and straight vvaies vvithout all tergiuersation to captiuate their vnderstanding into the obedience of faith Is it not plaine by the Scriptures that the Church of GOD should be so obeyed Or is there any so blessed a Church and felowship saue only ours Any other Church so credited so beleued so reuerenced so obeyed of her children that whatsoeuer she teacheth is receaued and followed whom none of her children be his witt neuer so great or his learning so excellent euer controlleth or euer mistrusteth and that most agreably I say to the holy Scriptures in ten thousand places as where they say Ephes 5. that Ecclesia subiecta est Christo in omnibus the Church is obedient to Christ in all thinges Who therefore saith vnto it Qui vos audit me audit qui vos spernit Luc. 10. me spernit he that heareth you heareth me and he that despiseth you despiseth me Mat. 18. Si Ecclesiam non audierit sit tibisicut Ethnicus Publicanus If he wil not here the Church auoid him as thou wouldest an Ethnick and a Publican Thus is the Church of God to be obeyed and thus do we obey our Church and none of their Church but we For our Church it is and our Church onlie which hath by the spirit of wisedome discretion so sorted and seuered from the corps of truth al blemishes corruptions vncertaine or singular opinions or seueral errors in her childrens and Maisters workes whatsoeuer that both the truth may be had with ease and securitie and the vntruth escaped vvithout doubt or daunger Ours therefore and ours only it is that hath in it the path that the Prophet Esaie forespeaketh and promiseth should be in the Church of Christ Isai 35. Et erit ibi semita vita via sancta vocabitur Non transibit per eam pollutus haec erit vobis directa via ita vt stulti non errent per eam And there shal be in it a path and a way an holy way it shal be called the defiled shall not passe by it but this to you shal be a direct way so that fooles cannot misse if they folow it But now on the contrary side in any company of these seueral sectes and scatered congregations are they so humble as to submit themselues for dicision of their questions to any power placed in earth or haue they any possible meanes to trie and end their controuersies any sort or number of men amongest them whom they may trust in al things which whom and in whose steppes they dare venture to walke the way of faith and Religion towardes saluation None there is amōgst al the Sects in the world so happy none so secure and therefore no Church amongest them For in the plat forme of the Church drawen by the Apostles wee see that when a question arose about Circumcision of vs that be Gentiles straight was there found a remedie Statuerunt Act. 15. vt ascenderent Paulus Barnabas quidam alij ex aliis ad Apostolos Presbyteros in Hierusalē super hac quaestione They determined that there shold goe vp Paule and Barnabas and some others of the other side to the Apostles and Priestes in Hierusalem vppon this question Vpon this matter hath S. Augustine written an excellent Booke which hee intituled De vtilitate credendi Tom. 6. of tht vtilitie of beleeuing the Catholike Church in all thinges and whith all humilitie which booke I vvish and desire all that can to reade it Very fitte it is for this time and alone sufficient to perswade any reasonable man to be a Catholike For were it not for beleuing the Catholike Church and taking of it our light and knowledge a smal number God wotteth of truthes should wee in our whole life be able to finde out although we liued the yeares of Mathusalem and in most thinges should we fouly erre and be deceaued and of nothing almost be fully resolued And therefore being so many so obscure so controuersed the things whereof vpon payne of damnation vve may not doubt but must hold them certaynely euen to the losse of frinds Countrie liberty goodes landes and life vvhat hope were leafte for vs poore wretches of any saluation So desperate is the state of Heretykes their followers that no doubt for lacke of being grounded vpon the sure Rocke of the Churches Faith they would as sone be caried away from the faith of the B. Trinitie if the wind should chaunce to blow that way as were in old time the Arrians and others and now in Polonia the Protestant Trinitaries as they haue beene from the other Articles vnto the which wee labour and pray to see them once reuoked Protestants themselues take things vpon our Churches credit AND that wee doe well so as I haue saied to beleue our Catholike Romaine Church and also that all other should doe the same you shall yet againe perceaue by this if you consider what Church it is vpon vvhose credit the very Protestantes themselues haue receaued the Diuine Scriptures and besides them certaine confessions of Faith called Creeds the Creede of the Apostles the Creed of Athanasius the Creed of the Fathers also diuers Articles of Doctrine as the holy Ghost to proceed from both the Father and the Sonne that but as from one principium origin or beginning c. also many artificiall tearmes as Person Trinity Consubstātiality Sacraments c. into the very hart of Religion which neither they did would or could haue inuented nor we neuer haue vsed but only vpon infallible credit of this Church Con. Epis Mā ca. 5. For whereas S. Augustine saied Ego vero Euangelio non crederem nisi me Catholicae Ecclesiae cōmoueret authoritas I for my part should not haue beleued the Gospel but the Catholik churches authority moued me Catholicis obtemperaui dicentibus Credite Euangelio to the Catholikes it was that I obeyed saying beleue ye the gospel Euāgelio Catholicis praedicantibus credidi I beleeued the Gospell vpon the Catholikes preaching Catholicis praecipientibus Euangelio credidi at the Catholikes commaundment I beleued the Gospell was it the Protestantes Church thinke you that in al these wordes he meant Or can you hold your laughter when you heare the question asked No no the Church at whose commaundement he beleued the Gospel at the same Churches cōmaundment he beleued as he declareth in his booke De Doct. Christ Li. 2. ca. 8. the bookes of Tobie of Iudith of Canticles of Wisdome of Iesus Sirach called Ecclesiasticus of the Machabees in the olde Testament and in the new Testament S. Paules Epistle to the Hebrues the Epistle of Saint Iames the second of S. Peter the second and third of Saint Iohn the Epistle of S. Iude the Apocalips of S. Iohn Al which holy bookes of Canonical Scripture the Protestantes either in their whole multitude or in some of their Captains whō they defend follow and commend as men of
example is not this Scripture manifest enough Mat. 26. Hoc est corpus meum c. Hic est sanguu meus c. This is my bodie c. This is my bloud c. Is not this Scrypture also most manifest Ex operibus iustificatur homo Iac. 2. non ex fide tantum By workes a man is iustified and not by faith only Is not this againe playne ynough Iac. 5. Infirmatur quis in vobis Inducat Presbyteros Ecclesiae orent super eum vngentes eum oleo in nomine Domini If any amongst you be daungerously sicke let hym send for the Priestes of the Church and they to pray ouer him aneling him with the oyle in the name of our Lord c. This Scripture againe is it not most manifest Salubris est cogitatio 2. Mac. 12. pro defunctis exorare vt a peccatis soluantur It is a good meaning to pray for the soules departed that they may be deliuered from their sinnes These likewise could they be plainer Multum orat pro populo vniuersa sancta ciuitate 2. Mac. 15. Ieremias Propheta Dei Ieremie Gods Prophet dead long afore prayeth much for the people and the whole holy Citie Gen. 48. Deus qui pascit me ab adolescentia mea vsque in presentē diem Angelus qui eruit me de cunctis malis benedicat pueris istis saith Iacob the Patriarch of Iosephs two children God who hath fead me from my youth euē to this day The Angel who hath deliuered me out of all aduersities blesse these childrē as if one now would say God and our Lady blesse them Finally in the learned bookes of Catholikes of this tyme any man may see infinite manifest Scriptures for vs alleged and all that the Heretykes do alege most clearely answered as most certaine it is that no Scripture from the beginning of Genesis to the end of the Apocalipps maketh for them no Scripture against vs but all for vs and very many of them so euidently that the Heretikes haue no way to answere them but by plucking if they could the pen of the Holy Ghost out of his hand that wrote them For either are they proued inuincibly to be of the Holy Ghostes endighting or no Scripture at all is proued to be such as you may remember the common saying of S. Augustine Con. ep fūd ca. 5. Ego Euangelio nō crederem nisi me Ecclesiae Catholicae commoueret authoritas I should not beleeue the very Gospell it selfe vnlesse the Catholike Churches authoritie did compell me Seing then that al this is so I appeale me so may any Catholike man boldly with me to the iudgement of any indifferent man and to the wisedome of any that hath intelligence whether it be not certayne that the Protestantes prating somuch of scripture proceedeth not of this that it beareth them at al any recorde but of that thing only which Saint Peter hath sufficiently warned vs of if at least wise we wil take any warning and not wilfully impugne the truth and destroy our own soules His warning is this In the Epistles of our brother Paul 2. Pet. 3. Sunt quaedam difficilia intellectu quae indocti instabiles deprauant sicut caeteras Scripturas ad suam ipsorum perditionem There are certaine things hard to be vnderstod which the vnlearned and vnstable doe depraue wrest as they do also the other Scriptures to their very own perdition So then the true cause why these men be so busie in wreasting and writhing both of S. Pauls most learned and most Diuine Epistles who be wreasters of the Scriptures and of the other Holy Scriptures is theyr owne vnlearnednes who are become Maysters hauing neuer bene scholers ioyned togeather with their vnstablenes by which they are so lightly lewdly runne out of the Catholike Churches Vnity Vniuersality to the Schisme and peece of Luther and from thence againe to the peece of his peece broken off by Caluine and from Caluine againe to the singularity of English Protestants and yet agayne from Protestāts to make another peece of Puritans neither there vndoubtedly nor no where els euer to leaue their flitting vnconstācie but only by returning to the setled vnmoueable rock whervpon both they before vvith vs and wee stil yet thorough the only grace of God doe stand vs steadfast And once there standing they shal sensibly see this to be most certaine that I say no Scripture no truth to be against the Catholykes neither any at all to be for Heretiks For that is the place where God appointed Moyses to stand and there to see all those Mysteries which in this life he reuealeth that he might afterward in heauen see his Glorie Ecce inquit est locus apud me Exo 33. stabis supra Petram c. Behold quod he there is a place with me and thou shalt stand vpon the Rocke c. And therefore doth S. Peter immedyatly after his wordes afore recyted thus inferre Vos igitur fratres praescientes custodite ne insipienetium errore traducti excidatis a propria firmitate You therefore brethren knowing this much afore hād by my warning beware that ye be not caryed away togeather with the erring and straying of foolish losels falling out away from your ovvne sure steadines For euen as any branch of a tree leesing once the sure hold that hee had in the trunke and cleauing no more vnto it must needs wither away and die foorth right and can not possibly grow on any longer so a man that falleth him off frō the deepe rooted continually standing and euer growing Tree of the Catholike Church he straight waies fadeth away vanisheth dieth in himselfe and howsoeuer sometimes he semeth to grow in goodnes or in knowledge as the braunch cut of his own tree and planted in another place it is al out of the roote all in vaine all but downward like a cow taile and as a man that runneth very fast out of his way therefore all but backward Wherefore vnto them only that kepe their standing saith S. Peter Crescite vero in gratia in cognitione Domini nostri Saluatoris Iesu Christi But keepyng your hold grow ye on in the grace and in the knowledge of our Lord and Sauiour Iesus Christ And so be his conclusion also our conclusion ipsi gloria nunc in diē aeternitatis To him be glory both now and vnto the day of eternity AMEN Bristow to the Reader AL persons of our Nation that with Gods grace shal chaunce to be remembred or confirmed in the Catholike faith or reduced thereunto by this Treatise vouchsafe of theyr charity to requite my Goodwill with theyr deuout prayers for my sinnes Faultes escaped in the printing In the first page line 6. for cognossimus read cognoscimus fol. 16. b. line 12. for protenus read protinus fol. 56. line vlt. in some bookes for
contemned the right or embraced the wrong We then also at this present standing in like perill and euerlasting daunger of our soules haue we not neede to awake to shake off our slouth and to looke about vs I deale not now with them which say in their foolish heartes that there is no God no Christ no soule no heauen no hell no right way nor no wrong of whome God help the world is too too full Neither with them do I deale which thinke no way at all so wrong but that it may serue well enough to heauen All which sorts of vaine men how vvise soeuer that they seeme in their owne conceits haue most certainely all good reason all true wisedome and which amongst Christian men is most irrefragable all Diuine Scripture cleane against them For wheresoeuer the said Scriptures speake of Nicolaites and such like who is there that findeth left for such any hope of saluation Therefore to leaue these vanishing away in their foolish fansies and to talke with others that beleeue the Scriptures and therefore thinke well that some in those forsaid ages found the way to heauen that other some by walking by-waies are fallen into damnation of these I demaund if at least wise they care for themselues more thē for their pelfe that soone will forsake them whether they would not be glad to know these waies to walke the one and to auoid the other the matter is past with those aforetime it is we that are in daunger that stand of making or els of marring If happely we could light in the steppes of them that are in Heauen wee were made foreuer But if we walke on the same pathes that lead others to hel then are wee marred and vndonne foreuer Here therefore it would be known what way they that now are safe did then take when they were in perill In their seuerall times very many and verie great questions as I haue said vvere mooued by new deuisers and some allwaies there vvere that could and did trie the matters with them by learning but these very few if we compare them with the multitude besides that the said triall is very long and many before it can be made passe out of this world to their certaine damnation if they go vncertaine What other remedy what better way is there than for such Is there any or is there none If there be none let vs eate and drinke and make good cheare for we shall die to morrow But thankes be to God there is good remedie there are also other waies inough and not only for the vnlearned and vnskilfull multitude but also for them that are of greatest learning of deepest knowledge Onely needefull here it is that a mā be willing to be set in the right way and to hold him in it Who better learned than S. Augustine Who more surely now in heauen He then besides learning what other waies had hee to hold him right To the Manichees of whose sect once he was thus he saith Con. Ep. fund Cap. 4. In Catholica Ecclesia vt omittam sincerissimam Sapientiam ad cuius cognitionem pauci spiritales in hac vita perueniunt vt eam ex minima quidem parte quia homines sunt sed tamen sine dubitatione cognoscant caeterā quippe turbam non intelligendi viuacitas sed credendi simplicitas tutissimā facit vt ergo hanc omittam Sapientiam quam in Ecclesia esse Catholica non creditis multa sunt alia quae in eius gremio me iustissime teneant Tenet consensio populorum atque gentium Tenet authoritas miraculis inchoata spe nutrita charitate aucta vetustate firmata Tenet ab ipsa Sede Petri Apostoli cui pascendas oues suas post resurrectionem Dominus commendauit vsque ad praesentem Episcopatum Successio Sacerdotum Tenet postremo ipsum Catholicae nomen quod non sine causa inter tam multas Haereses sic ista Ecclesia sola obtinuit c. In the Catholike Church to let passe most pure wisdome and knowledge to the perceauing whereof a few spiritual men in this life doe attaine so that they perceaue it in a very litle peece pardie because they are but men but yet without all doubting for as touching the other multitude it is not quicknesse of vnderstanding but simplicitie of beleeuing that maketh thē most safe that I omit therfore this wisedome which in the Catholike Church to be you Manichees and other Heretikes doe not beleeue many other things there are which in her lap most worthily do keep me There keepeth mee consent of peoples and nations There keepeth me authority by Miracles begonne nourished by hope by Charity increased by Antiquity made firme and sure There keepeth me Succession of Priestes from the very See of Peter the Apostle to whome our Lord after his resurrectiō committed the feeding of his sheepe euen to the Bishop that now is There keepeth me finallie the very name of Catholike which not without cause amongst so many heresies this Church alone hath obteined c. And in an other place to the same he retiks he saith againe Christo esse credēdum credidi famae celebritate consensione vetustate roboratae Vos autem tam pauci tam turbulenti tam noui nemini dubium est quin nihil dignum authoritate praeferatis That Christ must be beleeued I beleued fame or authority fortified with vniuersality consent and antiquity But you Heretikes being both so few and so dissentious and so new risen no man doubteth but that you shew nothing that deserueth authority Here as wee see this most learned most holy most renoumed Father allegeth many most worthy reasons as hee tearmeth them to hold him still a Catholike As indeed vpon that matter he wrote his whole said booke De vtilitate credendi Concerning the vtility of beleuing So did Tertullian of the same mater write his book De praescriptionibus Haereticorum Of exceptions against Heretikes And also Vincentius Lyrinensis his booke Contra prophanas omnium haereseon nouationes Against the prophane innouations of al Heresies These their books they wrote of the most iust and worthy reasons which there are to mooue anie man to forsake al Heresies and to liue die a catholike which bookes I wish all such my deare Countrimen to read as will know the truth and specially the holy Scripture of the actes of the Apostles with Saint Beedes Ecclesiastical Historie of our own Nation What such reasons may to that purpose be gathered out of those Authors and their like grounded all vpon most certaine and diuine authoritie I in this Treatise haue in part declared shewing particularly in euery one of them some vndoubted cause to moue any man to beleeue vs and not the Protestants Puritants nor other Heretikes in all together that nothing there is to be demaunded of a Christian man but vvith vs it maketh plainely and against them plainely no such thing against vs no such thing with
or in commendation of my selfe God is witnes But the truth is that the preiudicies and euidences for the Catholike faith against all Heresies are innumerable and insuperable and my chaunce it hath beene through the mercifull prouidence and goodnesse of God to liue certaine yeares in companie with Catholike men of great vertue wisedome knowledge blessed of God most liberally with his graces such as our miserable Countrie is not worthy of whose daily familiar talke of such thinges I haue vsed to heare as to my great admiration so likewise with all diligence and attention And what I haue through such communication at sundrie times or of my selfe at other times by meanes thereof obserued I purpose as memorie shall serue me God assist me being therevnto both iustly mooued and earnestly required in this booke at once to vtter it in part rather for a little taste then for a full iust discourse and that onely to Gods glorie lightning of mine owne sinfull burden and soule-health of my deare Countrimen knowing both their exceeding great need of such helps and also the vndoubted and present vertue of the remedies to such as will receaue them And therfore wheras againe there be many which for worldly feare or reachlesse negligence or proud disdaine will not read bookes vpon whom yet good may be done in talke and conference by Catholike charitable men that haue or may haue accesse vnto them knowing meanes and wayes of perswasion this Treatise vnto such Catholikes may be a Manual or Enchiridion readie alwaies at hand to minister vnto them for the perswading of such their friends choise of inuention Wherein I beseech all Catholikes for the loue and mercie of God to be earnest and diligent knowing that as Saint Iames saith He that causeth a sinner to turne from his errour into the way of truth shall saue his soule from death and couer a multitude of sinnes Wel then in the name of God to perfourme these premisses this first is certaine generally confessed that wheras al which professe the name of Christ be in respect of their beleefe either catholikes or Heretikes for finding of the truth of Christ as our Sauiour said then to the Samaritan woman Salus ex Iudaeis est Saluation is of the Iewes and not of the Samaritans so now Catholikes must be sought vnto and Heretikes as corruptors of the same truth must be auoyded For vnto this purpose saith Saint Paule to Titus his Disciple and Bishop of Crete Aman that is an Heretike after one or two admonitions doe thou auoide knowing that such a one is subuerted and sinneth being by himselfe condemned euen so as some malefactours in prison hang themselues before the Assise being so their own iudges and not abiding for the sentence of the ordinary Iudge that cometh in circuite For so Heretikes cast them-selues by running out of the Churches vnitie of their owne accord whereas murderers aduouterers theeues and such others abide within vntill by excommunication they be throwen out And to the same purpose in an other place hee rekoneth vp Heresies amongst the works of the flesh togeather with fornication aduoutrie idolatrie sorcerie murder and such like saying of them all in generall that who so doe such things shall not inherit the kingdome of God But on the other side the Catholike Church wee doe all in the Creede of the Apostles professe to beleeue saying as the sayed Apostles haue taught vs I beleeue the Catholike Church And the same with more wordes in the Crede of S. Athanasius Whosoeuer hath a will to be saued before all things it is requysite that he hold the Catholike faith which vnlesse a man keepe whole sound without doubt for euer shall he perish This profession make not we only but our aduersaries also with vs publikely solemnely in their coÌ„gregations So that it is as I haue said sure in it selfe and also of vs both confessed that as with the Catholikes is truth and saluation so with the Heretikes are errours and damnation If therefore I proue that we be Catholikes and they Heretikes it will follow therevpon necessarily that we haue the truth and the whole truth and nothing but the truth and that they are farre from the truth and without against the truth wee therefore to be beleeued and folowed they to be forsaken and detested This then with Gods helpe will I most plainly shew diuerse and sundrie waies and euery one way by himselfe so euident so sure so vndoubted as the walker therein shall see that there is no feare of misleading Name of Catholikes AND to begin with three most certaine waies all of one sort who so that will consider well vppon our verie names and callinges hee shall know by them who are Catholikes and who are Heretikes as readily easily certainely as such a Citie is knowen by the name of London and such a Countrie by the name of England Then first I say that whosoeuer are in the world commonly called Catholikes or knowen by that name they vndoubtedlie are Catholikes and so at length haue alwaies of all men beene knowen and confessed to be whatsoeuer smoke for a while their enimies make against them by putting other names vpon them Or let our aduersaries shew the contrarie let them if they can out of anie Historie bring forth a companie of men at any time since Christs AsceÌ„tion knowen commonly by the name of Catholikes which notwithstanding were not Catholikes but prooued Heretikes Certaine it is that they cannot bring forth any such companie For neuer was there such nor neuer shall there be And therefore was S. Augustine bold in aledging to the Manichees the causes that held him in the lap of the Catholike Church after others thus to say Tenet me postremo ipsum Catholicae nomen â—on Ep. fund ca. 4. quod non sine causa inter tam multas haereses sic ista Ecclesia sola obtinuit vt cum omnes haeretici se Catholicos dici velint quarenti tamen peregrino alicui vbi ad Catholicam conueniatur nullus Haereticorum vel Basilicam suam vel domuÌ„ audeat ostendere In the Catholike Church there holdeth me finally the very name of Catholike vvhich not without cause amongst so many Heresies this Church only hath so obteined that whereas all Heretikes would haue themselues to be called Catholikes yet to a straunger asking where I pray you doe the Catholikes meete at seruice none of the Heretikes dareth to shew their owne meeting place As also at this day wee see traueiling in Cities of Germanie vvhere are Churches of both sorts that if vvee aske anie Heretike there vvhich I pray you is the Catholike Church he directeth vs by and by to the Church vvhere Masse is said And that this Motiue of S. Augustines leaneth not only vpon his authoritie which yet were sufficient in this case to any reasonable man but also vpon very good and true reason it may be soone perceiued by this
it for the protestants Maketh it not so euidently for Intercession of Saintes that they haue no shift to answere it but by denying the Booke Whereby they doe plainely shew forth to all men which be but indifferent that the cause why they denie not the other Scriptures yea the Gospell it selfe is not for anie reuerence that they beare therto but only because they thinke that they haue inuented stuftes good enough to blind the world and to make shew of answere to the places which out of the same we aleage against them To be briefe the Visions most certaine which might be here brought foorth and that for verie manie other points of our doctrine besides the foresaid are innumerable in euery age since Christs time in great aboundance certaine of our owne time and countrie I may not omit A man there is in England that hauing beene very long a Protestant although much solicited to the contrarie and being on a time about fiue yeares agoe at the point of death ventred in that extremitie to tempt God to aske for a signe that hee would be mercifull vnto him shew him the true vvay that Quanquam sciâ—m somnia ridicula visiones ineptas quibusdam videri sed vtique illis qui malunt contra Sacerdotes credere quam Sacerdoti Sed nihil mirum quando de Ioseph fratres sui dixerint Cyp. lib. 1. Epi. 9. seu Epi. 66. in noua edit Ecce somniator ille venit c. Howbeit I know as Saint Cyprian saith that dreames to certaine seeme ridiculous and Visions foolish but verily to such as had rather to beleeue against Priests then to beleeue the Priest But no meruaile seeing that of Ioseph his brethren said See yonder commeth the dreamer Gen. 27. c. Scriptures VVHOSOEVER at anie time haue taught doctrine so plainlie repugnant to the Holie Scriptures that for the maintenance thereof they were faine to denie bookes of the saide Scriptures and that after such bookes vvere once euidently knowen or by the Church approued for Canonicall most certainely or that for the same cause they vvere faine to say the Scriptures to haue bin falsified corrupted they whatsoeuer they were and how soeuer for a time they deceaued some wretched persons or Countries Heretikes they were vndoubtedly and euermore in the end so prooued Read the ancient writers against Heresies Ireneus Epiphanius Philastrius Saint Augustine vvith all the Ecclesiasticall Histories and see whether that all that so did were not such as I say namely Simon Magus Basilides Carpocrates Valentinus Cerdon Marcion Apelles Seuerus the Manichees the Ebionites the Helchesites the Arrians the Aetians and such others all detestable Heretikes by the iudgement now and many hundred yeares afore of the whole world and all stubborne deniers of certaine approued Canonicall Scriptures such especially as to their wicked doctrine were most plainly contrarie For example the Ebionites Iren. 1. ad hers ca. 26. because they would haue vs to be both Iewes and Christians Eus 3. Ec. hist ca. 27 circumcised baptized togeather denied stiflie and most impudently all S. Paules Epistles as directlie written against that Heresie Epiph. 1. haer 30. plainly testifying that by Christ wee are all deliuered from that law The Manichees likewise because they would that the holy Ghost Aug. de vtil cre Cap. 3. which Christ promised to send vnto his Disciples came to vs by the Author of their Sect named Manicheus they denied the acts of the Apostles for that in them Christes promise is said to haue beene fulfilled ten dayes after his Ascention certaine hundred years before that Manicheus was borne And do not the Heretikes of this time play vs the very same part Doe they not denie the Canonical most certaine Scripture of the Machabees Aug. 2. doct Chr. cap. 5. for none other cause but for that they cannot otherwise auoide the most plaine testimonies thereof that are there against their Heresies As concerning praying for the dead Sancta salubris est cogitatio pro dâ—functis exorare 2. Macc. 12. vt a peccatis soluantur An holy and an wholsome meaning it is to pray for the dead that they may be loosed of their sins Likewise concerning prayer of Saintes for vs Multum orat pro populo vniuersa sansta ciuitate 2. Macc. 15. Ieremias Propheta Dei Ieremie the Prophet of God praieth much for the people for all the holie Citie To whom in defense of this booke we say De praen SaÌ„ct ca. 14. as Saint Augustine said to certaine that denied a testimonie of the booke of wisdome Tanquam non de libro Canonico adhibitum as taken by hym out of a booke that is not Canonicall Thus he saieth Non debuit repudiari senteÌ„tia libri Sapientiae qui meruit in Ecclesia Christi de gradu Lectorum Ecclesiae Christi tam loÌ„ga annositate recitari ab omnibus Christianis ab Episcopis vsque ad extremos laicos fideles poenitentes catechumenos cum veneratione diuinae authoritatis audiri They should not reiect the saying of the boke of wisedom which booke in the Church of Christ hath deserued so long a rew of yeares to be recited out of the steppe whereon the Lectours of the Church of Christ do stand to read the lessons and vvith worship belonging to a booke of diuine authoritie to be heard of all Christyan men from Bishopps euen to the lowest sort of lay-men faithfull penitents and Catechumenes Etiam temporibus proximi Apostolorum egregij tractatores eum testem adhibentes nihil se adhibere nisi diuinum testimonium crediderint Also the notable Interpreters or Fathers that liued next to the Apostles times when they brought foorth that booke for witnesse nothing did they beleeue them-selues to bring foorth but Gods own witnesse Do they not againe deny the Epistle of Saint Iames in Luther their man of God bycause it is against their Heresie of Iustification by faith only and not by workes Iac. 1. saying most plainly Ex operibus iustificatur homo non ex fide tantum By vvorkes a man is iustified and not by faith only Doe they not likewise in Beza Beza in Lac 22. novv their Oracle at Geneua say that Saint Lukes Gospel is falsified where it hath Hic est Calix qui pro vobis fundetur This is the Chalice shed for you bycause it most manifestly vvitnesseth against theÌ„ the Real presence of Christs blood in the Chalice the chalice being therefore of Saint Luke said to be shed for vs bycause that which is in the Chalice is shed for vs and not vvine nor none other thing shed for vs but only Christs most precious blood If in these pointes they like not their Beza nor their Luther why will they seeme to be their folowers why do they not as we doe for the same condemne them Is not one false poynt of the Arrians sufficient to vs to condemne the Arrians
a thing is the Churches Practise that the olde Heretikes neuer ventured for to chaunge it as the Arrians the Nestorians Pelagians c. But all their Heresies consisted only in some matter of erroneous iudgement false opinion but the face of religion they neuer changed Wherby who seeth not that the Protestants who are conuinced so plainely by the practise of the Church both that now is and that euer was who haue chaunged the whole practise the whole forme face of religion are of all other Heretikes most grosse and palpable altering the whole vse of the Church almost in all points whereas onely to call in question but any one point is as you haue heard S. Augustine say the point of a most straunge kind of very madnesse And wil they not yet see acknowledge confesse and repent their fault to returne home againe and to be saued Or will people take no warning of them well that they may haue yet more warnings although these are enough and more then enough let vs in Gods name proceed to others See-Apostolike VVHOSOEVER at anie time were for their doing or teaching condemned by the definitiue Sentence of the See-Apostolike and stubbornely contemned the same they were Schismatikes or Heretikes and so in the end they alwaies proued And contrariwise all Catholike men kept themselues euer in the vnitie of that See labouring if they were for anie cause cut from it to be reconciled againe vnto it yea and if there had beene but any suspition conceaued by that See against them neuer ceasing vntill they had eyther by their Letters or by their presence and that out of all partes of Christendome Greeke and Latin farre and neare East and West made therevnto their purgation Example can there be none to the coÌ„trarie well alleaged but for it there are in all ages and countries examples most certaine and innumerable As in S. Augustines time the Doctrine of the Pelagians being by that See condemned was then and euer Sithens of all Catholikes accounted Heresie In so much that Saint Augustine saith thereupon Ep. 106. Ipsum nouellum perniciosum erroreÌ„ sic Ecclesiastica authoritate compressum vt multum miremur adhuc esse quosdam qui per quem libet errorem Gratiae Dei conentur obsistere That new pernicious error is so restrained by the Churches authority he speaketh there of the Bishops of Rome that wee meruaile much to see certaine as yet that folow the same In vita Augustin cap. 18. And touching the same Possidonius writeth Et hoc tale de illis Ecclesiae Dei Catholicae prolatum iudicium etiam pijssimus imperator Honorius audiens ac sequeÌ„s suis eos legibus damnatos Note the Romaine Church the Catholike Church inter haereticos haberi debere constituit Also the most deuout Emperour Honorius hearing and folowing this iudgement of the Catholike Church of God giuen vpoÌ„ them by his lawes condemning them did ordaine that they should be counted in the number of Heretikes Which S. Augustine himselfe very wel allowed saying De pet or ca. 17. 10. 7. In tam nefandi erroris authores Episcopalia Concilia Apostolicam sedem vniuersamque Romanam Ecclesiam Romanumque Imperium quod Deo propitio Christianum est rectissime fuisse commotum Against the Authors of so wicked an Error very iust indignation did there take Councels of Bishops and the See Apostolike and the whole Romaine Church and the Romaine Empire which through Gods mercy is now Christian Then for example of Catholikes purging themselues vnto that See vvhen they had of their enimies bin infamed making supplication withall that vniust sentences of their deposition by it might be reuoked there are to be seene the Epistles of Saint Chrisostome Patriarch of Constantinople in Greece to Saint Innocentius Bishop of Rome and of S. Theodoret Bishop of Cyrus also in Greece to S. Leo Bishop likewise of Rome and manie others the like Theodoret there saieth Epist ad Leon. Ego autem Apostolicae vestrae Sedis expecto sententiam supplico obsecro vestram sanctitatem vt mihi opem ferat iustum vestrum rectum appellanti iudicium iubeat ad vos accurrere ostendere meam doctrinam vestigia Apostolica sequentem I expect the sentence of your See Apostolike and I make supplication and beseech your holines to help mee appealing to your iust and right iudgement and that you will commaund mee to come ouer vnto you and shew my Doctrine to follovv the steppes Apostolike Supplicationem meam quaeso ne respuatis nec miseram meam caniciem despiciatis quae post tot labores affâ—cta est contumelijs Ante omnia autem rogo vt sciam a vobis an in iniusta hac depositione me oporte at acquiescere an non Vestram enim expecto sententiam si iudicatis me stare iusseritis stabo nec vlli deinceps homini molestiam exhibebo sed quod flecti non potest Dei Seruatoris nostri expect tabo iudicium My supplicatioÌ„ I beseech you refuse not neyther despise my miserable hoarenes which after so much paines taken for the Catholike Faith is now misused And first I desire to know of you whether I must agree to this vniust dispositioÌ„ or not For I expect your Sentence and if you commaund me to stand vnto that which hath bin iudged against me I will stand vnto it neyther any man wil I here-after trouble about it but the inflexible iudgement of our God and Sauiour will expect Whereunto S. Leo sayeth in his answere Benedictus Deus noster In fine operum Theodoret et Leo ep 63. cuius inuincibilis veritas ab omni haereseos macula mundum te secundum Sedis Apostolicae iudicia demonstrauit Cui dignam retribues pro tot laboribus gratiam si talem te qualem probauimus ac probamus pro vniuersalis Ecclesiae defensione seruaueris Blessed be our God whose inuincible truth hath according to the iudgement of the See Apostolyke declared you to be cleane from al spot of Heresie To vvhom you shall render vvorthie thankes for so much paynes if vvhat a one we haue taken do take you to be such a one you kepe yourself for defence of the vniuersal Church To this purpose also may be seene the short learned and notable Epistle of S. Hierome to Pope Damasus written by him to Rome out of Syria To. 2. a Countrie very far distant in the East Church to know the Popes pleasure whether he should saie three Hypostases to be in God whereunto certayne suspected persons did there require him to subscribe hee not sticking to say three Persons but fearing some Hereticall poyson to lye hidd in three Hypostases Bycause saith hee by meanes of Diuision of people here in the EAST it is hard to vnderstand vvhere is the true Church Ideo mihi Cathedram Petri fidem Apostolico ore laudataÌ„ censui consulendam Therefore I thought it good or
questions with how long preparation cōtinuance with how great disturbance resistēce offered made by their enimies they are assēbled holden and concluded namely this late Coūcell of our time which was gathered and kept at Trident. But on the other side for the Heretikes of our time lacking Gods asistance it hath bin a thing so impossible out of their so many corners where their infection lurketh or reigneth to assemble themselues yea or so many persons of the basest ministers as at Trent were very Bishops into any one place for the like purpose that to my knowledge they haue not hitherto somuch as gone about it or once thought therevpon And in some peeces of Germany alone where with great diligence and charges of their deceaued Princes some few of them for a short time about not many matters haue binne assembled and kept together what agrement could there euer be made betwene them more then betwene your Protestants Puritans cattes and dogges as the world wel knoweth and plainly seeth And in old time when the Arrians vvere able by meanes of theyr Emperour to hold certayne Councells vvhat one of them euer toke place and that bycause they lacked the B. of Rome his confirmatiō In somuch that Constantius the Arrian Emperour hauyng by a Synod of hys Bishops deposed Saint Athanasius and also thrust him actually out of hys Bishoprycke yet laboured tooth and nayle and desired it most feruently to haue the same confirmed with the Bishops of Romes authoritie Ammia Marcel li. 15. as witnesseth also an heathen wryter of that time in these words Id enim ille Athanasio semper infestus licet sciret impletum tamen authoritate qua potiores aeternae vrbis Episcopi firmari desiderio nitebatur ardenti The matter of casting Athanasius out of hys priestly See although Constantius his mortall enymie for euermore knew that it was fulfilled yet to haue it confirmed with the authority in which the Bishops of the eternal Citie are better hee laboured vvith feruent desire But now the Councel of Trent was in all respectes like to those old Catholike and General Councels so called together so proceeded so confirmed Such Councels I say alwaies in the end preuailed euer were of Catholike men obeyed neuer of any stubbornely resisted but only of Heretikes Therefore Protestants and Puritans be Heretikes they be not Catholikes and so vvill all men at the length take them to be for resisting of the Councell of Trent as they haue taken al other resisters of other like Councels But what say I for resisting of the Councel of Trent only Whereas they resist also and that by their owne confession so many other General coūcels as the second of Nice the Florentine those of Lateran of Vienna and finally al that these thousand yeares haue binne holden allowing none but onelie the first foure of Nice of Constātinople of Ephesus of Chalcedone And trow ye that them also they allovv in deed will they be content by them to be tried in the matters that are betwene vs you may be sure they will not knowing that they were of the very same faith that the Councels afterward and that they make against them no lesse then these as if need be I can and will by Gods grace most clearely shew But it needeth not they confesse asmuch them-selues For els why suffered they one Lewis Euans of late yeares to set out a naughty boke wherein amongest many others his blasphemies and abhominations hee called one of those foure Coūcells that same of Chalcedon a blasphemous proude sacrilegious Antichristian Councel with many moe wordes of like detraction If therefore going against any one such lawfull Councel as I haue said hath alwaies binne a most certaine and peculiar propertie of open Heretikes the Protestants that stand against all such Councels as well within these thousand yeares as afore are they not plainly prouen Heretikes Is there any man that so litle careth for his soule as to venture it with such Maisters condemned cōdemners of al holy Councels no Councell new nor old being on theyr syde God of his goodnes deliuer all men and namely our deare Countriemen from such blindnes It was the manner of blind Heretikes it was neuer the maner of Catholikes so to doe For example Eutyches the Heretike condemned the Councell of Ephesus as witnesseth Flauianus Patriarch of Constantinople In ep ad Leonem but Catholikes euer had the maner vvith al reuerence straight waies to yeeld yea and that not only seuerall persons but whole Countries with their Prouinciall councels vvhen a generall Councel had otherwise determined De bap con Don. li. 2. ca. 3. Et ipsa Concilia saith Saint Angustine quae per singulas Regiones vel Prouincias fiunt quis nesciat plenariorum Conciliorum authoritati quae fiunt ex vniuerso orbe Christiano sine vllis ambagibus cedere Who knoweth not also the very Councells which are holden of seuerall Countries or Prouinces without any exception to yeld vnto the authority of plenary Councels which are holden of al Christendome Wee therefore that obediently receaue al such Councels reiecting no one of them in no one point what so euer is it not manifest that wee are of the same one catholike Church and society that they were of And the Protestants beleuing no one of them indeed at least in all pointes and very few of them also in word is it not euident that they dravv in one line with Eutiches and all other Heretikes that were before them who soeuer will consider this much with the feare of God with care of his soule with aduise of true reason must neeeds confesse it The Fathers NOVV for another most certayne argument that the truth is of our syde and that the Protestants be Heretikes this I desire to be of reasonable men quietly considered whether euer any Catholike man in matters of our faith did obstinatly refuse to beleue the old Fathers consenting in one and agreing togeather or whether any euer did so but only Heretikes Certayne it is that it neuer was the maner of none but Heretikes as of Paulus Samosatenus by the witnesse of the Councell of Antioche holden against him The Bishops and Pastors there assembled reporting in their Epistle his maners and fasshions for vvhich they condemne hym and would haue all others to condemne him likewise doe tel amongest others Eus li. 7. hist ca. 24 that his manner vvas in hys open sermons vvithout honestie or shame to rayle against the Interpreters of Gods vvord that were departed In verbi Dei interpretes qui e vita excessissent dum in hominum frequentia palam praedicaret petulanter importune debacchari Of Nestorius also Socrates writeth Li. 7. ca. 251. that the cause of his Heresie in denying our B. Lady to be Gods Mother was that hee despised the reading of the Fathers writings thinking himselfe because of his fine and rolling tongue to passe all
men Veterum Interpretum scripta perdiscere dedignatus est c. Contrariwise true christians Catholikes euer thought them selues bound to beleeue the Fathers to sticke to their doctrine to walke in their stepps And therefore saith Saint Ambrose Absit vt tradam haereditatem Patrum Li. epist 3. de Bas trad c. God forbid that I should betraie the inheritance of my Fathers the inheritance of Dionysius who died in bannishment for cause of our faith the inheritance of Eustorgius the Confessour the inheritance of Mirocles and of all faithfull Bishopps that were afore our time Li. 1. con â—â—l ca. 2. S. Augustine likewise Quod credunt credo quod tenent teneo quod docent doceo quod praedicant praedico I beleue that they beleeue I hold that they hold I teach that they teach I preach that they preach And the same to be the duty of all Christian people in these words spoken to a Pelagian 〈◊〉 â—â— li. 2. 〈◊〉 1â— l. he declareth Quos oportet vt populi Christiani vestris prophanis nouitatibus anteponant eisque potius eligaÌ„t adhaerere quam vobis It is necessary for christiaÌ„ people to preferre the holy Fathers before our prophane nouelties and to chuse to sticke rather to them then to you Pelagians and other Heretikes And thereunto what reasonable man will not agree considering the manifold prerogatiues both humaine and diuine of those auncient Fathers aboue all Heretikes as their excellent wittes continual studie wonderfull learning feruent praier holy conuersation fauour in Gods sight mighty working of infinite Miracles besides liuing long afore these controuersies arose betwene vs therefore being without all suspicion of partialitie By which his great giftes and passing graces with many moe of like condition most liberally and most singularly bestowed vpon them the holy Ghost God himselfe hath so coÌ„mended them vnto the world and set them in such irrefragable authoritie with all Christian hearts that the verie Heretikes also them-selues although they haue forsaken walking with the Catholikes in their steppes yet in their preaching and writing thinke it necessary to alleadge their testimonies and triumph not a little when out of them they can wring any litle word that may seeme to make for their errors whereas yet there be certaine other Authors as ancient as the Fathers but against the Fathers and farre more plaine witnesses for the Heretikes assertions then the Fathers which notwithstanding they neuer dare so much as once to name As against praying for the dead what Protestant hath beene heard to alleage Aerius that was most certainely and most plainelie of that opinion And who yet hath not heard them against the same alleage S. Augustine Aug. hae 51. that for the same opinion amongst condemned Heretikes hath noted Aerius Neyther alleage they euer Vigilantius Iouinianus Eunomius Simon Magus and other old Heretikes for those seuerall opinions that they before these euidently did hold but they alleage S. Hierome Saint Epiphanius Saint Basile Saint Irenee Saint Clement and our other Catholike Fathers for the very same opinions which yet those Fathers in those Heretikes noted condemned as Heresies Is it not by this manifest vnto all men that will not shut their eyes wilfullie against the light that wee must beleeue the Fathers that we must glory to be accounted their followers their disciples their children when as the very Heretikes themselues that beare false hearts towards them dare not yet for feare of God or shame of the world but make faire countenance vnto them Who knoweth not that Iewell in that famous chalenging sermon of his made at Poules Crosse would seeme to make the Fathers so good groundes to build vpon that if the Catholikes could out of them bring one sentence or halfe sentence word or halfe word for many Articles in controuersie there by him proponed that theÌ„ he would subscribe to our Religion So then it is touchyng the Fathers authority But now on whose side they stand indeede ours or the Protestants although no wise maÌ„ or of meane experience in these matters can be in doubt thereof yet if need be thus may it brieflie be shewed that they be on our side and that most certainely Let any indifferent man consider this with himselfe who they are wee or the Protestants that are faine to defend the Fathers that are put to maintaine theyr credit that are compelled to vpholde their authoritie Plaine it is that to this not the Protestants be driuen by vs but that we therunto are driueÌ„ by them And therefore plaine it is that the Fathers stand with vs against the protestants As if any man were so ignoraÌ„t to doubt on whose side standeth the See Apostolike the Councell of Trent the Scripture of the Machabees Traditions of the Apostles with many others that might be named that the Protestantes raile at them that we defend them were not this a sufficient and an euident demonstration that they be on our side So then by the like doing of vs both in the matter of the Fathers they impugning them wee defending them it is most certainely declared that they be on our side As if at this time a man did doubt whether the said Fathers be with the Protestants or with the Puritans would not his doubt very soone be answered if it were shewed vnto him that the Protestants are driuen by the Puritans to defend the Fathers calling them also Papists for their labour Whereby againe it is manifest that the Fathers are with the Catholikes neither with the Puritans nor with the Protestantes And hereupon it was that Iewell in his foresaid chalenge did set a certaine nuÌ„ber of Articles as of the Masse of the Pope of the Eucharist with some others leauing out purgatory praying for the dead praying to Saints Merite of works with a great number of many mo because I say in his very conscience he did know as they doe all if they read the Fathers that they are so plainely on our side that in most matters of controuersie it can not with any colour be denied or called in question For if in all pointes they be not with the Protestants which by this you see they are not then vndoubtedly in all points be they with vs because there is not nor neuer was but one onely true Religion not one then true and now another true but the same that then was true the same novv true Which as I haue said cannot be the Protestants because of their plaine and in so many pointes confessed difference from the Fathers Hereunto what can they say Certainelie nothing but onelie this that we are out of the way and that the Fathers were out of the way and that they only are in the way By which their saying it is yet againe more plaine that by their owne confession they are not in the Fathers way which also out of their owne writinges might easily be shewed that they sticke not to say the Fathers all to
ground foundation and example none of them all could in any thing tell where to be And therfore her they imitate in their Seruice and Sacramentes in their Discipline and Iurisdiction in their Lawes and ordinaunces out of her bookes and doinges takeing all theyr light neuer otherwise hauing bene able to tel that they should vse Baptising of men Ioan. 13. more then washing of feete or this lesse then that or one to be a SacrameÌ„t and not the other Of her they learned to kepe their spirituall Courtes Visitations Conuocations and Councels Of her they learned to excommunicate and suspend of her they learne to haue for seuerall functions seuerall officers and peculiar orders Of her they learned their wisdome in dead mens willes their prouidence in bidding forbidding of banes their discretion to discerne and disseuer lawfull and vnlawfull Mariages shee parted their people into Parishes Prouinces finally nothing for mans spirituall commodity that they haue amoÌ„gst them but of our Church by vsurpation or imitation they tooke it Their very Communion-booke to be made altogeather out of our Masse-booke their owne Puritans will beare me witnesse and so much as I heare haue they already plainly opened to the world Which may likewise be easily shewed in their other Church-bokes also that out of ours they be taken as is well knowen to all that know both Which now thinke you I appeale to all reasonable men to be Christes Church the reasonable soule or the brutish ape It is the obseruation of the Holy Fathers that the Diuell alwayes and his members were fayne to be the apes of God and his people that there the Philosophers learned their Theologie the Idolatrers their Priestes and Sacrifices the Heretikes their Rites and Ceremonies in figure whereof we haue in the holy Scripture the example of Ieroboam in his Dan Bethell playing the ape of Godds Temple in Ierusalem 3. Reg. 12. with many others moe States of Perfection FVRTHERMORE consider what Church is that which hath in it and euer had all holy coÌ„mendable States of faythfull people professed Virgyns vowed widowes Poore by wil and promise pâ—rsons of both SEXES dedicated â—o GOD by forsaking the world and the pleasures thereof some liuing in desertes or caues of the earth some in Cloysters in Communitie and vnder obedyence all wholly occupied in mourning and praying both night and day for the sins of themselues and others Was the Church of Christ at any time without these heauenly Orders this comely variety Haue not we in the Actes of the Apostles where is described vnto vs as I haue often saide the plat-forme of Christes Church than beginning and afterward to grow vp stil in the same orders as a child doth in the same members the perfect example of the whole multitude of christian Iewes selling all and liuing in common without property Act. 4. The terrible sodaine death also of Ananias and his wife Saphira Act. 5. for playing a false part in that behalfe of the multitudes profession and manners of such euer afterward vntill and in S. Augustines time you may see more that list Li. 1. ca. 33. in his booke De Moribus Ecclesiae Catholicae as also in all the olde writers vvhose works are extant How then can that be the Church of God which prouideth by waste desolation destruction and as it were by law that no such Orders of men and women specially and totally deputed to Gods seruice be suffered amongst them where be no maides but such as can get no matches where no man is poore but with grudge or much against his vvill where no vow is made to God nor to him must none be kept where fasters be counted Pharisees Monkes and mourners esteemed mad men the best sort of Christian men reputed the fowlest Hypocrites finally where in apparell gesture or countenaunce no signe of Religion deuotion or vertue thought to be commendable or almost tolerable The state of our Predecessors VPON these thinges afore-going riseth another goodly consideration what Church that is whose Doctors God hath so blessed with credit Maiestie eternall Memorie and Authoritie that being of the same meaning and vttering euidently both in their bookes and in their deedes both in their life at their death of the same faith vvhich we doe teach the Heretikes doe impugne yet dare they not openly condemne them nor otherwise then couertly reprehend them but if that one of theyr Bookes they can patch or pike any apparent sentence to amende their owne credits they highly vaunt thereof What Church that is whose security of saluation is so certaine breeding such awe in the Aduersaries hearts and tongues be they neuer so wanton that they dare not condemne neyther the followers of such thinges as they would haue seeme to be superstitious detestable nor the very principall Authors doers or teachers thereof Was Protestant euer heard so bold to plucke S. Gregorie out of heauen for saying Masse or Saint Bernard for his Monkes Coule or Saint Augustine for praying and offering Sacrifice for his Mothers soule or the very first Authors of Monkes and Friers Orders as Saint Basile S. Benedict S. Frauncis S. Dominicke S. Anthonie such others or the Founders of our Colledges in Vniuersities for their respecting in their worke and commaunding in their Statutes prayer Dirige Masse for their soules for euer Yea doe they not the best of theÌ„ all in the most solemne pulpits of the realme commended them by name blesse their memorie and praise God for them Would they so doe by soules damned with the Diuell in Hell Finally which of them all hath beene heard so peremptorie in his sentence to condemne to hell for daylie hearing of Masse praying for the dead calling vpon Saints going a Pilgrimage c. the very multitude of our Predecessors all since the first christening of our Nation nine hundred or a thousand yeares agoe euen vntill King Edwardes time all his own others fathers mothers grandfathers and grandmothers other Ancestors kinsfolke and countriemen that euer liued since that time But those that liued afore that time in Paganisme Idolatrie who sticketh to condemne more then the Olde Romaines Grecians and other Infidels of other countries not seruing GOD nor hauing heard of nor beleeuing in Christ If any will say that ignorance before this time of their new Gospels preaching excused the one sorte vvhy did not ignorance excuse likewise the other sort What cause can be giuen why the one sort are in heauen and the other in hel but only that as they afore our Christening vvere vvithout God and without Christ so these since that time beleeued the right faith of Christ vsed the true worship of God As for inuicible ignorance to haue saued then the simple sort of very sottes in maner as now by the opinion of some learned Catholike men it doth in Germanie and in England c. it can not here of them be said
dispositions read depositions fol. 125 b line vlt. for consubstubflantialitie read consubstantialitie fol. 128. a. line 23. for vniuesallie read vniuersallie A TABLE OF THE MOTIVES conteined in this Treatise 1 NAme of Catholikes fol 5. a. 2. Name of Heretik 9. a 3. Name of Protestants Puritans c. 10. a 4. Oâ—d Heresies 13. a. 5. Miracles dogmaticall 15. a 6 Miracles personal 27. a. 7. Visâ—â—â—s 32. b 8 Scriptures 39. b 9 Traditions most certaine 42. b 10 The Churches iudgemeÌ„t 45. a 11 The churches practise 48. b 12 See Apostolike 55. a 13. Councels 59. a 14 The Fathers 63. b 15. Martyrs 69. a 16 Their own Doctors 74. a 17. The Catholike Faith in England mightily planted and lightly chaunged 80. b 18 Going out 84. b 19. Rising afterward 86. a 20 Beginning with wondring and gainsaying of Christians then in Vnitie 88. b. 21. Vnsent 90. b 22 Succession 93. a 23. Apostolike Church 95. b 24 The Romaines neuer chaunged their religion 100. a 25 Conuersion of Heathen Nations 102. b 26 By what Religion hath Idolatrie beene destroyed 105. a 27 Vnitie 117. b 28 Iudges infallible incases of Controuersie 120. b 29 Protestants themselues take things vpon our Churches credit 123. a 30 Storehouse of the scriptures 124. b 31 Studying and teaching of all Diuine truth 125. b 32 Annuall celebrating of all Christs Mysteries 129 b 33 Ecclesiasticall Monuments and Liuings 142. a 34 Apes 143. 35 States of perfection 144. b 36 The state of our Predecessors 145. b 37 The only knowen and vndoubted Mother of Christs childreÌ„ for one thousand yeares togeather 147. b 38 Celebration and Operation of Christs death 149. b 39 Teaching the Narrow way and liuing after it 151. a 40 Obedient subiects 153. a 41 The Church to whom Princes doe homage 155. a 42 The Parlament Church 156. b 43 Communion of Saints 158. a 44 The Church that all Christs enimies fight against 159. a 45 Euer visible and Catholike 161. a 46 Where grew the Protestants seed before our time 163. b 47 Sure to continue 167. a 48 How to make plaine demonstration that the Heretikes haue no euidence and that we haue all 171. a A TABLE OF THE MORE PRINcipall matters touched in this Treatise A AN Admonition to Catholikes that frequent the new Seruice Fol. 133. a To Priestes likewise that say it 136. b Aerians aliue againe in the Protestants 13. b Aultus 34. b 52. a 112. b S. Ambrose Motiue the Fathers 64. a Anabaptistes 165. b 166. a Antichristes side against the Pope 58. a Apes of the Catholikes are Heretikes 143. a The Apostles were of our religion 44. a. b 60. a 102. a 104. a 156. b Apostolike Church 95. b Apostolike See 55. a 94. b Assumption of our Lady 132. b Atheistes why they be so many in England 128. a. 152. a 166. a Motiues against theÌ„ See here in the word Christ and in the Preface S. Augustine of our religion 16. a 34. b. 35. a 44. b 45. b 47. b 49 a 51. b 54. a 55 b 108. a 117. a 160. b. brought therunto by God 34 b. How he should be vsed in England by the ParlameÌ„t law if he were there liuing 157. a His Motiues Name of Catholikes 5. b Name as of Protestants c. 12 a Councels 63. a the Fathers 64. b Succession in the See Apostolike 95. a 99. b 167. b the Churches authoritie pâ—e pa. 5. fo 123. b the Churches continuance 95. a 129. a 167. b the Churches wisedome and learning pref page 8. fol. 129. a Apostolike Churches as the Romaine c. 98. a 99. b. The honour and vertue of Saints and Relikes 110. a. Emperours turned from their Idols and praying at Peters Sepulchre 160 a. Christianity of humane lawes 153. a. 160. a S. Augustine the Apostle of Englishmen of what Religion and authoritie 80 b. B S. BAbilas Relikes 108. b Baptisme necessary for saluation of Children 14. a. 49. b. 71. b. 165. b. S. Bede of our Religion 17. a. 81. a 100. b. His storie to be read diligently of Englishmen 81. a. his Motiue the Romaine Church 100. b S. Bernard of our Religion and with what Miracles he confirmed it 29. a 115. a Bishops of England vnitie constancy 86. a A Bishop aboue a Priest 165. a Bookes of Heretikes not to be read 140. a C CAluin against our Prorestants about the Head of the Church 78. a His Legats in India 103. a His errors about the Trinity 126. b. Caluinists condemned by Luther 75. a Carolostadius condemned by Luther 75. a Catholikes haue the truth 3. b. that very name a certaine marke of right Catholikes 5. a Catholikes Romaine 55. b Chalenges turned into Proclamations 1. b Change of religion neuer made by vs. 51. a 100. a what an impudeÌ„t attempt it is 54. b. 80 b 135. b the Iewes religion chaunged into ours by Christ 117. a 124. b Christ to be beleeued for these Motiues Authoritie of his Church pref page 5. fol. 47 b Vnity of his Church 118. b Miracles 30. b 110. a Visions 33. b vertue of his Saints and of their Relikes 110. a. vertue of the signe of his Crosse 113. a 139. a Conuerting of Emperours and Powers from theyr Idols to serue his seruants 160. a the Scriptures of the old Testament as they be vnderstood in the Church 130. b Christ excluded out of England by Parliament 157. a Christendome shut out of England by Parliament 158. a Christians and Catholikes all one 12. b Christianity of humaine lawes in what Church 153. a S. Chrisost of our religioÌ„ 44. a 56. a. 109. a. b the Churches iudgement alwaies infalible 45. a 120. b. 123. a her practise likewise 84 b the Church euerlasting and visible 47. a 93. a 104. a 129. a 148. a 160. b 161. a 167. a. Her learning and wisdome 124. b 128. a 130. a 143. b Her seruice 130. a Churches the worke of Catholikes 142. a confirmed by Miracles 29. a. 54. a 107. a 109. a 111. a by visions 70. b Churches of the Heretikes to be refrained 133. b. Communion booke an apish imitation of our Masse booke 144. a burned in a vision 38. b. In another vision the Communion receaued by a blacke dogge 39. a against Communicating with Heretikes in their seruice c. 133. b Confirmation of Children 72. a Conuersion of Heathen Nations by our Church 102. b Councels 59. a 158. a Crosse 30. a 31. b 81. a. 113. a 115. a 139 a Custome or practise of Gods Church 48. b 72. a S. Cyprian of our Religion 39. b 44. b 116. a D DEgrees taken in vniuersities of Heretikes are annullated 127. a Diuels expelled with the Masse by a Priest of Saint Augustines 16. b. By S. Bernard 115. a with the signe of the Crosse by S. Bernard 115. a by Pius Quintus 31. b with Relikes 107. a Diuels in the Protestants 107. a Donatistes aliue againe in Protestants 45. b E EBionites 40. a Ember dayes