to Amaza O Triphons wicked banquet to Ionathas O Gabonit policy to deceave Israell what ells ar all the heretikes do they not pretend simplicitie innocency perfection religion and cloth theÌ„ selues with the catholik name when all is falsehood and wickednes that they pretend and thus the prophet sayes they protect them selues putting their hope in an vntreuth and falshoode Isa 68. being men void of grace and destitute of the fear of the Lord and ar become the children of this world to be wyse in their generation and to be destitute of all knowledge concerning God and so in the end to perish miserablie QVAESTIO II. Of the damnable and speciall faith of the Heretikes WHerfore doe the Papistes reiect our speciall faith which giues secure consolation to the faithfull Luth. art 10.11.12 Cal. lib. 3. inst cap 2. § 16.17 ANSVVER THAT speciall faith by whiche ariseth sure confidence by reasone of Christes imputatiue iustice merit and satisfaction in beleueing with your selues sinnes to be remitted and to be iust and of God predestinat to eternall lyffe as also vndoubtedly to obteine the inheritance of the kâ—ngdome of God This securitie Only faith is deadly and fight against God and the Scriptures and confidence is false and full of deadlie poyson and seales your obcecat and blinde conscience to go forwarde temeÌ„rously in presumption against God and his wisdome reuealed in holy Scriptures which reclames this assertion to be false vaine With standes nothinge and foolishe and by consequence accursed As these euident testimonies witnesse And first Ecclesiast sayes that a man knowes not Mans ryghâ—eousnes and predestination is vncertaine in this lyf whether he is worthy of Love or hatred but all thinges ar kept vncertaine to the end Eccl. cap. 9. v. 1. The which wordes ar spoken of righteous-men who ar not guyltie of any sinne in them selues for the preacher hathe saide a little before that there ar ryghteous iust and wyse men whose state of rychteousnes in this lyfe and predestination is vncertain Secondlie the same preacher pronunceth plainlie to reconcyled persones with God Reconciled persones at not without fear of the remitted sinne saying of the forgiuen sinne be not without feare Eccles 5. v 5. therfore what certaintie and securitie can be presupposed when we are commanded to feare the forgiuen sinne Thridly S. Paull 1. Cor. cap. 4. v. 4. Speakinge of the iudgment of conscience sayes as touckinge me I passe little to be iudged of yow or mans iudgment nor I iudge not my self Iustification is a hiden secret so that of hide things no man is sure and farrles secur and certaine For I know no thing by my self yet am I not therby iustified which all do sounde incertantie in iustification and no confident securitie as though he would say the iustification of man is so hidde and secret that albeit no man be guiltie and faultie of sinne in him self yet notwithstanding a man may not therefore promise to him self vndoubted iustification as all the fathers do expounde this place as Ambr. Chryso Theoph. Theod. Anselm c. Vnto which accordes S. Chry. oper imperf in Mat. hom 38. No man sayes he is vnder-propped and vpholden with so great firmnesse and strength that he can be secure of his iustification A presuÌ„ptious temeritie in the protestantes thus he thair for all heretikos puritanes and whatsoeuer sectaries may be ashamed of their temerous presuÌ„ption in persuadinge and assuringe to them selues predestination and iustification which neither the Apostles neither fathers nor holy Church hath euer presumed to ascribe to them selues The temeritie of this only faith detected doth demonstrate the presumption Speciall faith is no wayes reuealed of God as a thing certaine to be belieued and foolishnes of them in this formall argument No man can belieue any thing surely in the certaintie of faith except the self same be reuealed of God Therfore in particular me to be iust with habituall righteousnes at no tyme is reuealed excluding the singular priuiledge of Gods diuyne reuelation which is geuin to veriefewe therfor it can not be that I can belieue the certaintie of suchlyk faith to be reuealed of God which sightes against him self as an axioÌ„ to an impossibilitie In treue faith no man can belieue false thinges Moreouer no man can or may belieue falslie in heauenly faith but this is falslie belieued of many them selues to be iust For the verification of the same doth not the Lutheranes belieue them selues to be iust but the Caluinistes iniust But the protestantes faith beliues falstie many things and treuly coÌ„trary wise the Caluinistes beleue theÌ„ selues to be iust and the Lutheranes iniust For euery sect belieueth their ovne to be iust but others vniust Therfor it is of necessitie this speciall faith to be iniust and false for wherfore is it trewer which the Lutheranes doth beleue than that which the Caluinistes beleue for euery one of theÌ„ obiectes to the other the inspiratioÌ„ of the spirit and each one chaleÌ„dge an other of error Therfor only and speciall-faith is no faith and no thing els but deceipt Only faith is inuented for the libertie of the flesh Eunomius opinion about only faith his policie good lyf that many were deceaued by him and Sathans subtiltie to cosen and deceaue the simple and only inuented to defend the libertie of the flesh Of this opinion was Eunomius as sayes S. August lib. de haeres ad quod vult Deum to affirme this presumption of securitie of Saluation by only faith which this day the moderne sectaries defende yea S. Aug. sayes that the enimie was so subtill and of good maners of lif that many belieued him Moreouer he affirmed that no euill could harme any man nether perseuerance in sinne if he were participant of that faith which of him was teached and defended
their faith and be separated froÌ„ the Church as Ethnikes and Infidels dâ—facto neuerthelesse in name and externall showe they are within as holy Scripture makes mention as Matth. 13 in the feyld of corne was togeather tares and wheat in the net good fysh and bad in an hous foolish and wyse virgines Euen so such persones hauing faith without workes not obscurly but plainly doe pertayn to the Church howbeit they are damned therefore it happeth to faith without charity eyther to be formall or informall but the effect and Vertue depends in his will in whome charity is and for this cause The effect of faith depends in his will in whome is charity the Heretickes forceing falsy the contrary are deceaued for whilst they presuppose and iudge with themselues that trew faith cheifly is placed in only persuation by which a man may persuade certainly assure himself because of the imputatiue righteousnes of Christ de facto that his sinnes be remitted to him and that graces and charity concomitanter are infused into his soule with his assured persuasion of only faith The hereticks folish persuasion concerning faith that this persuasion in their iudgmeÌ„t is a most trew thing neyther think they euer at any tyme that this can be separated from grace charity which is false and absurde as we haue before proued for they lay great weight vpon a weake foundatioÌ„ and build castelles vpon a sandy-mount for it is not only fayth that iustifyes a man nether is it euer annexed conioyned with charity grace but is separated OBIECTIO FAith consists in the knowledge of Christ but Christ cannot be knowne but by sanctification of his spirit Therfore faith can no way be separated froÌ„ charity For the Apostle sayth Rom 10 v. 10. VVith the hart man belieueth vnto righteousnes and with the mouth man confesseth to saluation ANSVVER THE Apostle vnderstandes not in these words sanctification of the spirit including charity but he sayth the hart belieueth to ryghteousnes in which wordes he plainly signifyeth that faith is way and mean to gett and obtaine righteousnes but this faith doth not euer include necessarily the actuall stat of righteousnes and charity and therefore the knowledg of Christ may be in man without charity and so it is separated Other expounde this place of the good affection of will requisit in man to belieue and not annexed absolutly to the action of loue and charity OBIECTIO FAict without workes is dead as the Apostle sayes Iac. 2. Therfore as a dead man is not a trewe man so neyther is fayth in sinneres a true faith without workes and charity ergo faith and charity cannot be separated ANSVVER THE Apostle to the contrary assimilated and compared faith not to a dead man but he assimilated and compared such to a dead body as v. 26. for as the body sayth he without the spirâ—t is dead concerning the vitall operatioÌ„s whereby it failes not to be a trew body euen so without workes faith is dead concerning the vtility meryt and saluation albeyt it failes not to be trew faith for the Apostel affirmeth the Diuels to belieue albeyt not to saluation how much more a sinner may belieue and haue true faith and yet not to his saluation Because it is without workes which are the operations of the vytall spirit and so faith is separated from charity and compared to a dead man without the spirit when he wanted the operatioÌ„ of the vitall spirit and yet cannot be called otherwyse then a body Ergo and so is fayth OBIECTION THE Fathers in whose doctrine thow Papist so oft dost boast teach faith without workes not to be true faith as S. Cyp de simplic pral Beda in cap. 2. Iac. c. Ergo â—rew faith is neuer without workes ANSVVER THE Fathers deny such to be true faith that is not liuely and perfyt and to be such as it ought to be as laughter is not full ioy yet it is accounted for ioy and gladnes So S Hier. cap. 5. ad Gal. When charity is farr of and suchlyke fayth is remote and absent we say it is not perfect charity and true faith not that it is farr of and absent as concerning his essence but concerning his perfection operation and lyfe And hereupon the Fathers teache the verity and the Heretikes lye and teache false doctrine QVAESTIO V. Of the necessity of myracles WHerefore require the Papists myracles of vs for confirmation of our reformed faith seyng long since it was maruelously confirmed of the Apostels Martyres Confessores So that there is no neede of newe myracles Caluin praef instit ad Franc. gal reg ANSVVER Luther atteÌ„ptâ— to rayse the dead He also attemptes to cast out diuels If their doctrine be trew from the Apostles how flee they to extraordinary things Caluin makes for a myracle of a liuing maÌ„ a dead He would haue wrought a myracle for confirming his doctrine of predestination I Aske wherefore Luther that great Prophete Elias and a cheif Apostle yea the Angel of God so called of his successores for confirmation of his Euangel made his recourse to myracles whilst he assayed and attempted to rayse from death one William Nesone drowned in the ryuer of Albus as Staph. in respons vlt. beareth witnes Also he attempted to work a myracle in the casting out of a Deuill out of the possessed but in vayne Wherfore I say went Luther to vse an extraordinary meane if his doctrine be the doctrine of the auncient tymes that myracles are not now necessary Lykewyse to the same effect wherfore attempted Caluin to work a myracle to rayse a dead man who by caluines policy dissembled himself dead for the confirmation of his doctrine of predestinatioÌ„ and the preordination of God concerning the fall of man as Bols in vita Calu. lib. 13. Againe I ask if Caluin was scrupulous to sowe the doctrine of the Catholyk faith yet wherfore induces he a new faith and if he hath purged the error of the Paptsts Church wherfore runnes he to working of a false myracle wonderfull to the world Lykwyse a certayn ringleader of the Anabaptists attempted to worke a myracle in the kingdome of Polonia who inuyted all his fellow compagnions to be present at his baptisme promysing to them that they should see the holy Ghost come downe from the heauen to confirme his baptisme An Anabaptist in Polonia attempted to cause the holy Ghost appeare to proue his doctrine from heauen to be from heauen the day is prefixed the place is appointed the rumor spred abroade all are desyrous to see this myracle and first of all this Arch-heretick entreth into the water but in place of the holy-Ghost and of the spirit of truth anone the Diuell appared with a horrible and fearfull countenance offering himself to them all The Anabaptist is beaten of the diuell and taking the Heretick by the hair of his head lifteth and caryeth him in the ayre letting
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
of God lykewyse that Church which was after Christ hath neuer fayled or might fayle according to that stait in which it was instituted of himself It is euideÌ„t by testimony of holy Scripture in which Christ kingdomes is fortold to be eternall as psal 47 v. 9. Is sayd as we haue hard so we haue we seen in the city of our God and God hath established it for euer Which psalme is spoken altogeather of the Church and her perpetuity lykewyse her visibility is also meÌ„tioned whyl the prophet sayes as we haue hard and seene therefore it is not obscurly designed or inuisible Also Dan. 2. v. 44. sayes That in the dayes of those Kings the God of Heauen shall set vp a Kingdome which shall neuer be distroyed and this Kingdome shall not be giuen to another people but it shall break and distroy all these Kingdomes and it shall stand for euer Moreouer S. Matth. 16. v. 18. sayes That the gates of Hell shall not preuayle against her for as there is a visible head there must be a visible body and seing Christ was seen in earth did conuerse with men shall not his body and members therof also be visible if the foundameÌ„t be visible it behoweth also the house to be visible and seing the Apostles and prophets are foundament of his Church Ephes 2. who can deny the building not to be visible Lykewyse our coniunction with Christ is not only spirituall but also is bodily that we may be bone of his bones and flesh of his flesh the Apostle calleth it a great Sacraments Eph. 5. And seing by Sacramentes we are vnited and knowne togeather which are visible things and therfore appertayne to a visible body which is his Church also which hath a visible head that the Church of God may euer appeare visible wherupon Chrysest Tom. 5. orat de non rontemnend Eccles What is more stronger then the Church of God the barbarous may pull downe the walles but the infernall diuels cannot ouercome it When she is battered she is victor and when she is inuaded with deceipt ouercommeth thus he And S. Bernard Serm. 79. neyther by the verbositie of Philosophers neyther cauillations of heretyckes neyther by the sword of the persecutors might the Church at any tyme be separat from the loue of God thus he Moreouer it is sayd Eph. 4. v. 11. He gane some to be Apostles and some Prophets some Euangelistes and some Pastors and â—eachers for the â—â—summation of the Saincts for the worke of the ministery and for the edification of the body of Christ whyll we all meer togeather in the vnity of faith and in knowledge of the sone of God vnto a perfyt man and vnto the measur of the age of the fulnes of Christ In which words the Apostle rehearsing these offices Apostles Pastors and Doctors to abyd in the Church to the end of the world declares the Church to be visible which no ways caÌ„ be vnderstood of an inuisible church by reason that there is no such offices that Moreouer it implicates a contradition the visible Church sometyme to haue fayled and the inuisible to remayne for somuch as the wonders of the world are noted partly by Scripture as the deludge Gen. 6 4 Reg 17 Matth. 25. the going back of the sonne the sonne mone to haue lost their light and darkenesse to haue ouer shaddowed the whole face of the earth at the death of Christ Lykwyse Historiographers and Chronologies make mention of erthquakes fyre tempestes pestilence and such lyke prodigious things which are registred and are extant in euery mans hand and yet what tyme the Church fayled and became inuisible there is no Scripture no chronologie no witnes euer to be found but only clamorous mens voyces to say it once it was visible this they graunt but how in fayled it is improbable For if the visible Church hath fayled and the inuisible remaine and was not seene there followe to wyld absurdities for eyther she professed her fayth and yelded not to the persecutions of the Gentills or Heceticks and in so doing it followeth that she was visible as the primitue Church in the tyme of the Apostles and Martyres in tyme of persecutors for in profession suffering sho appeared and was a spectacle to the world and contrary wise if she professed not her sayth but lurked and retayned it inwardly in the hart and outwardly by dissimulation accommodated hirself to the tyme in following of false worship as the Helchesiâ—nes did as witnes Euse lib. 6. cap. 31. In so doing sho cannot be accounted the true Church of Christ For Christ sayes Matth. 10. â— 33 VVho shall deny me before men him shall I deny before my Father in Heauen Therefore the Church in vigor and subsistance cannot want a signe of visibility Morouer the Church contayning alswell the vniuersality of faithfull as of Byshops absolutely cannot err in matters of fayth which vniuersally eyther are to be belieued of fayth or propounded vnto vs to be done for good manners whether expressely they be found in the Scripture or noe because the Church is gouerned of Christ the head as S. Paul sayes Ephes 1. u 22. He hath giuen him to be head of all the Church which is his body And therefore if sho may err it redounds vnto Christ which according to the verity it self no manner of way may fall because God is true and because the Church is the pillar and foundament of verity 1. Tim. 3 v. 15. Therefore sho cannot err lykewyse Christ promissed to his Apostles and to the whole Church The spirit of verity to abyd with hir for euer and to leade hir in all verity S Ioan. 14. 16. It is not to be vnderstood of simple verity because the Scripture speakes generally of all verity descrybing the holy spirit to teach the Church and sho to be a pillar of verity that in nothing sho should err otherwayes if the Church may erre in teachings things necessary to saluation no man shall know wher the verity is and the holy Ghost shall be found the lyar For haue not all the Fathers in whatsoeuer question and controuersie of fayth fled to the church as vnto the ancher of verity They would neuer haue taken this refuge if they thought that the Church might erre To this effect S. Aug. lib. 1. contra Cresc c. 33. sayth the verity of the Scriptures is kept of vs seing we doe that thing which hath pleased the vniuersall Church the which doth commend the authority of the selfe Scripture forsomuch the holy Scripture may deceaue none but whosoeuer hath feared to be deceaued by obscurity of any question let him consult with the Church which without any ambiguâ—ty doth demonstrate and shaw the holy Scripture Againe Epist 118. To dispute against that thing sayes he which the vniuersall Church belieues it is most insolent madnes Againe in psal 57. In the bowells of the Church sayes he veritie remaynes
the Priestes keepe wisdome and they shall aske the law at his mouth and not of the reading of the Scriptures which rashnes S. Hier. epist. 103. reprehendes that euery one will chalenge Scripture this the chatting old wyfe this the doting aged this the babling sophister this euery one presumes to teach before he learne And lykewyse Tert. de Prasc sayes all are swelled vp all do professe knowledge yea euen very hereticall women how male pert and bould they are to teach and dispute in Scriptures therefore to auoyd these absurdities it is not lawfull to reade the Scriptures OBIECTION CHrist gaue thanks to his Father that he had hid these things from the wyse and prudent and had reuealed them to babes Matth. 11. which doth manifest the greater ostentation of Gods diuine righteousnes mercy and light of the Ghospell therefore the Scripture is no lesse commended to the vnlearned of spirituall vnderstanding then to the iudgement of the prudent and wyse but the Papists doe interdict the people this knowledge in reading the word of God in remitting them to the Doctores of their vniuersities ANSVVER I Admit the antecedent and deny the subsequēt for by litle ones is not vnderstood the vnlearned people but the humble and meke that is not puffed vp with vaine science such were the Apostles and Disciples fishers who altogeather were not vnlearned in that whole three years they were conuersant with Christ the Master of veritie who by his diuine doctrine illuminated their mynds and vnderstanding to haue knowledge of the Scriptures But such little ones were not old-doting-foles prating-old-wyfes Barbers Smythes c. who hauing alwayes false passadges search not the vnderstanding of them but prate bable and read them in their shopps esteeming more of their owne iudgement then all the Doctors and vniuersities in the world OBIECTION THE Scripture is the booke of the faithfull Therefore it is to be read and is plaine to euery mans mynd and vnderstanding ANSVVER I Graunt it is but not to be expounded of all because S. Ambrose calleth it the Priests booke neyther was it without a cause that the bookes of the old Testament were most surely kept in the Temple by the Priestes as relates S. Aug. lib. 16. de cruit cap. 13. And therefore the Priestes bookes are not bookes for the vulgar people OBIECTION THEY shal be all taught of God Ioa. 6. v. 45. Therefore there is no need of any other Doctor for the people then the Scripture ANSVVER I Deny the consequent for it is not there signifyed that all people shall vnderstand all Scriptures without any externall Doctours of God by his inspiration as they dreame but he sayes all shal be taught of God in the last tymes which doctrine is fulfilled by Christ and after him of the holy Ghost in powring in his Pastores of the Church true faith So that this doctrine of Christ and true faith is publickly denounced by the Catholicke Church whereby euery one may be taught in the knowledge of God and not by naked reading of the Scripture For the assumption maketh against themselues To what end are ministers and preichers admitted amongst the Protestantes if all men by reading the Byble may be sufficiently taught in the knowledge of God of God by inward inspiration and of his owne reading aswell as by their preaching OBIECTION THe Scripture is the Key of knowledge but this Key ought to be knowne to all Ergo. and the Scripture ANSVVER ORigine lib. 4. de princ cap. 2. sayes that the inter pretatiō of the church is the key of knowledge drawne from the self same Scriptures but the Scripture it selfe is not the Key of knowledge because the Scripture cannot warrant it self withour the authority of the Church and this authority and spirituall interpretation of the Church is the spirituall Key of knowledge and not the reading of Scripture OBIECTION THe reading of the Scripture bringeth consolation of the spirit to the people therefore it is good and necessary to be read of the vulgar for consolations cause ANSVVER IT is true but not to the purpose for there are many other things which giue consolation to the spirit as the expositions of the Scripture Sermons Meditation receiuing of the Sacraments and not the naked reading of the Bible Otherwise if it be of necessity how shall the poore miscrable and idiots who can not read haue any consolation for the word of God consisteth not only in externall sound but in the true sense and vnderstanding OBIECTION CHrist commanded the Iewes to search the Scriptures Iohn 5. vers 39. And the same lykewyse is commanded to Christians to try the doctrine of fayth according to the rule of scripture and that they may iudge of his interpretation ANSVVER THe word search both in Latin and Greeke may be in the indicatiue and imperatiue moode if it be in the indicatiue as D. Stapeltō saies the sense is you diligently inquyre the Scriptures and yet will not belieue that there you doe fynde of me and these were the bookes of the old Testament for there were none other then writiē If it be in the imperatiue Christ hath not here spoken to the vulgar sorte but to the Scrybes Psiests Leuites and Pharisies with whom was the Key of knowledge who had their dayly conuersation in the Scriptures the which for probability Herod affirmeth whill he assembled the Scrybs Matt. 2. to inquyre of them where Christ should be borne OBIECTION THe Beronenses doe search the Scriptures after the preaching of S. Paul and are commēded that they bestowed thēselues dayly in searching the Scriptures cōcerning those things which were affirmed by Paul and Silas Therefore it is necessary to read the Scriptures ANSVVER THe Beronenses search the Scriptures after the preaching of the Apostles not as doubting of the word but diligently attending least with new doctrines cōtrary to the scriptur they might also be deceaued for as yet the Beronenses had not made professiō of Christ name neyther were they boūd to credit the Apostles except their doctrine had ben proued with myracles or els by testimony of Scripture But farr other wayes the reformed vse to do who will mix their priuate interpretation with the Scripture repugnant to the Scripture Church in raysing new opinions and renewing old damned Heresies OBIECTION LVther de ser Arbit Teaches and constantly affirmes that the Scriptures in thēselues are easy of vnderstanding and need no interpretor yea all men are taught of God and his spirit need not to be taught of any other Therefore as they are facill in vnderstanding so should they be cōmon to all men without interdiction ANSVVER WHere difficulties are it is not plaine neyther facill to all men but the Scripture is full of difficulties for it is the storehouse of Gods Secrets Ergo. Moreouer the disciples hearing Christ disputing about the mysterie of his body And because they were his disciples should haue better digested Christs words thē the people