wherefore this title he would haue to be reiected c. but it is neuerthelesse euident by other places that Gregory thought that the charge and principallitie of the whole church was committed to Peter c. and yet Gregory thought not that Peter was for this can so the forerunner of Antichrist These he which is so plaine that in place of much more that might be said I think this may suffice especially when to this day the Pope doth no lesse detest the title of vniuersall Bishop wherby he should acknowledg no Bishop in Gods church but himself then Gregory or Pelagius did THE 16. ARTICLE OF FREEVVILL THE CATHOLICKE DOCTRINE A man hath alwayes freewill as well in morale thinges that are good as euill and also perteining either to the saluation or destruction of the soul he is neuer bound or constrayned to any necessitie of syninge SCRIPTVRE a Reg 24.11 CHoyse is giuen thee of three thinges choose one of these which thou wilt that I may doe it to thee b 3. Reg. 3.9 Ask what thou wilt that I may giue it thee c Deut. â—0 25 Consider that I haue set before thee this day life and good and contrariwise death and euill c d V. 19. I haue proposed to you life and death blessing and cursing choose therefore life that both thou and thy seed may liue e Ica 14 8. Behold I giue before you the way of life and the way of death f Ecclesiasticus 15. V 14.17.18 He hath set before thee water and sier to which thou wilt stretch forth thine hand before man there is life and death good and euill what pleaseth him shal be giuen him g Ibid. cap. 30.10 Hee that could transgresse and hath not transgressed and doe euils and hath not done h Matth. 23. â—7 O Hierusalem Hierusalem how often would I gather together thy ChildreÌ„ as the hen doth gather together her chickens vnder her winges and thou wouldest not i Ioh. 7. â—7 Yf any man thirst let him com vnto me and let him him drinke k 2. Cor. 7.1 Hauing therefore these promises my Deerest let vs cleanse our selues from all inquination of the slesse and spirit l Ephes 5.14 A rise thou that sleepest and a rise from the dead and Christ will illuminat thee see therfore brethren how you walke warily not as vnwise but as wise redeeming the tyme because the dayes are euill m Phil. 4. â—â— I can all thinges in him that strengtheneth me n Coloss 4 5. Walke with wisdome to wardes them that be without redeeming the tyme. o 1. Tim. q 16. Attend to thy self and Doctrine p 1. Tim. 2.19 Let euery one departe from iniquitie that nameth the name of our lord c. if any man therfore shall cleanse him self from these c. q Hebr. 4.18 Let vs goe therfore with confidence to the throne of grace r Ibid. cap. 12 1â— For wich cause stretch vp the slacke handes and the loose knees and make straight the steps of your feet that no man halting erre but rather be healed Å¿ Ioan. 4.8 Approch to God and he will approch to you cleanse your handes yee sinners and purifie your hartes you double of mynd t 1. Pet. 1.22 In the syncere loue of Fraternitie from the harte loue yee one an other earnestly v 1. Ioan. â— 7 Little Children let no man seduce you x Apoc. â— 20 Behold I stand at the dore and knocke if any man shall heere my voice and open the gate I will enter into him and will supp with him and he with me FATHERS Pope ClemeÌ„t whoe liued in the Apostles tyme An. 80. lib. 3. recognit saith Y speake how doth God iudge euery man by his deeds according to truth if he haue not in his power to doe a thing if this be held all thinges are frustrate in vayne shall the studie be of following better thinges also in vayne are Iudges ouer lawes and punish them which do evill for they had not in their poweÌ„ to resist sin lib. de diâ—in nomi cap. 4. par 4. S. Dionisius Areopag anno 80. saiâ—k z But some man may say infirmitie doth not deserue punishment but pardon if therfore he could not resist perchaunce it might righty be obiected but if there begiuen forces from the chiefest good God whoe as holy writinges teach doth giue simply sufficient to all it is not to be pardoned S. Ignatius Disciple to S. Iohn Euangelist a in epist ad Magne sianos saith for as much as our actions themselues haue their rewardes and Life is promised to obedience but death to disobedieÌ„ce and euerie one that hath chosen either this or that doth follow that which he hath choseÌ„ let vs fly death and choose Life And a little beneath if any man giue himselfe to pietie he is the man of God if to wickednes of the Diuell this is not done by nature but by the seedome of the mynde S. Iustine Martyr anno 150. saith b in Apolegia ad imperatorem Antoninum vnlesse mankinde caÌ„ both fly foul and vndecent thynges and follow fayre and good thinges of his owne freewill it is without all cause and blame of theires howsoeuer thinges be done But wee teach that he can of his owne free will and accord both doe well and ill And in the same places nei-should he be worthy of reward or prayse if he did not choose a good thing of his owne accord S. Iraenaus anno 160. saith c lib. 4 ca. 71. where Christ saith how often would I gather together thy sons thou wouldest not doth manifest the Law of freewil in man because God made him free from the begining And he Concludeth they which doe good workes shall receaue glorie and honour because they haue done good when they might doe euill but those which doe not worke this good shall receaue the iust iudgment of God because they haue not done good when they might haue done it Obserue also heere an excellent testimonie of the merites of good and evill workes S. Clâ—â—â— Alexand. anno 190. saith d lib. 1. 〈◊〉 because free Chov and desire doth first make sinnes punishementes are worthyly inflicted Et infra which thinges when they are so both to be free from ignorance and from euell and delightfull choise and aboue althinges not to assent vnto those deceiptfull phantasies and sightes is placed in our power S. Athanasius anno 340. saith e oratione contra idola circa principiuÌ„ The soul is free and at this owne will for as it can incline it selfe vnto good Et infra which when it doth behold the free commaund and will of it self it doth perceaue it self to be able to vse the members of the bodie vnto both partes both vnto those which are and vnto those which are not but those which are I call good those which are not
vnto God Againe q cap. 11. ¶ 19. wee say a man is iustified by faith only Againe r ¶ 2. he shal be iustified by faith who hauing excluded the iustice of workes doth apprehend the iustice of Christ by faith where with being vested he hoth appeare in the sight of God not as asinner but as iust Å¿ ¶ 2 And therfore wheÌ„ God doth iustifie vs by the intercession of Christ he doth not absolue or forgiue vs according to the approbation of our owne innocencie but according to the imputation of Iustice so that wee may be deemed iust in Christ who are not Iust in our selues Novv if you vvill knovv vvhether Caluin consent vvith the auncient fathers heare him self saying t Ibid. 1â— they babble that the ceremoniall workes of the law are excluded but not the Morale Finally it is so hard amatter for aiust man or a man of a holy life by doeing well to become more iust with Caluin that by how many the more good workes hee doth soe many the more sins doth he heap vp and decerueth so many the more stripes for he saith v lib. 3. cap. 14. ¶ 9. There is not one worke of the Saintes which if it be considered in it self but it doth deserue a iust reward of reproch x ¶ 11. yea it is damnable Let vs take heed therfore of good workes Againe he saith y cap. 11.13.2 ¶ 15. Let their dreame therfore be of force whoe fayne iustice to proceed from faith and workes z And certenly in these thinges no not Augustines sentence or at least manner of speaking it altogether to be admitted For although he doe marue lonsly spoyle a man of all prayse of iustice and doe attribute al to the grace of God yet he referreth grace vnto sanctification whereby wee are borne againe vnto newnes of life by the spirit Againe a Epitom colloquij Mont. 13. belyer pag. 44.48 He that doth once truly beleeue saith he cannot after wardes fall from the grace of god or loose his faith by his adultery or other lyke synnes Beza saith b In resp ad act colleg montisbelg part altera pag. 73. That Dauid by his adultery and murder did not loose the holy ghost and fall froÌ„ his faith An heresie condemned by the Primitiue church The Lunomians did teach that c S. August lib. de hâ—r cap. 54. no sinnes could hurt a man if so be he had but only faith the like vvas the errour and heresie of the Bogards vvho taught that iust men were not bound to the obseruation of the commaundements of God but only to faith vvhome the councell of vienn a condemned THE 19. ARTICLE Of Good vvorkes THE CATHOLICKE DOCTRINE A man doth no lesse merite life and saluation by this good workes then death and damnation by his euill workes SCRIPTVRE d Ecclesiasticus 16.18 and â— v. 33. GIue a reward to those that susteine thee that thy Prophets may be found faithfull e Iere. â—1 16 Daniel 4 24. There is a reward for thy worke saith our lord f wisdom 5.16 The iust shall liue foreuer and their reward is with our Lord. g matt 5. v. 12.17 Be glad and reioyce for your reward is very great in heauen c. let your light so shine before meÌ„ that they may see your good workes and glorifie your father which is in heauen h cap. 10.42 whosoeuer shall giue to drinke to one of these little ones a cuppe of could water only in the name of a Disciple hee shall not loose is reward c. i cap. 16 27. And then he will render to euery man according to his workes c. And k cap. 26. â—4 come you blessed of my Father possesse you the kingdome prepared for you from the foundation of the world for I was an hungrie and you gaue me to eat I was a thirst and you gaue me to drinke c. l Rom. 2.6 v. 13. Who will render to euery man according to his works c. for not the hearers of the law are iust before God but the doers of the law shal be iustified m Luc. 14.14 Recompence shal be made thee in the resurrection of the iust n 1. Cor. 3.8 Euery one shall receaue his owne rewarde according to his owne labour o 2. Cor. 5.10 Wee must all be manifested before the iudgmeÌ„t seat of Christ that euery one may receaue the proper thinges of the body either good or euill p 1. Tim. 4.16 See also 2. Tim. cap. 4. v 8. Attend to thy seelf and to Doctrine be earnest in them for this doing thou shalt saue both thy selfe and them that heare thee q Tit. 3.8 Be carefull to excell in good workes these thinges be good and profitable for men r Hebr. 6. v. 10. For God is not vniust that he should forget your worke and loue which you haue shewed in his name which you haue ministred to the Saintes and do minister c. Å¿ cap. 10.35 Doe not therfore leese your rewarde which hath a great renumeration for patience is necessarie for you that doing the will of God you may receaue the promise c. t cap. 11. â— â— esteeming the reproch of Christ greater riches then the tresures of the Agiptians for he looked vnto the reward u Iames. 2. And in like manner also Rahab the harlot was not shee iustified by workes receiuing the messengers and putting them forth an other way x 2. Ioh. v. â— That you may receaue a full reward Apoc. 20.12 23 And the dead were iudged of those thinges which were written in the bookes according to their workes c. and it was iudged of euery one according to his workes c. z cap. 22.12 behold I come quickly FATHERS S. Iustine anno 150. saith a in Apolog. 2. antâ— medium men whoe by their workes haue shewed themselues worthy the will and councell of God wee account them to liue with him by their merites and so to raigne that they shal be free from all death and trouble S. Irenaeus anno 160. saith b Aduersus haereses cap. 72. let vs not account that crowne pretious or of worth which easily and of it owne accord plats it self vpon our heads but that which wee attayne by payne and againe and by how much the more paynfull it comes vnto vs so much the more inriched and estimable it is S Basil anno 380. saith c lib. de S. Spiritu man is saued by the workes of iustice Againe d S. ca. 24. orat â—â—ple princip all wee that walke an Euangelicall life are Marchants seeking for the possession of heauen by the workes of the commaundements Againe e Prouerb orat ad Diuiâ—es shew thy workes and craue thy reward S. Cyprian anno 240 saith f l b. de simplie Praâ—ator vel de vnitate Ecclesiae Man hath
â—rasmus blame the old interpreter as dissenting from the greeke neither ought you thinke that therfore I commend Bezas translation because I bring him in commending yours for wherein he swarned from vs in Doctrine he swarued also in translation though with out grownd and therfore he is also reprehended by his fellow protestantes as namely Castalio saying in defens translat pag. 170. to note all errours saith he of Beza in traslating the nevv testament the vvorke vvould require to great a volume So that how shall a man build his faith vpon these men who in the very grownd worke it selfe a gree no better then the confusion of tongues in the Tower of Babell which that you may with more facility ease apprehend I haue written more in particuler hereafter But heere perchance you may further moue a question vvhat my intent and scope may be in vvritting all this and making such collection of places I ansvvere only that you may haue some sight and knowledge of the Catholique faith vvherby you shall the better iudge of me and see your ovvne estate vvithout vvhich faith there is no saluation by our Sauiours ovvne vvordes Matth. 12. â—0 Hee that is not vvith me is against me and he that gathereth not vvith me scattereth And as S. Paul saith Rom. 10.14 Hovv shall they beleeue in him vvhome they haue not heard which I suppose you as yet neuer truly vnderstood wherfore if this be true I pray grant me this reasonable request that you will at least read my endeuours Phil. 3.8 and say with S. Paul I esteeme all thinges to be detriment for the passing knovvledge of Iesus Christ for vvhome I haue made all thinges as detriment and esteeme as dounge that I may gaine Christ And surely no maruaile seeing the mouth of Christ hath vttered Matt. 16.26 vvhat doth it profit a man if he gaine the vvhole vvorld and sustaine the dommage of his ovvne soule in this being that one thing which he insinuates wher he saith Martha Martha Luc. 10.41 thou art troubled about very many thinges but one thing is necessarie So that seeing this one thinge is so necessary vvher vpon all other thinges depend happy yea thrice happy is that man that doth attayne vnto it but by reason the breuity of a Brotherly letter will not permit so large a discourse let your discreet and religious iudgment I beseech be the comment vpon so smale a text and what in wordes is wanting suppose in effect to be most aboundant But of that common humour of setting light by thease thinges and reiecting vvhatsoeuer is not ansvvereable to your affection do raigne in you and vvilfull passion ouersvvay reason a common deceipt euer in such cases practysed by the Diuell to lead poore soulâ—s capâ—tue to eternall perdition if I say this venim haue so seased vpon you and infected your senses that you haue no feeling or care of that to witt your soules health the verie remembrance vvhereof made the son of God our Deere Sauiour svveat drops of blood Luc 22 42. desiring his father if it vvere possible that chalice might passe from him Yf I say you are thus possessed vvith a resolution to forsake and reiect all good aduise vvhat is left forme but only vvith the Prophet Hieremie to lament your miserable case But vvhat is it true vvas your redemption so great an agonie to our Sauiour that the only remembrance thereof made him svveat blood and vvill you esteeme it a thing of so smale moment as rather to content your selfe vvith that estate I say with that religion vvhich you receaued from an Apostata Monke Martin Luther not yet a hundred yeeres since then to seeke the true knovvledge of God and his seruice in the Catholicke church vvhich our Sauiour promised should neuer erre Matt. 16.187 and that the gates of Hell should not preuaile against her yea vvhich vvilbe to your greater damnation your ovvne Doctors and Ministers graunt the true Apostolicke Doctrine to haue beene taught in the Roman Church vvith all sinceretie the first six hundred yeeres and can it be that the corruption of only one hundred by a dissolute Apostata Monke may violat our Sauiours credit with six hundred yeeres practyse I cannot think it at least in you for vvhat can there be more vvicked and deuoyd of human reason then God to be solicitous for mans euills and he himself nothing regard them if other wyse and that I am herein deceaued Matt. 26.21 Oh horride and dreadfull sentence it vvhere good for him if that man had not beene borne yea verily Hell it self vvill roare and craue his right saying vvhy doe I not deuoure and excruciate this vvretch in our eternall flames longe since there due My good Bro if I seeme more earnest then is meet excuse me I pray you it proceeds from no ill affection but that tender brotherly loue and zeal vvhich I beare to vvardes both your bodie and soule not he vvhich desireth vvith Baal to die the death of the righteous or shall crie Lord Num 23.10 Matt. 7.21 Lord shall enter into the kingdome of heauen but he vvhich doth the vvill of his father which is in heauen and liueth the life of the righteous Yf you thinke my manner of writing strange and from my accustomed style suppose my condition to be altered and that with holy Iob I humbly thanke God for all his afflictions and crosses layd vpon me as peculier blessinges and pledges of his further loue whereby he hath taught me in some sort to know my self and that miserable state of blind ignorance in vvhich I haue hitherto liued in Novv therefore vnderstand that hauing chaunged master I haue also chaunged liuorie no more a protestant but now a Catholicke no more a vassale or bondslaue to Sathan and his ministers but now a seruant and follower of our Sauiour Iesus Christ and his Apostles whome I earnestly beseech in my dayly prayers that God wil be no lesse mercifull vnto you then he hath beene compassonate on me that he will heere also teach you your haruist that in the world to come wee may ioyfully reape eternall blisse together but S. Austin saith he which made thee without thee will not iustifie or saue thee without the wherefore once more I pray you vvith true zeal and harty deuotion bestovv your labour vpon this my trauell and I doubt nothing of Gods grace heere is the life you must make your incorruptible treasure in the next is nothing heard but immutable eternity vvhere all thinges passe according to this life vvell or ill if vvell happy man that euer hee vvas borne if ill vvoe and not temporall but eternall misery yea according to that of our Sauiour it vvere good for him if that man had not bene borne because there is no place for such as departe not this life in state of grace of sorrow to amendment vvherfore in vayne shall you then lament vvoe vvretch
And agayne What those that are assēbled to gether out of the church of Christ when they shal be so assembled doe they thinke Christ is with him such althouh they dye for the confession of the nam of Christ that deadly spoot grieuous fault of discourd neither is it washed a way by his blood nor purged by suffering a Martyr he cannot be which is not in the Church neither shall hee come vnto the kingdome who hath foresaken her who shall raigne tom 7. de gestis cum fine ric◠hither to S. Cyprian S. Austine tells you that you may haue honour seruantes you may sing Alleluya ansvver Amen you may haue the ghospell you may beleeue and preach in the name of the Father the son and the holy ghost you may haue althinges vvith out the Catholicke church except saluation but alas what all is that which comprehendeth not that which is as in all And againe in an other place he saith lib 4. de Symb ad Catechu tom 9. cap. 12. neither shall he haue God for his father that vvill not haue the church for his mother neither shall it profitt him that he hath belieued or that he hath done such aboundance of good vvorkes vvithout the end of the chiefest good S. Hierome also saith Epist ad Dam. 24. q. 1. cap. quoniam who soeuer shall eat the lambe with out this howse he is profane if any man be not in the Arke of Noe he shall perish in the deluge much more concerning this poynt might be said lib. 4. instit c. 2. q 4. but to conclude with Caluin himself who saith that out of the bosome of the church no remission of sinnes is to be hoped for nor any saluation yea S. Austine saith Serm 181. de tempore he is no Christian that is not in the church of Christ Wherefore good Mother you that haue liued all your tyme in heresie and consequently offending God I humbly beseech you for your owne eternall good and your Childrens saluation examine well what I haue taken paynes in and as I assure you out of S. Paul Phil. 3.8 you shall not think your labour ill bestowed After all being inconscience conuinced let not the feare of the losse of your princes fauour depriuation of liuinges or temporalé commodities hazard eternity and spirituall saluation but in the midest of so many sectes and heresies maugre the Diuell and his ministers Ibidem in despite of tyme one swaying authoritie say with S. Paul I esteeme them all as dung that I may gaine Christ Also the same Apostle will be iudged by your selfe whether it be better to obey God then man Moreouer the king of heauen himself doth promise you Matt. 19.29 that if you leese howse or brethren or Sisters or father or mother or wife or Children or lands for his names sake you shall receaue an hundred fould and shall possesse life euerlasting Also that in this life you may not suspect his fatherlie care and prouidence to be wanting vnto you in such temporall necessaries as you shall need he bidds you not to be carefull what you shall either eat or drinke Matt. 6.25 or what rayment you shall put on but first seeke the kingdome of God and these thinges shal be cast vpon you All which promises S. Paul hath experienced saying 2. Cor. 48. In all thinges vvee suffer tribulation but are not in distresse vvee vvant but are not destitute vvee suffer persecution but are not forsaken vvee are cast dovvn but vvee perish not King Dauid saith also that he neuer knevv the righteous forsaken nor their seed seeke their bread wherfor hauing so good warrant of comfort and reward in this seruice Psalm 36. v. 25. as from the Lord of Lords himself our Deere Sauiour who to requit you as S. Paul saith will adopt you heire of his inheritance resolue then at length to feare God more then man Hell then temporall losse separation from Gods Church then leauing of landes liuinges Countrey yea life it self for as S. Austine saith Tract 27. in Ioan. their is nothing that a Christian man ought so to feare as to be separated from the body of Christ which is the Church as it is one Catholique Church for if he be separated from the body of Christ he is no member of him but who soeuer hath not the spirit of Christ he is not of Christ pardon me good mother in this my so longe and tedious a discourse I know your feruent zeal and feare of God but what misled required none at all the nature of an epistle a much shorter But the daunger in which you liue and the desiere I haue of your saluation with the rest of your whole family in the same state of perdition could not as I thought be satisfied with a briefer Excuse I humbly beseech you my so plaine dealing I doe as I tould you in the beginning but as good Surgeans and Phisitians are wont who are most loueing to their patients when most cruell to their diseases and loue no lesse when they Cherish by fomentations oyntments and restoritiues then when they chastice by bitter potions cutings and cruell launcinges because both-heale I once more beseech you therfore and as farre as I may presume coniure you that for the glorie you are to giue vnto God the dutie you owe his Church the ioy you may purchase to his Saincts and Angles Luc. 15.7.10 which reioyce more at the conuersion of one sinner that doth penance then at Ninty Nine iust which need no penance yea for the example you may and ought to giue your family and the whole world the comfort and eternall crownes of glorie which by your conuersion your frindes and Children shall reap the feare you ought to haue of Hell the hope of heauen and desire of your owne saluation you would vouchsafe to weigh and penetrate the daungers where with you are inuironed I will not vrge you any farther in this kind but only craue of you to propose to your self death Hell Heauen Iudgment Eternity and that you would not preferre your owne priuate opinion seeing as a prudent man did well obserue he that vvilbe his ovvne Scholler hath cōmonly a foole to his master not I say to preferre any iudgment before Gods Church which he promised should neuer erre in all antiquitie Neither let vs so esteeme of this life which as the scripture saith is a vapour a fume yea nothing that wee forget heauen and eternity Alas Deere Mother as our Sauiour saith vvhat doth it profitt a man to gayne the vvhole vvorld and susteine the losse of his ovvne soule Matt. 29.19 Old age tells you that you are in the wayning of your dayes that your glasse is almost runne that your spring yea sommer is spent you are in the fall of the leafe and your winter is at hand the axe is laid to the root and where soeuer the tree
Calcedon whose authority is established by speciall acte of h anno 1. Elizabeth C. 1. versus sinem Parlament wher the authority of the fowet first generall councels is established I say this councell did offer the name of vniuersall Bishop to the Bishope of Rome which was no new donatioÌ„ but only a declaration of what he was in re before and his refusall vvas not of the thing but of the name vvhich might be taken in an ill sense as vvee see aftervvards in the Patriarch of Constantinople Our Puritan aduersaries do affirme and graunt i In their â—ittle Treatise in octauo intituled English Puritanisme c. printed anno 1605. pag. 26. That the high Priest of the Ievves vvas typically and in a figure the supreame head of the vvhole Catholicke church vvhich though say they it vvere visible only in the prouince and nation of levvry yet those of other nations and countreyes as appeareth by the history of the Ackes eueÌ„ though they were Ethiopians vvere vnder this high priest and acknovvledged homage vnto him So that he vvas not a prouinciall Metropolitan but in very deed an Oecumenicall or vniuersall Bishop of the vvhole world c. In so much that it is there next adioyned And therfore the Pope of Rome vvho a lone maketh claime vnto and is in possession of the like vniuersall Supremacy hath more vvarrant out of the vvord of God for the same then any Metropolitan or Diocesan not dependent vpon him hath or can haue So that by the vvord of God either there must be no Metropolitanes or Diocesanes or else there must be a Pope These they M. Cartvvryght affirmeth k M. whitgiftes descâ—te c p. 428. That the high priest vvas the head priest ouer all the vvhole church vvhich vvas during his tyme vnto our Sauiour Christ therefore if by this example vve vvill haue an Archbishope he must be such an one as may gouerne the whole church M. D Raynoldes saith l in his coÌ„ference p. 251. The lavv of Deutrenomy vvas made to establish a highest court of Iudgment in vvhich all harder causes Ecclesiasticall and ciuill might be determined vvithout further appeale M. Whitaker saith m de Sacra Scriptura p 466. I ansvveare those vvordes are to be vnderstood c. of the authority only vvhereby to decyde difficulties and controuersies vvhether they be ecclesiasticall by the minister or politicall and ciuill by the Magistrate that there might be alvvayes in both of them some man from vvhome it might not be lavvfull to appeale n Eâ— Ibid. p 470. For othervvyse there vvould neuer be any end of contention These hee M. Bilson saith o in his perpetuall gouerment of Christs church pag 20. That the same did concerne matters vvhich vvere of greatest moment both ciuill and sacred and their sentence by Gods lavv no man might refuse vvithout punishment of death See the lyke assertion in M. Hooker in his preface before his bookes p pag 26. 27. 28. Ecclesiasticall Policy M. Penry a Puritan in his supplication to the high court of parlament saith how that forme of gouermeÌ„t which maketh our Sauiour Christ inferiour to Moyses is an impious vngodly and vnlawfull gouerment contrary to the word c. M. Whitaker saith q Contra Campianum rat 6. pag. 97. Gregory the great although then Pope of the Romane Church yet now he is with vs against you for what doth it but little concerne your Pope when whosoeuer calleth himself vniuersall Bishop him without further queâ—â—ion he tearmeth the precursour or sorrunner of Antichrist c Iohn Bishop of Constantinople did first challenge it to himself c and a little after this title was taken from him and giuen to the Pope or Bishope of Rome But because the tittle or name of Vniuersall Bishop lieth open to a double acception or vnderstanding let S. Gregory himself explicate in what sense he tooke it to be the foreruÌ„ner of Antichrist r lib. 4 ep 36 ad Eugenium Wherfore he saith yf one be called the vniuersall Patriarch the name of Patriarch is thereby taken away from the rest And againe s l. 7. op 69 ad Eusebium yf one be the vniuersall Bishop it remaineth then that you be not Bishops And againe t l â— ep 34 Ad Constant All others contemned he endeuoureth to be called the only Bishop In so much as Pelagius Gregories next predeâ—essour saith v in â— pist 1. Dilectis fratribus c. Pelagius Let no Patriarch euer vse this so Prophane a name or tearme because if one be called vniuersall Patriarch the name of Patriarch is taken way from the rest c. yet doth not Pelagius therfore reiect the primary of the Romane Church for in the same epistle nere the end he saith It is related to the Apostolicall seat that Iohn Bishop of Constantinople doth subscribe himself vniuersall Bishop and that by this his prescription he doth call vs to a generall councell when as all authority of calling a Synods or councell is giuen to the Apostolicall seat of S. Peter by speciall priueledge c. wherfore whatsoeuer you haue ordayned in your foresaid conuenticle c. I commaund by the authority of S. Peter Prince of the Apostles c. which authority also is deriued to his successours that all thinges which he there ordayned be voyd and frustrate c. let that conuenticle know and Iohn himself that vnlesse he do quicklie correct his errour wee will excommunicate them c. be earnest brethreÌ„ that Ecclesiasticall honour be not now diminished in our dayes or that the Romane sâ—at by the institution of our Lord the head of all churches be at any tyme bereaned or spoyled of her priuiledges any where Wherin Pelagius doth so aboundantly explaine himself that Osiander confesseth and saith x in epito c. Cent. 6. pag. 243. He is verie carneâ— against Iohn of Constantinople in that he doth arrogate to himself the title of vniuersall Patriarch and sheweth that by this Prophane title of vniuersall he doth take the name away from the other Patriarches c. yet in the mean tyme he contendeth that the Romane church is the head of all other churches bableth much of the priuiledges graunted by Christ to Peter Concerning Gregory that learned Caluinist Andraus Fricâ—â— whome y martir Iob coÌ„mpart 4. pag 77. Peter Martyr tearmeth an excellent learned man saith z Friccius lib. 2 de Ecclesia c. 10. pag. 57. Some ther be c that obiect the authoritie of Gregory who saith that such a title perteineth to the precurâ—our of Antichrist but the reason of Gregory is to be knowne as it may be gathered our of his wordes which he repeateth in many epistles that the title of vniuersall Bishop is contrary to doth gaine say the grace which is commonlie powred vpoÌ„ all Bishops hee therfore that shall call himself the only Bishop taketh the bishoplie power from the rest
himself whose Sacrament is in the visible anoynting LVTHERS DOCTRINE Luther vpon these words y in domestica postillâ— Witemberge impressa 15. 49. serm 2 in de Trinit super Luang Ioan. 3. vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God saith wee will diligentlie obserue chiefly against the blind Anabaptistes who thinke the Baptisme of children to be vnprofitable and to no end but how can such a manner of baptisme be vnfrutfull when as heere thou hearest that our sauiour hath ordayned water vnto this end that the holy ghost concurring with it it doth worke vnto regeneration Now if it be necessarie for children to be regenerate or otherwyse they cannot see the kingdome of God why should wee deny them baptisme Againe Is not this saith he a great gift and glory that a woman also in tyme of necessitie may baptize and say I free thee from death from the Diuell sinne and all euill I giue thee life eternall I make thee of the son of the Diuell the son of God All which haue nothing contrary to the former opinions or sentences but in another place he saith z in _____ oq conuiualiby tit de baptismo That children although sometyme they departe hence without baptisme yet if they be without their owne actuall fault they may be saued CALVINS DOCTRINE a lib. 4. instit c. 15. ¶ 20. Caluin saith To knovv this also perteineth to the matter that it is very ill done if priuate men vsurp to themselues the administration of baptisme And a little after vvheras many ages since yea almost from the verie beginning of the church it vvas acustome that in perill of death lay men might baptise I doe not see by vvhat good argument it can be defended yea the Fathers themselues vvho either held this custome or permitted it could not tell vvhether it vvere vvell done or not Et infra Let there be daunger least he that is sicke doe dye without baptisme vvhat then shall he be depriued of the grace of regeneration no such matter Againe what euill hath that article euilly expounded brought in that baptisme is of necessitie vnto saluation few consider this and therfore they care the lesse for it for when that opinion did increase or vvaxed in force that all perished that vvere not baptized our state or condition became vvorse then that of the auncient people Againe b ¶ 22. The example of Sephora is vnhappily cyted why because it doth indiscretly draw vnto the imitation of that which a foolish woman did Ibid. this would I haue readers only to attend that Sephora did purpose nothing els but to proue the ministerie of God shee seeing her son in daunger crieth and maketh a noyse and with great wrath did cast the prepuce vnto the grovvnd shee doth so reuile her husband that shee is angry vvith God Finally it is manifest that all this proceeded from a simple vnderstanding in that shee doth rayle at both God and her husband being forced to shed the blood of her ovvne son moreouer admit shee had behaued her self vvell in all other thinges yet this rashnes is vnexcusable because her husband being present shee circumcised her son c. And he concludeth in the same place saying vvher vpon it follovveth that the children of the faithfull are not therfore baptized that they might then at that instant become the sons of God vvhich vvere before alienated from the church but rather they are therfore receaued into the church by a solemne signe because through the benefit of the promise they did alreadie before perteyne vnto the body of Christ here you see that Caluin vvill haue the children of the faithfull to be borne sanctified and Christians from their mothers vvombe and not by Baptisme agreeing herin most directly vvith the Pelagian heresie An old condemned Heresie This vvas the Pelegian heresie vvhich taught S. August lib. 6. contra Iulianum cap. 2. 3. lib. ad Bonifacium cap 2. 4. that there vvas no originall sinne in the children of the faithfull and that they did not therfore need the lauer of regeneration or Baptisme but vvere borne holy from the vvombe vvitnes S. Augustine THE 32. ARTICLE Of the venerable Sacrament of the Eucharist THE CATHOLICKE DOCTRINE FOR THE REAL PRESENCE The true and liuely flesh that is the Body and blood of Christ is the nourishmeÌ„t of the soules of the faithfull and their spirituall and heauenly meat into which this earthly and element all bread and wine is through the benediction of Christ and operation of the holy ghost made transubstantiate not withstanding all the accidents of the former substance remayning SCRIPTVRE a Matth. c. 26 v. 26 reâ—d also Mâ—rke c. 14.22 Luke 22 â—9 and 1. Cor 11 24. IEsus tooke bread and blessed and brake and hee gaue to his disciples and said take yee and eat This is my Body And taking the Chalice he gaue thankes and gaue to them saying drink yee all of this for this is my blood of the new testameÌ„t which shal be shed for many vnto remission of sins b Iohn c. 6. v 53 54.55.56 c. Vnlesse you eat the flesh of the son of man and drinke his blood you shall not haue life in you He that eateth my flesh and drinketh my blood hath life euerlasting and I will rayse him vp in the last day for my flesh is meat indeed and my blood is drinke indeed c. he that eateth my flesh and drinketh my blood abideth in me and I in him c 1. Cor. 10. v. 16. The Chalice of benediction which wee blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord FATHERS S. Irenaeus anno 160. saith d lib. 4 cap. 14. How shall it be manifest to them that that bread vpon which thankes is giuen is the body of the Lord and the Chalice of his blood if they say he is not the son of the maker of the world c S. Ignatius disciple vnto S. Iohn the Euangelist saith e in epistola ad Smyrnenses vâ— citat S. Theodoretus Dial. 3. They doe not admit Eucharistes and oblations because they doe not coÌ„fesse the Eucharist to be that flesh of our Sauiour which suffered for our sins which the Father through his bouÌ„tie raysed againe f lib. de Eccl Hierarch part 3. c. 3. S. Dionysius Arcopagita anno 80. saith o most diuine and holy Sacrament vouchsafe to open the coueringes of those significant signes which ouershadow thee and appeare plaine vnto vs and fill our spirituall eies with the singuler and cleare shining of thy light S. Iustine Martyr anno 150. saith of the Eucharist g in Apologia ad Antominum Wee doe not take it as common bread nor this as common drinke but as by the word of God our Sauiour Iesus Christ was
is one thinge to be borne of the spirit and an other to feed of the spirit as it is one thing to be borne of the flesh which is done when the mother bringeth forth and an other to feed of the flesh which is done when the infant sucheth m lib 1 de peccator meâ—â—â— and remiss c. â—0 And in an other place he plainly demonstrateth that this precept Vnles yee eat is distinguished from the precept of Baptisme yea in infantes I answear therfore to the argument that S. Austine doth expound this place to be vnderstood of a Sacramentall eating but yet that he doth attribut that eating to infants not in the thing but in an inward desire which is had by baptisme as wee haue said To the other two places of S. Augustine I answere that that saying To what end doest thou prepare thy teeth and bellie belieue and thou hast eaten And that To belieue in him is to eat his flesh are spoken by him not of the Sacrament but of the beliefe of the incarnation for yet he had not com to that parte of the ghospell which treateth of the last supper but that saying whoe eateth in harte not who presseth with his teeth S. Augustine said when he spoke of the Sacrament not to exclude Sacramentall eating but that he might signifie the end of the Sacrament to be this to nourish our soule and not our body for he is truly refreshed with this meat that eateth in hart not that presseth it with his teeth to witt only with his teeth for he doth not exclude corporall eating when in the same place he saith that Iudas did eat it only corporally but only he doth preferre the spirituall eating before the corporall because the spirituall doth profitt without the carnall but not the corporall with out the spirituall The like is that place of Osea I vvill mercy not Sacrifice Osea cap. 6. Now our lord doth not reiect sacrifices but will none of them without mercy To the other Fathers I answere that they expound mystically not according to the letter but they in no place euer denied that those wordes ought not to be taken literally of the Sacramentall eating yea on the contrary they are aboue cited in be halfe of the Sacramentall eating for the literal and mysticall sense doe not repugne one an other To the last of S. Austine I answere Lib. â— de Doctrina Christiana he puteth a figure in the wordes concerning the manner of receauing the flesh of Christ not of the substance of the thing it self For he would not say the flesh of Christ so called figuratiuely is to be eaten that is the bread wherby his flesh is signified if wee consider the essence and verie thing of eating which only requireth that true meat be deliuered through the mouth vnto the stomake by vitall instrumentes wee shall easily perceaue that S. Austine vnderstandeth it to be eatcn figuratiuely concerning the manner for the ordinarie and proper manner of eating flesh is that it be visibly cutt in partes and so taken by little and little boyled not raw c. but the flesh of Christ is taken whole and inuisibly without any hurt of it self wherfor the flesh of Christ is slaine and torne in eating not properly but only figuratiuely for wee represent the passion of Christ Now that S. Austine doth vnderstand it in this sense this manifest for tow respects first because he saith it is to be expounded figuratiuely least some vnlawfull acte or wickednes should seeme to be commaunded Moreouer it were a wicked thing to kill and eat the flesh of Christ in partes but not after a certayn spirituall manner to receaue the verie flesh it self in the Sacrament without any hurt ther vnto Secondly because he himself doth explicate what is the litterall sense which seemeth to sound any wickednes to witt that wherein the Capharnaites did take the wordes of Christ tract 27. in Ioann Psal 98. who thought that his flesh was to be torne as wee see it done in the shambles and some little parte giuen to euery one therfore when S. Austine saith that by this precept Vnlesse yee eat is commaunded that wee communicate by the passion of Christ and worship and cogitat it in our myndes he doth only signifie that which the Apostle saith 1. Cor. 11. That the flesh of Christ is to be receaued in the Sacrament for a remembrance of the passion and death of our lord All other friuoulous obiections for as much as they haue no authoritie but theire owne bare explications I thinke needlesse to write specially when you see that wee haue all antiquitie with the whole Church for our sentence and opinion to witt that the true body and blood of Christ is vndoubtedly and really eaten in the Sacrament of the Eucharist But to make S. Austine more cleare heare yet this one sentence of his he therfore expounding a little beneath these words He which eateth my flesh and drinketh my blood remayneth in me saith thus He that remayneth not in Christ in whome Christ doth not remayne without doubt he doth not eat his flesh spiritually nor drinke his blood although carnally and visibly he presse the body and blood of Christ with his teeth but doth rather eat ad drinke the Sacrament of so great a thinge to his owne iudgment because being vnclean he doth presume to coÌ„e to the SacrameÌ„t of Christ which no maÌ„ receaueth worthily vnlesse he be cleane These S. Austine whoe therfore caÌ„ be so froward as to deny say that S. Austine doth not expouÌ„d these words of S. Iohn to pertaine vnto the Sacrament of the Eucharist where the flesh and blood of Christ is realy eaten dronken and that he would only teach when he saith This bread is to be eaten by faith that neither teeth nor bellie is to be prepared but that faith and puritie of mynd is necessary wherby this meat ought to be taken that it may profit and be worthily eaten without which it doth not profit but hurt Againe our aduersaries obiect an other place out of S. Athanasius where in his tract vpon these wordes Whoesoeuer shall speak a word against the son of man it shal be for giuen c. saith thus How many men would his body haue sufficed for meat that it might become food for the whole world but therfore he made mention of his ascension into heauen that he might draw them from a corporall vnderstanding and that they afterwards might vnderstand his flesh wherof he spoke to be meat sent from heauen and spirituall food and that it was to be giuen by himself For the wordes which I speake vnto you our Sauiour are spirit and life which is the same as if he should say my body which is shevven and giuen for the world shal be giuen for meat that it may be giuen spirituallie to euery one and become a protection and preseruation to euery one vnto the
that they seeme from hence to scrape testimonies to proue that it doe not suffice to confesse sins to God only or lay men but that the priest must know of it their diligence is shamefull and wicked For if the auncient Fathers doe at nny tyme persuade sinners to disburden them selues vnto their pastour it cannot be vnderstood of any recyting or such lyke matter wher of then as he doth not know so he doth not explicate yet a little after he saith although they teach a grosse errour in saying that it ought to be declared by word they trust in a ceremonie in stead of Doctrine An old condemned Heresie This was the heresie and chiefe errour of the Nouations witnes Theodoretut lib. de haeret fab and S. Cornelius Papa apub Euseb l 6. hist cap. 33. that the Church and priestes of Christ had no power to absolue sinners and reconcile them againe vnto God THE 36. ARTICLE Of Satisfaction THE CATHOLICKE DOCTRINE A man iustified may truly Satisfie God for the giult of his temporall payne wherfore there may iustly be inioyned Satisfactory workes as fastinge abstinence Almes deeds and discipline also chastisement of the body for a payne and punishment to such as fall and are penitent and such men also may piously and with great profit vndertake the same and fulfill it SCRIPTVRE a Nom. 2â— v. 12. BEcause you haue not belieued in me to Sanctify me before the Children of Israell you shall not bring in these people into the land which I will giue them b 2 Kinges cap. 12 14. Because thou hast made the emimes of our lord to blaspheme for this thing the son that is borne to thee shall die the death c 3. Kinges cap. 21. v. 27.28.29 When Achab had heard these words he rent his garments and couered his flesh with hearcloth and fasted and slept in sackcloth and the word of the lord came to Elias the Thisbite sayinge hast thou not seen Achab humbled before me therfore because he hath humbled himself for my sake I wil not bring in the evill in his dayes d 2. Kinges 24 22 c. Daniel 4 24. Choyse is giuen thee of three thinges c. either famine three months warre or three dayes pestilence for a penaunce e Tobias 12.8 9. and Ecclesiasticus 3.33 Prayer is good with fasting and Almes c. that is it which purgeth sinnes and maketh to find mercy and life euerlasting f Ioel 2.12 Turne to me with all your hart in fasting and in weeping and in mourning g Psal 6.7 I haue laboured in mourning I will wash my bed euery night I will water my bed with my teares h Ps 34.13.1 But when they were troublesome to me I did put on cloth of heare i Ps 24.18 See my humiliation and my labour and forgiue all my sins k Matt. 3.2 Doe pennaunce for the kingdome of heauen is at hand l cap. 11.21 They had done penance in hearcloth and ashes long a goe m Lucke 3.3 Preaching the baptisme of penance vnto remission of sinnes n cap. 13.3.5 Vnlesse you haue penance you shall all likewyse perish o Act 8 22. Doe penance therfore for this thy wickednes p cap. 2.38 But Peter said vnto them doe yee pennance and let euery one of you be baptized in the name of Iesus for the remission of your sinnes q 1 Cor. 5 5. See also Daniel 4. v 24. and prouerbs 26 6. To deliuer such an one to Sathan for the destruction of the flesh that the spirit may be saued FATHERS 1. Concilium Vacense anno 442. bringeth in S. Peter speaking thus yf peraduenture either enuie or infidelitie or any of those Mischiefs which you haue spoken of before shall secretly creep into any mans hart Let him not be ashamed to confesse those thinges vnto him that hath the care of the gouerment of his soule that he may be cured by him through the word of God and wholsome Councell wherby through sound faith and good workes he may avoyde the paynes of eternall sier and obteyn the rewards of life euerlasting S. Dionysius Areopagita anno 80. Epist 6. Vehemently rebuketh Demophilus the monke because with his foot he thrust away a sinner that had submitted and prostrated himself at the knees of the priest being about to confesse his sinnes and receaue absolution from the same S. Iustine Martyr anno 150. Quaest 79. asketh a question why God permitted king Iosias to be slayne with a sworde being a most holy man and he answereth in these words Certenly Iosias had a woefull end of his life because he obeyed not the commaund of Hieremias who said vnto him by Gods commaund that he should not proceed to meet the kinge of Aegipt in battayl as Hieremias saith Wherfor that our lord might receaue him out of this world purified from his sinnes he therfore gaue him to be punished for his disobedience by the sworde of the Aegiptians S. Irenaeus anno 160. saith Lib. 4. cap. 28 in fine He tought that he should doe those thinges that were commaunded by God from the beginnig and that they should disolue the old concupiscence by good workes and follow Christ and that those things which men possesse being distributed to the poore doe make a dissolution of that concupiscence past Tacheus Maketh it manifest saying behold I giue one halfe of my goods to the poore lib. de paenit Tertullian anno 200. saith thou hast offended but thou maist yet be reconciled thou hast one to whome thou maist make Satisfaction Et infra Satisfaction is wrought by confession And a little before he saith what a foolish thing is it not to fullfill our penaunce and soe to obteyne the pardon of our sins this is as much as not to pay the price and yet to say hold on the marchandice for our lord hath appoynted to graunt pardon for this price he hath determined that a full discharge from punishment should be obteyned by this Satisfaction of penaunce homii 6. in Exod. Origen anno 230. saith if any man peraduenture being deceaued by the Diuell hath receaued such money let him not altogether dispaire for our lord is mercifull and full of compassion and desireth not the death of his creature but rather that he be conuerted and liue by penaunce weeping and Satisfaction let him blott out that which is committed homil 3. in lib. Iud. Againe See saith he how our mercifull lord mixeth his mercy with seueritie and measureth the payn it self by a iust and milde weight he doth not wherby reiect offenders but as longe tyme as thou knowest thou hast erred as longe tyme as thou hast offended so much the more humble thy selfe vnto God and satisfie him by the confession of penaunce Sermone do opere Elcemosynis S. Cyprian anno 240. saith Neither should infirmity haue any humane frailty which imbecillity could ouer come vnlesse
suffered because the offender doth after wards reiect them and they may very well be purged by satisfaction THE ADVERSARIE The i Cent. â— col 127. l. 40. See also M. VVhitaker contr camp rat 5. pag 78. and himself also alledged in M Fulkes def of the English traÌ„slations ca. 13 pag. 68. Centuri-wryters affirme that penance or satisfaction was inioyned according to the offence and that the same Fathers thought by such their externall discipline of life to paye the paynes due vnto sins and to satisfie Gods iustice and that not Cyprian only but almost all the holy Fathers of that age were in that errour k Toby 129. Almes doth deliuer from death and doth purge all sinne Againe l cap 410. Almes doth deliuer from death and suffereth not the soule to goe into darknes m Ecclesiâ—sticus cap. 333. Water quencheth burning sier and almes resisteth sinnes This place of Ecclesiasticus and the other of Toby are so euident that the ministers of lincolne Diocesse say n in their abridgment c. pag. 76. The twoe places of Toby and ecclesiasticus tend daungerously to the iustifying of the merit of almes deeds LVTHERS DOCTRINE in assert articulor art 5. I mortally hate saith he and earnestly desire that terme satiefaction to be taken quite away which not only is not found in scripture but it hath a daungerous sense as if any man could satisfie God for his sin when as he doth freely pardon althings wherfor saith he I said that true satisfaction is not found neither in the scriptures nor in the fathers in Apolog. confessionis Augustanae art de coÌ„fess satisfactione Philipp Melanchthon Luthers Schollâ—r saith But yet our aduersaries saith he confesse that satisfactions doe not profit vnto the remission of the fault but doe fame that satisfactions profit to redeeme the paynes either of purgatorie or other payns Et infra this is ameere fiction and a thing newly inuented without authoritie either of scripture or auncient ecclesiasticall writters Againe in locis commun tit de satisfactione prope finem de carnis mortificationibus such manner saith he of voluntarie mortifications or tormentings belonge vnto that rule in vayne do they worship me with the commaundements of men also it is against these precepts Thou shalt not Kill and that Giue honour to the body who euer heard of a more sweeter ghospell then this of Luthers CALVINS DOCTRINE They assigne saith he the thirde place of satisfaction in penance lib. 3. instit cap. 3. ¶ 30. wherof whatsoeuer they bable it may all be confuted in one word they say it doth not suffice the penitent to abstayne from sins past to amend his manners vnlesse he doe satisfie God for that which he hath committed they say there are many helps wherby wee may redeeme our sins as teares fastinges oblations and the offices of charity And a little after against such lyes I oppose free remission of sins and that which is gratis then which there is nothing more clearly mentioned in the scriptures what I pray you hath Christ done for vs if the punishment for sin should still be exacted for when wee say that he suffered for all our sinnes vpon the crosse wee signifie no other thing then that he died with that payn and reueunge which was de for our sinnes Et infra I know that they speake yet more subtilly when as they distinguish betweene eternall payne and temporall paynes but in that they say temporall payne is a certayne punishment which God doth take as well of the body as the soule excepting only eternall death this restraint doth little availe them Again ¶ 38. all those thinges which doe euery where occurre in the writings of the fathers coÌ„cerning satisfaction do little moue me I see indeed that many of them yea I will speake plainly almost all whose bookes are now extant that in this matter they did either erre or speake to bitter and harsh ¶ 39. Againe But they called it for the most part satisfaction not a recompence which should be rendered vnto God but a publike testification wherby such as were punnished with excommunication when they would be receaued into communion againe they did make their penance knowne vnto the church And a little after confessions and satisfactions which are at this day in vse tooke their beginning from that old ceremonie indeed a viperous broode wherby it is come to passe that there is not so much as a shadow left of any better custome I know that the auncient writters did speake sometyme to hardly in this matter neither peraduenture as I said euen now did they erre therein lib. 4 cap. 12. ¶ 8. Againe the immodest authority saith he of the auncient writers can by no means be excused which doth altogether swarue and dissent from the precept of God and is very daungerous where also he saith that S. Cyprian was not so strickt but S. Chrysostome was more exact THE 37. ARTICLE Of the Single life of Priestes and Clergie men THE CATHOLICKE DOCTRINE Virginitie and single life is farre more excellent and conuenient for diuine exercices them wedlocke or matrimonie wherfor it doth chiefly become priestes and the ministers of the church to be so and that they are iustly bound vnto it by holy Cannons and vow SCRIPTVRE a Exod. 19 1â— BE ready against the third day and come not neere your wiues b Matth. 19.12 And there are Eunuches which haue gelded themselues for the kingdome of heauen c cap. 22. v. 30. In the resurrection neither shall they marrie or be married but are as the Angels of God in heauen d 1. Cor. 75. v. 7. Defraud not one an other except perhaps for a tyme by consent that you way giue your selues to prayer c. I would all men to be as my self to witt vnmarried FATHERS e lib. de virgin extremo S. Athanasius anno 380. saith O virginitie a neuer fayling riches an immortall crowne the temple of God the Dwelsing howse of the holy ghost a pretious pearle inuisible to the world the ioy of the Prophets the glory of the Apostles the life of Angels the crowne of Saintes f lib. de virginibus S. Ambrose anno 380. saith lett no man maruail if they be compared to Angels which are coupled with our Lord. g Catechesi 12. S. Cyrill Hierosol anno 350. saith let vs not be ignorant of the glory of chastity for it is an Angelicall crowne yea this perfection is aboue man h in 2. Dialogo b. Suâ—pitius anno 420. saith o blessed beauty and worthy of God i lib. de virginitate cap. 31. S. Austine anno 400. saith Therfore when professors of perpetuall continency shall compare themselues vnto those that are maried they shall find that according to the scriptures they are farre inferiour vnto them both in worke desert vow and reward also then presently doth that saying come