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
the same euer since that time no exaÌ„ple being able to be brought vnto the contrary Wherefore the Protestants and Puritans bycause they are not sent but come of their owne heades are but as all other Heretikes they are not of Christes Church they are as hee of whom Saint Paul in a brief description of a false-apostle said 2. Cor. 11. Si is qui venit If he that commeth They are as Christ hath said Ioan. 10. Qui non intrat per ostium in ouile ouium sâ—d ascendit aliunde ille fur est latro vvho so entreth not by the dore into the shep fold but getteth himself vp another way he is a stealer and a robber And therefore must the shepe beware of them not heare them flee from them remeÌ„bring that fur non venit nisi vt furetur mactet perdat The theefe commeth not but to steale and to murder and to destroy Vnto this they neuer were nor neuer shal be able for to answere no exaÌ„ple being to be giuen in al this time of Christes Church but that the Preachers stil were sent in such order and by such persons as I haue saied no exâ—mple of any sent our of order al this while finally no exaÌ„ple also of any aforetime that vvas sent out of order that had not withall giuen vnto him the grace of Miracles or Prophecie or of both as Moyses and some others in the old Testament our Heretykes being of those graces altogeather destitute therefore by no meanes to be accompted Gods ministers namly in this time of the nevv Testament where neither they worke Miracles neyther any haue bin euer sent but only by order Succession COnsider moreouer vvhat Church is that which can giue you in plaine authenticall vvriting the lavvfull orderly intiere without any breach and sound notorious Succession of Bishopes Pastors and Priestes with theyr whole and seueral flockes euer synce the Apostles tyme. Can not ours thus doe Or can the Protestants thus doe Or was it euer the true Church that could not so doe Or was it not euer the true Church that could so doe What one of al these things can be denied or with any exception be disproued Who readeth in the new Testament the Actes the Epistles and other writings of the Apostles with the Ecclesiastical Histories of the tymes that folowed which can be ignorant of this that the Church once begonne by and in the Apostles did afterward grow on and spread it selfe ouer al places and through al ages by this Succession So that whosoeuer will say at this day them-selues to be the true Church it is as necessarie for them to be come of the Apostles by a certaine Order of Bisshoppes continually succeding one another from that time to this time as it is necessarie for vs that now are Adames children to be come of Adam by a continual petigrew of our Fathers GraÌ„dfathers and other progenitors euen till his time So likewise as it is necessarie for the feete to be referred to the head by certaine articles ioyntes one after another ouer al the whole body and not enough to say that they hang and hold with the head bycause they come of the neck vnlesse they also haue their depeÌ„daunce by the shoulders and so douneward ouer al the body eueÌ„ by the knees legges and ancles And in this doth S. Hierome note all Heretikes to faile where he saith In Mic. â— Haeretici non habent diuitias de paterna hareditate venientes Heretikes haue not such riches as come to men by plaine inheritance from their Fathers And namely to the Donatists vpon the same saith Optatus De dotibus Ecclesiae Cathedra est prima Lib. 2. quam probauimus per Petrum nostram esse Vestrae Cathedrae vos originem reddite quivobis vultis sanctam Ecclesiam vindicare Missus est victor ex Africa Romanâ— Erat ibi filius sine patre sequens sine antecedente Of the Churches dowries the Chaire or See of Rome is the first which we haue proued by Peter to be ours now the origine of your chair giue you that will challenge to you the holy Church Sent in deed by you out of Afrike was Victor to Rome that you might say you had also on your syde a B. of Rome but he was there as a sonne without a Father a Successor without a Predecessor vvherby he gathereth that the Church of Rome was not for the Donatistes bycause this Victor whom they sent thither to lurke in a corner as their B. of Rome vvas there the first of that sort came not from S Peter by succession For so did only Syricius the true B. of Rome at that time and bycause hee so orderly succeeding to S. Peter vvas with Optatus and the other Catholikes in Afrik not with the Donatists thervpon concludeth Optatus that theyrs was the holy Church not the Donatists for al their fatherlesse apish Bisshopp Victor by them sent thither So sure an argument of the true Church was it euer to haue the B. of Rome Saint Peters Successors societie and so sure an argument of a false Hereticall Church was it euer to sitte without succeding And therefore doth S. Augustine amogest other most certaine Motiues that most iustly kept him in the lap of the Catholike Church giue this for one Con. ep Maenâ— ca. 6. Tenet ab ipsa Sede Petri Apostoli cui pascendas oues suâ—â— post resurrectionem Dominus comendauit vsque ad praesentem Episcopatum Successio SacerdotuÌ„ There kepeth me in the said Church the Succession of Priestes from the very sitting of Saint Peter to whom our Lord after his resurrection coÌ„mitted the feeding of his shepe euen to this present Bishop And the same cause so mouing him he proposeth to the consideratioÌ„ of the people of the Donatists as a cause most certaine why they should forsake those heretikes and returne vnto the Catholikes Thus he saith Venite fratres si vultis vt inseramini in vite Dolor est In ps con parteÌ„ Den. cum vos videmus praecisos ita iacere Numerate Sacerdotes vel ab ipsa Petri Sede in ordine illo Patrum quis cui successit videte Ipsa est Petra quam non vincunt superbae inferorum portae Come Brethren if you will that you may be grafted in the vine It is a greife to see you so lie cut of Number the Priestes eueÌ„ from the very sitting of Peter and in that order of Fathers see who suceeded whom That is the rocke which the proud gats of Hel doe not ouercome The verie same likwise giueth TertulliaÌ„ for a most vndoubted prescription agaynst such Heresies as dare vaunt them-selues to haue bene in the Apostles time Quae audent interserere se aetati Apostolicae This is his saying De praescri haer Edant ergo origines Ecclesiarum suarum euoluant ordinem Episcoporum suorum Let them then shew forth the origines of
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
waies to the ground they fell and there did lie so as if they had beene dead Ioan. 18. But he that at the time of his Passion first laid them on the ground with his mightie word after suffered them to rise againe now likewise permitting them to receaue their strength vp they rose againe with much feare and trembling not knowing what to doe At last they agreed thus to doe to bid to a banket an old woman named Katharine a Iew borne but then a Christian to warme her well with wine and so to hire her for money to conuey the said bloody Hoastes away to the Iewes of Colē for feare least the matter should come to the eares of Christian men at Bruxelles She agreeing to their request taking home with her the Pixe and minding the next day after to take her iourney was the same night in her sleepe admonished by an angel to leaue off her enterprise to deliuer the Pixe to her Ghostly Father the Curate of the Chappel Church Which she did on the morrow in the presence of two other Priests And sone after the matter being knowē all abroad there came in solemne Procession the Bishop of the Dioces the Canons of Saint Gudilaes Church the Duke of Brabant his wife and Nobles all the people to the Chapel Church to translate from thence those three Sacred Hoastes to the great Church of S. Gudila where to this day they are reuerently kept openly shewed deuoutly honored with great dayly concourse of people but most singularly vpon the Sonday after Saint Margarets day in the moneth of Iulie To omitte here the Dukes iust seueritie shewed vpon that wicked rable for their manifold villanies and to returne to our Countriwoman She now lyuing at Bruzelles with the foresayd infirmitie befallen vnto her there both hearing much of others concerning this B. Sacrament of Miracle and seeing also herselfe the great seeking of people vnto it conceaued her foresaid sure hope that God Almightie by it would helpe her But then againe considering with her selfe that such as loke for mercy at Gods handes must with his grace prepare themselues so as mans poore fragylitie will permitte she laboured all that shee myght to flie from sinne to approche vnto God and to that purpose she serued him euery day very deuoutlie at his Altar in the Church as the people doe gyue her verie good testimonie But speciallie the last yeare at Shroftide shee gaue herselfe most earnestly to all spiritual godly exercises An. 1573. For then did she take order with herselfe to fast weekely from that time forward wednesday Friday and Saturday and that in bread and water taking also thereof a verie small quantitie to come likewise in no bed at al but to lie on the ground which she yet obserueth vntil at least the yeare of her healing be first expired to vse moreouer no linnen next her body to goe euery weeke to Confession and as often also to receaue the blessed Sacrament And as she proceeded further further in the exercise of these most godly workes so Gods goodnes drawing nearer and nearer vnto her shee grew likewise more more in hope in so much that a few dayes before her healing she said plainely both to her ghostly father and to diuers her familiars that shee had novv no doubt at all but that her healing was so neare at hand that shee looked for it euery day that the more assuredly because the great solemnity of the blessed Miraculous Sacrament vvas now likewise at hand Wel the Saterday came and that Solemnitie should be the Sonday after The same Saterday shee went a great league out of Bruxels not regarding her exceeding paine in going to her accustomed Ghostly Father who a little afore vvas gone so farre out of the towne to dwell and she very loth at that time to goe to any other Confessor but to him onely vvho by long hearing of her Confession knew so well the state of her soule And being come home againe the same Fuening it chaunced her in talking with a certaine vvoman that ought her money to be angry with her for disapointing of her and besides to threaten her that she would haue her in the Law for it Where in suspecting afterward that she had brokē her patience and therefore fearing to receaue on the morrow the B Sacrament without confessing of herself againe Againe to confession she went on the Sonday morning to the Pastor of the Chapel Church her parish-Parish-Church a verie singular good man Lord Suffragan to the Archbishop of Mechlin and Orderer both of me most vnworthy and of other Englishmen for the most part that in these Countries are made Priestes Hee giuing her as it may seeme by reason that she was at confession the day before but short Pennance rose vp out of hand leauing many gentlewomen which waited at his stoale as they doe ordinarilie euery Sondaie to be confessed of hym leauing them all I saie hee rose immediatly for her cause and came himself to minister the Blessed Sacrament vnto her being neither desired thereto of her nor loked for nor yet accustomed to cōmunicate any both because he is otherwise detained by reason of the great nūber of them that resorte euerie Sondaie to Shrift vnto him and also bycause one of the Chaplaines giueth alwaies attendaunce to serue the Communicantes as they come Hauing in this order receaued the Blessed Sacrament afrerward heard the Sermon shee went her then forthwith to S. Gudilaes Church to heare the solemne Masse of the B. Miraculous Sacrament which was there to be song that day by the saied L. Suffragan as in place of the Archbishop after Masse to go with the generall Procession in which the saied B. Sacrament should be carried about the streates as the maner is there euerie yeare as vppon that Sonday So it vvas that the euening afore shee determined vvith two vvidovves sisters good vertuous women with whom shee dwelled in house togeather to go that night three times the Procession-way in pilgrimage as deuout people doe there commonly vse to doe But when she had one of the three times so gone behold so wearie she was and sore in her body that she was forced to goe home to rest her the two sisters laughing at her for so doeing and saying merrily why Margeret what is thys you said that you doubted not but God would this time of this great Procession make you that you shold not nede your staffe at al which semeth so farr off from happening vnto you that it is rather nedefull for you to vse yet one ffaffe mo to that one which you haue already She notwithstanding this new acccident of greater lamenesse ryseth early vpp the Sonday-morning and vsing as it were violence vpon her selfe goeth the Procession-way yet once againe the second time Well being come as I said afore to heare the solemne masse kneling within the Quiere nere to the Altar
no exāple of no time being possible to be aleged to the cōtrary For this doth S. Paul number amongest the singular gifts which Christ ascending gaue vnto vs Eph. 4. Pastors I say and Doctors alwaies to the end of the world Vt iam nō simus paruuli fluctuantes circumferamur omni vento Doctrinae in nequitia hominum in astutia ad circumuentionem erroris so doing their duty euermore that wee be not now lyke children wauering and carried about with euery puffe of Doctrine blowen by naughtie men that haue craftie waies to deceaue vs with their errors The same vigilant zeale of our spirituall Fathers and Mother the Church against all Heretikes straight to note them and cut them of did God also fore tell by his Prophet Zacharie Et erit in die illa 3. Zac. dicit Dominus exercitum disperdam nomina idolorum de terra non memorabuntur vltra pseudoprophetas spiritum immundum auferam de terra Et erit cum prophetauerit quispiam vltra dicent ei Pater eius Mater eius qui genuerunt eum non viues quia mendacium locutus es in nomine Domini Et cofigent eum Pater eius Mater eius genitores eius cum prophetauerit And in that day shal it so be saieth the Lord of hostes I will destroy the names of Idoles from of the earth and they shal not be any more remembred And False prophets and vncleane spirites will I take away from the earth And so shal it be when any man shall any more play the Falseprophet there shal say vnto him his Father and his Mother that did begett him Thou shalt not liue by cause thou hast spoken a lie in the name of our Lord. And there shal stick him his Father his Mother euen his owne parentes when that hee playeth the false-prophet Finallie hee gaue to Peter and to his Successors for euer the charge and the gift alwaies so to doe whensoeuer nede should be thereof saying Lu. 22. Confirma Fratres tuos Confirme thy Brethren For which cause also the Church is of Saint Paul called 1. Tim. 3. Columna firmamentum veritatis the Piller and proppe of truth for that it doth continually hold vpp and mainteine the truth against all such as at any time goe about to pull it doune So hath it alwaies done against all Heretiks afore time and they against whom it hath bene faine so to doe at any tyme were euer Heretikes The Protestantes therefore and Puritans against whom it so doth at this time are likewise Heretikes and for the same cause wee that neuer were for any poynt of our Doctrine by men of the Church gainesaid are without al doubt true Catholikes Vnsent ANOTHER demonstration that ours is the true Church you shall haue if you consider vvhat Church is that whose Priestes and Bishopps come in by ordinarie calling of other Bisshops that were before them of whose right ordering and lawfull power of ministery the Sects themselues make so litle doubt that they esteme one so called and ordered very fitte euen for their own Ministerie yea much more requisit then one of their own making seeking as much as they can possiblie to be consecrated by one of our Order least their might some danger or doubt aryse afterward of their right institution In figure of which their so doing and others the like the Historie of Michas the Idolatrer may be remembred who sayed Nunc scio Iud. 17. quod benefaciet mihi Deus babenti Leuitici generis sacerdotum Now doe I know that God wil prosper me hauing a priest of the Leuiticall kind Contrariely what Church that is whose Ministers are but very laie men vnsent vncalled vnconsecrated and therefore executing their pretended office without benefit or spirituall comfort of anie man yea to the certaine and great damnation of themselues and others vnfit vnworthy by that only they be called to that fond function of any seruice in the Church of God holding therefore amongst vs when they repent and come againe none other place but the place of laimē in no case admitted no nor loking to minister in any office vnlesse they take our Orders which afore they had not Is not this very practise both of vs and them a playne confession on their parte that ours is the true Church of Christ euen that same Church vnto the which after his Resurrection hee sayed Sicut misit me Pater Ioan. 20. ego mitto vos As my Father sent me so I send you And consequently is it not a plaine declaration that they are out of Christes Church What company can they shew vs at any tyme synce Christes Ascention to this day that toke vpon them to preach and minister not sent nor called thereto by their Aunciēts in those offices but they were Heretikes or Schismatikes We haue in the Actes of the Apostls described vnto vs of purpose the forme of Christes Church that the Apostles planted there doe the Apostles themselues notifie vnto vs false preachers not only by the marke of going out whereof I haue spoken afore but also by this that they vvere not sent saying thus Audiuimus Act. 15. quia quidam ex nobis exeūtes turbauerunt vos verbis euertentes animas vestras quibus non mādauimus we haue heard that certaine going out frō vs haue troubled you with their preaching goeing about to ouerturne your soules to whom wee gaue no commission Saint Paul likewise proueth the same out of Esaie the prophet that Preachers I say must be sent Rom. 10. Quo modo vero praedicabunt nisi mittantur sicut scriptum est Isa 52. Quam speciosi pedes euangelizantium pacem euangelizantiū bona And how shal they preach vnlesse they be sent as it is written O how faire be the feete of such as preache peace of such as preache good thinges In the worde feete vnderstanding that they be sent as messengers And therefore as he sent himselfe Tite and Timothee so hee appointed them for to send others Whereupon he saieth vnto Timothee 2. Tim. 1. Gratia Dei est in te per impositionem manuum me arum The grace of GOD is in thee by the Imposition of my handes Grace was giuen vnto thee 1. Tim. 4. cum impositione manuum Presbyterij vvith the Imposition of Priestes handes And touching others he saith vnto him 1. Tim. 5. Manus cito nemini imposueris Giue thou Impositon of handes to no man rashly To Tite likewise Huius rei gratia reliqui te Cretae Tit. 1. vt constituas per ciuitates Presbyteros For this cause left I thee in the I le of Crete that thou shouldest make Priestes in euerie city Such then was the order of Christes Church which the Apostles founded Priestes to be sent by Priests and not by the letters Patēs of King or Queen nor Priuilegio Altissimi c. And such hath bin the order of
their Churches Let them vnroll the Succession of their Bisshopps Finallie it is without contradiction by the witnesse of Scriptures Doctors and Historyes a most vndoubted way to know at al times vvho be Heretikes and who be Catholikes and therefore of such as wil not desperatly cast them-selues into Hell deeply and earnestly to be considered Apostolike Church VPON this poynt of Succession is inferred another very vvorthie consideration that whereas not only we in the holy Masse but also the Heretikes in theyr communion professe both to beleeue Vnam Sanctam Catholicam Apostolicam Ecclesiam One Holy Catholike and Apostolike Church according to the Crede of the first Constantinopolitan Councel it is our Church that is Apostolike bycause it agreeth in the faith with the Church of Rome in which is the See of an Apostle holding on to this day by Succession and to which was written an Epistle by an Apostle What caÌ„ they here deny doth not our Church the Catholikes I meane of England agree in faith with the Romain Church It is both confessed by the Heretykes who for that cause do call vs Papists and knowen to all men bysides Doth not the Bishop of that Church succeede an Apostle in his See S. Peter was an Apostle and Prince of the Apostles and the first Bishop of Rome which is as euident in it selfe and as certainely may be proued by vndoubted witnesse and as sensibly is sene vvith our very eies as that there hath bene so long and is at this present such a citie in the world named Rome Had not the Church an Epistle writteÌ„ to it by an Apostle S. Paules Epistle to the Romains is extant Are not these the causes why a Church is called Apostolike Heare Tertulâ—ians definition De Pres Haeret. Age tam qui voles â—uâ—iâ—sitatem melius exercere in negotio salutis tuae peâ—â—urre Ecclisias Apostolicas apud quas ipsae adâ—uc Cathedrae Apostolorum suis lâ—cis praesidentur â—pud quas ipsae authenticae literae corum recitantur sonantes vocem repraesentantes facieÌ„ well now thou that wouldest vse yet more curiosiâ—ie in the matter of thy saluation runne ouer the Apostolike Churches at whom the very Chairs of Apostles are yet in their places sitten in at whom the very authentical letters of them are recited sounding their voice representing their face Examples there hee putteth of the Churches of the Corinthians of the Philippians of the Ephesians and specially of the Romains saying of the same Videamus quid dixerit quid docuerit CuÌ„ Aphricanis quoque Ecclesiis contestatur Let vs consider what it the Romain Church hath said what it hath taught Mary with our Aphrican Churches also it holdeth Which he there declareth in al points by the Heretikes of that time denied by himselfe with other Catholikes of that countrie beleeued Wheâ—eupon he will haue it to follow that their African Churches are Apostolike although not so as the Romaine Church other like yet in another right good sense bâ—cause they agree with those Apostolikes And in this hee putteth so strong an argument of the truth that hee â—gâ—ine againe prouoketh Heretikes to shew the like Edant origines Ecclesiarum suarum euoluant ordinem Episcoporum suorum ita per successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis vâ—l Apostâ—â—icis viris qui tamen cum Apâ—stolis perseuerauerit habuerit authorem antecessâ—rem Hoc enim modo Ecclesiae Apostolicae census suos deferunt Sicut Smyrnaeorum Ecclesia Polycarpum ab Iohanne collocatum refert Sicut Romanorum Clementem a Petro ordinatuÌ„ id proinde vtique caeterae exhibent quos ab Apostâ—lis in EpiscopatuÌ„ constitutos Apostolici seminis traduces habeant Let the Heretikes bring sorth the origines of their Churches let them vnfold the rew of their Bishops so from the beginning running downe by successions as that first Bishoppe of theirs haue had for his author and predecessor some one of the Apostles or Apostolike men which also with the Apostles perseuered For after this manner doe the Apostolike Churches bring down their substance to our time As the Church of the Smyrnians sheweth Polycarpus placed by S. Iohn as the Church of the Romains sheweth Clement ordered by Saint Peter And so verily doe the rest also shew whom by the Apostles ordained Bishops they haue for the drawers vnto them of the seed or doctrine Apostolike So as our naturall progenitors haue deriued or passed vnto vs the naturall seede of Adam Confingant tale aliquid Haeretici Let the Heretikes faine any such thing if they can saith hee But no doubt they cannot and therefore be they not Apostolike and ours most certainely which manifestly so doth is Apostolike God graunt them therefore once in heart also to beleeue with vs that which with vs in mouth they professe to beleeue I say One Holy Catholike and Apostolike Church Neither it is the Motiue only of Tertullian Saint Augustine also in the greatest matter that can be touching the very Canon of the Scriptures sendeth vs to those Churches speciallie aboue all others Quae Apostolicas Sedes De doct Christ lib. 2. cap. 8. Epistolas accipere meruâ—runt which to haue Sees Apostolike and to receaue Epistles Apostolike found the fauour Finallie many others of the holy Fathers teach vs the same vvay vnto the Truth and no one of them all did euer disproue it In whome this is yet further to be coÌ„sidered that whereas there were in their time standing yet manie other Churches Apostolike besides the Romaine they for all that did euer principallie and singulaly direct men alwaies to the Romane so also calling it by prerogatiue the Church Apostolike or See Apostolike that by that name it was no lesse knowen from all others as all can beare me witnesse that read antiquity then I say when there were also many other Churches or Sees Apostolike than now at this time it is when we haue none other Apostolicke See remaining After which manner also we know Virgil from all Poetes by the name of Poeta and Aristotle from all other Philosophers by the name of Philosophus S. Paule from all the other Apostles by the name of Apostolus Which thing well considered of anie indifferent man may giue him easily to vnderstand that the holy Fathers of the Constantinopolitan Councell in their Creede bidding vs to belieue the Church Apostolike did not only meane the RomaÌ„ Church but also none other but the RomaÌ„ well that I leaue to the consideratioÌ„ of such as be indiffereÌ„t But that which afore I saide is certaine as it is also most worthy to be considered that the Fathers in their times hauing manie Sees Apostolike yet chieflie looked themselues and directed others to the Apostolike See of Rome And now at this time when as there is none other of that sorte remayning in the worlde but onely the Roman and yet neuer none of them all more
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
Protestants that Iouinian lette out of Hell Priestes and Nunnes Mariage Or were it they and â—gaine stopped vp that gap gate of Hel Was it against them that Aerius let out of Hel his Heresie of No good to be done to the dead by prayer Or were it they that againe stopped vp that gate Was it one Church against which these Heretikes and many other such like ran out and another against which issued out the Arrians Sabellians Nestorians Pelagians and finally all the rable Or vvas it not one Church and the same which stopped vp both sortes of gates Not the Protestantes but our Church the one sort therefore not the Protestants but our Church the other sort therefore againe not the Protestantes but our Church the true Church Euer Visible and Catholike TO this consideration ioyne this also what Church is that vvhich can shew in it the fulfilling of innumerable Scriptures touching the Churches vniuersalitie by time place and person vvhich can spread before your eyes her line and pedegree descending from the chiefest Apostles euen vnto this time which can declare that in all Ages and States since Christs time shee hath had some notable glorious companie professing her Religion euen in the pointes also that the Aduersaries now impugne which is knowen still to haue in all places euen amongest the Kingdomes of Heretikes Turkes and Heathens her open Confessours Professours Maintayners vnto death Consider on the other side vvhat Church is that vvhich lacking proofe of lawâ—ull and lineall Descent careth not for the middest but leapeth froÌ„ one end immediatly to the other from Luther to Christ not hauing record of her religion in all the meane time no monument of such a Church neyther in leafe or line of Seruice-booke neyther in creation of Priest or Bishop of their Sect no like practiâ—e for her â—n gouernment either ciuill or Ecclesiasticall The truth is that some there haue bin in many ages in some points of their opinion but such as may not beare the naming and as may be easily proued not to haue beene of their Church because of certaine other pointes of their opinions As Aerius who denied praying offering for the dead ordinarie daies of fasting diffeâ—ence of Priest and Bishoppe dare they trow you for all this name him as a Protestant No Auâ— â—â—r 5â— I warrâ—nt you they know that he was withall â—n Aâ—rian Or any other of the old Heretikes likewise in some raile tyed to them doe you heare them for all that make their vaunt of them Let vs come then to veâ—y Huâ— and Wicklef themselues of whome they are wont to be somwhat lesse ashamed were they at least Protestants Or which is all one be Protestantes as they vvere Hussites and Wicklefistes No there be many points named wherein they agree not One for example Hus Wickâ—ef did holde 〈…〉 35. that for euery mortall sinne vvhich any Magistrate should commit by by he lost his office were he Priest or Bishop King or Queene or vvhat els so euer and no longer therefore men bound to obey him Will the Protestants alow well of such confusion as in thinges both diuine and humane therevpon must follow To be briefe let them heare their Father Martin Luther speake Non râ—cte faciunt qui me Hâ—â—ssitâ—m vocant Apâ—d Rof aâ— 30. Non enim mâ—cuÌ„ ille sentit They doe not well saith hee that call me an Hussite for with me hee agreeth not Let them heare also theyr brother Phillip Melanchton speake Inspexi Wiclefum Ad Frider Micon sed deprehendi in eo multa alia errata ex quibus iudicium de spiritu eius fieri potest Prorsus non intellexit nec tenuit fidei iustitiam c. I haue viewed Wicklef but in him haue I found many other errours by which iudgemeÌ„t may be made of what spirit he was Certainely he vnderstood not nor held not the iustice of faith foolishly confounded he the Gospell things political wiâ—h many other his errors that he there confesseth obiecteth Li. de vit Iew. Which L. Humphrey eyther ignorantly knew not or maliciously dissembled in extolling so highly this wrong-sprited Wiclef making him his Iewels peere them two the two Moones or Sunnes of Oxford and yet Melancthon withall that thus hath iudged him a man of right iudgement So that by this it is manifest that the Church of the Protestants neuer was neuer at al I say in the world before this time Now consider than to which of these Churches the Holie Scriptures beare witnesse to this new vpstart or to that old permanent As where our Sauiour saith to them whom he sent to preach to minister his Sacramentes to all Nations Mat. 28. Et ecce ego vobiscum sum omnibus diebus vsque ad consummationeÌ„ saeculi And behold I am with you all dayes euen to the ending of the world As also vvhere God saith of Christ by his Prophet Ieremy Si irritum potest fieri pactum cum die Iere. 33. pactum cum nocte vt non sit dies nox in tempore suo pactum meum irritum esse poterit cum Dauid seruo meo vt non sit ex eo filius qui regnet in Throno eius Leuitae sacerdotes ministri mei Gen. 8. â— 22. If broken may be my promise with the day and my promise with the night so that there be not day and night in their time my promise also broken may be with Dauid my seruant so that there be not a Sonne of him to raigne in his throne Leuites or Deacons and Priestes my ministers As againe vvhere hee saith by his Prophet Esay Hoc foedus meum cum eis dicit Dominus Spiritus meus qui est in te Esay 59. verba mea quae posui in ore tuo non recedent de ore tuo de ore seminis tui de ore seminis seminis tui dicit Dâ—minus amâ—dâ— vsque in sempiternuÌ„ This is my promise or bargaine vvith them saith our Lord My spirit vvhich is in thee and my words which I haue put in thy mouth shall not againe goe out of thy mouth and out of the mouth of thy seed out of the mouth of the seed of thy seed saith our Lord froÌ„ henceforth euen so for euermore with innumerable more such like places that most euidently conteine in them visible preachers and ministers preaching and ministring raygning and shining in Christes Church for euer and therefore the said Church to be euerlasting visible visible euerlasting Where grew the Protestants seed before our time HERE BY the way doth offer it selfe a consideration of very great weight rising vpon that which in the last Motiue I saide that neuer vvas there Protestant in the world before Luthers time at the soonest but yet that manie points of Protestancy were long before and that at sundry times Whereupon I would haue it
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
to make against this third note For that it is no good exception you may hereby perceaue because the Fathers make both notes as I haue declared Wherefore the one destroyeth not the other but they stand both well together The cause thereof is this for that christians and catholikes are both but one name and so of the Fathers vsed and accompted who therefore commonly deny Heretikes to be Christians because they are not Catholikes that is to say Christians of all Christendome but only of some peece The difference only is that the name Catholike is plainer in this case and inuented to be ioyned as a very singular Epitheton vvith Christians so to put all out of doubt in saying Catholike Christians For if they were not all one a man might as vvell say Heretike Christians which no man vseth to say And so haue I by the verie common names both of them and vs made three most easie most certaine probations vnpossible of them to be coÌ„trolled that we are of the truth and they out of the truth Old Heresies TO proceede now to another like probation whatsoeuer was Heresie in time past the same is Heresie now also and the holders of it Heretikes as they were of old vnlesse any man be so vnfaithfull or rather mad to thinke that truth of Religion chaungeth with the time and that it is false vvhich Saint Paule saith Christ Iesus yesterday and to day the same also for euer Heb. 13. As certaine therefore as this is that Christ truth chaungeth not so certainely shall it be proued in this part that these men be Heretikes and their doctrine Heresie Which may be done and God willing shall be done hereafter if need be in very many points of their doctrine But because anie one point is sufficient to shew that we must auoide them as in the Arrians Sabellians and in manner all other olde Heretikes it is manifest who alwaies for only one point were accounted damnable it shall be enough specially in this my breuitie to bring forth one or two examples Well then Heresie it was aforetime to deny as these men doe that praier or offering may be made for the dead And that we plainly shew out of all Recordes of Heresies left vnto vs by the writing of most approued Notaries For the Greeke Church let Saint Epiphanius Epip her 75. Aug. haer 53. bee seene for the Latin Church Saint Augustine who both haue recorded it for the Heresie of a certaine Arrian named Aerius Saint Augustines wordes are these In Arrianorum haeresim lapsus propria quoque dogmata addedit nonnulla dicens orare vel offerre pro mortuis oblationem non oportere c. This Aerius being fallen into the heresie of the Arrians ioyned also thereunto certaine positians of hys owne saying that we must not pray or offer oblation for the dead c. Our men therefore hauing the same Position it followeth plainly that they are Heretikes as holding that which before was heresie so accompted in al Churches both Greeke and Latin And this were they neuer nor neuer shal be able to answere For another example I chuse that cruell Heresie of theirs against the necessitie of Childrens Baptisme through the which they haue suffered and stil do suffer to perish many thousands of those poore soules not able to helpe theÌ„selues It was of olde the Heresie of the PelaÌ„gians that children might come to lyfe euerlasting without the Sacrament of Baptisme Aug. haer 88. de pec mer. lib. 3. ca. 5 Cip. lib. 3. Ep. 8. de iâ—fant baptizaÌ„d as Saint Augustine in sundrie places witnesseth mightily by the scriptures confuting the same allegeing also against it the testimonie of Saint Ciprian with a Councell of 66. Bishopps in his tyme that they which suffer children to die without Baptisme Deny Gods mercie and grace to men and destroie soules Wheras Filius hominis non venit animas hominum perdere sed saluare Luke 19. The Sonne of man came not to destroy soules of men but to saue them And in another place S. Augustine sayeth De orig can lib. 3. cap. 8. Ep. 28. that if a man wil be a Catholike he must not so beleeue speake nor teach Againe in another place that whosoeuer so saith Tanquam pestis communis fidei detestandus est he must be detested as the pestilence of common faith Qui profecto contra Apostoli praedicationeÌ„ venit totam condemnat Ecclesiam Hee verelie both goeth against S. Paules preaching and condemneth the whole Church Therefore our Protestantes and Puritans for this their vnmercifull opinion are not Catholikes they are contrarie to the Apostle they condemne the vniuersall Church of GOD they are to be detested as corrupters of our Faith as Heretikes as Pelagians and in deede farre worse than Pelagians For vvee reade not that they vpon their Heresie leaft anie child vnbaptized as these doe great numbers because they although they promised them without Baptisme life euerlasting falslie yet not the kingdome of heauen also foolishly for they thought that one might be in life euerlasting without the kingdome of heaueÌ„ therefore thought they good to baptize them for the getting of that kingdome though not for euerlasting life whereas our Heretikes much more falsly than those promise them both life euerlasting and the kingdome of heauen all and therefore suffer them very often to goe awaie vvithout Baptisme as a thing for them at all vnnecessary O vnmercifull and cruell Heretikes All good people for the loue of God for pitties sake see better vnto them be euerie man vvith his acquaintance vvho so hath anie amongst them diligent earnest instant that their poore babies die not vnchristened Thus haue I by two examples of old Heresies most vndoubted prooued most plainely that they are Heretikes being both able and readie as I haue said if need be to doe the like by many examples moe Which examples for this time omitting leauing them to the remembrance of euerie man that is but meanely read in Diuinitie I will now shew forth some other waies Miracles Dogmaticall TWo waies therefore most plaine and readie will I shew by miracles vvhich are all for vs and none for them Wherein although I might be so copious as of this only matter to make great Volumes for our defence to their confusion yet will I say very little as my purpose and yet sufficient as my promise requireth Being then for vs as it hath pleased God our Lord two sortes of Miracles the one that may be called Dogmaticall the other Personall Of the first sort I set this Conclusion whosoeuer haue at any time set them-selues against any Doctrine confirmed by Miracle they haue beene against the truth There can to this no instance be giuen So that if it be shewed our Doctrine vvhich these men resist to haue beene so confirmed plaine it is that they are enimies of the truth But that can I easily shew in
will they nil they a false point this is and to be found as I haue saied in none but Heretikes And therefore they doe well to be good to their companions in the case of S. Iames Epistle Saint Lukes Gospel and others moe bycause they are plainly vnder the same iudgement themselues specially for the bookes of the Machabees We on the other side most obediently receaue and beleeue all Scriptures Canonicall Whereby to any reasonable man yt may be manifest which in it selfe is most certaine that of the same there is no part to our doctrine repugnant but all without exception to vs agreing all against heretikes vndoubtedly and that in some partes so openly that they haue no other shift but by denying Traditions most certaine THE true Church alwayes hath together vvith the whole Scripture beleeued and embraced Traditions and vvhatsoeuer companie there euer vvas vvhich was faine to crie for onlie Scriptures and to denie most certayne Traditions of the Apostles theyr doctrine for whose defence they were fayne so to doe vvas euer Heresie and they most surely Heretikes and for such at length holden by all Christendom what so euer deceaued followers for a vvhyle they had For this cause saith Saint Paul to the Church of the Corinthians Laudo autem vos fratres 1 Cor. 11. quod per omnia mei memores estis sicut tradidi vobis praecepta mea tenetis I commend you brethren that in all things you remember me and euen as I deliuered vnto you you keepe my Traditions Tas paradoseis And to the Church of the Thessalonians Itaque fratres 2. Thes 3. state tenete Traditiones quas didicistis siue per sermonem siue per Epistolam nostram Therefore be constant brethern hold fast the Traditions which you haue byn taught either by our word or by our Epistle And for the same cause saith Saint Basile Dogmata De Spiritu san ca. 27. quae in Ecclesia praedicantur quaedam habemus e doctrina scripto tradita quaedam rursus ex Apostolorum traditione in mysterio id est in occulto tradita recepimus quorum vtraque parem vim habent ad pietatem Nec his quisquam contradicet quisquis sane vel tenuiter experous est quae sunt iura Ecclesiastica The matters of doctrine and preaching vvhich in the Church are kepte some of them vvee haue by teachyng committed to wryting some againe we haue receaued by the Apostles tradition in mysterie that is to saie in secret delyuered vnto vs both which are of like weight touching Gods seruice Neyther will anie man gaine-say these whosoeuer surely hath any sight in the Churches orders And that Saint Basile herein is not singular it is manifest by thys besides much els that might be sayed that the vvhole Church Aug haer 84. Epiph. haer 78. and the Protestantes also them-selues holde for Heretykes the Heluidians for the denying the Apostolicall Tradition of our Blessed Ladies Euer-more remayning a Virgin to say nothing of many other lykevvise condemned Heretikes for the like denying of Traditions So then hath the Church bysides Scripture certayne Traditions and them alwaies in great estimation But Heretikes contrariwise haue had the custome to make exceptiō against Tradition allowing nothing but only Scrypture Thereupon saied Maximinus a Bishopp of the Arrians to Saint Augustine Con. Max. li. 1. Si quid de diuinis Scripturis protuleris quod commune est cum omnibus necesse est vt audiamus Hae vero voces quae extra Scripturam sunt nullo casu a nobis suscipiūtur c. If thou bring any thing out of the Diuine Scriptures vvhich is common with all we must needes heare it But these wordes which are without Scripture in no case are of vs receaued And to the same effect did Constantius the Arrian Emperour gyue out an Edict Epiph. hae 72. Hila li. con Const Vt Episcopi nihil praeter diuinas Scripturas Ecclesiasticae fidei adderēt That Bishops should besides the diuine Scriptures put nothing to the Churches faith Many other Heretikes might here be brought forth vvith the lyke sayings but that my purpose is here rather to set short Conclusions plainly directing the meeke and humble into the truth and mightily cōfounding the stubborne enimy than with heaps of exāples to make great Volumes Now then that these Traditions be with vs and against the Protestants although it be manyfest ynough by this that we obediently embrace Traditions and they vnfaithfully refuse them and also otherwise vvell knowen to most men neither of themselues denied yet to satisfie all men it may for examples sake be remembred that S. Chrysostome saieth Ho 69. ad populum Antiochenum Ab Apostolis haec sancita fuerunt vt in tremendis Mysterijs defunctorum agatur commemoratio c. It hath byn by the Apostles decreed that at the dreadful Misteries so he calleth the holy Canon of the Masse there should be made a commemoratiō of the dead c. And that Saint Ierome calleth it Munus quod necessitate offertur Ep. 54. an oblation which we are bound to offer vnam quadragesimā secundum Traditionem Apostolorum toto anno ieiunare to fast one fourtie dayes in the yeare according to the Apostles Tradition And that Saint Ciprian saieth it is Dominica Traditio Li. 2. ep 3 our Lords Tradition that in offering the Chalice the wine be mingled Epi. 118. cap. 6. And that Saint Augustine saith of Saint Paul Totum illum agendi ordinem quem vniuersum per orberi seruat Ecclesia ab ipso ordinatum esse c. That by him was ordayned this order of doyng vvhich through the whole world the Church doth keepe in doing of Masse with sundrie other Traditions which I omitte plainly witnessed by antiquitie to haue come from the Apostles and in our Church to this daie vsed and of the Heretikes quite reiected A plaine Argument that ours is the Church that foloweth the steppes of Christ and his Apostles and theirs to be the heire of the Arrians and other damned Heretikes a lymne and Messenger of that lost sonne Antichrist The Churches Commaundement ALwaies since Christes Ascension who-soeuer haue at any tyme resisted the common knovven Visible Church graunting that in the beginning it was to be seene and to be obeied for that is so plaine in the Holy Scripture it selfe of the Acts of the Apostles that they cannot denie it but that afterward it became inuisible and fell from Christ and therefore no longer to be obeied who soeuer I say haue thus done and spoken they were euer Schismatikes and Heretikes and in the end forsaken of all Christian men one and other how soeuer for a time they deceaued the world Let our aduersaries bring forth if they can one example to the contrarie sure it is that they can not And therefore they are themselues such as I haue sayd Schismatikes and Heretikes and for such no doubt at length will generally
be taken notwithstand-the heards of beastly followers that now they haue That such is their talke of the Church vvho knovveth not vvho is ignorant hovv they labour to shevv hovv long endured the Visible Church by the Apostles gathered and vvhen it fayled some of thē setting the age of it at two hundred some at three hundred some at fiue hundred yeares and Iewell more large then his fellowes at six hundred yeares And therefore by the Church that then was they will say they be tried and not by that which was afterward for a thousand yeares together vntill the rising of Luther and which yet holdeth on still against Luther and his Adherents By this Church in no case vvyll they be tryed bycause it is not they saie the same vvhich vvas before in the begynning and vvhich lasted onlie a certayne tearme of yeares and vvhich now is restored agayne by Luther This very same was of old the talke of the Donatistes whose maner was as S. Augustine writeth to gather ignorantly or deceitfully certaine places out of the Scriptures De vnit Ec. Cap 12. ea detorquere in Ecclesiam Dei vt tanquam defecisse ac perijsse de toto orbe videatur and them to wreast against the Church of God to make it seeme that she had as it were failed In ps 102 con 2. and out of the vniuersall world perished And in another place they say Apostatauit perijt Ecclesia de omnibus Gentibus the Church hath played the Apostata and is perished out of all Nations Hoc dicunt qui in illa non sunt saith Saint Augustine This say they vvhich are not in the Church O impudentem vocem c. Vocem abominabilem detestabilem praesumptionis falsitatis plenam nulla veritate suffultam c. O impudent saying c. A saying abominable and detestable full of presūption and falsehood staied vpon no truth c. Such was the saying of those Heretikes than therefore such is the same saying of these our Heretikes now They Heretikes then for it therefore these Heretikes now for it On the contrary syde therefore as the Church was not fayled then before Donatus rose so was it not fayled now before Luther rose And therefore as Saint Augustine and the rest that then withstood those Heretikes were of the Church so we that now vvithstand these Heretikes be likewise of the Church and they against the Church And therefore vnto euery one that will heare Christs voice must they be sicut Ethnicus Publicanus Mat. 18. as Ethnikes Publicans no credit to be giuen vnto them no cōpanie to be kept with them It was also the familiar saying as Saint Hierome witnesseth Adu Lucif of the Luciferians Factum esse de Ecclesia lupanar that the Church was become a stewes VVhich was as reasonably sayed of them by Saint Hieromes iudgement as if one would say Christum sine causa mortuum fuisse that Christ dyed in vaine Sundrie other Heretikes myght be here brought forth vvith the like blasphemous saying as in deede yt must needes of all Heretikes so be sayd who if they should say well of the Church should euer speake against them-selues And therefore we maruaile the lesse at the feare they haue to name the Church Castaleon therevpon in steed of Dic Ecclesiae Mat. 18. Tell the Church translating vnto vs dicito Reipublicae tell the common wealth others in theyr common talke for the Church hauing in theyr mouths the Congregation as in our countrie it is common VVe meruaile not at thys theyr feare I say For Gods Church is most certainly alwaies that which commonly in the world is knowē by the name of the Church as they alwaies most certainly be Heretikes vvho are commonly called Heretikes And so euermore is the aduise of S. Hierome to be followed of them that wil be saued Ibidem In illa est Ecclesia permanendum saith he quae ab Apostolis fundata vsque ad diem hanc durat In that Church must vvee keepe our-selues vvhich once being founded of the Apostles endureth euen to this daie For certayne it is by the Holie Scripture that as Christ fayleth not hym-selfe so neyther hys Church euer fayleth Psal 2. being his Inheritance of God hys Father giuen once vnto hym and hee neuer deseruing againe to leese it Vpon these two Christ I say and his Church Read S. August de vni ec runneth all the Scriptures of the olde Testament either by Promises or by Figures or by Prophecies and plainer vpon the Church then vpon Christ As worthylie hath Saint Augustine noted Puto proterea quia videbantin spiritu In Psal 30. contra Ecclesiam homines facturos esse particulas de Christo non tātam litem habituros de Ecclesia magnas contentiones exitaturos ideo illud vnde maiores lites futurae erāt planius praedictum apertius prophetatum est vt ad iudicium illis valeat qui viderunt fora◠fugerunt I thinke for this cause saieth he bycause they the Prophetes savv in spirit that against the Church men would make partes and of Christ they would not haue so much strife but of the Church they woluld raise great contentions Plainer Prophecies for the Church then for Christ therefore that whereupon greater debates would be was more plainlie forespoken and more openly prophicied that it might serue to their damnation that saw and yet ranne out And this may he easily perceaue that wil begin at Genesis Gen. 22. where God saying to Abraham In semine tuo benedicentur omnes Gentes In thy seede shal be blessed al Nations in the Seede vvee haue Christ in the Blessing of all Nations wee haue the Church and so go on to the end of that part Then the Scryptures of the nevv Testament specially that be historicall what be they els but certayne recordes of the fulfilling of the sayde former Promyses Figures and Prophecies touching Christ the Gospels touching the Church the Actes of the Apostles And all this so plainly that as the Ievves not seeing of Christ therein so the Heretikes not seing of the Church in the same can not possibly be to any thing els imputed but only to wilful blindnes for damnable lacke of lightsome fayth And therefore as the Iew to haue hys blindnes taken away must turne to our faith Cum autem cōuersus fuerit ad Dominum 2. Cor. ◠auferetur velamen so must the Heretike likewise turne him to the Catholike faith then shall hee see vndoubtedly as plaine Scriptures for the Church as the faithfull Iew shall see for Christ and plainer to as before Saint Augustine vvitnessed Such as we that be Catholikes doe see for both in euery leafe almost so manie so mighty so euident that we perceaue the Iew and Heretike to see no more then a man that seeth not the Sunne at noonedaies Psal 88. nor the Moone in the ful VVell
necessarie for mee to aske counsell of Peters Chayre and of the fayth praised by Saint Paules mouth c. Noe sticking at the monstrous space of sea land that is betwene Vbicunque fuerit corpus Mat. 24. illuc congregantur aquilae Wheresoeuer is the carkase thither vvill the egles gather c. Ego nullum primum nisi Christum sequens Beatitudini tuae id est Cathedrae Petri communione consocior I following none but Christ first am ioyned in communiō to your Blessednes that is to the Chaire of Peter Super illam Petram aedificatam Ecclesiā scio Vpon that Rock I know the Church is builded c. And because I am so far of from you Ideo hic Collegas tuos Aegiptios confessores sequor therefore here I follow them of your syde the Confessors of Egypt c. Quicunque tecum nō colligit spargit hoc est qui Christi non est Antichristi est Who soeuer gathereth not with you he scattereth that is to say who so is not of Christes syde he is of Antichrists syde c. Obsecro Beatitudinem tuam per Crucifixū mundi salutem per homousion Trinitatem vt mihi epistolis tuis siue tacendarum siue dicendarum hypostaseon detur authoritas I beseech your Blessednes for hys sake that vvas crucified the Saluation of the vvorld and for the Consubstantial Trinities sake that by your Letters authoritie may be gyuen me to say or not to say these Hypostases Read the whole Epistle Finally true it is I saie generallie without exception that alwaies as Catholikes haue earnestly kept and dilygently sought the vnity and communiō of the See of Rome so were they euer Heretikes or Schismatikes that cōtemned the same especially after that they were by it condemned for such were they at the length by the whole world taken if they continued wilfull and obstinate in the said rebellion Therefore the Protestants and other Sectaries of this time vvho haue binne by so many worthy Bishops of that holy See accursed and haue notwithstandyng so many yeares desperatly continued in their disobedience are Schismatikes and Heretikes and so wil they one day be accompted of all Christian men when as in al Heretikes that were afore our time so in these shal be fulfilled Saint Paules most certaine Prophecie 1. Tim. 3. Insipientia eorum manifesta erit omnibus their folly shal be knowē of al men as thanks be to God it hath of late yeares wel begonne to be and namely in our Countrie where notwithstanding their continual preaching for these sixtene yeares and the Catholikes all that while beyng put to silence yet haue they now fewer folowers without comparison then they had whē they began for no other cause but for that the folly of Heresie as Saint Paule hath told vs is such that through Gods working men of their owne accord in time wil see it and seeing wil forsake it Which when as by the mercy of God Catholikes shall haue there againe their liberty will no doubt much more and in short time generally of al men be done For certaine it is as I haue saied that none haue bin from Christes Ascention to this our age by the Apostolyke See condemned in maner aboue-sayed but they haue binne also after-ward by all Chtistian men with one consent abhorred and detested howsoeuer they haue for a time abused their vile tongues against the said See for condemning thē calling it Cathedram pestilentiae the Chaire of pestilence as did the Pelagians Augustine con lit Petil li. 2. cap. 51. or the seat of Antichrist or by such like termes of blasphemie Councels VVHOM so euer any Councell of Bishopps Generall or Prouinciall confirmed by the See Apostolyke hath at any tyme condemned as Heretykes they were Heretykes in dede as such they were at length forsaken of all men howsoeuer for a tyme Emperours Kinges or Queenes multitude of folowers shew of learning opinion of holines or any other mā or thing did vphold them Neither against thys can there be brought any exception Remember all the times who so that will that were before vs. The Nycene Councell condemned the Arrians for denying the Godhead of Gods Sonne the Constātinopolitan condemned the Macedoniās for denying the Godhead of the holy Ghost the Ephesine Councel condemned the Nestorians for diuiding Christs own person into two the Councell of Chalcedon condemned the Eutichians for making but one of Christs two Natures an other Councell of Constantinople condemned the Monothelits for leauing in Christ but one wil only other Councels condemned others And the end alwayes vvas that the Councell preuailed the Heretykes were suppressed For those Heretykes which I haue rehearsed which in theyr time raigned each one very farre infected meruaylous great multitudes of sinful vnconstant soules yea many Emperours also and Empresses Kinges and Queenes States Countries c. novv at thys tyme and many hundred years before this time what one folower haue they had Haue they not bin generally forsakē Haue not those Councels which condemned them of al Christēdome bin embraced Yea by the verie Parlament lavv Si Dijs placet of our Protestants in England haue not foure of them bin allowed with the Scriptures for good touchstoanes of Heresie So mightie is the authoritie so vndoubted is the verytie of such a Councell And that wel worthie as being a thing wonderfully commended vnto vs by the Example of the Apostles and first Christians in the acts of the Apostles where we haue the first lineaments of Christes Church and the orders of the same There wee see how that a very great Question being raised by certaine Prechers saying Act. 15. that wee Gentiles without circunciding of our selues after the maner of Moyses lavve can not be saued although wee beleeue in Christ the matter was referred vnto a Councell of the Apostles and other priests at Ierusalē Who after great searching debating of the matter determined it vvith Visum est Spiritui sancto nobis it hath pleased the holy Ghost vs that Christian men of the Gentils should not be bound to the law of Moises making also certayne Decrees of such to be obserued And after this what effect toke the Councell Mary S. Paule and Silas vvent ouer many Countries and Cities Act. 16. preaching and deliuered vnto them to kepe the Decrees that vvere decreed by the Apostles and Priests that vvere at Hierusalem And this same order euer since that time in like cases hath the Holy Ghost the guid leader of the Church into all Truth caused the Church alwaies to obserue making by his diuine power Councels to be assembled to be furdered to be agreed to be finished to be receaued That we doe worthily refer this proceeding prospering of Councels in the Catholike Church to God almyghty any reasonable man wil sone cōfesse that cōsidereth out of how many countries languages maners wits persōs about how many matters
afterwardes LET this also be considered that no man is able to name any time since the Apostles time wheÌ„ our Church first arose nor any certaine Author and first beginner of the peculiar Articles of our Faith and Religion but CHRIST and the APOSTLES onelie Name the Article the time and person and if I shew not the same Article to haue beene yet more auncient afore that time and afore that person let me then be accouÌ„ted one that promise more then I can performe And theÌ„ let it be farther considered wether that euer there was anie companie other then Schismaticall that can by good record be proued long after that they were christians to haue had their beginning the Author whereof is knowen the time of his rising recorded in Histories the Articles of his Doctrine before vnheard of Consider well with your selues of all such Companies as the Arrians the Sabellians the Eutychians the Pelagians the Donatists and brieflie of all the like that we can tell when they first arose who began them Is it not manifest that they were all Schismaticall and their Articles Hereticall Neither can it euer otherwise be because the holy Scripture can not be false wherein our Sauiour his Apostles doe giue vs this selfe-same marke to know such Masters Multi pseudoprophetae surgent saith our Sauiour Mat. 24. seducent multos Many false Prophets shall arise and shall lead many out of the way S. Paul likewise to the Bishops Priests of Ephesus Ego scio quoniam intrabunt post discessionem meam lupi rapaces in vos non parcentes gregi Et ex vobis ipsis exurgent viri loquentes peruersa vt abducant discipulos post se Propter quod vigilate c. I know that after my departure there will enter in rauening Wolues vnto you not sparing the flocke and out of your selues vvill arise men teaching peruerslie to the end to draw away the Disciples or Christians after themselues Mat. 13. And for the same cause our Sauiour in the Parable likeneth himselfe to a man that sowed good seed in his field homini seminanti bonum semen in agro suo and the Diuell with his Ministers to the enimie that came afterward whiles men were asleepe and sowed cockle amongst it Cum autem dormireÌ„t homines venit inimicus eius superseminauit Zizania in mediotritici where the Latine very aptly expresseth the sense making superseminans to answere vnto Seminans although the Greeke haue not that agnomination Euen so doth Tertullian gather of this Parable Tert. de praescrip Haerot in that fifth book of his written vpon the same matter that this our treatise how to stoppe the mouthes of Heretikes Thus hee saith Principalitatem veritan posteritatem mendacit ali deput andam ex illius quoque Parabolae patrocinio quae bonum sâ—â—en frumenti a Domino seminatum primo constituit auenarum autem sterilis foeni adulteriuÌ„ ab inimico Diabolo postea superducit Former doctrine is truth that which after riseth is lying so we are taught by the Parable which first setteth good seed of wheat to haue bin sowen of our Lord and bringeth after vpon that by the spite of the Diuell the corruption of baren cockle Ita ex ipso ordine manifestatur id esse Dominicum verum quod sit prius traditum id autem extraneum falsum quod sit posterius immissum So by the very order is that declared to be true and of our Lord which was before deliuered that againe to be false of the enimy which was after brought in The Protestantes then and Puritans rising of late vvith Luther Zuinglius Melanchthon Caluine and Sampson are as you see by our Sauiour by Saint Paule by Tertullian marked for Heretikes Let them if they can bring vs one example for exception But no doubt they cannot and therefore Saint Irenee also tooke vpon him boldly to know by the same badge all the Heretikes that were afore his time Lib. 3. cap. 4. Valentinus enim venit Romam sub Hygino increuit vero sub Pio prorogauit tempus vsque ad Anicetum For ValeÌ„tinus saith he came to Rome vnder Hyginus and he encreased vnder Pius and he lasted vnto Anicctus Then of another he saith likewise Cerdon autem qui ante Marcionem hic sub Hygino qui fuit octauus Episcopus c. Cerdon vvho vvas before Marcion came also thither vnder Hyginus that was the eighth Bishop of Rome c. And againe of another Marcion autem illi succedens inualuit sub Aniceto decimuÌ„ locuÌ„ Episcopatus continente MarcioÌ„ that succeeded to Cerdon waxed vnder Anicetus who did hold the tenth place of the Bishoprike Furthermore the like he noteth there of the Heretikes also named Gnostici And then of them all he concludeth together Omnes autem hi multo posterius mediantibus iam Ecclesia temporibus insurrexerunt in suaÌ„ Apostasiam All these much later the Church hauing now bin a certaine time in the meane while did arise into their Apostasie Beginning with wondering and gainesaying of Christians then in vnitie CONSEQVENTLY consider mee this whether at any time the Christian people wondered at our Religion and Doctrine or any point thereof as then first appearing and afore not heard of and whether the Pastors Doctors of the Church then presently controlled the same as new and diuerse from the Doctrine that was before And whether that all Heresies were not so wondred at and so controlled at their first apearing Whether also that which seemed so strange to them that stood in Vnity which was so gainesaid and resisted by them that had the charge of the Church of Christ were not alwaies heresie without exception The Arrians were resisted by Saint Siluester Saint Iulius of Rome Osius of Corduba Saint Athanasius of Alexandria the whole Councel of Nice the Macedonians by the Councell of Constantinople the Nestorians by the Ephesine Councell the Eutychians by that of Chalcedon Finally all others by some others And by the same marke doth S. Irenee point out vnto vs Cerdon for an Heretike saying Liâ— 3. ca. 4. Ab aliquibus traductus in bis quae docebat male abstentus est a religiosorum hominum conuentu Of some he was controlled in the points that he taught amisse and commaunded to absteine froÌ„ the Church or excoÌ„municated As our doctrine therefore which eueÌ„ from Christ his Apostles is come quietly to our hands without such contradiction is sure Catholike so that of the Protestantes and Puritans vvhich vvas streight with the sword of Gods Church sticked in Luther and neuer synce hath ceassed to be by learned Catholike men confuted and hath binne by a Generall Councel also examined accursed nor neuer shal be able to get one day of quiet possessioÌ„ but euer oppugned assaulted vntil it be quite again dispatched as haue al other Heresies byn before it is most certainly without al doubt Heretical
impugned then this no none of them all euer the thousandth part so much impugned so much barked at so much sifted as this and yet they gone and this remaining by which very euent of thinges Christ hath plainely declared vnto vs what he meant when hee said to Peter first concerning all his Aposâ—les Simon Zuke 22. ecce Satanas expetiuit vos vt cribâ—arâ—t s cut triticum Simon behold Sâ—tan hath desired that he might siâ—t you lâ—ke wheaten meale all the flowre of truth out of the sieue nothing to remaine within but bran of Heresie and error then concerning Peter himselfe Ego autem rogaui pro te vt non deficiat fides iua tu aliquando conuersus confirma fratre tuos But I haue made petitioÌ„ for thee that thy faith may not faile and thou once turning confirme thy brethren all this I say notwithstanding the Heretikes of this time will haue vs now to be so blockeheaded so mad not to take our light of the Apostolike Church of Rome that Church I say whose Bishoppes from Peter vnto Eleutherius of his time twelue in number Ireneus reckneth vp saith that it is plenissima ostensio Lib. 3. ca. 3. a most ample declaratioÌ„ of the Apostolike truth to be of his side a confouÌ„ding of all false maisters That church againe whose Bishops from Peter vnto Siricius of his time seauen and thirtie in number Optatus reckeneth vp saith that he is Schismaticus peccator Lib. 2. a Schismatike and a sinner that against this one singular chaire setteth vp another That Church also whose Bishops from Peter vnto Anastasius of his time eight and thirtie in number Epist 165 Saint Augustine reckoneth vp and saith that this is Certo vere salubriter numerare Surelie to number and to our soules health in verie deed Who now that haue care of their saluation wil not folow the example the rule of these Holy Fathers Saintes in heaueÌ„ reckning vp likewise the Bishops of the same Church from Peter to Gregorie of our time the thirteenth of that name being two hundred thirtie and three in number and there seeke find beleeue the Doctrine which the Apostles taught Mat. 16. rather then with the Donatists Protestants Puritans other gates of Heâ—l fight against the rock all in vaine so foolish to thinke that he can with theÌ„ leape at one iumpe from Luther to the Apostles hauing not one place to rest his feet in all that long space of fifteene hundred yeares which is betweene Catholike men you see were neuer wont so to leape to proue their Church to be Apostolike Heretikes haue none other but that impossible way Wherfore the Protestants Puritans be not Catholikes and Apostolikes they be Schismatikes and Heretikes with such guides or companions they walke that vvalke with them whither who seeth not whither els but to perdition God giue my deare friendes and Countrimen better eyes and take from them their vvilfull blindnesse The Romains neuer chaunged theyr Religion ANIE man that vvill may by this that I haue said easilie and plainely vnderstand that the Roman Church is still as it euer was Apostolike For the which true vnderstanding Quod Romana esset Catholica Apostolica Ecclesia that the Romaine was the Catholike Apostolike Church Hist Angli Lib. 3. Cap. 29. Saint Bede our Countrie-man much commendeth in his time King Oswy But to make it yet more plaine I adde this other consideration that whereas the Romaines faith was once the true faith of S. Paule himselfe commended where hee saith Gratias ago Deo meo per Iesum Christum pro omnibus vobis Rom. 1. quiae fides vestâ—a annunciatur in vniuerso munâ—â— I giue thankes to my God through Iesus Christ for you all because your faith is reported in the vniuersall vvorâ—d And vvhereas theyr Church vvas once Catholike and Apostolike which the Heretikes themselues neither câ—n nor wiâ— deny it cannot possibly be shewed that they euer changed their faith or any part thereof Wherefore their Chuâ—ch doth still remaine as it was Apostolike and their faith Catholike Or let them shew if they can what Pope changed it in what Articles or pointes of Faith it was chaunged at what time vvith what tumultes in the world rising thereupon vvhat Doctors withstood it what Councels accursed it or such other circumstances vvhich we can shew in all innouations both great and small that euer by Heretikes were attempted as namely by the Arrians Sabellians Donatistes Pelagians with other of old and now presentlie of the Protestantes and Puritans We see in what Princes dayes they began what Captaines they had what pointes they chaunged what Catholike men haue set against them what places or countries haue chaunged Religion with theÌ„ what countries againe keepe still the old Religion These things and others the like can neuer be shewed in the Romaines because they neuer were and therefore most certainlie neuer was there by the Romains any change made Or if any man will say that the Romains made their change not al at once but secretly by little little he can not so escape but he must shew vs those seuerall little changes in forme also aforesaid As we doe shew not only the totall chaunge made now by the Protestants but also how in the former ages at sundrie times their misterie of iniquitie did worke by litle litle or by one one For example Aerius preparing to their handes theyr doctrine against Purgatorie Nouatus theyr doctrine against forgiuenes of sinnes by a Priest Iouinian their doctrine of Priests and Nunnes mariage Vigilantius theyr Doctrine against praying to Saintes Manicheus theyr Doctrine against free-will Pelagius theyr Doctrine against the necessitie of childrens Baptisme Simon Magus their Doctrine against saluation for good vvorkes Eunomius also theyr Doctrine of onely faith to be sufficient with many others that here I could recite They must shew the like of the seuerall points in their imagined Romaine chaunge Which most sure it is they can not doe For name they what point of faith they will at such or such a time to haue beene chaunged and wee will plainely shew the contrarie that the same point which they will say to haue beene brought in by the chaunge vvas euer afore by the Romaines and other Christians beleeued vp to the Apostles time What points will they name but such as euen now I touched of Purgatorie Confession Saintes vowed Nunnes with the rest But those you see were so not brought in by any Romaine change that we haue by the FATHERS noted vnto vs vvhat Heretikes would haue brought in theyr contraries by some chaunge Whereby it is inuincibly proued that in those very pointes also the Romaine Church remained vnchaunged And so doe the Holy Fathers witnesse as much that euen then when as wee can shew the Romaines prayed for the dead c. they did yet keepe still vnchaunged the Faith
which of the Apostles they had receaued as a little afore I shewed by the witnesse of Ireneus in his time Optatus and Saint Augustine in their time at which time I say it is yet most euident that they prayed for the dead because they then accounted Aerius an Heretike for denying the same And so haue I most plainely shewed that the Romaine faith which once was right is still right because it is not chauÌ„ged that promise of God by Esay his Prophet neuer failing Esay 62. Super muros tuos Hierusalem coÌ„stitui custodes tota die tota nocte in perpetuum non tacebunt Vpon thy walles O Ierusalem he speaketh to the Church of the Christians haue I placed watchmen all day and all night for euer they shall not be dumbe but straight giue warning and without ceasing if any enimie at anie time goe about to breake in with anie prophane innouation 1. Tim. 6. whatsoeuer it be As S. Augustine also saith Epi. 119. cap. 19. Ecclesia Dei inter multam paleam multaque zizania constituta multa tolerat tamen quae sunt contra fidem vel bonam vitam non approbat nec tacet nec facit The Church of God being set amongst much chaffe much cockle tollerateth many things but such things as be against faith or good life it neyther approueth nor is dumbe at them nor practiseth them Conuersion of Heathen Nations AFTER the considerations aforesaid let it be further considered whether euer any Nations were froÌ„ Paganisme conuerted by the Protestantes As it was alwaies the practise of Heretikes to draw away Christian men from the true faith of Christ so wee see that the Protestantes haue done the like in manie Countries corrupting christian men but that they euer turned men that were not christians to be christians vvho can say That Caluin to get this glorie sent certaine of his Ministers into the new found Countries of the Indians and others vvee vnderstand Villagag con Calu. Epistolae Indic but who euer heard anie Protestant boast of any one there conuerted by them The truth is that they there agreed so wel together in theyr preaching one destroying still anothers building that they were laughed to scorne by the Infidels and faine all to be put to silence Contrariwise the preaching there of our religious men of the orders of Saint Francis and S. Dominicke and of the Societie of IESVS what fruit it had dailie hath theyr filling of manie ample Kingdomes both in the East and Weast India vvith the knowledge and faith of Christ doth openlie speake to all such as reade the Ecclesiasticall Histories of this time Whereby the Church hath in those partes vvonne more incomparablie then it hath lost by Heretikes in these our partes Besides these many other Nâ—tions haue beene vvithin these thousand yeares conuerted vnto Christ as our English Nation Germanie also the Bohemians Hungarians Flemminges Brabantines vvith manie others Consider me now whether any one of them all were not conuerted by our Catholike Romaine Church whether they were conuerted without the mighty operation of infinite wonderfull miracles by their Apostles whether they receaued not at their conuersioÌ„ as Articles and ioyntes of the very body of Christs Gospell all pointes of our doctrine that the Heretikes now call Papistrie vvhether they were not for the said receiuing of our doctrine and religion and at that very time when they first receaued the same neuer before truly called Christians and noted by all Histories at that time to haue bin conuerted to the Faith of Christ whether the Nations conuerted afore these latter thousand yeares by the Popes of Rome that then were or other Holy men sent by them as Italie Fraunce Britany Scotland Ireland c. were otherwise conuerted then by such Miracles or were named Christians of another Christ or had any other religion planted amongst them finallie whether those holie Popes sent abroad into the world any other faith then S. Peter and S. Paule brought to Rome preached they with the other Apostles of Christ in the Greeke and other Nations that they had bin in Is it not euident by all this that the Church as well of these last thousande yeares which by our aduersaries is confessed to be ours as of the six hundred yeares before is the Church of Christ the one and selfe same Church to which hee said at the beginning of it Aâ— Eritis mihi testes in IerusaleÌ„ in omni Iudaea Samaria vsque ad vltimum terrae You shall be witnesses vnto me in Ierusalem and in all Iewrie and Samaria and euen to the farthest end of the earth And againe is it not euident hereby that the Ghospell vvhich the Church for these thousand yeares hath preached which they confesse to be ours is all one with the Gospell of truth whereof S. Paule in the beginning of it said to the Colossians Quod peruenit ad vos Col. 1. sicut in vniuerso mundo est fructificat crescit which Gospell is now come also to you by the preaching of Epaphras as it is also in the vniuersall world beareth fruit and groweth on And therefore our Sauiour likened the Doctrine Mat. 23. which hee would send by his Apostles into the world to seed sowen in a field that is to say in the world and not to be plucked vp againe by the root soone after the spring but growing still as well as the cockle euen vntill haruest that is vntill the very end of the world Likewise to a small graine of mustard seed growing still on till it be a great tree spreading his bowes ouer al. To a fishers net likewise cast into the wide Sea of this troublesome world which they neuer draw nor cease filling of it vntill they come to the shoare that is to the end of the world Seeing therefore that the Protestants seede was not in the field nor their net in the sea for these thousand yeares from S. Gregories time vnto Frier Luthers Apostasie and seeing that our seede hath al the same while bene growing spreding and none other but ours our Peters net also al the same space bene fishing the sea and taken into the faith of Christ so many Nations which afore were swimming and drowned in Paganisme it is I say hereby inuincibly proued not that the Protestantes by no means but ours most certainly is Christs Seede and Christes Net By what Religion hath Idolatrie bene destroyed BY this former Motiue alone blunted is as al men may see the edge of Heretikes blasphemous tongues endeuouring continually and most vvickedly to fasten in our Catholike ReligioÌ„ the wounds of Idolatrie for the vvorshipp that we doe to our Sauiour Iesus Christ in the Blessed Sacrament of the Altar to his Saintes in heauen to theyr Relikes to the Images of himselfe of his Crosse and of his Sainctes for that all this as the rest also of our Religion is the
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
Scripturas then did hee open their vnderstandinges to vnderstand the Scriptures Can these be the Protestants vvho euen in their very Commentaries vpon the old Testament take their vnderstanding out of the blind commentaries of the obstinate Iewes professed enimies to our Sauiour Iesus Christ and therefore make they very few Prophets very few Scriptures and in very few places to speake of him euen so much in maner as hath pleased the Iewes their masters and not all the Prophets as S. Peter saith nor all the Scriptures Act. 10. almost in all places to belong to him so as he himselfe declared and so as both his Apostles and his Church to whome hee gaue the gift to vnderstand the Scriptures haue euer taught still doe teach vs. It is our Church I say whose very Seruice doth this very well declare It is our Church that by her very Seruice doth euery yeare Praedicare annum Domini acceptabilem Luke 4. preach the gracious yeare of our Lord by yearely recording at most conuenient times all that he did and suffered for vs any yeare and all his yeares that he was with vs vpon earth his Precursour and Baptists Natiuity his owne Conception his Aduent his Natiuitie his Circumcision his Manifestation too and adoration of the Gentiles his Presentation his Baptisme his Fasting his temptation his Preaching his Miracles his Passion his Death his Burial his Resurrection his Ascension his sending of the Holy Ghost to be with vs for euer and againe his Aduent besides the birth dayes not into this world but into Heauen of his Apostles Martyrs Confessours Virgins and other most Holie witnesses By all which thinges the Church maketh her Spouse and Redeemer with all his Misteries euen to be seene felt and palpate of all his people Was this the Protestantes vvorke Or is not that Christes Church which hath done this for Christ Looke to the very names of these Feasts see whether they speake not our Church Candlemas day Corpus Christi day Al-soules day Al-hallowes day Ash-wensday Tenebre-wensday-Maunday-thursdaie Passion-sondaie Passion-weeke Goodfriday Holyroode day Shroue or Shrief-tide fastinges Eaue This is Ember that your blind Apostls do boldlie say to haue bin the Popes Lemman Lent Ember-dayes or according to the Dutch the root of our English Temper-dayes Quatuor Temporum Palmesondy Dâ—minica in Albis Sondaie in whites with many more speake they Protestancie or speake they as you call it Papistrie Or were not these Feastes by the same Church ordained that appointed vs to keepe Christmas Easter Whitsonday Trinity sonday the TraÌ„sfiguration of our Lord and the rest All these to haue bin by our Church instituted it wil be easily proued if need shal be and the Protestants doe manifestly declare while that in many of their places infected specially where their Puritans doe raigne they keepe no better Christmas day it selfe nor any Sonday then they doe Ash-wensdaie Which they declare againe most plainly in laying away not only all the dayes of Saints which were not Holy daies but manie also that were Holy daies as still in the Catholike Church they are For was not Saint Laurence day brought in and euer obserued by the same Chruch that commaunded Saint Steuens daie Was it not the same Church that honored our B. Lady Gods Mother with holydaies vvhich made holie the Apostles dayes Of that same one Church therefore are not the Protestants who haue put downe S. Laurence day all the dayes of our B. Ladie with very manie moe all the dayes I say of our Ladie euery one none excepted For the Annunciation of our Ladie is the Conception of our Lord the Purification of our Lady is the Presentation of our Lord neither of them more properly our Ladies day then Christmas day is our Ladies day Christ being that day borne she deliuered But the proper dayes of our Lady are her Conception her Natiuity her Visitation specially her Assumption which the Protestants haue laid all away as though Christ were worshipped by keeping his Precursors or Baptists Natiuitie and dishonored by keeping his Mothers Natiuitie honoured by keeping his other Saints Assumpting out of this life to heauen dishonored by keeping his mothers Assumption a faulte most absurdly by them committed that whereas in all Saints we keepe specially their Natalitiae or taking hence vnto Christ his owne mothers day that shee was by death assumpted in soule onely as other Saints or in body also although it be certaine I doe not here say that this day of Gods Mother the Lady of Saints and Angels they keepe not it is I say for them an intollerable foule absurditie So do they many waies as I haue said manifestly declare that which also in it selfe is euident that they be not the Church vvhich vvith such daies obseruations hath commended all christendome for to be Regnum Sacerdotale a Kingdome Priestlike 1. Pet. â— and heauen vpon earth Christ with his Saints Angels being by such meanes continually seene here by representation remembrance as there in face and fruition but that they be the Rebelles of that Church the defacers of christendome the coolers of deuotioÌ„ in christian harts enuiers of the honour remembrance of Saints and of Christ himselfe That and if they might or would be but present once at the Reuerend solemne doing of the foresaide Catholike Seruice specially at Christmas Easter such other more festiuall times I doubt not but that most of their stony harts would melt for ioy with the loue of Christ so as Saule also himselfe did Prophecy 1. Reg. 10 19. comming in place where the Prophets were if I say they would come in and leaue their standing without with him in the Parable Qui audiuit symphoniam choruÌ„ Luke 15. c. nolebat introire who heard the singing melody c. and would not come in And much more would the colde hearts of many Catholikes be enflamed therewith which now for feare of the world for lacke of the feare of God doe to their owne damnation appeare at this new paltrie Wherewith how wel God is pleased they may learne of Saint Ierome saying thus In Amos. 5. Haeretici quotiescunque sub nomine Domini fuerint congregati detestatur faetorem eorum claudit nares suas c. Whensoeuer Heretikes be gathered together vnder the Lords name he abhoreth their stinking and stoppeth his nose c. Iudaeorum quoque oratio Psalmi quos in Synagogis canunt Haereticorum composita laudatio tumultus est Domino vt ita dicam grunnitus suis clamor AsinoruÌ„ c. Also the Iewes praying and Psalmes which they sing in their Synagogues and the Heretikes fine composed praysing is a great disquieting to our Lord and that I may so say a grunting of Swine and a braying of Asses c. The cause thereof is for that he hath appointed only the Catholike Vnitie to be serued in Ephes 4.
knevv Yea a Religion that should compel their Maister and ours Christ himselfe God aboue all to be blessed for euer if he had chosen this time and our Countrey for to teach and worke in it mans saluation to haue held his peace and leaft his medling like a Foreiner as hee was and in no wise to haue behaued him-selfe like the Head of his owne Church vnlesse hee would haue also saied that he had bene the natural king of England and displaced the lawfull heires of the Kings afore-time and chaunged his talke to Pilate when he saied Regnum meum non est ae hoc mundo Ioan. 28. my kingdome is not of this world to haue sayed My Kingdome is of this world and thy Maister Cesar doth me wrong This must hee needes haue done I say by our nevv mens doctrine or not haue bin Head of his Church because by their saying that Headship cannot be seperated from the Kingship being as they say a real naturall and an essentiall part thereof Which their own saying themselues yet againe destroy by another saying of their own contrary to the former whiles that they professe as truth is our Prince to be King of France as well as of England and of Ireland and yet say not that he is Head of the Church of France but only of the Church of England and Ireland as euery man doth see in the King or Queenes vsuall Style Wherefore if any man thinke that Company vvhich breedeth and nourisheth such monsters such absurdities to haue any resemblance of Christes Church horribly blinded in his sight and his vnderstaÌ„ding fouly darkened Communion of Saintes SVCH you see is the new inuented Church of England so streightnyng and coarctyng it selfe into the limittes of one Kingdome or Countrey that in it one Christyan man to another euen in Spirituall affayres is a stranger that in it an Ecclesiastical and Apostalicall povver erected by Christ is deemed a Foreiner that in it any General Councel that euer was or euer can be gathered of the Bishoppes of other Natyons of all Christendome yea or of theyr own confederates can take beare or haue no whit of authoritie that in it epistles directed from beyond the sea by Saint Paule himselfe such as his Epistles to the Romains Corinthians Galathians c. could beare no sway that in it all the Apostles togeather writing from theyr Synod of Hierusalem as they did to the Antiochians might beare no stroke that in it Christ himselfe without the King and the Parlaments consent might not dispose of his own Churches Into such wonderfull narrow straightes haue these men laced and pinched vp them-selues besides their precise dealing also about communion with the soules in Purgatory and the Saints in Heauen Consider then whether this be the Catholike and Vniuersall Church of Christ spread ouer all Nations descending vnto vs throughout al ages one the same both in earth and vnder earth and aboue earth and not that Church much rather yea most certainly by which euery faithfull man communicateth in all offices of Relygion with all others be they neuer so farre asunder be it in time or be it in place in which there is a perfitte participation and societie of all spirituall commodities and commandementes where seruing and obeying praying and working desiring and deseruing lacking and abounding trouble and comfort goeth in common The Church that all Christs enimies fight against CONSIDER againe what Church that is ours or the Protestantes which the tyrannicall Romaine Emperours of olde before their christendome did vexe and persecute and which to this day the Heathen the Turke and the Iewe doe acknowledge themseulues to be annoyed by VVhat company honoring Christ do they feare but ours What Church beareth off theyr brunt from the neck of Christendom but only ours Of what Church was our owne Countrie wheÌ„ it in such holy warres ioyned with other countries of Christendome and got thereby immortal glorie And now that it is reuolted from the same Church what aide haue Christian Princes of it toward such warres Yea doth not all the world see that these go togeather them that fight against Heretikes the same to fight against Turks and they againe that maintaine Heretykes the same to fauour Turkes to be sory for theyr ouerthrowes to be glad of theyr preuailing for Christian Princes good successe to faine false bonefires for TVRKES good successe to shew forth mery heartes Of our Church I shewed afore that those Emperours afterward receaued theyr Baptisme therefore ours it vvas that they afore did persecute For so witnesseth the Prophet Esay that it is one Church Esa 60. and the same which they did first afflict and after adore Et venient ad te curui filij eorum qui humiliâ—ueâ—â—t te adorabunt vestigia pedum tuorum omnes qui detrahebant tibi vocabunt te Ciuitatem Domini Sion sancti Israel And there shal com vnto thee creeping and crouching the sonnes of them that afflicted thee and there shal adore thy footestepes all that blasphemed thee and they shal cal thee the Citie of our Lord the Syon of the holy one of Israel Seing it is euident I say that those Potentates neuer to no Church did this honour and Seruice but only to ours euydent also it is that our Church it vvas which afore they persecuted that Church Christes Church by the confession of al men therefore our Church Christes Church to the eye of such as are content to see Which yet again may be more plainly seene by this Motiue of S. Augustins by him proponed amoÌ„gst many others to the Heathens to moue them to be Christians Vidâ—tis Epist 42 ipsas huius saeculi potestates quae aliquando pro simulachris populum Christianum persequebantur victas domitas non a repugnantibus sed a morientibus Christianis â—â—ntra eadem simulachra pro quibus Christianos occidebant impetus suos legesque vertisse Imperij nobilissimi emineÌ„tissimuÌ„ culmeÌ„ ad sepulchruÌ„ piscatoris Petri submisso diademate supplicare You see the very Potestates of this world which once for Idolles did persecute the Christian people ouercome and tamed not by the resisting but by the dying of Christians both against the same Idoles for which they killed the christians to haue turned their forces and their lawes and also the highâ—st top of the most noble Empire at the Sepulchre of Peter the fisher submitting his Croune to mak supplication By this it is euident I say that our Religion it is to which from their former Paganisme those Emperours were conuerted and to which S. Augustine would haue those other Heathens to conuert And farder yet in the same kind of motiue you may coÌ„sider what church it was which all HERETIKES likewise euer impugned but neuer preuayled Which very note of his Church our Sauiour giueth Mat. 16. Portae inseri non praeualebunt adueâ—sus eam The gates of Hel shall not preuaile against it Was it then against the
131. b Emperours other powers of our Religion also as their first conuersion 55. b 155. a 159. b 160. a. Englandes first faith and Apostles 80. b England hath by Parliament excluded Peter Paule and other Apostles and Christ 156. b all Christendome 158. a it ioyneth with Christs enimies against Christendome 159 a England beware Destruction 152. b. 169. b. an English woman miraculouslie cured of late by the blessed Sacrament 19. a. Excommunication 31. b. 153 b. Exorcisme and Exulflation in Baptisme 49. b. 51. b F FAith only 41. b. 101. b Fasting-dayes 44. a. 165. a The Fathers of what religion and authoritie 63. b. 66. a 157. a. Foxes Martyrs 72. b Fries preaching in India 103. a G S. GRâ—egorie of our Religion 35. b. H HEad of the Church 76. b. 157. b Heluidians 43. b Henricians 29. a Heresies reuiued by the Protestants 13. a 29. a Heretikes condemne themselues 4. a. That very name a certaine mark of very Heretikes 9 a â—hey are not Christians 12. b. They are Idolatâ—â— is 135. b. Apes 143. a. Their Seruice not to be frequented â—33 b. Nor their Sermons 138. a. Their bookes not to be read 240. a. Condemned by the See Apostolike holden for heretikes 55. b S. Ierome of our religion 44. a 56. b 47. a 53. b 57. a 107. a His Motiues Name as of Protestants c 11. a The Church alwaies lasting or Succession 47. a 94. a Holy bread 30. a Holy water 26. a Homousiâ—m 11. b Hus was not a Protestant 162. a. I IDolatrie destroyed by our religion 81. a 105. a Idols heresies 135. a Iesuites preaching in India 103. a Iewell vnwares testifieth the Romaine Religion to be Catholike 7. a When by him the Church of God died 45. b his chalenge 1. b 66. a 67. b his ignorant error about Christs Priest-hood 127. a Iewes how and what religion they impugne as the religion of Christ 21. a 159. a to their Religion immediatly succeeded ours 117. a. 124. b. Images confirmed by Miracles 29. a 81. a S. Irenees Motiues Rising after 88. a Gainsaid of them in vnity 89 a Succession of the Bishops of Rome 99. a the Churches store 125. a 127. a Iubilei annus 1575. fol. â—36 a. L LActantius Motiue vertue of the signe of the Crosse 113. a our Lady-dayes 132. a Lay-heads of the Church against the Magdeburgenses 76. b. against Caluin 78. a S. Laurence day 132. a Laurence Humphreyes Troiane horse 7. b his Pseudocatholici 8. a. his opinion of Iewels chalenge 67. b Of the Fathers 68. a Of the Saints in the Calendare 69 b his Wicklef condemned by Melanchton 162. b Lawes Ciuill and Temporall be Christian by being of our religion 153. a Lent 44. a. Luciferians aliue againe in Protestantes 46. b Luthers conscience the Catholike Church to make against him 7. a. and his side to be heretikes 10. a. how he condemneth our Protestants 74. b by him true Christianity is vnder the Popedome 80. a he was a false Prophet 170. b. M MAgdeburgenses against our Protestants 76. b Manichees 40. b the Martyrs were of our religion 69. a 107. a. 132. a. Masse made by S. Paul 44. b confirmed by Miracles in Afrike 16. a in England 17. a 81. b. in Brabant 19. a in Italy 115. a by visions 56. a said euery day 35. a 36. b said to driue away diuels 16. a for the dead 18. a 35. a 36. a 44. a effectious to redemption both of soule and body 18. b. Miracles a marke of true doctrine 15. a. and of true Doctors 27. a. Miracles for the Masse 16. a 17. a 29. a 114. a. for Images 29. a for Churches 29. a for the Reall presence 19. a 29. a for Transubstanâ—iation 29. a for Purgatory 18. a 29 a for praying to Saints 29. a. 71. a for Holy bread 30. a for the signe of the Crosse 30. a 113. a. 115. a 139. a for our Martyrs 73. a for Relikes 54. a 71. a 107. a. for necessity of Childrens baptisme 71. b for our whole Religion 29. a 80. b 81. b 103. b. S. Monica the Mother of S. Augustine her visions religion 34. a. Monkes and Monasteries 17. b 29. a 35. b 144. b Monkes the first Apostles of English men 80. b. N NAme of Catholikes 5. a 12. a of heretikes 9 a of Protestantes c. 10. a of Franciscans c. 11. a of Papists 12. b of Christians 12. b of the Church 46. b Nicolaites 10. b O OBedience of Catholikes to theyr superiours both Ecclesiasticall Temporall 120. b. 153. a S. Optatus Motiues Going out 84. b. succession 94. a the Bishops of Rome 99. b. Orders 90. b. P PApists a name of late put on vs by heretikes 11. b Parlament religion 60. a 79. a 145. a 156. b 158. a. Saint Paule of our religion 44. b 49. a 104. a He might not write Ad Anglos for the Parliament 158. b Pelagians aliue againe in Protestants 14. a. 68. a 49. b 55. b S. Peter excluded out of England by Parliament 156. b Pilgrimage 25. a 52. b 53. b 70. a 112. a 136. a Pius Quintus worketh Miracles 31. b Prayer for the dead denied by Aerius hee therefore by the whole Church holden for an Heretike 13. b 157. a. confirmed by a Miracle 17. a by a vision 36. a by scripture 40. b by the Apostles Tradition 44. a vsed alwaies 35. a. 52. b 102. a the ground of building Christian MonumeÌ„ts 146. a the Priestes that say the new seruice an admonion 136. b Prophecies for our religion 37. a 47. b 82. a 106. a 163. a Protestants driuen from their bold chalenge to the refuge of proclamations 1. b In their owne conscience they be both against the Church 46. b and alâ—o Heretikes 9. b 65. a They be Aerians 13. b 164. a Pelagians 14. a Donatists 45. b Luciferians 46. b and of many other old Heresies 101. b 161. b They be possessed of Diuels 106. b contrarie to themselues 157. b Vsurpers of other mens liuings 142. b Maligners of higher powerâ— 154. b their inconstancy 79. a 119. b 175. a their ignorance 126. a and that the cause partly of so many Atheists in England 128 a. their discord 74. a 103. a 119. a they be condem y their owne Doctors 78. a by Luther 75. a by Magdeourgenses 76. b by Caluin 78. a their seruice to be refrained 133. b 39. a they allow better of our orders then of their owne 90. b Saints dayes by them laid downe 132. a they haue shut out of England by Parliâ—ment Peter Paule c. 156. b Christ 157. a all generall Councels and all Christendome 158. a barred also S. Paul and his felowes for writing Ad Anglos 158. b they were neuer before this time 161. b their seede afore time in what ground it grew 163. b vvho now be their followers 151. b they be ashamed of their Fathers 65. a 147. b 161. b why they deny not all the Scriptures 38. a what Scriptures they deny 40 b. 124. a they doe decay and shall come to nothing 58. b 68. a 89. a 167. b 169. a. R REall presence of Christ in the Sacrament 22. a 29. a 34. b 41. b 52. a 75. a 114. a Rechabites 11. b the Religion of the Apostles of S. Paule S. Steuen the Martyrs the Fathers S. Augustine S. Cyprian S. Hierome S. Gregory saint Chrysostome saint Augustine our Apostle saint Bede saint Bernard saint Theodoret aint Monica al the saints of the first Christian Emperours of lawes ciuill and temporall Vide in initiali cuiusque litera Relikes of saints 52. b 53. b 70. a 107. a 160. a Romaine Church the Catholike Church 55. b 100. b the Apostolike Church 95. b 100. b. 55. a it lasteth for euer 95. a 167. b Romaines neuer chaunged their religioÌ„ 100. a. nor neuer shall 168. b the communion of the Bishop of Rome to be kept of all Christians 55. a 94. b 96 a. S SAcrament of the Aultar sticked by the Iewes bleedeth 22. a to be wâ—â—ped vvith religion 34. b Sacrifice of the Masse 16. a. 18. b. 29. a. 34. b. 35. a. 36. a. 117. a â—â—0 a. the Saints were of our religion 132. a. 146. a. See more in Martyrs Inuocation and interceâ—sion of Saints 29. a. 37. b. 40. b. 52. b. 70. a. 309. b. 110 b. 160. a 165. b. Scriptures denied by Hereâ—â—ks 39. b. 124. a no Scripture against the Catholikes but al for them 42. 47. a. 124. b. 163. a. 171. a. the vnderstanding of them in the Church 130. a. 175. 48. a. See Apostolike 55. a. 94. b. 96. a. Seruice of the Catholike Church to be embraced 130. a. Seruice of Heretikes to be refrained in paine of damnation 133. b. Sermons likewise 138. a. Signe of the Crosse worketh Miracles 30. a. 31. b. 113. a. 139. a. S. Steuen of our religion 70. a. Succession 47. a. 93. a. 96. a. 100. a. 157. a. 161. b. T TErtulianus Motiues Rising afterward 87. b. Succession 95. b. 96. b. 67. a. Apostolike Churches as the Romaine 96. b. S. Theodoret of our ReligioÌ„ 56. a. his Motiue Honor and vertue of the Saints and of their Relikes 122. a Traditions 42. b. Transubstantiation 29. a Trent Councel 61. a. b. Trinitaries â—23 a. 126. b. 166. a V VIgilantiuâ— aliue againe in Protestants 107. a. Visions for our religion 22. b. 36. a. 38. a. 50. b. 70 a 82. a. 139. a. and they a marke of true doctrine Doctors 32. b. Vnitie 84. b. â— 117. b. 133. b. Vniuersities of Heretiâ—es and Catholikes 127 a. 142. a. 146. a. they are no degrees that are taken in Vniuersities of Heretikes 127. a. Water mingled with Wine in the Chalice 44. b Wicklet was not a Protestant 162. a Y Yâ—â—â— of Iubilee 1575. fol. 136. a Z Zwinglians condemned by Luther 75. â— FINIS