shall fall there it will a bide you haue serued the world hitherto in sin and heresie to leaue it novv is not so much to leaue it as to preuent it for shortlie it vvill leaue you for the vnexpected coming of death you vvant not of your neerest knired whose suddayne departure may be sufficient examples yea the only death of our father nosmale griefe to me may suffice vs in this To haue erred hitherto is humane to perseuere as I may tearme it is beastly you haue giuen your life past to heresie and her accomplices giue at least the remnant and surplus to God and his Church you haue giuen as one saith the maine croppe io the enimie of mankind the redeemer let at least glean the reproofe of your haruest and he will requite you as he promiseth a hundreth fold and with life euer lasting O Mother Pardon yet once more I earnestly beseech you my bouldnes and rough manner of writing 2. Cor. 116. I confesse with S. Paul I am rude in speach yet tolerable in opening to you the meane how to escape so great a daunger as the eternall perdition both of body and soule in which perill as I said you dayly sleepe in your tyme therefore is but short and you haue a great account to render your conscience vpon the vnderstanding of these cannot but vrge you your sinnes call vpon you the iudge expecteth you imbrace then the Roman Catholicke church for your mother and God will euer be your father accuse your self and God will excuse you be sorrie for your sinnes and they shall not be imputed vnto you permitt the priestes sentence to passe on you and Gods wrathfull sentence shall not touch you If you will mount the hills of Armenia enter the arke of Christes Church if you will ascend the higher heauen enter this lower yea this is the way and only meane To haue liued hitherto in sin and heresie is daunger to dye in this estate as our Sauiour and his Apostles witnes is certayne damnation But I haue beene to longe and therfor must rather abruptly conclude then any way finish this my present discourse wherfor as my last greeting and farewell I humbly beseech you for the tender good of your owne soule and so many which depend vpon you a great account to answere for to wouchsafe the reading or at least relating by some other these my paynes and trauells taken in your be halfe that so at length all poyntes and doubtes clearly proued you may with the people in Esdras say â— Esdras 4. â—2 truth is great and preuaileth and that I as S. Ambrose at the conuersion of S. Austine may sing Wee prayse thee God c you assuming the part of S. Austine with a cheerefull countenance and heauenly responsorie answere wee confesse thee our Lord c. and finally be incorporate a member of Christes mysticall body heere on earth his church in which an obedient child concluding your last daye as the soule of poore Lazarus was by his good Angel conueighed into Abrahams bosome so your guarden or good Angel with a triumphant victorie from that roaring Lyon enemye to man kind the Diuell may present your glorious soule a sweet smelling odor to our Lord Iesus Christ and there with the whole court of heauen his fellow Angels Luc. 15.7.10 as our Sauiour saith reioyce at so glorious a conquest which that it may sort according to my desire and that I may as Iob saith Iob 19.27 see you with these my eyes in that eternall glorie I most earnestly and humbly beseech our Sauiour who hath so long expected you to mercy that you may make your chiefe commoditie of this exhortation and some vse also of this my no lesse painfull then long admonition that in this life you may so purchase is grace as in the next eternall glorie Amen Your obedient sonne to the vtter most that he may I. P. AN INDEX Of the common places treated off 1 IMprimis the English were conuerted aboue a 1000. yeares since to the Catholicke faith fol 1. 2 The same faith was vniuersally professed for sundry ages before and was also agreable to that first faith where vnto the Brittans of wales were conuerted in the Apostles tymes fol 3. 3 Our aduersaries good opinion of the fathers fol. 6. 4 Our aduersaries appeale vnto the fathers fol. 8. 5 Scripture is not easie to vnderstand fol. 10. 6 Scripture is not for euery one to read and interpret fol. 16. 7 Scripture neuer doubted off amongst Catholickes fol. 21. 8 Scripture some tyme in Question fol Ibid. 9 Scripture neuer admitted by the Catholicke church fol. 22. 10 The Protestantes pretence of only scripture is friuolous and Idle fol. 10. 11 Protestantes disagreeing translations and Acknowledg c. fol. 27. 12 The church cannot nor ought not to haue erred fol. 31. 13 The church doth consist of good and bad fol. 33. 14 The church is ought to haue beene alwayes visible Ibid. 34. 15 Of this churches visible head c. fol. 46. 16 Of Free will fol 58. 17 Of the cooperation of Freewill with grace fol. 66. 18 Faith alone doth not iustifie fol 72. 19 Of good workes fol. 78. 20 Of Fastinges fol 87. 21 The lawes and precepts of Christ are not impossible 95. 22 To beseech the prayers of the righteous heere on earth is no derogation to our Sauiour fol 100. 67. 23 The Saintes and Angels in heauen know our doinges and wantes better then men fol. 101. 24 Of Saintes Reliques fol. 112. 25 Of the holy crosse and Images fol. 118. 26 Of Purgatorie and Lymbus Patrum fol. 125. 27 Prayer for the Dead fol. 131. 28 Of Ecclesiasticall tradition fol. 140. 29 Of the Seuen Sacraments fol. 149. 30 Of the efficacle of Sacraments fol. 16. 31 Of Baptisme and the necessitie thereof fol 166. 32 Of the venerable Sacra of the Eucharist as the form Consecration Real presence great care obserued had more thereof then of the water of Baptisme lest any part therof should fall to the ground mixture of water with wine in the Chalice and the receauing therof Fasting and Chast fol. 172. 33 Of the Sacrifice of the Masse fol. 102. 34 Of Communion vnder both kindes fol. 210. 35 Of Confession fol 215. 36 Of Satisfaction 225. 37 Of the single life of Priestes and Clergie men fol. 235. 38 Vowes of perpetuall chastitie were allowed by the Fathers affirming them to be obligatory fol. 245. 39 Of Antichrist and the Aulters and Sacrifice which he is fore told to take a way Daniel 12.11 fol. 247. 40 The Roman faith proued to be the true Catholicke faith by Dionysius Areopagita and Hermes most auncient and Apostolicke fol. 248. 41 To shew no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles 249. 42 True Miracles make a stronge argument for the true faith and that the foresaid faith wherevnto the English were conuerted was confirmed by
seemeth good vnto Hierome I little respect m ibid. I call that impossible which yet hath neuer bine and that hereafter it may not be is hindered by the ordination and decree of God If wee speake of these latter tymes I say there hath bine neuer a Sainte who being at the poynt of death hath attayned vnto that measure of loue as to loue God with all his hart with all his mynd with all his soul and with all his power Now heere it is manifest that he maketh God himselfe the impediment why wee doe not fullfill and keepe that law which he commaundeth vs. An old condemned Heresie This heresie was held by certayne men Concil 11. conon vlt. anno 440. against whom the councell of Arausicanum did define where thus wee read Heere also wee beleeue according to the Catholick faith that by grace receaued in Baptisme all that are baptized Christ helpping and Cooperating with them and if they will truly and faith full endeuour may fullfill all thinges necessarie vnto saluation THE 22. ARTICLE To beseech the prayers of the righteous heere on earth is no derogation to our Sauiour SCRIPTVRES ONLY a Rom. 15.30 I beseech you therfore brethren by our lord Iesus Christ and by the Charitie of the holy ghost that you helpe me in your prayers for me vnto God that I may be freed from the infidels which are in Iudea b Coloss 42. Praying with all for vs. c Thessa 5.25 Brethren pray for vs. d Ephes 6.18 And in the same watching in all instans and supplication for all Saintes and for me c. THE 23. ARTICLE The Angels and Sainctes in heauen knovv our doinges and vvantes better then men therfore c. a O see 12.4 ANd he preuailed against the Angel and was strengthed and hee wept and be sought him b Psal 150.1 Prayse yee our lord in his Saintes c Toby 12 12 The Angel Raphael saith I offered thy prayer vnto ouer lord d 2. Machab. 15.14 Onias the high priest benig dead appeareth to Iudas Machaheus speaking of the Prophet Ieremy saying This is a louer of his brethren and of the people of Israel This is he that prayeth much for the people of Israel and for the whole Cittie e Matt. 18.10 Their Angels in heauen doe alwayes see the face of my father which is in heauen Saintes also departed f cap. 22. â—0 are as the Angels of God in heauen therfor wee may better craue their prayers then mortall mens g Luc 15.7 So there shal be ioy in heauen vpon one sinner that doth peannce c. I lay to you there shal be ioy before the Angels of God c. h 1. Peter 1.15 And I will doe my diligence to haue you often after my decease also that you may keep a memorie of althinges i Apâ—c 4. And the smoke of the incenses of the prayers of the Saintes ascended from the hand of Angel before God THE CATHOLICKE DOCTRINE The Angels and Saintes of God are not hindered by teÌ„porall death leauing thier mortal bodies so that they can no more pray for vs neither do they cast away all care and loue of Charitie to wardes vs that they will no more help vs but they are most willing and ready to pray for vs soe that they doe help vs labouring and warring heere on earth by their holy prayers and wee ought often to inuocat and beseech their intercession for vs vnto God FATHERS S. Dionysius anno 80. saith k cap. eccles Hierarch Certainly it is all one as if a man when the sunne shines should plucke out his eies and yet not withstanding desire to be partakers of the light of the sunne so he is held in suspence with a superstuous hope of impossible thinges whoe doth craue the prayers of the Saintes and yet reiect holy prayers and operations agreable to their natures S. Irenaeus anno 160. saith l lib. 5 contra hâ—â—reses And as she Eua was seduced and did fly God soe this Mary was perswaded to obey God that the virgine Mary became the aduocate of the virgine Eua. S. Athanasius anno 340. saith m Serm in Euangel de Sanctissima Deâ—pata siue de annontiatione Marix Incline thyne care o Mary vnto our prayers and doe not forget thy people Et infra vnto thee wee crie most holy vrign remember vs. Et infra Mistris Lady Queene and mother of God make intercession for vs. Eusebius anno 330. saith n lib. 1â— praeparationis Euangelicae Cap. 7. these thinges wee doe daily whoe honouring the souldiours of true piety as the frindes of God doe approch vnto their monumentes and make our vowes and prayers vnto them as vnto holy men by whose intercession vnto God wee doe confesse our selues not to be a litle holpen S. Basil anno 380. saith o orat in 40. man yres O vnconpereable souldiers and common protectours and defenders of mankind and best companions of cares He which is oppressed with any miserie let him fly vnto these and he which doth reioyce let him beseech these he to the end he may be freed from his euill this man that he may continue in ioy and prosperitie S. Gregory Nazianz p orat in Cyprianum anno 380. saith in th end of that oration inuocating S. Cyprian But thou mercifully behold vs from aboue and direct and receaue this thy holy people and nourish and feed vs together in peace insighting and strife direct and receaue vs and determine with thy selfe that such also as thy selfe doe make earnest request for vs. Againe q orat 15 de obitu Gregorij parentis sui Now he doth more profit vs by his prayers then he did before by his Doctrine yea by hâ—w much the nearer he is vnto God for as much as he hath put of his corporall bonds S. Chrysostome anno 380. saith r Serm. de Inuentio Maximo tom 3. As souldiers shewing their woundes receaued in war vnto the kinge doe speake bouldly and with good confidence so they carrying their heades cut of and bringing them foorth in presence may obteyne of the kinge of heauen whatsoeuer they will Againe he saith Å¿ homil 66 an â— pâ—lum prop. sin for also he which is adorned with purple doth approch to imbrace these Sepulchers and all pride set aside standes making supplication to the Sainctes that they would make intercession for him vnto God also he that doth walke adorned with his diademe doth beseech the carpenter and the fisher man as his protectours S Gregory Niss anno 380. saith inuocating S Theodor. t orat in Theodor. circa linem Make intercession and beseech our common king and Lord for thy country wee feare afflictions wee expect perils the wicked Scythians are not sure of preparing warre against vs vse thy liberty of speech as a souldier fighting for vs as a martyre for his fellow seruants infra But
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
vnto vs to flatter the simple but wouÌ„derfull is the profunditie ô God wouÌ„derfull is the profounditie it is a horror to looke into it a horror of honour a feare of Loue. To conclude last of all he saith h Epi. 119 cap. 21. in the holy Scriptures are farre more thinges which â— know not then which I know hitherto for Learning sanctity and Fidelity euen according to our Aduersaries peerelesse Saint Augustine S i Ruffinus lib. 2. hist. cap. 9. Basil and S Gregory Nazianzen both noble men both broughtt vp at Athens both companions for thirteen yeeres together in one monasterie did bestow their whole endeauours in reading the holy Scriptures and gathering the vnderstanding of them not out of their owne presumption but out of the writinges and authorities of their elderes whoe as is manifest had the rule of their vnderstanding from Apostolical tradition S. Ambrose saith the devine Scripture is a k Epist 44 ad constaÌ„tinum sea hauing in it deepe senteÌ„ces and obscuritie of Prophetical riddles S. Hierome that miracle of vnderstanding in the greeke and Hebrew tongue saith of himself l Epist ad I neuer ceased Saith hee euen from my tender ago either to read or to aske learned men such thinges as I did not know neither did I euer take my self to be my master Finally not long since for this only cause I went to Alexandria to see Diâ—â—ymus and to be resolued by him of all such doubtes m epist ad Aâ—gâ—sâ—â—â—n quaest 8. as I had in the holy Scriptures Againe The whole epistle vnto the Romanes saith he is ouerwhelmed with to many obscurities But now I know you are not with outsome euasions and amoÌ„gst many this is a Chief one that although Scripture be obscure in many places yet you w ll haue all required vnto saluation plain to euery man But I proue the Contrarie for Baptisme is necessarie vnto saluation and not with standing that place in S. Iohn n cap. 3. v 5. vnlesse a man be borne againe c is so obscure and doth breed such cauil coÌ„tentioÌ„ betwen Caluin and Breniâ—â—s that o lib. 4. instit cap. 16. v. 15. Caluin doth confound the spirit with the water but p in cap. 3. Matt. Brâ—â—â—ius coÌ„fouÌ„deth both with penauÌ„ce Moreover the Blessed Sacrament of the Eucharist which you call the Lords q Iohn c. 6 v. 51. supper is necessarie to saluation and not with standing it is a wouÌ„der to see how many and diuers expositions their are vpon these sower wordes r Matt. 26 v. 26. This is my body S Claudius Sainctes saith that there are fowescore fower interpretatioÌ„s inuented by heretiques vpoÌ„ them sower wordes only Å¿ Repet 1. cap. 10. Also iustification is necessarie and yet Luke Osiander a chief protestant in Germanie saith that there are tweÌ„tie seuerall opinions of it where of euery one doth challeng Scripture for that which it holdeth Finally at least the belief of the Trinitie and incarnatioÌ„ of our Sauiour is necessarie vnto Saluation and yet notwithstaÌ„ding who doth not see how the â—bionites Arians NestoriaÌ„s Eutychias valentinians do fight and coÌ„tend aboâ—nt it and â—ast of all the new Arians and Eutychians of this our age which certenly they would neuer doe if places of scripture which they haue haÌ„dled necessarie to â—â—â—ation had bene plaine and easie to be vnderstood To coâ—clude the oÌ„ly disobedieÌ„s in not bilieuing the Catholiâ— Church were sufficieÌ„t to condeÌ„ne vs if wee did credit our Sauiours wordes who saith t Matt. 18. v. 17. yf he will not heare the Church let him be to thee as the heatheÌ„ and publicaÌ„ And that wee might not doubt of the doctrine of this Church he saith u ibid. ca. 16 v 18. c. 28. vers 20. The gates of hell shall not preuaile against her and that he will remaine wiâ—h theÌ„ the Doctors of the Church vnto the end of the world But if you will yet obiect and say that you caÌ„ alleage as firme and forceable places of scripture in your behalfe as I haue done in myne or shall doe heate after not with staÌ„ding you may not presently coÌ„clud against vs but rather let vs assure our selues that the scripture cannot nor must not be coÌ„trarie to it self which to affirme and maintayne is blasphemie against the holy ghost certeÌ„ly our sauiour saith x Matth. 12. v. 32 he that shall speake against the holy ghost it shall not be forgiueÌ„ him neither in this world nor in the world to come whereby the way wee may obserue that there is a place after this life where sins are forgiuen for hell I think you expect no absolution there Purgatory you abhorâ—e the name of it so foolist you thinke that opinion but into heaueÌ„ S. Iohn saith There Sâ—â—ll enter no polluted thing not that doth abomination and maketh â—ye To close vp this matter therfore with these few sentences the first is Luthers who seeing that these wordes This is my body doe stand vmnoueable for the Catholicke vnder no colour may be wrested to any other seÌ„se he calleth the deuine scripture the booke of heretiques y lib. 3. cont BreÌ„tium Alanus Copuâ— dialogo 6. cap. 19. as Hosius writeth And in an other place he saith z lib cent ZuingliuÌ„ Ooec olampaducem â—f this world Saith he should loÌ„g eÌ„dure it must needs be for the diuers interpretations of scripture that now are extant that for the conseruation of the vnitie of faith that wee doe receaue againe the decrees of councells and fly vnto them for refuge The other sentence is of Vincentius Lirinensis who saith a lib cont prefanas haereâ—â—m nouitateâ— cap. 37. as ofteÌ„ as heretiques doe alleadge the senteÌ„ces of diuine Law by which being euill interpreted they labour to coÌ„firme their errours there is no doubt but they follow the craftie inuentions of theire author the diuell Again when wee see heretiques vse the Catholicke faith Let vs not doubt but it is the diuell that speaketh in them Now seing the Scripture must haue one true sense let vs be resolued by the most probable authoritie whether by the warrant of the primitiue Church with her doctors or of Luther Caluin vpon their priuate spirit and some few sectaries THE 6. ARTICLE Scripture is not for euery one to read and interpret a Mal. 2.7 THe lipps of the priest shall keepe knowledge the Law they sc Lattie shall require at his mouth b Deut. 24. v. 8. Thou shalt doe what soeuer the priest of the Leuiticall Law shall teach thee c Luke 10 3. Goe behold I send you d Make. 16. v. 15. Preach the ghospell to all creatures e Luke 10 16. He that heareth you heareth me f Iohn 14. v. 26. The holy ghost whome the father wil send in my name hee shall teach you all things g Matt. 28 v. 20. And behold
the whole church was committed to blessed S. Peter prince of all the Apostles And a little beneath Behold he hath receaued the keyes of the kingdome of heauen power of binding and losing is giuen to him the care of the whole church and principality is committed to him S. Bede saith m homil in vigilla S. Andreâ— in illud intuitus eum c Ioan. 142. He saw the simplicitie of his hart he saw the courage of his mynd by whose merit he was to be placed ouer euery church And againe n And homil in sâ—â—â—o Petri Pauli anno 720. therfore saith he S. Peter who confessed Christ with true faith affected him with true loue and receaued especially the keyes of the kingdome of heauen and principallitie of iudiciall power that all belieuers in the world may vnderstand that whosoeuer doth separate himself after any manner from that vnitie of faith and societie of his he can neither be absolued from the bonds of his sinnes nor enter the gate of the kingdome of heauen S. Bernard saith o epist â—â—7 ad Eugenium The place wherin thou standest is holy ground it is Peters place the place of the prince of the Apostles where his feete stood it is his place whome our Lord coÌ„stituted master of his howse and prince of all his possession And againe p lib 2 de consideret speaking of Peter Ano. 1140. going like our Lord vpon the sea he did manifest himself the only vicar of Christ who ought not to be ouer one people but ouer all eueÌ„ as there are many waters many people These sower and twentie testimonies of the fathers as the sower and twentie voices of the elders in the Apocalypse do euidently demonstrate the consent of the primatiue Church as wel the Greeke as the Latine to which nothing certenly can be answeared other wise theÌ„ Luther and Caluin say of Leo Pope they suffered humane thinges were deceaued werfore to make it if possible yet more plaine seâ— heere the Aduersaire THE ADVERSARIE Caluin alledged in M. vvhitgiftes defence saith q pag. 173. The twelue Apostles had one amongst them to gouerne the rest Musculus saith r Ibid. 469. Peter is said in many places to haue bene chiefe a monge the rest which wee deny not M. vvhitgift saith Å¿ Ibid pag. 375. Amonge the Apostles them selues there was one chief c. that had chiefe authoritie ouer the rest c. that schismes might be composed t pag. 595. pag. 62. 63. 65. 68. 70. And againe In somuch as he doubteth not to answere certayne places of scripture obiected by our Aduersaries against Peters Primary M. Fulke speaking of Leo and Gregory Bishops of Rome the first about anno 450. the other about anno 600. saith v in his Retentiue against Bristowes motiues c. pag. 248. the mysterie of iniquitie hauing wrought in that seat of Rome neer fiue or six huÌ„dreth yeares before them so longe before them did the Romane Sea beginne to be Papall and then greatly encreased they were so deceaued with long continuance of errour that they thought the dignity of Peter was much moreouer the rest of his fellow Apostles then the holy scriptures of God do allow x Cent. 4. col 1215. l. 2 col 555 l â—0 col 558. l. 54 Cent. 3. col 84. l. 75 59. Col. 85. l. 3. The fathers for affirming the church to be built vpon Peter namely S. Hierome Hâ—â—ary Nazianzen Tertullian Cyprian OrigeÌ„ are repreheÌ„ded by the Centuristes Caluin saith y Instit l. 4. cap. 6. sect The church is founded in Peter because it is said vpon this Rocke c. as many of the Fathers expound it but the whole scripture is against it c. z Cent. 6. col 58. a line 2. The fathers doubted not publickly to celebrate a yearly festiuall day in honour of S. Peters Sea which respect no other Sea euer had whervnto Danaeus answearing affirmeth the Fathers assertions to be the iudgments and testimonies of the church then corrupted and bewitched or made blynd with this errour b in his exameÌ„ c. against the plea of the innocent printed â— bol pag. 10. b. and 107. M D. Couell hauing spoken of one aboue the a n resp ad Bellar. disp part 1. pag. 275. rest to suppresse the seedes of dissention saith to the Puritanes If this were the principall meanes to preuent schiâ—mes and dissentions in the primitiue church when the graces of God were farre more aboundant and eminent then they now are Nay if the twelue were not like to agree except there had bine one chiese among them for so saith Hierome amoÌ„ge the twelue one was therefore chosen that a chief or head being appoynted occasion of dissention might be preuented c how can they thinke that equallity would keepe all the pastours in the world in peace and vnitie c. for in all societies authoritie which cannot be where all are equall must procure vnitie and obedience Also he saith c pag. 10. b. that it was not to cease with the Apostles these hee Melanchthon saith from the opinion of him self and other his brethren d in the booke intituled Centuria epâ— Theolog c. epist 74. que est Melancthonis â— As certayne Bishops are president ouer many churches so the Bishop of Rome is president ouer all Bishops and this canonicall pollicy no wyse man as I think doth or ought to disallow c. for the monarchy of the Bishop of Rome is in my opinioÌ„ profitable to this end that consent of Doctrine may be retayned wherfore an agreement may easily be established in his article of the Popes Primacy if other pointes could be agreed vpon These hee Luther himself saith e in loc commun class 1. cap. 37. for as much as God would haue one true Catholicke church through the whole world it was necessarie there should be some one people yea some one father of that one people chosen vnto whome and his posteritie the whole world might haue recourse and become one sheepfold so that of all nations and of infinite diuers manners yet there might be made one church f Pag 470. 471. For the confessed gouerment of Bishops and Archbishops in all ages since the Apostles tymes see M. Whitgiftes defence M. Cartwryght saith g in his 2. reply part 1 p. 582. yf an Archbishop be necessarie for the calling of a prounciall councell when Bishops are deuided it is necessarie there be also a Pope which may call a generall councell when diuision is betweene Archbishops for when the churches of one prouince be deuided from others as you aske me so I aske you whoe shall assemble them together whoe shall admonish them of their duties when they are assembled yf you can find away how this may be done without a Pope the way is also found wherby the church may be disburdenned of the Archbishop Likewise the councell of
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
them specially mention and answere this very obiection vrged by M. Wotton LVTHERS DOCTRINE Luther saith k in exposit Euang. Luc. 16. Domini cap. 9. a festo S. Trin. con 1. I will not giue no not apenny for Peters merites for how should they help me wheÌ„ they could not help himself for what soeuer he hath is bestowed vpon him by faith in Christ Now if he caÌ„not help himself how shall he doe any thing for me He obiecteth to himself doest thou say that good workes are not to be done for respect vnto eternall life behold heere it is otherwise written what then shall wee doe he ansvvereth there be many sentences in scripture euery where which sound of our merites that wee should satisfie the iustice of God by good workes Conc. 3 but there take heede of that leuen Againe prouide your selues treasures in heauen This wee will say that they whoe know not faith doe speake thinke as well of reward and workes For they think them after a humane manner that they should buy heauen by their workes which are dreames and vayne cogitations these Luther Againe he saith l in exposit Euang. in die Phil. Iac. ApostoloruÌ„ heere wee ought to learne that wee are not saued by our merites but by the spirit of Christ as if Christ were not the author of merites and good workes in his faithfull and he whoe doth giue force vnto them Philippe Melanchthon saith m in confess Aug. eius Apolog. art 2â— in loc comm tit de bonis operiâ—â—us Although good workes doe not decerue remission of sins and the inheretaÌ„ce of life euerlasting yet they merite other corporall revvardes and spirituall in this life and the life to come vvhich notvvithstanding he doth not explicat I think he knovves not vvhat he saith CALVINS DOCTRINE Caluin saith n lib. 1. instit c. 15. â— 3. first I must meeds speake of the name of merite whosoeuer therfore did first giue that title to humane vvorkes compared to the iudgment of God did very ill or little respect the sinceritie of faith For to vvhat end I pray you is that name of merite brought in but it is manifest vvith great damage to the vvhole vvorld what great offence it doth conteine but omitting the name let vs take a view of the thing it self rather he saith o ¶ 3. what our workes doe merite the scriptures teach when it saith they caÌ„not indure or abide the sight of God because they are full of vncleannesse p ¶ 4. moreouer the Doctrine of the scripture is that all our good workes are continually sprinkled with much vncleannes wherby God is iustly offended and angry vvith vs so farre are they from reconciling vs vnto him or bringing vs any benefit q Ibid. c. 12. ¶ 4. the cause saith he is because all the vvorkes of men are nothing but vncleannesse filth and that vvhich is vulgarly esteemed iustice is meere iniquitie vvith God Againe r c 14 ¶ 9â— vvee haue not one vvorke proceeding from the Saintes vvhich if it be considered in it self doth not merite a iust revvarde of reproch Finally Å¿ ¶ 11. there hath bine no vvorke at any tyme of any godly man vvhich if it be examined by the seuere iudgment of God is not damnable M Foxsaith t Act mon. pag â—â— 8 vvhen wee sinne wee diminish not the glory of God all the dauÌ„ger of our lyuing being the euill example to our neighbour M. Wotton saith v in his answere to the late popish art p. 92 41. sinne is pardoned as soone as committed the faithfull person at once hauing for giuenes of all sinnes past and to come So daungerously doe they seeme to draw neere vnto libertinisme and bewray themselues to be those of whome S. Iude forewarneth calling them vngodly men transferring the grace of God into vvantonnesse The extenuating of good workes was so gratefull to some Calumistes that their blessed man of God and constant martyr of Iesus Christ for so hee is tearmed by x pag. 46. Biâ—kley in his Apology for religion c. M. Tindall was carefull to preuent all merite of good workes that in his book mutuled the wicked Mammon he doubteth not to affirme y Act mon. pag. 4â—â— that Christ with all his workes did not deserue heauen z pag. 57â— 4â—6 That M. Tindall was the author of this booke see also Fox a Ibid 486 4â—â— which sentence their other martyr ohn Teuxbury defendeth for plaine inough and true as it lyeth Also M. Tindall saith b Ibid. 1â—â—6 there is no worke better then other as touching to please God to make water to wash dishes to be asewter or an Apostle all is one to please God To conclude Calum saith c l. 2. Instit cap. 17. s 6. To aske whether Christ did merite is no lesse a foolish curiositie then a rash definition Et infra for by what merites could man obtayne to be iudge of the world head of Angels c. Againe he saith against Christ mereting for vs. d lib 2. cap 17. Acct. 1. I confesse indeed if any man will oppose Christ simply by himself to the iudgment of God that there is no place for merite because there is no dignitie in man which can merite or deserue God Finally that you may know this doctrine not to haue bine receaued or knowne in the primitiue church he saith e lib 3. cap. ◠¶ 5. These thinges in former ages were not handled nor treated of as they ought to haue bine otherwise there would neuer haue rysen such troubles and dissentions An old heresie condemned by the primitiue Church This heresie was condemned in Iouinian as witnesseth f lib. contra Iouinianum â— S. Hierome whoesaid I that abstinence fastinges and all other exercises of good workes were not meritorious THE 22. ARTICLE Of Fastinges THE CATHOLICKE DOCTRINE Fasting and the lent hath alwayes had credit and place in the Catholicke Church to haue bine heauenly commended and receaued by Apostolicall tradition SCRIPTVRE Wee ought to Fast. a Iocl 2.12 NOw therfore saith the lord turne vnto me with your whole hart in fasting and in weeping and in mourning b Toby 12.8 Prayer is good with fastinge and Almes c Matth 6.16 and cap. 9 15. when you fast be not as the Hypocrites sad Againe But the dayes will come wheÌ„ bridegrome the shable taken away from them and then they shall fast Againe d cap. 17.21 But this kind of Diuells is not cast out but by prayer and fasting e Luke 2.37 Who departed not from the temple by fastinges and prayers seruing night and day f Act. 13.2.3 And as they were ministring to our lord and fasting the holy ghost said c. Then they fasting and praying and imposing hands vpon them dismissed them Againe g cap. 14 22. And when they had ordeyned them priestes in euery
Hierusalem what then the word of God is cleare and playne eat yee and drinke yee this wee must heere this wee ought to preferre before all Iacobs and all words of the church no otherwyse then God is preferred before the church These he Brentius also a Chief protestant in Germanie most euidently affirmeth the same according to the sentence and decree of the whole church of wirtem saying Both S. Peter saith he prince of the Apostles and S. Barnabas after they had receaued the holy ghost did erre together with the whole church of Hierusalem Luther saith yf the Councell should in any case decree this the communion to be receaued vnder both kindes of bread and wine least of all then would wee vse both kinds yea rather in the despite of the Councell and that decree wee would vse either but one kind only or neither and in no case both in parua con â—essione Also he saith concerning the eleuation of the Sacrament I did know saith he the eleuation of the Sacrament to be Idolatricall as making for sacrifice yet neuerthelesse I did reteyne it in the church at wittemberg to the end I might despite that Diuell Carolostadius sc a chief protestant in Syllogâ—thes Theolog pag. 464. A saying and practise so grosse that Amandius Polanus professor at Basil specially mentioneth and reproueth the same saying further I will not recyte more of Luthers absurde sayinges which are many May this man then besaid to be holy S. Martin Luther as g in his consid of the Papistes supplic p. 70. M. Iewell Apolog part 4. ca. 4 5.2 and in defens 4.15.11 pag. 428. M Fox act mon. p. 400. and pag. 416. M. Powell termeth him And as M. Ievvell saith of him a man sent from God to lighten the whole world Also M. Fox saith it pleased the lord to reforme and reedify the desolate ruins of his religion by the industrie of this Martyr Luther sent and set vp by the mighty sperit of God and that he is the Helias conductor and chariote of Israell infinit might besaid of him in this kind but I spare my labor in so Idle a busines THE 35. ARTICLE Of Confession THE CATHOLICKE DOCTRINE Christ did so committ the keyes of the kingdome of heauen vnto his Church that whatsoeuer her ministers the priestes of the new testament doe binde or loose in earth is bound or loosed in heauen saying whose sins soeuer yee shall remitt they are remitted theÌ„ whosoeuer you shall reteyn they are reteyned therfore they haue power which they exercise in the place of Christ to absolue coÌ„trite sinners such as coÌ„fesse SCRIPTVRE a Matt. â— ANd they were Baptized by him in Iordane Confessing their sins S. Luke hath the same b Ioan. 20. v. 22.23 Receaue yee the holy ghost whose sins yee shall forgoue they are forgiuen and whose you shall reteyne they are reteyned c Act. 19.18 And many of them that belieued came confessing their sins and declaring their deeds d Iames 5.16 Confesse theirfore your sins on to and other FATHERS Serm. 5. de lapsis S. Cyprian anno 240. saith Finally how much more great is their faith and feare of God more commendable who although not giultie of any haynous crime or fact where of they need by Sacrifice to be purged yet because they haue thought of som such thing they confessed the same with great sorrow vnto the priestes of God and simply confessing do cleare their conscience by expressing the burden of their soule and seek for a wholesome medicine though their wounds be little and smale Et infra let euery one I pray you brethren confesse his sin whilst the sinner yet liueth whilst his confession may be admitted whilst the satisfaction and absolution giuen by the priest is acceptable to God Homil 17. in Lucam Origen anno 230. expounding the words That the cogitations of many harts may be reuealed saith Wher vpon wee also if wee haue sinned must say I haue made my sin knowne vnto thee and I haue not hidd myne iniquitie I haue said I will declare myne vnrighteousnes vnto our lord against my self For if wee shall do this and reueal our sins not only vnto God but to those also that can heal our wounds and sins our sins shal be blotted out by him that saith behold I driue away thyne iniquities as a cloud and thy sins as darknes lib. 4. ca 17. de diuinaâ—um instit Lactantius anno 320. shewing the reason why God commaunded circumcision in the old testament saith for this cause God commaunded that flesh to to be made naked that heerby he might admonish vs not to haue a secret hart that is not to keepe hidden any fowle sin within the priuitie of the conscience this is the Circumcision of the hart where of the Prophets spake which God hath translated from the mortall flesh to the soule which Circumcision only shall continue for he being desirous to prouide for our life and saluation according to his eternall loue towards vs hath in that Circumcision propounded or set before vs penaunce that if wee will make cleane our hart that is if wee will by confessing our sins so satisfie God wee may obteyne pardon which is denied to the stubborne and such as hide their sins for he beholdeth not the outward face as man doth but the inward secreats of the hart Againe lib. 4. cap. 30 contra Nouationos he opposeth confession vsed in the Catholicke Church against the Nouations as a true note or marke wherby to know the true Catholicke Church saying Because euery company of heretiques saith he think them selues the best Christian and their owne Church to be the Catholicke Church wee must know that to be the true Church wherim is confession and penaunce which with wholesome medicines cure those sins and wounds where vnto the weaknes of the flessh is subiect S. Athanasius anno 340. vpon those words In Sermone ad finem goe vnto the villadge ouer against you and you shall find a coult bound saith thus Let vs examine our selues whether our bonds be loosed that wee may profitt the more and if thy bonds be not yet loosed goe vnto the disciples of Iesus for they be at hand whoe by that authority which they haue receaued from our Sauiour can absolue thee for he saith what soeuer you shall bind on earth shal be bound also in heauen and whose sins you shall remitt they are remitted vnto them S. Hilarie anno 350. saith Can. 18. in Matth. But for the terrour of that greatest feare whereby all men for the present ought to be kept in awe he hath appoynted the vnmoueable iudgment of Apostolicall seuerity that whomesoeuer they shall bind vpon earth as is whosoeuer they shall leaue wrapped in the fetters of their sins and whomesoeuer they shall absolue that is receaue by confession into the blessed state of Pardon or vnto saluation these men