and tremblinge at his wordes and speeches Whether euery man ought to be iudge of the scripture and to rely altogether vpon his owne iudgment touching the interpretation therof being inspired by the holly ghoast concerning the same CHAPTER V. 1. THis is the assersion of William Whitakers in his booke against Cardinall Bellarmin for that saith he councells fathers and popes be men And the scripture auerreth all men to be lyeares and so no man can be assured his faith to be certaine and infallible Wherto I answer that no priuat man can be assured of the certitude of an infallible faith and therfore nott of the good spiritt rather then of the badde by whose suggestiō many are intoxicated with dangerous and damnable opinions for according to the Apostle 2. Corint Sathan often times transfigureth himselfe into an Angell of light and the fore the holy scripture willeth vs 1. Ioh. 4. Th 4. to be very carefull in discerning of the spiritts and nott to beleue euery spiritt for it is the holy catholicke church that wee ought to beleue and obey 1. Tim. 3. which the scripture beareth wittnesse to be the piller and firmament of trueth but it giueth no certitude or euidence of any priuat spiritt or pecular iudgment of any one in particuler and therfore the holy councell saith It seemeth good to the holy ghost and to vs Act. 15. which holy ghoast is said to be nott with euerie particuler man but with the church in generall and with those that haue charge and direction therof Ero vobiscum vsque ad consummationem seculi euen to the consummatiō of the world Matt. 28. And vnto S. Peter his successors is said I haue praid for you that your faith may not fayle Luc. 22. and seeing this priuiledg is giuen to S. Peter for the good of the church as the first and cheefe pastor therof vnder Christ and to no other in particuler as long as the church shall continewe the praiers and intercession of Christ shal not be frustrated And therfore S. Cypriā affirmeth the fountaine of all heresies to haue proceeded for that one priest for the time being one iudg for the time being vnder Christ is not regarded For which way saith he can heresies be preuented that they spring nott or being sprong already that they be nott extended or encreased wher there are so many masters as disciples so many iudges as barristers And for this cause S. Hierom saith against Iouinian amoungest 12. one is chosen that a cheef being ordained occasion of scisme should be taken away 2. The tables of both the testaments referred vs ouer to no particuler iudgment but altogether to the small decree and arbitrement of the high priest Deut. 17. as it is saied If there be any hard or doubtfull iudgment amongest you goe to the priest of the Leuiticall stocke and to the iudge that shall be ordained for that time and he shall enforme you of the trueth Whose lippes according to Malachias Mal. 2. shall keepe wisdome because he is the angell of the Lord of hoastes if he will not hearken vnto the Church Matt. 18. lett him be vnto you an ethnick and a publican And in the newe testament our Sauiour appointed one pastor aboue the rest vnto which he hath committed the feeding of his flocke which should haue beene friuolous if the flocke would nott receaue food from him Ephes 4. Afterwards he ordained pastors and doctors in his church which should be also a friuolous ordinance if euerie one should be a proper pastor and doctor to him self And although councells fathers and popes are men so the testimonies of the scriptures may also be taxed with the imputation of humane errors so were the Apostles and prophets men also yett wee ought to beleue them because the holly ghost was not a lyar that spake in them And so the ecclesiasticall councells fathers and popes being lawfully assembled together and assisted by the holly ghoast Matt. 28. which in such a case is promised vnto them did not erre 3. Another obiection they bring Ioan. 14. saying S. Peter was nott promised vnto the Church to direct the same butt the holly Ghost which should direct and instruct all the Apostles and nott S Peeter I answer that God promised the holie ghoast as an inuisible and internall doctor and director S. Peter his visible and externall doctor he left in his church And therfore S. Augustine saith Aug. in Ioh. 14. after promising the holly ghoast lett no man thincke that he shall so giue the holly ghoast vnto his church in his owne place is though him self also would nott be with the same for he auowtched he would nott leaue them orphanes but would come vnto them 4. And althoughe the holy ghoast was promised to instruct the Church in all trueth yett not without the Father and the sonne for their externall worcks are indiuisible for there is but one indiuisible substance and because the Church is a visible body so it ought to haue a visible viccar vnder Christ the inuisible head therof And therfore he saide vnto S. Peter Ioh. 11. Simon of Iohn louest thou me more then these feed my lambes which he repeated thrise first commending vnto him his lambes afterwards his litle ones the third time his sheepe and so expoundeth S. Ambrose in cap. vlt. Luc. 5. Nowe the power and iurisdiction which was promised vnto S. Peter Math. 16. that the Church should be builded vpon him that the keyes of the kingdome of heauen should be also giuen vnto him is accomplished and performed in the 21. of S. Iohn feed my sheep of whom he is actually made the generall pastor and viccar 6. And although the rest of the Apostles were lightes and priests and had authoritie also in the 20. of S. Iohn yet theirs was extraordinary which should end with them selues and whatsoeuer authority they had was by the sacraments by which they remitted sinne S. Peter had authoritie to bind and loose immediatly and by him the the Apostles as depending vpon him as S. Thomas saith in 4. dist 19. q. 1. art 3. and so he maketh a distinction of the two powers videl of order and iurisdiction the first was equally giuen to all the Apostles Iohn 20. and consequently to all priests but the secōd power was principally giuē to S. Peeter and from him to be deriued vnto the rest of the Apostles How heretiques would faine take awaie all tradition alleadginge for their purpose that of S. Math. 15. In vaine you worshipp me teachinge for doctrine mens precepts CHAPTER III. 1. THis is it saith S. Augustine that all heretiques doe bragge of Lib contr Maximū if I should aunswere all such trifles I should neuer make an ende saith he soe as he would not aunswere to this place for he saith that the traditions of the Apostles ought to be of as great force as the holie scriptures
against me alone calling S. Augustine S. Hierom and S. Gregorie the Iustices af the Papisticall kingdome Thus also did that proud Beza charge Origines with blasphemie adding that neither S. Chrysostome nor any of the Greeke fathers did euer declare the trueth simply charged Saint Hierom with shamles errors as inuocation of Saincts and the practise of chastitie or virginitie in the Church Musculus also said that S. Hierom did deserue rather hell then heauen Brentius did charge the first Councell of Nice with foule errors Caluine called the fathers thereof Lunatick and francticke people Musculus saith they were instigated and led by the diuill and that all Councells were pernitiouslie fallen into errors Vrbanus Regius said that in the best tymes of the Church Sathan ouerruled all Bushoppes Peter Martyr called the aunciente Fathers pratlers but no diuines Illiricus reiected the said Fathers Peter Martyr also said that as longe as men relie vpon the Fathers they must be deluded with errors Doctour Humfrie at Oxford said that Iuell gaue a great scope vnto the Papists and did himselfe greate wronge in alleadginge the Fathers for himselfe for what haue we to doe with fleash and bloud The same also Caluine and Peter Martyr wrote Whitakers also vnto Doctour Sanders answered sayinge We care not for your histories Doctour Toby Mathewe said to Father Campion If he should beleue the Fathers he could not be a protestante Beza cried out against Athanasius and the Fathers of the Councell of Nice for that saith the Athanasius found out this Tripartite god he meant the blessed Trinte He said also that he Fathers of that Councell were blinde sophists the ministers of the the beast the bond-slaues of Antechrist 4. The third cause of this mine auersion was because protestantes are hard to be reclaimed for that amouÌ„gest all the sects that euer were none were more inconstant or variable in their Doctrine then the Protestants For neither birdes or beastes as Plinie saith doe watche to breake other birdes egges or destroie others of-springe Plin. natural hist lib. 10. c. 74 as these Protestantes watche to destroye and abrogat the Doctrine which was hatched before them so as whatsoeuer the first gospeller doth settle the whelpe that comes from him doth destroye it as in steede of many examples the confession of Augusta may serue for one so called for that in that citty Colloq altenbar f. 4 39. Colloq altenb fol. 464. the Lutheranes did exhibit to Charles the 5. a booke wherein were written all the articles of their Doctrine which was 50. times chaunged and mangled as they themselues affirme in all which the last is nothinge like the first and soe they call it Cothurnum c. A dislikinge vnto all the rest notwithstandinge Luther said it to be Fundamentum quod hactenus papistis opposuimus The fundation which hitherto we opposed against the Papists the grounde of our religion according to the word of god and the onlie rule of the peace and establishinge of traÌ„quillitie in Germany saith he but in very trueth was the cause of all the warres and troubles thereof and which was abolished out of Germany yea out of Augusta it selfe and within fewe yeares became zuinglians Zuingfeldians and is in noe place accepte in Saxonie For other sectes with which that miserable Country doe abounde being in nuÌ„ber 20. as Stanislaus Rescius describeth carrienge with theÌ„ all the sway did steppe in amoungest them and so at the last Luthers Doctrine was vtterly reiected Count Palatines Country can beare witnes of this mutabilitie which from Zuinglianisme turned to Lutheranisme againe from Lutheranisme to zuinglianisme Smidlerus in vita Bullen f. 15. As also vpper Germany when one Prince or great superintendent dies the people after their death doe change their religion 5. England alsoe cannot denye this to be true which a certaine Pope many hundred yeares prophesied of them saying English men of all natâ—ons are most inconstant and waueringe in their faith the time shall come saith he that when Christendom shall haue most neede of them they shall suarwe from their faith and fall into sectes and heresies For in our daies it changed her religion 4. times within 30. yeares vnder kinge Henry the 8. kinge Edward his sonne Queene Marie and Elizabeth And as Fox saith kinge Edward beinge a childe after his fathers funerall by the instigation and settinge on of his Vncle the Duke of Somersett did abolish the religion which his Father had by lawe ordained viz. The six articles containing 1. The trueth of the Reale presence 2. That both kindes for all persons are not necessarie 3. That marriage of Priests is prohibited by the lawe of God 4. That Vowes and votaries are confirmed by the lawe of God 5. That the Masse is agreable to Christes instâ—tution 6. That Auricular confession is warranted by the word of God This kinge sett foorth two bookes of reformation afterwards a third These articles of our faith were made at one parlemente by the said kinge Henry the 8. and were abrogated as superstitious inuentions by another ParleameÌ„t Anunas menstruas fides as Hillarie and S. Basil say of the Arrians euery newe yeare and moneth a newe faith And what I pray you can be amoungst Christians more disgracefull then this For ought not our ReligioÌ„ euery article thereof to be as the same S. Basil saith eadem heri hodie in saecula to admitt noe change but to continewe his vigor aswell yesterdaye to daye as alsoe for euer According whereunto our Sauiour alsoe saith that heauen and earthe shal passe but my wordes shal not passe nor any iott nor sillable thereof till al be fulfilled Is there any Christian to be found who dares be so bould to say that our Parlament exceedeth the power of God But god by his absolute power as Aristotle and all diuines and Philosophers affirme cannot make two contradictories or contraries to be trewe because of the implication therein for if the one be trewe the other must be false and truly noe more can these opposite and contradictorie Parleaments be possiblie true 6. The 4. cause was that Protestantes make but a mockery of all religion for that they follow Nicholas Machauailes precepts holding that the Catholike religion is a hinderance to state and that Princes shoulde followe that religion though the groundes thereof be neuer soe false which doth aduance their present estate but contrarie to this S. Thomas saith that wisdome and power are companions of trewe religion which when it faileth the power of state alsoe faileth non veniat anima mea saith S. Bernard in Concilium eorum qui dicunt c. my soule shall not follow their Councells who say that the exaltation and and peace of the Empire will hunder the peace of the Church If Iustice be a vertue to giue euerie man his owne to giue to Cesar his owne and to God his owne how doth the Prince
seruice by a bargaine to receaue denarium diurnum the daylie hire which is life euerlasting accordinge the exposition of the Doctors vpon S. Mathewe Matt. 20. therfore almightie God ought to giue vnto iust people accordinge to his promise and accordinge to their desertes which deserts are called Merita de condigno condigne meritts as S. Paule saith 2. Timoth. I haue fought a good fight c. there is layde vp for me a crowne of iustice c. Glorie is called a crowne of iustice because it is giuen as the debt of iustice and because it is giuen by the iust iudge in the daie of iuste iudgment And in another place God is not iniust that he should forget your workes â—ep 6. Psal 17. Apoc. 3. Thes 1. Luc. 10. Luc c. 10. Sap. 3. God will retribute vnto me accordinge to my iustice They did walke with me in white because they were worthie That you may be made worthie of the kingdome of God for the which you suffer The workman is worthie of his wages They shal be worthie of that world and the resurrection from the dead And in another place God did assay them and found them worthie of himselfe For life euerlastinge is giuen to iust persons as the reward of theire workes accordinge to the 20. ghospell of S. Mathewe where denarius diurnus is the daylie pennie or wages that is giuen vnto euerie one for his worke but it is certaine that those labourers did deserue by iustice the daylie pennye as it is manifest that the husband man said in that gospel to one of the laborers frind I doe you noe wronge did not you bargaine with me for a penny take your owne and depart in peace that is to say so much must I giue you as I promised and bargained and vnto that and to nothinge else you haue right and if I should denie you that I should doe you great wronge Aug. li. de nat grat ca. 2. lib 4. aduers â—ul cap. 3. 6. S. Augustine saith Non est iniustus Deus God is not iniust that he should deceaue the iust of the reward of iustice In another place he saith God should be vniuste if he should not admitte iust people into his kingdome And S. Bernard saith Bern. de grat lib. arb Promissum quidem ex misericordia that which was promised by his mercie must be perfourmed by his iustice Vnto this agreeth S. Basil sayinge Basil in oratione super prouerbia Salomonis All wee that frame our life accordinge to Christs ghospel wee are as marchants by the woorks of the comandements we purchase vnto our selues celestiall possessions Therfore it is lawfull to labour for to purchase the kingdome of heauen as the prophett saith Psal 18. Inclinaui cor meum c. I enclined my hart to keepe these comaundements for retribution or recompence It is lawfull also to repose hope and confidence in our proper meritts secundarilie although principallie and cheeflie wee must repose our hope in God as in the cheefest cause who gaue vs grace and vertue to worke well as S. Thomas saith D. Tho. 2. 2 q. 17. Ad Gal. 6. For if our workes done by godes grace had not bene meritorious why should the Apostle saie in doinge good lett vs not faile for in due tyme wee shall reape not faylinge And therfore saith he whiles wee haue tyme lett vs worke good to all but speciall to the houshould of faith these be the workeâ— that are done of a man that is in godes fauour Qui seminat in Spiritu c. he that soweth in the spiritt he shall reape life euerlastinge I beseech you brethren Coloss c. 1. Rom. 10. saith he that you will walke worthilie pleasing God fructifyinge in all good workes For these blessed workes done of the good doe not only redounde to the saluation of man but also to the glorie of God as it is said in the ghospell Sic luceat lux vestra coram hominibus vt videntes opera bona vestra glorificent c. Let your light soe shine before men that seing your good worckes they may glorifie your father which is in heauen So heretiques condemning the woorks of good men take away godes glorie the good example that wee are bound to giue vnto our neighbors and Gods promise to giue life euerlastinge for them and consequentlie take awaie mans endeuour and labour in the exercise of them which is against S. Peter sayinge Petr. 1. Fratres magis satague vt per bona opera c. Wherfore brethren endeuor the more that by good woorks you make sure your vocation and election And finally take away all christian religion which is nothinge else then precepts admonitions and councells to imploie our life and our lymmes in the exercise of them Luc. 16. Vnto the riche people Christ biddeth them to make vnto themselues freindes of the Mammon of iniquity that when they faile they may receaue them into the eternall tabernacles Vnto all sortes of christians he proclaimeth and diuulgeth Matt. 5. that vnlesse their iustice abound more then that of the Scribes and Pharisies they shall not enter into the kingdome of heauen 7. Wherfore the puritie and sanctitie of life in the professors of this christian catholique religion which not onlie with subtile arguments and craftie deuises rather suggested by the diuil then inuented by man heretiques impugne but also with al the straungest lawes the seuerest policies and the cruellest persecutions that euer were or could be inuented or imagined or apprehended by any creature they goe about to ouerthrowe and confound the reformation of their manners the mortification of their passions their angellicall conuersation in in their behauiour their blessed and heroicall resolutions in suffringe all exquisite torments in the defence testimonie and confirmation thereof their morall life adorned and replenished with all morall and supernaturall vertues their eminent learninge and science tempered with all humilitie of spiritt voide of pride or ambition their admirable and incomparable workes of charitie pietie and deuotion which is the life and fruictes of true and vnblemished religion haue bene motiues vnto the gentiles pagans yea and to the stiff-necked Iewes themselues to abandon their idolatrie and to imbrace this christian religion 8. That these blessed endeuours and works of charitie are the badge and distinctiue token of the true religion of christian Catholiques by which their conuersation should be acceptable vnto God gratefull vnto their neighbors admirable to pagans terrible to the diuills and offensiue hurtfull or scandalous to none S. Paule auoucheth the same Ephes 4. I prisoner saith he in our Lord beseech you that you walke worthie of the vocation in which you are called with all humilitie and midlnesse with patience supportinge one another in charitie carefull to keepe the vnitie of the spiritt in the bonde of peace And in the same chapter he saith I testifie in our Lord that nowe you
and yet remaine still in heauen with many such strange interrogations which wee knowe rather by diuine faith supernaturallie infused vnto vs then by any naturall reason conceiued by our grosse vnderstandinge which according to Aristotle in his metaphisickes is as ignorante of naturall knowledge in respecte of thinges naturall as the owle is of the sunne in the middell of the daie So as this holie doctor impugneth these interrogations as arguments of incredulitie and lacke of faith which are interrogations of the Iewes and protestāts both which as they agree by two sundrie extreames in this infidelitie of discreditinge Gods omnipotencie soe if yow compare both those extreamities together you shall finde also that these mens extreame madnes deserueth more blame and farr exceedeth that of the Iewes 3. But the catholique church vseth a meane betweene both for it vseth none of those incredulous questions which Saincte Chrisostome cōdemneth but simply beleeueth that to be trewe which Christe affirmeth shee holdeth not with the capharnits whoe thought because he said his fleash was meate indeede they should eate him visibly nor yet with the sacramētaries who thincke because he said it is the spiritt that giueth life therfore this fleash is to be eaten by faith onlye But contrarie to them both and in the righte meane and trewe meaninge betweene both ioyninge all Christs woordes together it concludeth that vnder the forme of bread Christes trewe flesh is realy and substantially receaued by sayinge vnder the forme of bread it taketh away the Capharnits grosse and carnall imagination by affirming trewe flesh realy and substantially to be presente it condemneth the protestants spirituall and faithlesse figuratiue intention in all which the Catholique church is sufficientlie grounded and instructed by the plaine authoritie of Christs owne words touchinge the truth of their pretended difficultie For in the 6. chapter of S. Iohn are thies woordes I am the liuely bread which came downe from heauen if any man eate of this bread he shall liue for euer And the bread which I shall giue is my fleshe which I shall giue for the life of the world And where the Iewes fell at variance amoungest themselues saying How can this man giue vs his flesh to eate Iesus said vnto them Verilie verilie I say vnto yow vnles yow eate the flesh of the sonne of man and drincke his blood yow shall not haue life in yow he that eateth my flesh and drincketh my blood hathe life euerlastinge and I shall raise him vpp at the latter day for my flesh is verilie meate and my bloode is verilie drinke he that eateth my flesh and drinketh my blood dwelleth in me and I in him c. 4. This comunication our Lord had with the Iewes teachinge in the sinagoge at Capharnaum Mat. 26. Marc. 14. Luc. 22. and a twelmoneth after at his last supper when he instituted the same blessed Sacramente and performed his foresaid promise as they were at supper as the Euangelist saith Iesus tooke bread gaue thancks and blessed and brake it and gaue it to his disciples sayinge Take and eate this is my bodie which is giuen for yow this doe in the remembrance of me likewise takinge the challice after he had supped he gaue thanckes and gaue it them sayinge Take and diuide it amounge yow and drinke all of this this is my blood of the newe testamente S. Paule writeth thus much to the Corinthians saying For I haue receaued of our Lord that which I haue deliuered vnto yow for our Lord Iesus the same nighte he was betrayed tooke bread and giuinge thancks brake and said take and eate this is my body which shal be deliuered for yow doe this in remembrāce of me likewise the chalice also after he had supped sayinge This chalice is the newe testament in my blood doe this soe often as yee shall drinke in the remembrance of me for soe often as yow shall eate this bread and drinke this chalice yea shal shewe forth our Lords death vntill he come wherfore whosoeuer shall eate the bread and drincke of the challice of our Lord vnworthilie shal be guiltie of the bodie and blood of our Lord. But lett a man examine himselfe and soe let him eate of the bread and drinke of the chalice for he that eateth and drinketh vnworthilie eateth and drinketh his owne iudgmente not discerning the body of our Lord. Yow see plainlie the beleefe of the catholique church to be noe forged beleefe but moste firmelie builded vppon Christs plaine wordes as the 4. Euangelists and S. Paule doe wittnesse by which the vndoubted doctrine of this highe misterie of the blessed Sacramente of the alter is substancially and most certainly confirmed Chrys in Math ho. 83. 5. But to confirme the same by the testimonies of the fathers S. Chrisostome saith Sicut in veteri c. Euen as in the olde testamente soe likewise in the newe Christe hath for our benefitt lefte behinde him and gathered together the memorie of his misteries bridlinge therby the mouthes of heretiques for when they aske how it is proued that Christe was sacrificed and put to death besides many other thinges to musell and shutt vpp their mouthes with all wee shewe thē these misteries for if Christ died not whereof is this sacrifice a pledge and token Thus yow see how diligente Christe was and desirous that wee should haue continually his death in remembrance For whereas these heretiques Marcion Valentinus Manicheus and their disciples did denie this dispensation and worke of God in flesh Christe by this misterie soe bringeth vs allwayes in minde of his passion that no man vnlesse he be madde can be seduced By which woordes of S. Chrisostome the certeintie of Christs bodie in the Sacrament is proued for by the truthe thereof beleeued therein Marcion a foresaid and Valentinus and other like heretiques were confounded who said Christe had noe true bodie in which he mighte suffer on the crosse but if the church should haue holden in the tyme of S. Chrisostome that Christe was presente only in the Sacramente by a figure nothinge could haue bene concluded against those heretiques for they denied not but it was figuratiuely also present one the crosse Wee must also vnderstand that this Sacrament is a pleadge or token not as the sacramentaries would wreaste it vid. a pleadge or token of his passion which is liuelie there represented and brought to remembrance by the trewe presence of that selfe same body that suffred And therfore Christe at the institution of this Sacrament after he had said take eate this is my body adioyned therunto those other woordes Doe this in the remembrance of me which woordes Sainct Paule expoundeth verie plainly sayinge Soe often as yow shall eate this bread and drinke of this chalice yee shall shewe forth our Lordes death vntill he come 6. The said S. Chrisostome in the foresaid homilie vppon this texte hoc est corpus meum saith lett vs haue noe doubte but beleeue and
Theophilactus who liued in the yeare of our Lord 800. saying hoc est corpus meum c. this is my bodie he sheweth that the selfe same bodie is bread which is sanctified vpon the alter and not answering a figure for he did not saie this is a figure but this is my body 15. In the life of most sacred diuines I I cannot forgett the worthie and holye Saincte one of the best preachers that was in the worlde since the Apostles tyme I meane Sainct Vincent Ferrer who thus writeth Vincent sermone de institutione Sacrament Eucharist Deus à principio mundi voluit adorari sub aliqua forma God from the beginninge of the world would be adored vnder some forme or visible figure because God accordinge to his substance or essence cannot be perceiued or beholden of any And soe the Patriarches as Adam Abraham and others did behould him vnder an other forme which was not God and soe they adored not the forme or figure but God in the forme or figure Afterwardes in the tyme of the prophetts amoungest whome Moyses was the first vnto whome God appeared in the forme of fire in a burninge flame and Moyses did not adore neither the fire nor the flame but God in that figure Exod. 29. In Exodus God gaue the lawe in Mont Sinai and God discended there in the forme of fire and Moyses and the people did adore God and not the fire but in the forme of the fire Exod. 20. In another place he comaunded Moyses to make the Arck both within and without gilded with gould and soe all the Iewes did adore not the woode thereof or the gould but God which would be adored vnder that forme and soe saith this Father the Iewes doe scorne vs because wee adore God in the forme of bread 3. Reg 8. Soe in the booke of kinges when by gods comaundement Salomon made the Temple and the Arch soe secreetly kepte in Sancta Sanctorum as none could behold it God would be adored vnder the forme of a cloude soe Salamon and all the people did adore not the cloude but God vnder the cloude Afterwardes God came vnder the shape of a man vnder which shape he was also adored of the faithfull and so when he was to passe out of this world he ordayned an other shape vnder which he should be adored which is not the terrible fire neither the Arck or the cloude but the bread which is better then all these formes or figures which giues life because that the life of man principally consisteth in bread and soe wee doe not adore the bread neither that whitenesse which representeth the diuine puritie neither the roundnes thereof which representeth the diuine eternitie which hath neither beginninge nor ende but God vnder the forme of bread as he was honored of the faithfull before his passion as of the Magi of the Leper of the Chananean of the Hemorissa of the blinde borne and of many others and after his passion beinge risen from death he was honnored of the Apostles and of the deuoute women according to Sainct Mathewe And now beinge glorified in heauen wee behoulde him also in the Eucharist and although he discendes daylie therin yett he forsakes not heauen euen as the son giuing light to al the world forsakes not his owne spheare and the voice although it resoundeth in the eares of manny yett it remaines with vs. And if the corruptible or transitorie word or the created lighte can doe this much more the eternall word which was from the beginninge the sunne of Iustice which is Christe Iesus can doe more beinge nowe made flesh and sufferinge for flesh Genes 41. came to feede flesh And as Ioseph was adored in all Egipt because he preuented dearth by prouidinge corne whie should not Christe be adored of the Church in this blessed Sacrament which gaue bread from heauen vnto vs in great aboundance thus he 16. Let vs therfore awake out of sleepe I meane out of the drowsie and slumbering sleepe of sinne and heresie with Elias to eate as the prophet Dauid saith of the bread of Angells 3. Reg. 19. for wee haue a longe iourney in this persecution of the church where already the dreadfull proclamations doe souÌ„d the alarum in all the corners of poore IrelaÌ„d wee ought therfore euerie one to awake and gett vpp oute of the quaikmeere and pit of our former misdeamenors and to prepare our selues with a cleane harte against the thundringe threatnings of this bloody battaile Serm. de Euchar. This is the counsell of S. Cyprian in the persecution of the faithfull that euery one prepare and dispose himselfe to receiue this blessed Sacrament This was done in our dayes by the constant priests at Rochell in those tragicall garboiles of the Hugonitâ—s the cheefe of them beinge called the Abott of S. Bartholomew and the towne beinge surprised by the instigation of one Northe a minister sent thither by Caluine for that purpose And the poore Abbot to fortifie the poore priests did vse vppon the sudden the woordes of consecration vpon comon bread for that he durst not celebrate or reserue the holy hoasts in sacrario for feare they should be cast vnto the doggs or otherwise be irreuerentlie handled as those Hugonotts were accustomed to doe in other places of France and gaue it vnto those constant Martirs to the number of 24. and euerie one of theÌ„ beinge resolued rather to suffer any death then to make shippwracke of their faith were cast headlonge with a great stone about their neckes from the highe steeple that standeth ouer the keye The kinges mother also that constant Martyr receiued this blessed Sacrament before her execution which shee reserued in a sacred pix beinge secreatly sent vnto her Soe as euerie constant Martyr ought to applie to himselfe in his greatest extremitie this soueraigne medicine which is of greater force to animate and fortifie weake fainted harts then all the amber greece in the world and euerie vertuous Christian ought to saie with the Apostle In fide viuo filij Dei Galat 2. I liue in the faith of the sonne of God which loued me and yelded himselfe for me Ephes 2. and soe the same Apostle said in aÌ„ other place which loued his church and yealded himselfe for her and for whose clensinge and purifienge from sinne and saÌ„ctifienge hir with grace as the said Apostle saith 1. Cor. 1. Factus est nobis iustitia sanctificatio redemptio he is sanctification and redemption leuinge vnto vs continually a blessed Iewell which is his sacred flesh to worke those wonderfull effects which noe other flesh could euer bringe to passe for God doth make an instrument of those thinges for our saluation by his grace which otherwise were moste offensiue and hurtfull vnto vs. By the tree wee were made slaues by the noble tree of the crosse wee are made free By the vniuersall diluge of water the whole world
are christians who hauing the keies of the kingdome of heauen doe in some sorte iudge vs before the day of iudgment Vict. 2. pers Vand. recounteth how wheÌ„ the priests were banished by the ArriaÌ„s the catholique people cried out moste lamentably to whome doe yow leaue vs miserable whiles you goe to your crownes who shall baptise these little ones with the fountaines of euerlastinge water who shall giue vs the guift of pennaunce and free vs from the baundes of sinne by the indulgence of reconsiliation because to yow it is said Whatsoeuer yow shall loose vpon earth shall be loosed in heauen Our Sauiour gaue to his Apostles consequentlie to S. Peter power to remitte sinnes whose sinnes yow forgiue c. and seinge the Pope is the lawfull successor of S. Peter it followeth that he succeded to him in his authoritie And although the heretiques doe aunswere that this power was giuen them by baptisme and preachinge yet it sufficeth not because this pouer was giuen them in distinct places from the place alleadged to witt in the last place of S. Mathewe and S. Marcke his ghospell and although by baptisme preachinge the Prieste in some sorte remitteth sinnes yet he cannot remitt the sinnes comitted after baptisme which cannot be reiterated and neither by baptisme or preachinge can he be said to retaine sinnes Whether fastinge from one sorte of meate more then from another or for to vse any obseruation therin be superstitious accordinge as protestants doe affirme CHAPTER V. AErius the heretique Aug lib. de heres cap. 33. Epiph. heres as S. Augustine and S. Epipha say defended this doctrine against the catholique churche as Luther and his followers doe now a daies for that say they they would not submitt themselues to any thinge that the churche comaunded Matt. 15. Mar. 7. They alleadge scriptures for themselues as the wordes of our Sauiour not that which entreth into the mouth defileth a man c. Aso they alleadge for themselues for breakinge of fasts the 14 chapter of S. Paule also S. Paule to Timothy In the last tymes men shall departe from the faith attendinge to spiritts of error and doctrine of deuills speakinge lies in hipocrisie forbiddinge to marrie and abstaine from meates which God created c. Aug. lib. de morib Ecc. Cath. cap. 33. To all which I aunswere with S. Augustine that catholiques doe not abstaine from certaine meates for that they esteeme any meat vncleane either by creation or by iudaicall obseruation but they abstaine for chastisinge of their concupiscence It is sinne only which properly defileth man and meates of themselues or of their owne nature doe not defile but by accident they make a man to sinne as the disobedience of Gods comaundements or of our superiors who forbidd some meates for certaine times and causes is a sinne as the apple which our first parents did eate though of it selfe it did not defile them yet beinge eaten against the precepte it did defile for neither flesh nor fish of it selfe doth defile Genes 3. Chrys homil 12. in 1. Timoth. but the breach of the churches precept is it which defileth And as for S. Paule he speaketh as S. Chrsostome said of the Manichees Eucratites and Marcionistes Epiph. here 45 26.6â— Hier. contra Iouin cap. Aug heres 25. and S. Ambrose addeth vppon this place the Patritians also S. Epiphanius S. Hierom S. Augustine and generally all antiquitie affirme the same both of them and also of the heretiques called Apostolici Ebiointes and the like whose heresie about marriadge was that to vse the act of matrimonie was of Sathan 2. Touching the prohibition of meates or vse of certaine creatures made to be eaten there were many opinions the first was of Philosophers Pithagoras Empedocles Apollinaris Porphirius and others who condemned the vse of meates as of beastes for that they thought that al beastes had reasonable soules and that they passed from bodie to bodie The second was of heretiques which condemned the vse of these meates for that they said they were câ—eated of the diuill and not of God as Marcion Tatian and Manichees against whome S. Paule his meaninge is to be constâ—ued in the said place of Timothy 1. Tim. 4. as it is declared in the Canons of the Apostles and in the councells of Ancira Gangrensis Epiph. heres 42.47 the fâ—rst of Toledo and Braga as also by Epipha The third opinion touchinge prohibition of meates was of certaine christians in the beginninge of the churche and after the publishinge of the ghospell who thought that christians were bound to abstaine from such meates as were prohibited by the old lawe of which opinion S. Paule speakes in the 14. chapter to the Romaines which he disproues aswell there as in the Actes of the Apostles Act. 10.15 Soe that by these places of scripture misaplied they goe about to abolish all fastinge which our Sauiour and all holie people as many as euer were in this world did obserue Matt. 4. and begon and finished their heroicall workes withall for our Sauiour fasted 40. dayes S. Iohn did abstaine from all delicate meates and drinckes Mat 3.11 Mar. 1. Num 6. Iere. 35.14 Iona 3. Mat. 9.14 the Recabites and Nazaretts are comended in holy scripture for their fastinge also the Niniuites for their fastinge were pardoned S. Iohns disciples fasted and Christ said to his disciples that they should obserue the same after his departure from them 3. Now the difference of the fast of the churche of God Aug. li. 5. contra Faustum cap. 5. Theod. in Epito diuinorum decretoruÌ„ c. de abst and of heretiques Saint Augustine declareth and Theodoretus also S. Bernard supra Cant. ser 66. Epipha in lib. de compend doctrinae catholicae for he saith that in the church there was great difference of fastinge accordinge either to the vowe or mortification of euerie one some fasted froÌ„ all kinde of fleash some fasted from eggs and all white meates some from any thing that should be fodd and from all kinde of fruictes for before the flood noe wine was droncken noe fleash was eaten And all the poore people either in the old lawe or in the lawe of grace did obserue this faste Moises and Elias fasted 40. dayes ether of them Samuell was comaunded he should drincke noe wine All the priestes that were imploied in the misteries of the church were forbidden to drinke any wine or any thinge else that should distemper them Iudith Hester Daniell and the Machabees by their fastinge haue atcheeued and perfourmed those worthie exploites which are registred in holie scriptures Againe wee are bid by Ioell to turne to God by fastinge Ioel. 1. Psal 68. Dauid said that he couered his soule with fastinge The iustification of a christian in this life as S. Augustine saith is fastinge Aug. in Psal 4.2 prayers and almesdeedes and therfore the catholique church as she ordained certaine times of
themselues to their definition and determination Acto 15. Chal in epist ad LeoneÌ„ 6. Synodus act 17. Celest papa epist ad Conc. Eph. Tolet. 3. Soe in the actes where the first christian councell was held and afterwardes in euerie age as occasion serued the councell of Chalcedon and the six generall councells and S. Celestine the Pope auerreth that generall councells are by manifest declaratioÌ„ shewed by Christ in these wordes Math 15. whensoeuer two or three shal be gathered together in my name there I shal be in the middest of them The Apostles which were replenished with the holy ghoaste did celebrate the first councell by the inspiration thereof when they said Acto 15. It seemeth good vnto the holie ghoaste and to vs. 2. There are four sortes of councells some whereof be generall some nationall Aug. li. 2. de bapt some prouinciall and some diocessiall Of the three formest S. Augustine makes mention of the laste the councell of Tollet The generall councells are such as when all the Bishopps and prelates of the whole world vnlesse they be lawfully letted doe assemble and the Pope or his legate ought to be President Nationall is when the Prelates of one kingdome and the Primate and Patriarche of that kingdome doth assemble together Prouinciall is of one Prouince Diocesiall is of one Diocesse General councells approued are reckned 18. in number The firste is of Nyce which was celebrated from the yeare of our Lord 328. vnto the yeare of our Lord 330. which was the 15. of Siluester the Pope and the 20. of Constantine the Emperor in which there were 318. Bishopps The second councell of Constantinople which was celebrated against Macedonius that denied the deitie of the holie ghoaste S. Damasus beinge Pope and Theodosius the great Emperor Prosper in chronico There were 105. Bishopps and 4. Patriarches Nectarius of Constantinople Timotheus of Alexandria Miletius of Alexandria and Cyrillus of Hierusalem Anno Domini 383. The 3. of Ephesus Celestinus beinge Pope and Theodosius the yonger Emperor Bishopps 200. Patriarches 3. vid. S. Cyrill of Alexandria that was the Pope his Attourney Iohn of Antioche Prosper in Chron. Socrates lib. 7. Iuuenall of Hierusalem against Nestorius Bishopp of Constantinople Anno 434. The 4. of Calcedon against Eutiches Leo the first beinge Pope and Matianus Emperor 454. accordinge the computation of Mathewe Palmer Bishopps there were 630. The 5. of Constantinople Vigilius being Pope and Iustinian Emperor Paulus Diaconus in vita eiusdem The 6. of Constantinople Agatha beinge Pope Constantine the 4. Emperor Anno 681. against those that held one nature only in Christe The 7. of Nice Adrian beinge Pope against Imadge breakers Ibid. lib. Rom. rer Anno Domini 781. in which there were Bishopps 360. The 8. of Constantinople Adrian the 2. beinge Pope and Basilius Emperor Anno Domini 87. The 9. of Lateran Celestine the 2. being Pope and Harrie the 5. Emperor wherin there were 900. Bishopps Anno 1123. for the recouering of the holy land The 10. Lotherius 2. wherin there were a thowsand Bishopps Anno 1237. Innocentius beinge Pope and Lotherius the Emperor The 11. of Lateran Alexander the 3. Pope and Fredericke the first Emperor for the reformation of the church against Waldenses Anno 1558. The 12. of Lateran against many heresies Innocentius the 3. being Pope and Fredericke the 2. Emperor for the recoueringe of the holie land The 13. of Lyons against the Emperor Fredericke the 2 Innocentius the 4. beinge Pope and for the recoueringe of the holie lande The 14. of Lyons wherin there were a thowsand fathers amoungest which there were 500. Bishopps Anno Domini 1274. against the errors of the Greekes Gregorie 5. beinge Pope and Rodolph Emperor The 15. of Viena Clement the 5. Pope and Henry the 7. Emperor against many heresies Bishopps there were 300. Anno 1311. The 16. of Florence against the errors of Greece Eugenius the 4. Albert Emperor 1489. The 17. of Lateran against scisme in the time of Iulius 2. Leo 10. Maximilian Emperor The 18. of Trentt which was begon Anno 1545. ended 1563. against the heresies of Luther Caluine and others in the time of Paulinus 3. Iulius 3. and Pius the 4. Charles the 5. and Ferdinand Emperors There were present 6. Cardinales 4. Legates 3. Patriarches 32. Archbishopps 208. Bishopps But all heretiques refuse generall councells as the Protestants doe and as the councell of Trent saith noe otherwise then wicked theeues refuse the triall of indifferent iurie 3. But we say that the holy councells of Gods church lawfully assembled by S. Peters successors not only by their personall presence Matt. 18 but also by their legates and substitutes in the definition of faith or good manners cannot erre For when our Sauiour said whensoeuer two or three shal be assembled together in my name there I wil be in the middest of them he added afterwardes of a man that is incorrigible tell the church thereof and if he will not heare the church let him be as an ethincke or publican I meane without faith and without grace He added moreouer in that chapter whatsoeuer yow shall binde in earth shal be bound in heauen and if two or three being lawfullie assembled together in Christs name Christ be in the middest of them vid. to assist them by his councell and light of vnderstandinge in those things that are necessarie for them how much more all Bishopps and Prelates which God hath appointed to gouerne and rule his churche shall obtaine of God knowledge and vnderstandinge for that function This argument the councell of CalcedoÌ„ did vse in an Epistle to Leo the Pope Concil Chalc. act 6 con act 17. Io. 16. Io. 14. saying Our Sauiour did promise to send the holie ghoast that should teach the Apostles all trueth and that he meant allâ—o the same to the successors of the Apostles he said that the holie spirite shall remaine in his churche for euer but the holie ghoast doth not teach the Bishopps in priuate or disioyned therfore when they be gathered together and therfore they say it pleaseth the holie ghoaste and vs which holie ghoaste is noe lesse necessarie for the conseruation of the churche nowe then in the begininge for the fondation thereof and therfore our Sauiour saith Mat. vlt. I wil be with yow vnto the consumation of the world and the gates of hell shall not preuaile against the church which as S. Paule saith 1. Tim. 3. is the firmament and piller of truethe 4. The generall councell representeth the vniuersall church 3. Reg. c 8. Athan. in epist de Synodis Arimin Seuleuciae ep ad Episcopos Affricanos Epiph. in fine Ancorat Euseb lib. 3. de vit Const Aug. li. 3. cont Donatist c. 18 Ephes 4. Act. 20. Luc. 10. Hebr. 13. 1. Tim. 3. Tit. as the assemblie that was made by Salomon in the Temple represented the whole church of
Ierusalem but the vniuersall church cannot erre therfore the generall councells cannot erre For Atha S. Epipha Euseb S. August doe call the generall councells the congregation of the whole world and the consent of the vniuersall churche All such places of scripture as doe proue that the Pope cannot err in the definition of faith proues also that the generall or nationall councell assembled by his authority cannot erre Also such places of scripture as proues and teaches that wee ought to reuerence Bishopps as Pastors to heare them as maisters followe them as captaines he that heareth yow heareth me c. obey your rulers be subiect vnto them and imbrace their doctrine with many such places all which doe argue that they cannot deceaue vs or if they doe wee may attribut the blame to our Sauiour that bids vs to obey them and imbrace their doctrine Atha epi. Epist. Epiph heres 77 Aug. 162. Nemo ca. de summa trinit fide catho Gela ep ad Episc Sardinia 5. This same is proued by the fathers that the difinition of a generall councell is the last iudgment of the church from which there is noe appellation as Athana and Epiphanius and others with S. Augustine doe affirme and soe Leo the Pope requested the Emperor Martianus saying that the definition of the generall councell should neuer be brought in question which the said Martianus established by lawe The same also Gelasius the Pope decreed in the councell of Ephesus circa finem and in the councell of Calchedon Act 5. Canone vlt. Moreouer the fathers and all councells doe teach that they are excomunicated and ought to be countted heretiques that doe not rest themselues vpon generall councells and therfore all generall councells doe pronouÌ„ce Anathema I meane the sore censure of excommunication against such as doe contradict the finall decree of generall councells as Athanasius doth wittnesse of the couÌ„cell of Nice Athan in epist ad Episcopos Afriâ—ae S. Grâ—gor Nazianz. in epistola priori ad ClidoniuÌ„ Leo epist ad Anatâ—lium and soe it is in all other councells Grego Nazianz. doth write when the Apolinaristes denied that they were not heretiques and that they were receaued in a catholique councell said let them shewe this and wee wil be contented S. Leo writinge to the emperor or Leon said they ought not to be accounted catholique that doe resiste the councell of Calcedon And soe he writes the like to Anatolius and S. Basil writes that they ought to be suspected of heresie Basil ep 78. that doe cal in question the determination of the councell of Nice S. Augustine did excuse S. Cyprian of heresie Aug. li. 1. de bap ca. 18. because noe generall councell defined any thinge to the contrary towchinge the baptisme of heretiques Also S. Gregorie pronounced excommmunicatioÌ„ against all that would not receaue the decree of generall councells Greg. li. 1. epist 24. Constantine the great in his epistle to the churches Apud Euseb l. 3. de vit Const Atha ep ad Episc Africanos Cyrill l. 1. de trinit Leo epist 53. ad AnatoliuÌ„ 54 ad MartianuÌ„ ep 37. ad LeoneÌ„ Auâ— Gre. lib. 1. ep 14 Nice epist ad MichaeleÌ„ Ambros epist 32. called the decree of the councell of Nice celestiall preceptes Athanasius also said that the decree of the church was the diuine precept which should remaine for euer S. Cyrill calles it the diuine iuste and holie oracle S. Leo saith that the Canons thereof were ordained by the holie ghoast and that the councell of Calcedon was assembled by the holy spiritt S. Gregorie also saith that he reuerenceth the first 4. generall councells as the 4. Euangelistes Nicholaus the first also saith that the decrees of generall councells are inspired by the holy ghoast S. Ambrose doth affirme that wee should rather die than wee should departe from the definitions of generall councells I will saith he followe the decree of the councell of Nice from the which neither death not sword shall separat me S. Hillarie suffred banishment for the faith of the councell of Nice Hilar. in fine lib de Synod Victor in libris trib de perâ—ec Vandalic Hier. lib. cont Luciferanos Victor Africanus describeth many worthy martires which suffred for the decree and definition of the faith sett downe and explicated in the councell of Nice S. Hierom also speakinge of Athanasius and S. Hillarie and other holy confessors saie How could they doe any thinge against the councell of Nice for the which they suffred banishment 6. This is proued by reason for first if the generall couÌ„cells should err ther should be noe certaine or setled iudgment in the church by which controuersie should be determined and descided and by which the vnitie and concord of the church should be preserued for which generall councells were ordained Secondly if there were not an infallible iudgment of these generall councells then the Arians had not bene condemned for heretiques for sayinge the councell of Nice did erre nor Macedonius for an heretique for sayinge the councell of Chalcedon did err nor Nestorius for an heretick for sayinge the councell of Ephesus did err nor Eutiches for sayinge the councell of Chalcedon did erre Thirdly wee should haue noe certaintie of many bookes of the holie scriptures as of S. Paule to the Hebrewes the 2. epistle of S. Peter the third of S. Iohn S. Iames his epistle S. Iude and the Apocalipes they beinge called in question vntill the trueth of them was made knowen by generall councells That the catolique church in those thing shee doth propound to the christians to beleeue whether they be contained in the Scriptures or not cannot erre CHAPTER II. THis is proued by scripture Ad Tim. 3 Ephes 5. Apoca 21 Psal 79. Isa 2. Matt. 13. 1. Cor 12. Ephe. 1. for that the church of Christe is the firmament and piller of truethe the spouse of Christe the holly cittie a fruitfull vineyarde a highe mountaine a direct way the only doâ—e the kingdome of heauen the bodie of Christe and multitude vnto whome the holie ghoaste is promised is gouerned of Christe beinge her head and of the holy ghoast beinge her soule as it is sett downe by S. Paule saying Ephe. 4. He gaue him as a head aboue euerie church which is his bodie And in another place he said one head and one spirite and he said as the husbaÌ„d is the head of the wife soe also Christ is the head of his church for if the church had bene impeached of error that imputation should be saide on Christe and the holie ghoaste therfore Christ did instruct her by his said holie spirite sayinge the spirite of trueth shall teach yow all trueth Ioh. 16. Againe wee are bounde vnder paine of excommunication to beleue the church in all things as may appeare by S. Math. If he will not heare the church Matt. 18. let him be vnto you as an ethnick and a
publican Further more wee say that the church is holie both in her profession and in the assertion of her faith therfore christian profession ought to containe nothinge but that which is trewe and holie touching faith Lastlie the fathers in all their doubtes and controuersies towching faith and religion did submitt themselues to the arbitrement of the church which they would not doe if they thought the church did err for S. Augustine saith Aug. epi. 118. l. 1. contra Crescentiū cap. 33. it is an insolent madnesse to dispute against any thinge that the vniuersall church decreede And in another place he saith Wee haue the trueth of holy scriptures when wee doe that which pleaseth the vniuersall churche And our Sauiour saith Luc. 10. Matt. 23. whosoeuer heareth yow heareth me c. whatsoeuer they comaund yow doe it c. Whether Catoliques are to be charged with arrogancie for thinkinge that their church cannot faile CHAPTER III. 1. WEe ought not to be cōuinced of arrogancie to affirme that Christe did not lie when he said that the gates of hell should not preuaile against his churche Matt. 16. Heauen and earth shall passe Matt. 24. Matt. 28. Ioh. 14. but his wordes shall not passe what woorde but that which is vniuersally preached by the catholique churche when he saith behold I am with yow to the worldes ende Ephes 5. The spiritt of trueth faileth not for euer Christ praieth that the faith of Peter should neuer faile 1. Tim. 1. she is his spouse and the kingdome of heauen wherfore should shee then faile beinge the piller of truethe shee cannot faile shee beinge his wife his doue his kingdome his portion his vineyarde his inheritance his dwellinge howse for the which he suffred his passion he died and shed his pretious blood shee cannot faile Contra Gent. 2. This was a cheefe argument by which S. Chrisostome did proue against the Gentiles that Christ was God by reason of his power in settinge foorth his church by poore and simple people and the continuance thereof in full force and authoritie notwithstandinge all the power and plotts of Sathan and all the might and strenght of earthlie potentates with the imploimēt of all their malice and strange pollices which were combined and conioined together for her direction If S. Chrisostome did proue the diuinitie of Christe by the continuance of his church 400. yeares how much more a minori ad maius should we proue the diuinitie and power of Christe not against gentiles as S. Chrisostome did but against worst infidels as caluinistes and other heretiques who with greate malice and more cunninge deuises seeke to ouerthrowe the church of God then all the enemies thereof as Iewes Goathes Hunnes Gaules Vandals Sarasins Longobards Bolgares Turcks and all other infidels and yet she is preserued now these 1620. yeares and shall allwaies continewe in full force authoritie to the worldes ende Psal 87. 3. The continewance of godes church is sett downe by the prophett Disposui testamentum electis meis what testament saith S. Aug. in enarrat ibid. but the newe testament I haue sworne vnto my seruant Dauid what is this that God bindeth with an oath that the seede of Abraham shall continewe for euer euer Ad Gal. 3 And soe saint Paule saith If yow be of Christ yow are the seed of Abraham inheritors of that promise this is the church saith saint Augustine not that fleash of Christ taken of the blessed Virgin but all wee that beleue in Christe And in another psalme he saith I will dwell in thy tabernacle wherfore S. Augustine saith that his church shall not be for a time but shall continewe for euer vnto the ende of the worlde And in the 14. our Lord hath bene mindfull of his testament and of the word that he comaunded to a thowsand generations Psal 14. and giuen to Abraham that which he did also sweare vnto Isaac and apointed for a lawe Matt. 24. He said his word should neuer passe away what word but that which did not only continewe duringe the Apostles time but that word and sacrifice which shall continewe to the worldes end Matt. 28. S. Leo prius epi. 3◠ad Pulcher. Aug. Leo 2. epist ad Constan our Sauiour plainlie declaringe the same I wil be with yow vnto the worldes ende as S. Leo the first and Leo the second writes Also when S. Paule Ephes 4. makes mention of soe manny dignities of ecclesiasticall order in Christ his churche as Apostles Prophetts Euangelists Pastors and Doctors he saith that they should continewe to the worldes end as the Prophett saith August Deus fundauit eam in eternum God founded the same for euer Psal 47. I meane his church as S. Augustine expoundeth and this is proued by the 91. chapter of Isay Luc 4. which chapter is vnderstoode of the churche of the newe testament as our Sauiour taughte 4. The same is also proued by the psalme 88. His throne shal be like the sunne in my presence Psal 88. and like a perfect Moone for euer and I will put his seate and his throne as the day of heauen Daniel 2. Daniell also doth manifest the same saying In the dayes of these kingdomes God shall raise vpp the kingdome of heauen which shall neuer be dispersed and his kingdome shall not be giuen to another nation And accordinge to saint Luke of his kingdome there shal be noe end Moreouer that psalme doth say if her children will offend and shall not keepe my lawes and comaundements c. yet I will visitt in a rodd their iniquitie and their sinnes in scourges I will not for all that put away my mercie from the same which place saint Cyprian aswell in this psalme as also in the 2. of Daniell doth expound to be mēt of the afflictions and tribulations of the churche In Cant. serm 79. S. Bernard also in illud tenui eum nec dimittam I held him and I will not let him goe c. neither then nor after the christian stocke shall not faile neither faith from the worlde neither charitie from the churche Lett all the raginge fire all the tēpestuous waues insult freate against her they shall not caste her downe because she is builded vpon a firme rocke and the rocke is Christe which neither by the pratinge of Philosophers or the cauillation of heretiques or by the sworde of persecutors can or shal be seperated Illir Glos in Math. cap. 2. 5. Illiricus a protestant writer saith that the trewe church in the middest of all persecutions destructions of citties comon wealthes and people is preserued miraculously by godes speciall protection and assistance This is also proued by Oecolāpadius vppon Isay cap. 2. by Melancthone in locis communibus cap. de ecclesia editione 1561. by Brentius vppon S. Luc cap. 17. homil 19. Luth. tomo 4. in Isa cap. 9. by Bullenger in Apocali Canc. 72.
For the fall and destruction of the church cannot be denied without the deniall of all the articles of our faithe and fondation of christian religion the trinitie of God the incarnation of Christ his preachinge his death his passion his eternall kingdome and priesthoode and all other misteries of catholique religion For what ende was his cominge to take fleash by his incarnation but to ioyne vnto himselfe in an indissoluble knott of mariadge his churche from which he would neuer be diuorced or seperated To what end was his preaching but to erect and establish the same his passion was to sanctifie it and to leaue her an euerlastinge remedie to blott out her sinnes and offences And I pray yow who is an euerlastinge king that hath not an euerlasting people Osee 2. Ephes 5. Ioh. 17. obeying him and obseruinge his lawes how can he be an euerlastinge priest whose priesthoode and sacrifice for soe manny yeares was applied to none and availed for none To what purpose was the holie ghoast sent but to remaine with his churche for euer and to instruct her in all trueth wherfore to affirme that this church hath failed is to affirme that Christs prophetts and Apostles are all liers and all that is written both in the old and newe testament to be fabulous That this Church which shall neuer be hid but remaine visible is manifest by the parable of Christe our Lord. CHAPTER IV. 1. THe church of God is called a Barne in which there is corne and chaffe a nett in which there is good and badd fishes a field in which there is cockle and wheate a banquett at which there are good and badd a flocke in which there are sheepe and goates all which doth signifie a visible church but the inuisible church hath but only the good accordinge to the opinion of the protestants which is contrarie aswell to the said parables as to our Sauiours owne wordes saying He will make cleane his barne Matt. 13. the wheate he will gather into his garner but he will burne the chaffe with an inexstinguible fire which shall not be vntill the day of iudgmeÌ„t Matt. 3. Our Sauiour saith suffer both of them I meane the wheate and the cockle to grow vntill the haruest which will not be vntill the day of iudgment For a kingdome must be meant of people that are knowen in the kingdome but the churche as before is alleadged is the kingdome of God therfore the dwellers thereof must be knowen S. Augustine doth proue the same lardglie against the Donatistes Aug. in Psal 101. concio 2. who said the church perished O wicked and impudent voice that the church should perish this they say because they be not in her c. Our Sauiour did referr vs to the church when he said Dic ecclesiae tell the church now which way should wee tell the church thereof without the churche be to be seene and therfore our Sauiour tooke away all doubt and said it is a cittie placed vppon a hill which shall giue light to the world 2. This is proued by reason for none can be saued vnlesse he enter into the church of which the arcke of Noe was a figure as all perished that did not enter into the arcke soe they perish also that enter not into the church but none can enter into the church which he knoweth not therfore all must perish because they cannot see this churche The profession of a christian ought to be visible not hidden therfore the church in which this profession is made ought to be soe for it is said Roman 10. Matt. 10. whosoeuer shall denie me before men I will denie him before my father who is in heauen 3. The comparison brought for the forsakinge the sinagoge of the Iewes is not a like for shee was but a figure and a shadow of the holie catholique church the oracles of the holie prophetts all the mornefull cries of the blessed Patriarches all the sacrifices of the Leuitts all the oblations of the Iewes signified or represented nothinge else then the cominge of the Messias at whose cominge all the other rites and oblations of the sinagoge should haue an end as it was prophesied Genes 94. Quando venerit qui mittendus est cessabit vnctio vestra vid. when the Messias shall come your vnction your sacrifice shall cease which also was prophesied and foretould by the Patriarch Iacob when he was dyinge who hauinge all his childreÌ„ about him said these wordes Non auferetur sceptrum de Iuda nec dux de faemore eius donec veniat qui mittendus est ipse erit expectatio gentium vid. the scepter shall not be taken from the tribe of Iuda nor a captaine from her loines vntill he come which is to be sent and he shal be the expectation of nations Soe as after the cominge of Christe aswell the seate royall of the kingdome as also the legall obseruations of the Iewes withall their sacrifices and oblations were accomplished in the death of Christe when he said consumatum est it is accomplished and soe instituted a newe lawe and founded his church which was the seate of Dauid that was giuen vnto him of whome it was said he shall raigne in the howse of Iacob for euer Luc. 1. Damas â—4 57. Esa 6.5 Osâ—â— 2. and of his kingdome there shal be noe ende and that all the world should imbrace the God of AbrahaÌ„ as it is said by the prophett Esay The Princes of people shal be gathered together with the God of Abraham soe as wee see not only the ChristiaÌ„s but also Turcks and Mores to imbrace the God of Abraham as the trewe God of whome it is said also I haue giuen yow a light vnto the nations that yow may be my saftie vnto the vtter most parte of the world 4. Wherfore he hath instituted a newe sacrifice by which his honnor should be vphoulden and by which his name should be glorified which accordinge to the prophesie of Malachias Malac. 1. should be the trewe oblation that should be offred vnto him for euer and in all places of the world this was not meant of the sacrifice of the old lawe for that could not be offred but at Ierusalem as the holie scriptures wittnesse and therfore it is meant of the blessed sacrifice of the Masse which shal be offred for euer in the churche of God for the which Christ hath instituted and ordained priestes which shall offer sacrifice vnto the eternall father accordinge to the institution of Christe and prophesie of Malachias and therfore S. Augustine lib. de vnit ecclesiae cap. 12.13 de ciuit lib. 20. cap. 8. Psal 85. ad illud tu solus Deus magnus Psal 70. affirmeth theÌ„ to denie Christ and to robb him of his glorie and inheritance bought with his blood which teach that his church may faile or perish and S. Ierom refuteth the same wicked heresie in the Luciferans Dialog ad
manny godes Instit de monarchia Dei lib. 3. cap. 1. yet they affirme Iupiter to be the father of all the reste and saie that they did worshipp but one God and the reste of the godes as the ministers of one God as Iustinus martyr said and Plato saith Plato de repub dialogo 2. in fine Deus qui bonus est malorum causa nonest God which is good is not the cause of euills and in another place he saith God is not vniust but most iust But the new religion doth say in the chapter aboue recited that God is the cause of all mischeefe and wickednes by which wicked assertion they make him a deuill 2. All philosophers did referre all the inferior motions to a certaine supreame motiue by the consideration whereof they found a certaine supreame mouer and a certaine euerlastinge cause which is the center of begininge and principle of all thinges vnto whome all thinges are subordinated The Turcks saie that God is immutable mercifull pittifull one onlie who giues euerie man according to his worckes reward to the good and tormentes to the badde and soe they call God la Ila Mahomet resulaÌ„ God God aboue and Mahomet his prophet But the new religion doth say he giues noe reward to the good nor tormentes to the badd soe that he hath any iott of faith with him and the more wicked a man is Lutherus the neerer he is to Gods fauour The Turcks doe beleue that it is possible to keepe godes lawes but the newe religion doth say it is impossible and that heauen is giuen to those that haue any faith without anny respect to works or mans endeuour The Turcks also affirme that Christe ascended vnto heauen in his fleashe and sitteth in the presence of God The Turckes Alcoran saies that Iesus Christe was the sonne of the Virgin Marie was inspired by God that he was the worde the spiritte the wisdome and the minde of God the father and that he was the Messias and the Prince that was promised vnto the Iewes Thene l. 6. cap. 4. Alcoran Azoar 2.20 Azoar 31. Also they say that the spiritt of God did enter into Marie and that Iesus was begotten of her shee beinge a moste pure Virgine That God did indue her soule with greater grace and vertue then the soule of anny that was and that of all men and women shee was the best the purest and the godliest and that of all the children of Adam none was vnspotted and vndefiled by Sathan but Marie and her child Azoar 3.76 The new religion beleeues of her noe such matter and compares her with their owne mothers and some of them calle her a saffron bagg 3. Vnder the dominion of the Turcks the christians are permitted without anny restraint to exercise all the rites and exercises of christian religion not soe vnder princes of the new religion who are greater persecutors of the catholique christian religion then anny Turcks Iewes Gentiles or pagans that euer were In Constantinople there are many monasteries standing and replenished with religious people in Grecia and other of the Turcks Dominions are at this day many degrees orders and ecclesiasticall dignities of the church and christian pastors as Patriarches Metropilitans Archbishoppes Bishopps and Priests vnto all which it is lawfull to consecrate to say Masse and Mouncks Deacons and Subdeacons doe minister at the Alter There are all also other officers which they call Agnests which doe read vppon sondayes the epistles There are also Archimancritae that is to say the Fathers of Moncks These Patriarches are chosen by Metropolitans Archbishopps and Bishopps and are confirmed by the cheefe Bassa the kinges â—iccar the next vnto these are the Metropolitans the cheefest of them is the Metropolitan of Thessalonica which hath vnder him 10. Bishopps the Metropolitan of Athens hath vnder him 6. Bishopps In that cittie of Athens were seene in a publique profession together 250. priests there is a Metropolitan of Mitelin but he hath no Bishopps vnder him The Metropolitan of Chalcedon hath vnder him 60. priests There is a Metropolitan of Nyce but he hath noe Bishoppe The Metropolitan of Ephesus hath hnder him 50. churches The Metropolitan of Philipen hath 150. Antioch 40. Churches Smyrnensis 150. and Corinth with other Metropolitans 6. 4. All doe agree with the Catholique religion in euerie pointe exceptinge 3. or 4. errors of the Greeks This is knowen by the censure that Ieremie the Patriarche hath giuen of the protestant religion which was sent by him theÌ„ into Germanie who sought an vnion betwixt them and the Greeke church seeinge they forsooke the Latine church or rather God and the Latine haue forsaken them but the said Patriarche did abhor and refuse an vnion with them and said there was asmuch difference betwixt them as betwixt heauen and hell You may read more of this matter in Michell ab Iselt Anno 1580. Surius hist. ibid. Also the Patriarch of Philadelpha called Gabriell did write vnto Martinus Crusius a Lutheran of this matter requestinge him neuer to trouble him touchinge either vnion or confirmation of his doctrine 5. To coÌ„clud this matter if Turkes Iewes and Gentiles thincke more reuerently of God the Father D. Tho. 2.2 q. 10. art 6. Tit. 4. of Christ Iesus his sonne and of his blessed mother yea and do shew more fauor to christians then those of the new religion doe I must thincke and conceaue a better opinion of Turckes then of these new vpstarts for S. Thomas saith that heresie is a greater sinne theÌ„ paganisme and Iudaisme for althoughe infidels denye more articles of faith then heretiques yet because heretiques do persecute the church with greater malice then the other and the greater malice argueth the greater sinne therfore heretiques are the greater sinners For as saint Paule saith an hereticall man is damned by his owne proper iudgment therfore I leaue the conclusion to the consideration of the reader An answer vnto Protestants barkinge against the religious institutions of holy Orders saying that religious vocations were not instituted by our Sauiour CHAPTER I. 1. IF humane nature had continued in that blessed perfection of originall integrity in which it was created there would not be required that grace excepted which in the beginning was infused and superadded vnto it so many other graces and helpes preuenieÌ„t subsequent exciting her slacknes and brackwardnes and expelling her corrupt inclination and propension to sensuality to corruptible base and vile creatures Wherfore the creator and protector of man whose nature is goodnes whose proper worke is mercy as S. Leo saith doth neuer cease or desiste from giuinge of all helpes and meanes to repaire and redresse this humane imbecillitie by proposing and intimating all such sufficient motiues to worke our saluation withall conuincing our negligence and vnprouident carelesnes if wee will imbrace and put the same in due execution so as for curing and healing the contagious maladies and restles diseases
contracted and engendred by originall and capitall sinne he instituted the Sacramente of Baptisme and also for cleansinge and purginge vs from actuall and personall comitted after Baptisme he hath ordained and deuised other Sacramentes either to be supported by them that wee should not fall or to be raised vp againe and releiued if wee were fallen 2. Amongst all conuenient meanes ordeined either for reforming our said vicious inclination or increasing our perfectioÌ„ none are so certaine or so secure as the religious state the assured sanctuary and common support of all Christians and specially of such as are plunged and perplexed with the continuall fluxe and reflux of humane frailtie and Adams agony For besides so many euident testimonies of Gods particular fauour and spirituall consolation that he doth bestowe on it to take away the occasion of sinne who euer liued more vertuously or more religiously then those that were retired sequestred from the daungerous occasions thereof the alluring inducementes of the vanities of this world Elongaui fugiens mansi in solitudine I fled retiring my selfe and remained alone vid. from such as by their importunate and alluring conuersation of filthy concupiscence sought to bringe me to confusion 3. It is said in the person of a religious man exempted and freed from all seculer designementes Audiuimus eum in Euphrata I haue heard him at the pleasant riuer of Euphrata that springeth out of paradise I haue founde him in the fertile feildes amids the woods Not in the pallace of King Pharao but in the wildernes the Angells appeared vnto Moises wherefore in the desert he receaued the deuine lawes with many other spirituall consolations S. Iohn Baptist least his blessed conuersation should be defiled and prophaned with the idle and loose coÌ„munication of his kinsmen fled into the wildernes When God through speciall fauour appeared vnto Abraham and would recapitulate certaine great and hidden misteries vnto him he said these wordes Departe from your natiue country and your carnall freindes and goe a farr off It is said vnto the spouse of Christe Obliuiscere populum tuum domum patris tui Gen. 12. Take no care of thine owne kindred and remember not thy fathers house The Apostle after he became the seruant of Christe Non acquieuit carni sanguini did bid adieu to flesh and bloud Elias and Mary Magdalen in the wildernes were dreadfull vnto the deuills gratefull vnto the Angells acceptable vnto God and famous to the world 4. Did not Elias resemble the state of a religious person who was without wife without children without family allwaies liuinge chaste and continente being in that pouerty as he is described with hairy skinnes and as it were begging his bread of a poore widdow 4. Reg. 1. somtimes receiuing it from a crowe 3. King 17 3. Reg. 19 Did not Elizeus giuing ouer his landes and chattells forsaking parentes house and home giue good example of a religious state followe that perfection and accomplishe that votary life Wherefore S. Hierom calls them monckes of the ould testament Hier. ep 4 Epist 15. in which number he reckoneth himselfe saying Our prince Elias or leader Elizeus our captaines the children of the prophets also in the said ould law were the Nazarites Num. 6. dedicated to the seruice of God so as saint Basill calleth the religious people of the ould testament Nazarites Nazianz. oratione in laudem Basilij which by solemne vowe consecrated themselues wholy to this religious profession they refrained from wine and from any thinge that might distemper their mindes that so wee likewise should not only abstaine from sinne but also from all the prouocations and inducementes of the same neither from man or by man did it come but from the sonne of God VValdeÌ„s de sacrament tit 9 cap. 33. Clito. l. 3. cap. 9. Greg. 2. diâ—l cap. 8 in which are all the treasures of wisedome and knowledge as all holy fathers doe witnes and especially Thomas Waldensis against Iohn Wickliffe Clitoueus against Luther and other heretiques of his time S. Gregory against Florineus which most sharpely persecuted S. Benedict and his holy order 5. What more euident proofe or conuincing reasons can we haue then our sauiours owne wordes for the religious state consisteth of three vowes I meane perpetuall chastity voluntarie pouertie and constant and perfect obedieÌ„ce which Christ ordayned against the three maladies of our soule which is concupisceÌ„ce of the eye concupiscence of the flesh and pride of life Matt. 29. touchinge the first he saith there are Eunuches which haue gelded themselues from the beginning from the kingdome of heauen meaning therby that such people by their solemne vowe of religious chastitie and of inuincible and vowed continencie did cutt away all liberty and occasion of wedlocke and vnchaste desires of fleshly allurementes Of pouerty he said in plaine tearmes Luc. 14. vnlesse one will renounce all that he possesseth he cannot be my disciple Luc. 10. In another place he forbiddeth the Apostles to carry either goulde or siluer scrippe or purse Luc. 9. Of obedience he saith He that listeth to come to follow after me let him deny himselfe take vp his crosse and follow me By this abnegation and deniall of himselfe the holy doctors haue euer vnderstood the vow of obedience as may appeare plainly by the counsell of Zenon Conc. zen. decre all which three vowes our Sauiour counselled which are called euangelicall councells and so they are recorded by the Euangelistes Matt. 19. Mar. 10. Luc. 18. as may appeare by the younge man that sought our Sauiours counsell for the purchasing of life euerlasting who neuerthelesse from his childehood kept the commaundementes yet he counselled him if he would be perfecte to goe and sell all that he had to giue the same to the poore and to follow him and he should haue greate treasure in heauen For by selling all his goods Matt. 19. he should make himselfe incapable to demaunde them againe by following of him doth plainly signifie other euangelicall counsailes especially that of obedience which counsell being vnaduisedly reiected of the young man was embraced of the Apostles for S. Peter in the name of them all saith wee forsooke all thinges by which wordes saint Hierome prooued against Iouinian Iere. lib. 1. in Iouin S. Tho. 2 â— opus 88. ar 4. ad 3. Aug. 17. de ciuit 4. that the Apostles being after admitted to the Apostolique dignitie were continente and chaste without exercising coniugall society so saint Thomas and sainct Augustine saie that the Apostles obliged themselues by vowe to follow this estate of perfection when by forsakinge all thinges they followed Christe That the Apostles and their followers in the primatiue church followed this estate of perfection CHAPTER II. 1. WEe reade in the actes Act. 5. Act. 2. v. 44. that all thinges amongst the ChristiaÌ„s were comon whatsoeuer laÌ„ds houses chattels or