A SVPPLICATION to the Kings most excellent Maiestie Wherein seuerall reasons of State and Religion are briefely touched not vnworthie to be read and pondered by the Lords Knights and Burgeses of the present Parliament and other of all estates Prostrated At his Highnes feete by true affected Subiects Nos credimus propter quod loquimur 2. Cor. 4. 13. Wee beleeue for the which cause wee speake also 1604. Most high and mightie Prince and our deerestly beloued Soueraigne SO many causes concurre wheresoeuer wee turne our thoughtes and these most great of reioycing as we know not with which we should begin the count nor on which to ground our chiefest ioy Your Maiesties direct title to the Imperiall Crowne of the Realme both by lineall descent and prioritie of blood and your Highnesse most quiet accesse to the same Gods onely worke aboue the expectation of man doe as by most right they should exceedingly possesse and englad our heartes Also the thrice fortunate vniting of the two Kingdomes which not seldome in former times haue beene much infestuous one to the other and this after so sweete a meane as by rightfull deuolution of both Scepters to the immediate issue of either Nation cannot but in semblable proportion multiplie and aduaunce our ioyes nor can wee any way doubt but that the strength of the Monarchy now made inuincible by the vnion will euer be most able to preserue these our ioyes vnto vs and make them perpetual either kingdom being such a fortres and countermure to other and both so abounding with men and shipping as no forrayne enemie how potent soeuer vnles hee first be weary of his owne fortunes dare euer aduenture to offend or picke quarrel vnto Likewise the hope and strongest affiance which your Maiesties raigne ouer both nations yeelds of reducing the bordurers of eyther Countrey to Christian order of turning to commodity the vast quantity of ground which by reason of the sauage demeanor among them hath time out of minde layne waste and vnoccupyed and of enioying peace commerce and trafficke with all Nations a blessing most soueraigne and which already is lighted on vs in good measure Then the vnspeakable benefite of your Highnesse fitte yeeres to gouerne and your long and successefull experience in the affaire being the Arte of Artes and office of God farre more intricate difficult and combersome than any other kind of ministration or state of life on earth Then also the speciall consolation which all men take in your Maiesties regardefull loue toward the Nobilitie of the Realme as hauing already restored some to their lost dignities and endowed others with honor and authoritie in State Lastly to omit other infinite particulars of lesse moment the good trial of your Highnesse prowesse wisedome iudgement clemencie bountie compassion the edification of your exemplar life of like force to your subiectes for fashioning their maners therevnto as were the twigges of party colour which the Patriarch Iacob laid before the flocke of sheepe hee had in keeping at the time of their conceyuing the noblest disposition Genes 30. 38. of our yong Prince and his brother the rare vertues of their Queene-mother our most respected Princesse and the hope of such store of children from both your bodies as may to the worlds end most renowmedly spread and perpetuate the royall coniunction name and family We say all these and other like gratious respects doe so aboundantly replenish our hearts with ioy as no temporall thing can more in the world And to the end these our ioyes may euer inhabite in our soules prosperously without change or diminution we your Maiesties reuerently affectionate subiectes doe prostrately beseech your most Princely consideration to commiserate our grieuous and long indured pressures for confessing the Catholike Romaine faith the all onely meane as we vndoubtedly beleeue of sauing our soules eternally We doe not presume our dread Soueraigne to begge the allowance of some fewe Churches for the exercise of our Religion nor yet the allotting of any Ecclesiastical liuing towards the maintayning of the Pastors of our Soules a benefite that is not denyed by the Princes and State politique of other Countries where diuersitie of religion is tolerated and infinite good found to arise thereof but the onely degree of fauour that we seeke at your Maiesties handes in this case is that out of your Princely compassion you woulde bee pleased to reuerse the penall lawes enacted by our late Soueraigne against Catholike beleeuers and to licence the practise of our Religion in priuate houses without molestation to Priest or lay Person for the same For this most gratious Prince we intreat for this wee shall euer continue our humble petitions and the suite being as our faith assureth vs for the not abolishing of Gods noblest cause and honour vpon earth and no wayes against the peace strength or safetie of the Kingdome but rather much conuenient if haply not necessary for the good preseruation thereof and also for that the obtayning of the suite would bring vnspeakeable renowme to your Maiestie with all the chiefest Rulers of the Christian world and endlesse comforte to thousands who otherwayes liuing against their conscience must needes abide in continuall horrour of Soule wee cannot thinke it a breach of duetie and lesse thinke it a point of disloyaltie euer lowly to solicite yea petitionarily to importune your Maiestie for the happie graunt of so manifold farre-speading and vniuersall a blessednesse And because wee would not be thought to speake vnaduisedly in the premisses we craue leaue of your gratious Maiestie to adioyne a fewe briefe reasons for remonstrance of that which is said 1. The world knoweth that there are three kinds of subiects in the Realme the Protestant the Puritane and the Catholikely affected and by generall report the subiect Catholikely affected is not inferiour to the Protestant or Puritane either in number or alliance or generositie of spirit and resolution Which multitude or third kinde of subiects would through the benefite of the dispenall vse or toleration of their religion hold themselues infinitely obliged to your Maiestie and be ready in all occurrences very willingly to sacrifice their liues and last drop of blood in any seruice soeuer belonging to the defence of your Maiesties person crowne or dignitie whereas being debarred of the said fauor and freedome of conscience in which consisteth the true comfort of soule and all Christian corage they must be forcibly driuen to lament their hard fortunes to lie groaning vnder their crosses and consequently without spirit or forwardnesse in action vnapt for any imployment as persons ouerwhelmed with griefe and desolation of their most piteous and miserable state 2. Againe the Puritane as he increaseth dailie aboue the Protestant in number so is he of a more presuming imperious and hotter disposition and zeale euer strongly burning in desire to reduce all things to the forme of his owne Idaea or imagination conceiued and therefore by discourse of reason not
of the Prophet is verified Thy friendes ô God Psal 138. 17. are very much honoured of mee Likewise that saying of Ecclesiasticus fulfilled Nations shall declare his wisedome and the Ca. 39. 14. Church speake forth his praise and also the rites of friendship and true loue obserued which is to loue our friends friend for our friendes sake and incomparably more the Saintes of God for their and our loue towards God 17. A religion whose refuse and reuolted priestes are deemed lawefull and sufficiently ordered to preach the worde of God to minister Sacraments and to exercise all spirituall iurisdiction in the protestant and Puritane Congregation A proofe which seemeth vnanswerable that our Church is the true Church for were her doctrine false she teaching in many pointes as she doth it must needes followe that shee is the synagogue if not the arch-synagogue of Sathan and consequently â—e hath nor can possibly haue God and the diuell being so contrary authoritie to initiate and make lawfull and compleate Ministers for exercising spirituall faculties in the true Church Neither is the Protestant Minister or Bishop comming to our Catholike fraternitie as many come of the first sorte reputed other then for meere lay men without orders 18. A religion to whose antiquitie and veritie of most parte of her doctrine controuersed the fashion of euery Church Chappell and Chancell the recordes of euery Hospitall Colledge and Abbey decayed yea euery auncient sepulchre church-window and graue-stone do bring and giue apparant euidence as thinges all wearing her badges and contestifying her elder childrens faith deuotion and pietie 19. A religion whose groundes and foundation are so rockie and sure and the proofes and testimonies alike infinite ample aboundant and vnanswerable as the Protestant himselfe assayled by the Puritane and other sects knowes not how to defend positions encountred but by flying to the strengths and impregnable arguments of the catholike Romane church and her doctors 20. A religion that teacheth not a Mat. 7. 13. the broade and large but the narrow and straite way such as holy writte affirmeth the way to heauen to be as annuall b Ioh. 20. 23. confession to a Priest c Psal 6. 7. Matth. 32. and 11. 21. Mar. 1. 15. Luk. 13. 3. 2. Cor. 12. 21. Act. 1. 38. and 26. 20. pennance d Leuit. 5. 16. Luk. 19. 8. restitution e Ezech. 8. 30. Ioel. 2. 12. Matth. 3 8. Luk. 3. 8. 1. Cor. 11. 32. satisfaction prescript fasting dayes set times of abstinence f Leui. 23. 21. Psal 75. 12. Eccles 5. 3. 1. Tim. 5. 12. performance of vowes g Ephes 4 5. one vniforme stinte of faith h Rom. 8. 13. Colos 3. 5. mortification of the old man and the like Iniunctions neyther obserued nor imposed by other Religions but rather libertie in their stead and yet all of them directly and plainely prescribed in holy Scripture except onely the appointment of prescript time for confession fasting and abstinence a power and prerogatiue left to the wisedome and ordering of the Catholike Church of whose Prelats our Sauior himself saith i Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me Which authoritie also was giuen to the Bishops of the olde Lawe and of consequence more to the chiefe Prelates of the new Law He that Deut. 17. 12. shall waxe proude refusing to obey the commandement of the Priest shall die by the decree of the Iudge 21. A religion for whose defence the Title of Defender of the Faith was first giuen to the Kinges of our Nation the Title of Most Christian to the kings of Fraunce of Most Catholike to the kings of Spayne the still retayning of which Titles doth argue the allowance of her iurisdiction And there is no one of the auncient Fathers who doth not vnderstand these wordes of the Prophet to be onely meant of this Church The Nation and Kingdome that will not serue thee shall Esa 60. 12. perish 22. A religion into whose societie and profession whosoeuer truely entreth by and by liueth in more awe of God and feare of sinne and changeth his former life to the better and of the other side whosoeuer leapeth out and departeth from her fellowship and communion beginneth incontinent to leade a worse life then whiles he liued her childe and frequented her Sacramentes Of both which there bee store of examples and of the latter too many verifying what is sayd and not vnknowne to thousands yea the case is so familiar as it is now growen into a Prouerbe with many That the Protestant religion is good to liue in but the Papist religion good to die in 23. A religion which now hath and had in all ages the most famous men for wit learning reading iudgement vertue and true pietie qualities of all other likeliest to discerne and abandon error to her Teachers and Doctors and euer enioyed the like store of such lights as our Oppositors had neuer reason to compare with or if they do the extant monuments in schoole positiue mysticall diuinitie and in all other literature will quickly shewe the inequalitie and disproportion of the comparison 24. A Religion whose publike and Church seruice is executed with that maiestie honorable grauitie and reuerence and the seuerall parts and ceremonies thereof so aptly and admirablie composed and ordred for annuall commemoration and representing of our Sauiours incarnation birth life passion buriall resurrection ascension of the comming downe of the Holy Ghost of the mysterie of the Trinitie and of other passages as well of Christ our head as of his members the Saincts as it begetteth feedeth and reneweth singular deuotion in the actors and hearers and is also so comfortable in her Sacraments especiallie so easing and acquieting soules in the Sacrament of Penance as no testimonie or demoÌ„stration vnder heauen is or can be of like feeling proofe for the real goodnes and veritie of that Sacrament as is the supernaturall sweetest and diuine consolation tasted therein and in the Sacrament of the Eucharist 25. A Religion whose secular and religious Cleargie liue without wiues free from care of prouiding for children and the later sort no way distracted with the affaires and encumbrances of the world but encloistered passe their whole time in prayer watching fastin in continuall studie of scriptures and in daily exercise and dispute for full and perfect vnderstanding of them Helps that do most further the attaining of truth and such as are not found in the aduerse partie and which in common reason Catholick Diuines being not inferior to other Diuines in wit or other talents shew that our teachers God being no acceptor of persons are more likely to haue vsing fitter meanes for the same the true intelligence and vnderstanding of scripture then are our aduersaries or contradictors 26. A religion of which the foure acknowledged Doctors of holie Church were both professors and stout defenders as their owne works
also from the places they most infestuously haunted haue bin euen newly wrought in both the Indies where no other religion professing Christ is knowne but the catholike Romane religion onely Petrus Martyr Gonzalus Ouetanus in their histories of the Indies and Gonzalus Mendoza in his historie of China doe giue most ample testimonie 38. Finally a religion that we descend to no more particulars which by more meanes and stronger then any other kinde of religion keepeth by the nature of her doctrine and holy ordinances the subiectes in due allegeance to their temporall Lordes teaching that a D. Tho. 1. 2. q. 96. art 4. Concil Ephes to 4. ca. 16. Pâ—ltano interpr the iust lawes of Princes do binde in conscience and some kindes also of vniust lawes vpon feare of scandall and likewise decreeing b Concil Tolet 5. ca. 1. Concil Meldense ca. 14. 15. that all such as moue sedition against their Soueraigne or obstinately impugne or disobey his lawfull commandements should be pâ—esently excommunicated and all the faithfull debarred to keepe them companie And a religion which hath euermore blessed the kings that were her louers and children with more peace with more loue of their subiectes with more prosperitie with moe victories with more true glory with more temporall and eternall renowne then other Princes who were her enemies or aliens at any time attained to as the registers of former ages and the memorials of the present are most cleere and vndeniable witnesses Nor are these ô most gratious Soueraigne the onely respectes that thus embolden vs to become humble suiters at your Highnesse foote for toleration of catholike religion but our manifolde dangers vnder-gone our seuerall losses and indignities sustained and the store of catholike blood that hath beene shedde for affecting your mothers Rightes and Title and for seeking how to succour her piteous distresses and person the worthiest Queene that many ages enioyed liuing a long imprisoned Confessor dying a most glorious Martir serue also to pleade and crie to your Maiestie for commiseration of our case and graunt of the Petition we make And as our true loue zeale and tribute of seruice did not then dilate and extend it selfe onely towardes your Highnesse deare mother but in and through her reached also to your sacred Maiestie so since the time of her happie Crowne of Martyrdome our wishes indeuours and actions haue euer leuelled as much as lay in our power to the most aduancing of your Maiesties Title Yea the pressures and afflictions loaded on vs for this cause were in a sorte comfortable or not discomfortable vnto vs in hope of the relaxation and ease wee assuredly expected by your Highnesse actuall arriuall to the Crowne So that now if your excellent Maiestie may not be moued to permit the free exercise of the catholike Religion Oh our hopes fedde on are not onely frustrate and our long expectations vaine but our temporall lottes by reestablishing of penall lawes against vs become more abiect seruile desperate and forlorne then euer before Puritanisme differing from Protestancie in 32. articles of doctrine as their owne bookes and writings doe witnesse looketh vp spreadeth and is neither suppressed with penalties nor oppressed with indignities but her professors receiue grace and holde high authoritie in the gouernement onely the catholike religion whose professors suffred most for your good Mothers sake and euer least offended your Maiestie is despised troden vnder foote maligned punished and must be alas by all violence abolished without regard of her venerable antiquitie or respect of the large dominions shee otherwhere hath to her dowery or of the innumerable conquests shee hath made ouer all other Sectes from Christes time hitherto or of the multitude and impregnablenesse of her proofes which her professors are ready yea presse and doe most earnestly long to bring in publike Dispute for testimonie of the doctrine she teacheth And that which mooueth not the least admiration herein is for that neither the inward beleefe of the catholike Romane faith nor the outward profession or defence thereof in wordes seeme to bee the transgressions which are so sharpely animaduerted but rather the onely fault which is punished and neuer sufficiently as some thinke punished in vs is the vndissembled profession of our inward faith in refusing to goe to the Protestant church A necessitie which vnder guilt of deadly sinne and breach of our churches vnitie all are bound vnto that beleeue the veritie of the catholike religion and purpose still to keepe themselues her children bicause the vnity therof consisteth in the a Aug. de doctr Christian lib. 3. cap. 6. epist. 118. cap. 1. Basil in exhort ad baptism connexion of the members together by an externall reuerence and vse of the same seruice and sacraments and is broken by hauing communion in either with any other contrary religion And it is an axiome among all Diuines that b Aug. de vnit Eccles cont Petil. ep cap 2. contr lit Peti lib. 2. cap. 38 in Euangel Ioan. tract 118. in ser sup gest cum Emerito vltra med epist 152. Cypr. de Simplic Praelatorum extra ecclesiam non est salus there is no hope of saluation out of the church To which Lactantius most plainely subscribeth saying c Lib. 4. cap. vlt. diui Instit Sola ecclesia catholica est templum dei quo si quis non intrauerit vel à quo si quis exierit à spe vitae ac salutis aeternae alienus est The catholike church is onely the temple of God into which if any shall not enter or out of which if any shall depart he is an alien from hope of life and eternall saluation Neither doâ—h the Apostle affirme lesse in sense where he saith that d Ephes 5. 23. Christ is the Sauiour of his bodie and that e Ephes 1. 23. Ephes 4 5. Cantic 6. 8. the Church is his bodie Nor is it possible to be conceiued in any vnderstanding that two such repugnant and contradictorie manners of seruing God there being but one Lord one trueth one faith one Church as the Catholike and Protestant obserue in their churches can be both good or not one of them very vngodly and in no case to be communicated with vnder paine of eternall damnation By the little which is saide your princely Wisedome may easily perceiue that our abstayning from Church is in vs no formall act of disobedience much lesse of selfe-wilfulnesse or contempt of your Maiesties lawes aspersions with which many would distaine our refusall but a true â—eall obligation of meere conscience especially for so long as wee holde the inward perswasion we doe in respect an erroneous conscience Rom. 14. 14. 23. Chrisost hom 26. in ep ad Râ—m est sententia comâ—â—nis omnium Thelogorum in 2 Dist 30. D Tho. 1. 2. qu. 10. art 5. bindeth as strongly and vnder equall payne as doth the conscience
his head saying Si Deo fidem sinceram non seruasti quomodo mihi qui homo sum conscientiam sanam praestabis Thou that hast violated thy faith with God how is it possible thou shouldest keepe thy fidelitie with me being a man 5. Besides the good that to our vnderstanding would redound to your Highnes and the whole realme by the grant of a toleration is manifolde and very great for that the same could not but begett and foster a right earnest and zealous aemulation or holy strife among your Maiesties subiectes differing in religion who should exceed the other in dutie seruice and loue towardes your person and affaires whiles euery one enioyed the freedome of his conscience a meane of all others most likely to make your owne state and person very secure renowneable and blessed your kingdomes opulent peacefull and inuincible your subiectes studious seruiceable and louing and in all imployments pressing to surpasse one the other in care and diligence Then the which nothing can be thought that is either more happy more glorious or more generall and which earthly heauen if it be any other way to bee attained it seemeth soonest by graunting a toleration of religion and by indifferently preferring the Professors according to euery mans desert quality and sufficiencie because all beeing in this manner interesâ—ed in your Graces fauour and vnpartially tasting the sweete thereof can not be but all fastest vnited in the defence of the Realme and in tenderest safegarde of your Maiesties person crowne and dignitie 6. Neither would toleration of Catholike religion blesse your Maiestie and all your seuerall Dominions with the happines praecedent onely but the same woulde also inuite all the Catholike Kings and Rulers in Christendome being incomparably more in number and potencie than are the Protestant Puritane and Lutheran Potentates to seeke and continue a true and reall league both of peace and amitie with your Highnesse the sourse and selfe life of princely felicitie and make your Maiesties choise of matches for your children farre more noble rich and ample in regarde no Catholique Prince will refuse to entertaine yea to sue for like treatie where toleration of his Religion is by Royall assent permitted 7. It is affirmed in holy Writte that Mercy and Trueth preserue the King and his Throne is established by clemencie Avowances Pro. 20. 28. which before they were written the great Monarch Artaxerxes well obserued and trusted vnto For ruling ouer many nations and hauing subdued the whole earth vnto his dominion concluded neuerthelesse with himselfe as it is read in the booke of Esther To gouerne his subiects with clemencie and lenitie And the reason is plaine for that the loue Ca. 13. v. â— of the subiectes soonest and most wonne by these vertues is the strongest Castell in the world an army if any other most puissant and a bulwarke inexpugnable And as nothing can sit so neere a christian mans Soule as the religion he beleeueth so vndoubtedly no mercie no clemencie no lenitie of what nature or in what matter soeuer can relish so sweete so lastingly gratefull so forcibly binding ravishing and as it were coniuring the hearts of subiects as doth the mercy and benignity which is shewed in licensing freedome of conscience and the exercise of their religion So that by permission of Catholike religion a religion that of all other kindes of religion hath most and woorthiest Professours in other Kingdomes that next border vpon your Highnesse and neither the least nor meanest sort of subiectes within your owne realme your Maiestie may make millions in and without your territories so entirely and affectionately deuoted to your person crowne and posterity as no attempt no danger no tumult can arise wherein your sacred Maiestie shall not finde present and securest harbour 8. In few wordes for that we are loath to bee tedious to your Maiesty in multiplying of reasons beside the pleading of these and other like regardefull Motiues that might bee alleadged which doe all directly stand for toleration wee further thinke vnder your Maiesties correction that the permission of the libertie wee intreate is neyther in reason of State a thing hurtfull nor by the doctrine of Protestants vnlawfull to be granted The first is cleare by the example of Germanie Fraunce Poland other Countries where diuersitie of religion is licenced by supreame authoritie the like sound peace wrought and established thereby as both make the saide Dominions and Territories to florish and coulde neuer though oft laboured be brought to passe by force of warre or bloud-shed The other likewise is as little doubtfull if not better knowne the Protestants bookes their Pulpits their priuate writings and Discourses sounding nothing more whilst they had not the Sword and Scepter on their side then that it was vnlawfull tyrannicall yea diabolicall and antichristianlike to punish any for matter of meere conscience faith and religion And the fauour wee sue for is but the benefite of that position which they held for most true and scripturall so that if they should now depart from that doctrinâ— they must needs giue the world to see that either then they did wittingly mainetaine the position against truth onely to serue their owne turne withall an ingrauen blemish or generally erred in that poynt of doctrine a blot of no lesse discredite vnto them which breathing clemencie did most recommend and gaue greatest increase to their religion And if the Petition we prostrate and do most suppliantly begge of your Maiestie be neither preiudiciall to matter of State nor repugnant to the doctrine of the religion established and regnant in the kingdome as the proofes afore going seeme to make plaine wee hope there is no other exception that can iustly impeach and many seuerall respects that may much further the obtaining of our request at your Graces handes The religion that vnder your Highnesse fauour we sue to haue tolerated is the selfe same religion and no other to which our country was conuerted An. Dom. 596. by S. Austen the Monke and our Apostle sent hither by Saint Gregorie the great Pope of Rome Beda de gestis Anglorum libr. 1. cap. 23. from Paganisme and which both all the christian kings of our nation Edward the 6. a childe only excepted and also all your Highnesse predecessors in the crowne of Scotland euer publikely professed and for the zealous maintenaunce whereof your Maiesties great grandfather Iames the fourth was worthily surnamed Protector 2. A religion which by the testimonies of all Antiquitie * This apeareth by Mermannus in suo Theatro the Magdeburgenses in tit de propagatione Baronis and all other Collectors of Antiquitie was the primary religion that euer any heathen Nation conuerted christian did professe and the Wisdome of heauen commaundeth not to transgresse Pro. 22. 28. the antient bounds which our Fathers appointed but contrarily to abide in that which we heard from the beginning 1. Ioh. 2. 24. 3. A
religion of whose communion and felowshippe the founders of other religions or the reformers of our Churches faith if they more desire to be so called were once and went out and consequently their doctrine newer and lesse auncient then ours and therefore as we beleeue not the good Mat. 13. 2â— seede but the cockle that was sowen after And that wee neuer going out of any knowne christian societie for the whole world can not tell your Grace out of what church we departed when how and where as did the former the Apostolicall markes of false beleeuers namely To goe out from others 1. Ioh. 2. 19. Iude v. 19. Rom. 16. 17. To segregate themselues and To make dissensions and scandalls contrary to the doctrine they had learned can not belong to vs by any possible application nor by any sleight or deuise shifted from them 4. A religion whose first Instituters except Christ and his Apostles or after-deuisers cannot be named by any of our Aduersaries nor can they all shew that peece or fundamentall point of our faith either of late or sithence the Apostles time defined which * This is witnessed in the Councel of Ephesus in epistola Synodi contra Nestorium in the Councel of Calcedon act 4 5 6. Item generali 6. act 4. 10. genera 7. act 2. And by Athanas of the Nicen. Councel in epist. ad Afros in epist. de Synodis Arimini Seleuciae And by Socrates of the Councel of Alexandria in historia ecclesiast lib. 1. ca. 5. and others was not formerly beleeued and the contrary thereof neuer taught by the Romane Church Wherefore in our vnderstanding it is euident that the religion we professe is not as it is slandered to be a deuise or inuention of man nor euer was contrary to it selfe in doctrine but whatsoeuer hath beene in latter ages explicitiuely defined the same was alwayes not only holden true from the beginning in our church but also implicitiuely beleeued for the infallible authoritie thereof 5. A religion that hath confuted and outlasted seuerall hundreds of heresies which manifoldly diuided in themselues 488. after Prateolus account did yet euer giue hands to the ouerthrow of this one but neuer found other rocke than it on which they were broken or tooke their confusion by Which seemeth infallibly to demonstrate That the weapons of our Churches warrefare are not 2. Cor. 10. 4. carnall but as Saint Paul writeth of the true doctrine mighty to God vnto the destruction of munitions destroying Counsells and all loftinesse extolling it selfe against the knowledge of God And that our church and religion euer conquering their oppositors and neuer conquered by them is that kingdome which the Prophet saieth Shall breake in peeces and consume Dan. 2. 44. all other kingdomes and it selfe stand for euer 6. A religion that erected and built all the Churches Hospitalles and ancient Colleges in Christendome indowed them with liuings instituted the Vniuersities and Seminaries distinguished the multitude into parishes proportioned the Tithes annexed the glebeland founded the Bishoprickes limited the Dioceses decreed Ecclesiasticall lawes and immunities enacted all the olde Lawes of our Realme and did for that they would not be vacant without fruit as the Apostle aduiseth 2. Pet. 1. 8. in the knowledge of our Lorde Iesus a thousand good woorkes besides of which the religion regnant reapeth daily benefite and could not without such our churches prouision and ordinaunces euer haue carried the exterior shew it doth 7. A religion that in three ages together had not three 9 10 11. Centenaries open aduersaries in the christian worlde who contradicted or impugned her doctrine or beleeued another forme of faith then that which she then and now teacheth And the Wisedome of the eternall God alluding to his Church affirmeth that in the multitude of people consisteth the glory of a King and Pro. 14. 28. Glossa interlin in hunc locum in the small number the ignominy of the Prince 8. A religion whose chiefe professors and spreaders thereof to other Nations were alwayes of a knowne holy life and semblable death and the protoparents of all other religions men of a much contrary note and we are sure by the testimony Matt. 7. 20. of Gods word that the good and bad tree are to be knowne by their fruites 9. A religion to which the famousest a Constantinus Magnus Iauianus with aboue fortie Emperours of the East Maiorianus Carolus Magnus with full neere fortie other Emperours of the Weast Emperours and b Clodoueus Childibertus with aboue threescore Kings of Fraunce Ranimirus Sanctius with almost twenty other Kings of Aragon Pelagius Fasila with at least fortie other Kings of Castile Alphonsus Sanctius with many moe Kings of Portugall Geyza Stephanus with aboue thirtie Kings of Hungary Besides the Kings of Polonia Bohemia Denmarke Norway Suetheland Gothland Dalmatia Baiorta Germania Alemannia Morauia Loraine Burgundy Prouince Lomberdy Italy Naples Sicily Sardinia Nauarre and the Kings of Affrike as of Aethiopia Nubia and others Likewise the Kings of Canaria Manicongus Benopotama Angola Guinea Bentoninus Quiloa Melinda Mozambique the Kings of Asia as of Ciprus Armenia Hierusalem Tartaria and some Kings of the Agarens and Saracens many Kings of the Heruleans Iberians Alanes Abasgorians Lazorians Scithians Persians and others Kings of the world haue bowed their Crownes c As Constantinus Magnus Emperour Dagobertus Carolus S. Ludouicus and other Kings of Fraunce Alphonsus Ranimirus Alphonsus the great Ranimirus â— and Alphonsus 6. with other Kings of Spaine Stephanus and Ladislaus Kings of Hungary Miscelstaus Boleslaus Casimirus sanctus and Casimirus Magnus Kings of Polonia and many moe Kings of other Nations presented their giftes d As Iustinus Emperour the person of Pope Iohn Iustinianus of Pope Constantine King Pipin the person of Pope Stephen the second Carolus of Pope Leo the third â—udouiâ—us of Sergius the second and of Pope Nicholas Henry the fourth of Pope Paschal the second and others reuerenced her Prelates e As Philippus Arabs Emperour the Censure of Pope Fabian Euseb lib. 6. ca. 27. histor eccl the Emperor Theoâ—osius the excommunication of S. Ambr. Theodoret. lib. 5. cap. 17. hist. eccl Sozom. lib. 7. ca. 24. the Emperour Otho the third the inioyned penaunce of Râ—mualdus Abbat Petr. Dam. in vita Romual To which may be added the deuoute readinesse of Henry the second to accept and fulfill the sentence of Pope Alexanders Legates touching the death and murthering of Saint Thomas of Canterburie Nâ—ubrigens libr. 2. cap. 25. obeyed their censures yea and hath at this present many of the greatest monarchs and potentates on earth to her Professors patrons and foster-fathers So as of the Romane Religion onelie these ensuing passages and propheticall praedictions of holie Scripture must of force take their verification or remaine as yet being the latter yeares or euening of the Church vnfulfilled The Gentiles shall feare thy name O Lord
not nor can be euer proued to haue bene fulfilled in any other Church saue only in the Catholike Romane Church and in it most apparantlie demonstrable by the Ecclesiasticall histories of all ages and by the short space or rather momentarie blast of time that all other religions compared with ours haue indured 34. A religion whose doctrine is to be traced euen vp to the Apostles chaire by true and lawfull succession of Bishops euery one of them holding vnitie with his predecessor and keeping still as the Apostle directeth the depositum that descended from hand to hand vnto them Which vninterrupted line of succession neuer leaping ouer the head of any one age or yeare and drawing his originall from the Apostles can not but necessarily proue that our Church is only the true Apostolicall Church and that we continue and contend Coloss 1. 23. phil 3. 16. iude vers 3. as we are commanded in and for the faith which was first preached And it is also euident by the irrefragable authoritie of S. Paul that the Romanes had once the true faith affirming d their faith to be renowmed in the whole world and common to Rom. 1. 8. cap. 16. him and them Likewise it is euident by the vniforme report of all Ecclesiasticall histories and by the writings of all the Fathers a Theodoretus in ca. 16. epist ad Rom. Prosp carmine de ingr in principiâ— S. Leo de Nâ—t Petri. Aug. contr epist Fund ca. 4. Orosius lib. 7. ca. 6. Chrisost in Psal 88. Epiph. har 27. Prud. in hym 2. S. Laurentij hym 12. Optatus lib. 2. contr Donatist Ambr. lib. 5. epist de basilicis tradendis Hiero. in Catalogo Lactantius lib. 4. ca 21. de vera Sapien. Eusebius hist Eccle. li. 2. ca. 13. 15. Athanas de fugasua Cipria epist 55. nu 6. Tert. de praesâ—r nu 4. li. 4. Contr. Marcio nu 4. Origin in Gen. apud Euseb lib. 3. ca. 1. Irenaus lib. 3. ca. 3. Hegesippus lib. 3. ca. 2. de Excid Hierosolym Caius Papias Dionis Episco Corinth citati per Euseb lib. 2. ca. 14. 24. Ignat. epist ad Rom. Concil Calced act 3. and others Greeke and Latine yea and by the very sence and sight of sundrie monuments yet extant that S. Peter was at Rome suffred death there and was the first Bishop of that See Now if our Counterpleaders can sufficientlie shew as we are sure the whole world cannot either that the Romanes haue since that time left the faith which S. Paul commended in them or that any of the succeeding Bishops to S. Peter in that See haue changed the first faith by paring away any part thereof or by adding any new doctrine contrarie to the rule of the former or what was not taught before by the Fathers and after explicitiuely added as a more cleare and particular declaration of the same if this we say can be sufficientlie shewed by naming the Pope or other man who in such sort changed the primitiue faith and the point or points of faith that were so changed together with the time and place when and where the change was first made we yeeld our selues to be prophane Nouellers yea Heretikes and most worthie of the fagot 35. A religion whose doctrine so generallie symboliseth and holdeth the like absolute consent with all parts of holie Scripture that were euer receiued of the Christian world with the decrees of all confirmed Oecumenicall Counsels and with the ioint assertions of all auntient Fathers as she is not driuen like b The Lutheran and Caluinist reiect Baruch Tobie Iudith the booke of Wisdom Ecclesiasticus the Machabees certaine Chapters of Esther the last part of Daniel And the Lutherans the Epistle of S. Iames S. Paul to the Hebrews the Epistle of Saint Iude the second of Saint Peter the second and third of Saint Iohn other Religions for defending her positions to reiect either Scripture Councell or the vniforme opinion of Doctors but taketh the approbation of her doctrine from them all and teacheth all her children out of S. Augustine c Epist 118. ca. 5. Disputare contra id quod tota per orbem frequentat ecclesia insolentissimae dementiae est To call the lawfulnesse of that into question which the whole Church frequenteth throughout the world is most insolent madnesse 36. A religion which no persecution coulde any time vanquish nor the conioyned forces malice and machination of Pagan Iewe or other her most powrefull enemies nor yet that which is infinitely of far more force to this end the wicked liues of seuerall her professors and chiefe rulers either haue hitherto or shall to the worlds end as we assuredly beleeue euer be able to extirpate it wholie or so to darken the visibilitie or beautie thereof as to make it no where to appeere or not to shine Nay God hath alwayes bin so strong on her side as the more she was persecuted the more she multiplied An obseruation that long since caused a In Tryphone Iustinus to resemble our Churches persecution to the pruning of Vines which maketh them the more fertile and likewise moued b Cap. vlt. Apologetici Tertullian to call the bloud of her Martyrs the seed of Christians one dying and many rising thereof Neither can it be well doubted but that if our religion to speake with c Act. 5. 39. wise Gamaliel had bin of men and not of God it would haue bin dissolued long ere this as all other sects haue perished in much shorter while agreeablie to the saying of the Apostle S. Paule d 2. Tim 3. 9. They shall prosper no farther and to that of S. Peter e 2. Petr. 2. 3. Their perdition slumbreth not Sith therefore our Church is not only not sunck or obscured by any might or neuer so violent stormes of opposition but rather as the Arck of Noe the greater the deluge and waues the higher and more illustriouslie she mounteth it followes that of all others she must be that very Church against which by the promise of our Sauiour f Math. 16. 18. Hell gates that is the power and hatred of man and deuill shall not preuaile 37. A religion some of whose Professours haue had alwayes vpon euery neede occurring power and grace to cast out diuels of the bodies of the possessed the first of all other signes which our Sauiour himselfe gaue for hauing his true Mar. vlt. v. 17. beleeuers distinguished from others And this gifte is so well knowne by continuall execution thereof to reside in the Romane catholike church and neuer found in the companies of any other Professions as there needeth no recitall of particulars Pius Quintus Pope of late memorie dispossessed tactu Onuphrius de vita Pij quint. stolae data benedictione onely by touch of his stole and by giuing his benediction And how frequent these effectes not onely vpon persons possessed but in driuing away diuels
that is best and most rightly informed To drawe to an ende wee most submissiuely beseech your Maiestie to conceaue no otherwise of vs then of your most dutifull and loyall vassals acknowledging in all politike and ciuill affaires no other Superior then the sacred authoritie of your Highnesse and resting euer most ready to accomplish all your commandements touching the same were our liues neuer so certainely engaged in the execution Onely requesting that in matters of soule and conscience we may haue leaue to distinguish an eternall Lorde from a temporall Lorde and to preferre our obedience to the one before our obedience to the other if obedience to Princes against God may bee tearmed obedience and not rather irreligious pusillanimitie And as wee haue presumed most pretious Soueraigne vpon confidence of your true royall disposition and benignitie to make knowne to your Princely consideration and wisedome our griefes our hopes the fauour and conniuence we desire together with some fewe reasons aswell of state as of religion for shewing the concordaunce that our request hath with the good of state and also the groundes of our perswasion in conscience why the religion we beleeue in is true So do we carrie a most tender regarde of yeelding all satisfaction to your Maiestie and to all other in authoritie yea euen to those who stand most iealously conceited of the true affection and loyaltie of Priestes the Pastours of our soules towardes your Highnesse person Crowne and the weale of the Realme In whose behalfe we doe therefore confidently and most assuredly vndertake that they all shal willingly readily take their corporall oathes for continuing their true alleageance to your Maiesty and the State or in case that be not thought assurance enough they shall giue in sufficient suerties one or moe who shall stand bound life for life for the performance of the said alleageance and of their fidelitie and faithfulnesse in the premisses Yea they most voluntarily offer yet further that if so any of their number bee not able to put in such securitie for their loyall cariages that then they will all ioyne in one supplication to the Pope for recalling such priestes out of the Land whosoeuer they be or how many soeuer We feare to be tedious and therefore we will shut vp all in few words Our harts our soules and both with deepest cries do most humblie and alike instantlie beseech your most excellent Maiestie to take pitie of our afflictions to compassionate our sufferings and to relieue our long indured pressures either by licensing the free vse of our Catholike Religion or if we may not be so happie yet at least by granting a publike Disputation to the end we may be heard our cause tryed and our teachers receiue confutation and the deserued shame of their false doctrine if in case they haue misled vs. A fauour which the aduersaries of our religion haue obtainâ—d in other Countries and which our Country-oppositors seeme in their bookes to be very desirous of and is also of it selfe of all other meanes the most potent to reunite all parties in one the deceiued being hereby let to see their errors So that by the graunt thereof no doubt your Maiestie shall get eternall praise ouer the Christian world the Protestant religion euerlasting fame if she preuaile the neighbour countries great edification the wauerers and such as are doubtfull in faith a stay and worthie satisfaction as none greater all posteritie a right noble example and president to follow And we your Maiesties loyall subiects must and shall alwayes as our bounden dutie exacteth rest through the deliuery out of the blindnes if so wee liue in blindnes for euer most strictly oblieged to pray incessantly for your Highnesse long life and prosperous raigne ouer all your Dominions with multiplication of immortall renowne in this world and of endles ioyes in the next God saue the King Faults escaped in the Printing 〈◊〉 line 26. for to impugne reade do impugne Page 14. in the Mar 〈…〉 Francis Dominik reade Francis Dominik Page 36. line 27. for 〈…〉 30 reade daily go
vnlike the enterprise being to be paralleled by many examples to attempt the ouerthrow of the Protestant and bring the kingdome especially the Ecclesiasticall state to a paritie or popular forme of gouernement if the Catholike perchaunce the powerablest let thereof were once extinguished and to extinguish him no meane more potent than to forbid and punish the exercise of his religion And what confusion hauocke and effusion of blood such an attempt would worke in the commonweale it is easie to coniecture whiles the Puritane with his complices and such as thirst an infinite number to haue matters in scuffling to impugne on the one side and the Bishops Deanes Canons and the greatest possessors of Spirituall liuings with all those that do adhere to them defend on the other side and either partie stiffely and violently persecuting other as is the custome in such commotions without regard of God or country Which disastrous and most deadly mischiefe can not in probability approach or euer growe to head so long as the Catholike findeth fauour with your Maiestie in enioying the free vse of his religion Or put case the Puritane should euer aduenture to make such an attempt yet the oddes against him he hauing two sorts of aduersaries the Protestant and the Catholikely affected by the foresaid fauor are much much greater then any way in reason or likelihood the victorie may be iustly doubted of 3. Moreouer toleration of Catholike religion seemeth very conuenient for strengthning and securing your Maiesty against all worldly attempts foraine and domesticall Against forraine in respect the cause why any such trouble should be once intended must needes be in all probabilitie the restoring of Catholike religion which pretext or cause is quite remooued by your Maiesties graunt of the free exercise thereof Or if it should fall out that notwithstanding the happinesse of the said most soueraigne fauour any forraine Prince or Princes confederated either on enuie of your Maiesties greatnesse or vpon feare of what consequence the vnion of the three Kingdomes might prooue in time should be so intemperate as either to incite companies within the Realme or inuade vpon the aboue named pretence no doubt but all Catholikes would eftsoone disclose the practise and most willingly straine the vttermost of all their possible forces and resistaunce for withstanding the said enterprise made by whomsoeuer and vnder what shadow of title or authoritie soeuer And if intestine warre or any vproare should happen thorow any disloyaltie of the subiect or other accident there can be likewise no doubt the Catholike religion teaching all temporall obedience to Princes and more seuerely censuring and punishing all sortes of rebellion then doth either the Puritane or the Protestant doctrine but that all Catholikes would presently flocke to the banner of your Maiestie and with the effusion of their best bloud first guarde and protect your royall person and then defend all and singular your Highnesse rightes and prerogatiues A bounden duety as our selues doe right willingly acknowledge and the contrary a most detestable and treasonable offence neuerthelesse the readinesse and performance of our seruices heerein can not but increase your Maiesties strength and safetie of the Crowne and Realmeâ— the things we desire to haue beleeued and would remonstrate 4. Furthermore both the auntient Philosophers and the States-men of latter time doe write and common sense proclaymeth that the glory puissaunce and stablenesse of a kingdome consist more in the true vertue and goodnesse than in the store and multitude of subiectes because vertue begetteth glory and is the cherisher of fortitude both which disdaine nothing more than treachery and basenesse of mind the common Slewces which conuey into all estates all that is dishonourable And it is seldome if euer seene most noble King that they who are constant obedient and faithfull to God in the religion they beleeue are not likewise true subiectiue and faithfull to their King in all duties appertaining For as grace the feare of sinne and the loue of heauen doe worke them to the performing of the one so will the same grace feare and loue the neglect being of equall damage in both induce them to obserue the other Nay they both are so neerely allied depend so absolutely one of the other and are alike essentially lincked together as the one can not be either laudably or indifferently fulfilled and the other not accomplished How constant and faithfull the Catholike hath carried himselfe in the religion hee professeth it appeareth by this that neither the paying of twenty pounds a moneth only for not going to the Protestants church or where his ability could not affoord so much there the leesing of two partes of his liuings and the vtter forfeiture of all his goodes nor making of Priestes the feeders of their soules to be traitors and their receiuers felons lawes and penalties that neuer had similitude of instance or president in the world either did or could make him to denie or exteriorly to disguise his religion or relinquish to practise it proofes in all vnderstanding most sufficient to conuince that he dreadeth God feareth to offend his conscience and that he christianly seekes to saue his soule And if so then as we thinke there cannot iustly be made any doubt but that he will likewise shew himselfe obedient and duetifull to his Soueraigne in all things that belong to temporall alegeance or wherein soeuer the omission may taint or endanger the safetie of his soule Of that which is said wee would vnder your Maiesties gratious leaue inferre that the Catholike subiect is if any other the glory strength and perpetuitie of the Kingdome because he principally seeking heauen in this world and will not for the worlde be diuerted cannot be treacherous or disloyall or vnduetifull to your Highnesse but in euery seruice and distresse occurring valiant resolute and most faithfull By which it seemeth manifest that if the Lawes of our deceased Queene should not be repealed but more if they should be re-established a rigor which in it selfe presently imbarketh vs into all calamities alas your Grace doth not only thereby depriue your Imperiall crowne and realme of the best meriting affections and suppressingly disable those your subiects who otherwise woulde for their qualities stand your Maiestie and their Country in good seruice and do much long for opportunitie to make knowne their readinesse that waye but your Highnesse by the same shall also giue occasion to the frailer sort of aduenturing their Soules to euerlasting damnation by dissembling their faith and religion Which inconstancy and vnmanly part of theirs how little credite or reputation it ought to bring vnto them or is cause of trust to your Maiestie wee leaue that prudent and heroicall example to informe your Highnes which Nicephorus and others record Niceph. li. 6. cap. 35. of the Emperor Theodoricus who seeing a speciall minion of his to haue changed his religion thereby to please and wind himselfe into greater fauor iudged him to lose
and all the Psal 101. 16. Psal 71. 11. Kings of the earth thy glory Againe All Kings of the earth shall adore him all Nations shall serue him And in an other Prophet Esa 49. 23. Kings shall be thy nursing Fathers and Queenes thy Nurses And againe Gentiles shall walke in thy light and Kings in the Esa 62. 3. brightnesse of thy vprising Places which to our iudgement most euidently conuince that not onely some Kings of the earth shall professe and cherish true religion but that the greater number of all christian Kings shall embrace and aduaunce the same Now it is most certaine and as cleare as noone day by all Antiquities Proofes and Chronicles of the worlde that there was neuer Emperour nor till this age any one King vnder heauen that intertained or professed Protestant religion 10. A religion that from the first floure of her infancie euer had and still hath to her beleeuers infinite multitudes of either sexe professing Pouertie Chastitie and Obedience the three a Matth. 19. 21. marc 19. 12. 1. cor 7. 25. math 16. 24. chiefe Euangelicall counselles obserued of the b Matth. 19. 27. August de Ciuit. lib. 17. ca. 4. Hieron lib. 1. contra Iouinia Apostles practised by those c Saint Anthony Hilarion Benedict Francis Dominike Bernard and thousands moe who were counted of greatest holinesse most highly commended by all d ¶ Of Pouertie Hieron epistola prima ad Heliod ca. 6. item in cap. 19. Matth. ad Demetria de seruanda virginitat epist 8. ca. 7. Quaest ad Hedib epist 150. ad Pammachum super obitu Paulinae epist 26. ca. 3. 4. Basil quaest 9. in regulis fusius disputat Damascen in histor Barlaam Iosaph ca. 15. Chrys in illud Pauli Salutate Priscam Aquilam ¶ Of Chastitie Hieron in cap. 9. Matth. lib. 1. aduers Iouin ca. 7. Basil de virginitat Epiphan haeresi 58. contra Valesios Aug. de virginitat ca. 14. 24. sequentibus Greg. in tertiae parte Curae pastora admonit 29. Ambros Theodoretus in 1. Cor. 7. Amb. in epist 83. ad Siricium Papam 82. ad Vercellenses in tribus libris de Virginib alibi Damasc lib. 4. orthodoxae sid ca. 25. Athanasius Basilius Nazianzenus de Virgint Fulgent epist 3. ad Probam ca. 9. 10. Ignatius ad Philadelphi Cipri de bouo Pudicit Isodor libr. 2. de sum bono ca. 40. Cassian coll 12. ca. 4. 7. ¶ Of Obedience Aug. libr. 14. de Ciuit. ca. 12. Hieron epist 8. ad Demetriad ca. 10. Greg. libr. 35. moral ca. 12. in 1. Reg. li. 2. ca 4. li. 4. ca. 5. li. 6. ca. 2. Cassian li. 4. ca. 10 Collat. 2. ca. 11. Coll. 4. ca. 20. Bernard in serm de 3. ordinib eccle item ad milites templi ca. 13. in serm de virtut obed Basil de Constit. monast ca. 23. Philo in lib. de vita contemplat Iosephus lib. 18. antiquit ca. 2. Epiphan haeresi 29. Dionisius de Ecclesiast Hierarchia ca. 6. Euseb lib. 1 de demonstrat Euangelic ca. 8. Nazianzenuâ— orat 20. Athanas in vita Anthonij Sulpitius in vita Martini Isodor li. 2. de eccles officijs ca. 15. Sozomenus lib. 1. hist. ca. 12. Chrysost aduers Vituperatores monast vitae Hom. 5. ad pop â—um sequentibus infiniti alij Antiquitie not onely as diuine helpes to perfection but also as beautifull ornaments in Christs Church raising the professours to supreame degree of grace and glorie 11. A religion that hath bene testified by the bloud and sanctitie of such Martirs and Confessors as our Aduersaries themselues allow of and hold them glorious in heauen and either all the points of her doctrine or the most controuerted and weightiest witnessed by euidence of most authenticall Collected in part by Bredenbrachius in suis collationib miracles by the records of all ages and by the discussing censure and approbation of general Counsels the highest consistory on earth and oracles of greatest infallibility as being the sentences of all the best learned in the worlde assembled together and holpen in the affaire by the a Mat. 18. 20. 28. 20. presence of Christ our Sauiour by the b Ioh. 14. 16. 16. 13. Act. 15. 20. assistance of the Holy Ghost and by c Ioh. 17. 17. Luk. 22. 31. our Lords promise and prayer 12. A religion vnchanging and of admirable consent in her doctrine hauing euermore the same bounds of faith in all places and not varying in euery countrie and state as do other religions which haue not one supreame head and an acknowledged power to define but make the letter of scripture misinterpretable by euery contentious spirit the onely touchstone and chiefe Iudge of all differences in faith whereby so many opinions and formes of religion may be squared out as there be priuate fancies raigning 13 A religion which by the graunt of our Aduersaries hath had for the last thousand yeeres and more the custodie of the sacred Bible of the Apostles Athanasius and the Nicene Creede and preserued them from perishing by Pagan Iewe or heretike yea and from whose handes or Treasure-house the Religion nowe established not onely receiued all the partes of Scripture she maketh vse of but also learned the forme of Christening Marrying Churching of women Visiting the sicke Burying and sundry other like as their books translated out of ours doe declare And therefore our religion must needes be the elder Nor can it bee tolde as wee can easily tell all other sortes of Religions what former Societie we did euer supplant or inuade or tooke from it eyther our first possession of the Scriptures forme of Sacraments or any other Ecclesiasticall rites or ceremonies 14. A Religion that instituted the feastes the fasting dayes and all the goodly ceremonies and solemne obseruations which are yet vsed though many other pared away and commaunded in the Protestant religion as the festiuities of Christmas Easter Ascension Whitsontide and the Eues and feastes of the Apostles likewise the fastes of Lent and Ember dayes abstinence on Fridayes and Saturdayes much holesome and very commodious to the Common-weale Semblablie the rites and sacred formes kept in Coronations installements and in all other sortes of solemnities that carrie eyther state decency or veneration with them 15. A religion that founded the Ecclesiasticall censures and sortes of discipline as suspension interdiction excommunication irregularitie degradation and the like and was also the author of the Cannon lawe studied throughout the vniuersall Christian world and many pointes both of her censures lawes and discipline practised by the Protestants themselues 16. A religion that onely hath canonized her professors for Saintes after death and celebrateth their annuall memories whereby their names euer liue in honor and all posteritie incited both to glorifie God for his graces bestowed on them and also studiously to imitate their vertues Whereby that asseueration
forth after the death of our Sauior it appeares by the seuerall people nations to whom S. Paul directed particular Epistles namely the Romans Corinthians Galatians Ephesians Philippians Colossians Thessalonians Hebrews by mission of the Apostles into all quarters of the world to preach the same by S. Peters writing to the Iewes dispersed in Pontus Galatia Cappadocia Asia and Bithynia by the contents of the 2. and 4. Chapters of the Acts of the Apostles where the conuersion of 8000. is specified through two Sermons preached by S. Peter Likewise what ample and most meruailous increase it tooke afterward in the second age a In dialogo cum Tryph. Iustinus Philosophus b Lib. 1. cap. 3. Ireneus and c In Apolog. cap. 37. aduers Iudaeos ca. 7. 8. Tertullian do witnesse And so doth d De vit Philosoph in Aedesio Eunapius Sardianus a prophane writer and enimie of Christian religion e Vit. Constantini li. 3. ca. 24. sequ cae vlt. Eusebius f Lib. 1. ca. 12. Socrates with others for the third age And touching the succeeding Centuries to the end it may appeare how our Catholike religion did in euery age spread and dilate it selfe according to the former prophecies we will recite a fewe of many Nations that were conuerted in euery Countrey to the same In the fourth age were conuerted the Bessites Dacians Getes and Scythians by g S. Paulinus de reditu Nicetae in Dac S. Nicetas Bishop of Dacia to the Catholick Romane faith The Morins and Neruians by h S. Paulinuâ— epist 26. Victricius Bishop of Roan And within the compasse of this centurie i Epist 3. S. Hierome also writeth that other Nations were conuerted as the Armenians and Huns adding k Idem epist 7. that troupes of Monks came daily from India Persia and Aethiopia vnto him In the fifth age the Saracens by l Cyrillus in vita S. Euthymij apud Metaphrasten die 20. Ianu. S. Euthymius Monke and Aspebetus The m Socrates lib. 7. ca. 30. Burgundians vpon this motiue of seeing Gods especiall and most singular fauours and protection towards the Romane Christian Monarchie in times of distresse The a Prosper aduersus collatorem in fine Scots by Palladius sent b A. D. 429. by Pope Caelestine the French c Gregor Turon de gest is Franc. li. 2. ca. 31. by S. Remigius Bishop of Reims and d Albin Flac. circiter A. D. 499. S. Vedastus Bishop of Arras In the sixth age the e A. D. 565. Northerne Picts by f Beda de gest Angl. li. 3. ca. 4. S. Columbus Abbot The g A. D. 589. Goths by h Gregor Turonen Hist Fran. lib. 8. ca. 41. Leander Bishop of Seuil The i A. D. 590. Bauarians by k A. D. 594. Rupertus Bishop of Worms The l Gregor epist lib. 3. ca. 29. 27. Barbaricinians by m A. D. 596. Foelix Bishop Cyriacus Abbot The n Beda de gest Angl. lib. 1. ca. 23. English by S. Augustine a Benedictine Monke sent by Pope Gregory the Great In the 7. age the Flemings by o Iaco. Mayer in Chron. Flandriae 649. Eligius the Westphalians by the p Fasciculus temporum two Eualdes after honored with the crowne of martirdome multitudes of Spaniards by q Volaterranuâ— lib. 21. Vincentius lib. 23. ca. 92. S. Andonius chiefly through the miracle he wrought in calling store of raine from heauen by his prayers when in seauen yeares before there had fallen none in that place The people of Franconia by r Sigibertus in Chronico 688. Chilianus sent by Pope Cuno and the Frisians by Å¿ Trithemius de Regib Francâ—â—um 696. S. Willibrode an Englishman imployed in that holie worke by Pipin King of France and Pope Sergius the first In the eight age the t Hedio lib. 6. ca. 17. Hassuts u Chronic. Isanacense Thuringians x Mutius lib. 7. Hartmannus Schedel in Chro. â—tate 6. Erphordians and y Willibaldus in vita Bonifacij 722. Cattians by S. Boniface an English Monke the Lumbards by Sebaldus z Hartmannus vbi supra sent by Pope Gregorie the second The Iewes of the Citie of Berythum a Crantzius in â—â—trop lib. 1. ca. 9 Magdâ—cent 8. tit de Propagat 785. by the bleeding of a Crucifix which the said Iewes had contumeliouslie stabbed and the blood whereof cured all diseases The two Saxon Dukes * Witekindus sawe this vision at Wolmerstadium on the feast of Easter when the Campe of Carolus magnus lay there Witekindus and Albion by a miraculous sight which Witekindus sawe whilst he was but in a new and doubtfull disposition of becomming Christian to wit a faire childe descending from the Priests hands into the mouthes of the receiuers when celebrating Masse he deliuered the sacrament of the Altar to Communicants In the ninth age the a Adamus li. 1. ca. 16. 17. Grantzius in metrop lib. 1. ca. 19. 826. Danes and Suethens by S. Ausgratius Monke the b Blondus Flâ— Deca 2. li 2. 840 Bulgarians by S. Ioannicius the c Helmoldus li. 1. ca. 6. li. 2. ca. 12. in hist Sclaâ— Rugians by the Monks of Corbeia the d Theodomarus Episcopus Iuâ—aniensis ad Ioannem Pontificem Morauians by Withungum the e Zonaras tom 3. Cedrenus 875. Rhossits vpon euidence of the miracle ensuing They demaunded of the Priest whom their Emperour Basilius Macedo sent vnto them to teach them the Christian Catholike faith by what powerfull and diuine signe he would witnes the truth of his doctrine The signe was that if the booke wherein the said doctrine was written should not burne being cast into the fier then they all with one accord would presently beleeue and receiue his doctrine A great fier was made and the Priest putting the booke which was the holie Bible into the middest thereof said with a lowd voyce Glorifica nomen tuum Christe Deus Christ our God glorify thy holy name The flames gaue place to the booke and the booke lay so long in the fier as the people themselues thought meete and when it was taken out it appeared sound whole and no one leafe either scorched or blemished In the tenth age the Polonians by f Adamus li. 2. ca. 7. 8. 10. 11. Dâ—â—maruâ— chron lib. 2. 971. f Cromerus alij de reb Polonorum 965. Aegidius Tusculanks and others sent by Pope Iohn the 13. The Sclauonians by g A. D. 989. h Cartuitius in vita Stâ—ph Hungar. reg ca. 1. 2. 3. Aeneas Sylâ—iâ—s Hist Bohem. ca 16. S. Adelbert and the h A. D. 1012. Helmoldus li. 2. ca. 13. Mar. Crom. lib. 7. Hungarians by i Aeneas Syluius another Adelbert surnamed their Apostle In the eleuenth age the k A. D. 1106. Bozius lib. 4. ca. 5. Vindians and multitudes of Prussians beside
the reclaiming of the lapsed l Circiter A. D. 1150. Ranulphus li. 7. ca. 22. Hungarians In the twelfth age the Pomeranians the Noruegians by Nicholas an English Moncke employed in that holie worke by Pope Eugenius the third The which Nicholas was afterwarde chosen Pope of Rome and named Hadrian the fourth and gaue the dominion of Ireland to king Henrie 2. Stow in anno 7. Henrici 2. with condition of propagating the Christian faith there of preseruing the rights of the Church entire and inuiolated and of paying a yeerely pension of a penny for euery house in the Kingdome In the 13. age the a Anno Dom. 1205. Liuonians by b Crantzius lib. 7. cap. 13. S. Medardes the c An. Dom. 1230. Lituanians by d Mâ—rtinus Chromer lib. 8. the knightes of S. Marie the e Anno Dom. 1270. Sabellicus Gâ—iliâ—lmus de Nangiaco Emperour Cassanes with innumerable Tartarians In the fourâ—teenth age f Anno Dom. 1300 Niceph. Gregor Histor. lib. 4. Azatines Emperour of the Turkes the Isles of the Canaries the g Anno Dom. 1344. Bozius lib. 4. cap. 5. reuolted Lituanians the h Anno Dom. 1346. Sebastiâ—nus Munsterus in Cosmograph Cumans the Bosnians the Lipnensians the Patrinians and other Sclauonian nations by Pope Clement the 6. and Lewes king of Hungarie In the fifteenth age the i Anno Dom. 1350. Michael Rit lib. 2. Bonfin deca 2. lib. 10. Samogetians the kingdomes of Bentonine Guinea Angola and k Anno Dom. 1412. Martin Chrom lib. â—8 Congo In the sixteenth and last age to speake in generall without descending to any particulars more 〈…〉 inces Nations and numbers of rich Kingdomes and Empires were brought to the knowledge of Christ and embracing the catholike Romane faith by the labours of the Dominican and Franciscan Friers and the fathers of the societie of Iesus God attesting his cause and trueth by seuerall miracles then all Christendom twice yea perhaps more then thrice tolde contayned before which beside the record of all Cosmographies and Histories of this subiect may plainely bee demonstrated in that before the last Centenarie or not many yeeres different the Christian Religion extended not it selfe beyond the riuer Ganges Eastward and the Isles of the Canaries in the West which scope and space is counted no more then of an hundreth and twenty degrees but the circuite of the world which is now sailed and euery or most where portes of Christians found therein is of three hundred and threescore degrees which is full out thrice l Anno Dom. 1485. as much The fewe precedents most renowmed Prince collected out of many that might be added doe very cleerely shew not onely that the aboue-rehearsed and other prophesies and promises of God of dilating the place of his Tents and of spreading Esa 54. â— out the curtaines of his Tabernacle that is the boundes of his Church Christs Spouse and temporall Kingdome are to the eye fulfilled in the encreasing societies and continuance of our religion but that also the Word of wisedome and the Worde of knowledge graces giuen by the testimonie of Saint Paul 1. Cor. 12. â— in the Church by the holy Ghost to the profite of others haue their residences in the teachers of our religion and that in how eminent and most powerfull manner the conuersion of the former Nations beareth most apparant witnesse for there can be no doubt made but that some if not the most parte of the foresayde Nations and sortes of people were of excellent dexteritie and iudgement and therefore very vnlike that they were ledde away specially from the religion and rites they were bredde and borne in without store of solide and substantiall reasons mouing them thereunto And it is as little questionable whether some of them were not also of a knotty vntractable or vntameable nature of a prowde obstimate and hawtie disposition drowned in vncleanenesse and delighting in the varieties of libertie lets and strongest impeachments of imbracing the discipline purenesse and austeritie of our Christian catholike religion and the conquering of them a plaine demonstration that their Conuerters all stoute professors of the Romane religion â—aught that doctrine which the Prophet calleth a lawe conuerting soules and the Apostle the liuely Psal 18. 8. Heb. 4. 12. and forcible word more piercing then any two edged sword Likewise that they fought not with the leather sheathe the letter onely of Scripture but with the letter and true sense which onely is the Sword of the spirit that reacheth vnto the diuision of Ephes 6. 17. Heb 4 12. Luke 1. 79. Esa 30. 23. the soule The bright Candle Luke 11. 37. that illuminateth those that sitte in darkenesse And the seede to which God promiseth to giue rayne for the rich fructifying thereof And finally that they were also true imitators of the Apostles in doctrine and office as becomming Fishers of mâ—n drawing them out of Matth 4. 1â— Mark 1. 17. the Sea of infidelitie into the harbour of Christianitie a badge or attribute giuen to the Apostles and verified in none but in catholike teachers Neither did then nor doth now the word of wisedomâ— and knowledge a gifte proper to Gods Church 1. Cor. 12. 8. worke in our catholike teachers vpon Infidels onely but the same extended and still extendeth his power and diuine efficacie to the bringing forth of as rare or more rare effectes vpon beleeuing Christians namely in exciting men and women of all ages and estates euen a â—amba King of Spaine Hugo King of Prouince Rachis King of Lombardie Sigismundus King of Burgundie Vâ—remundus King of Castile Ranimirus King of Aragon Ethelred and Kâ—neredus Kings of Mercia Sigebert Kings of Northumberland A frod Ceolulphus Egbert Sâ—bba Kings of England Offa and Ina. Henry he fourth King of Denmarke Carlomannus King of Almaine Trebellius King of Bulgarie Cazimirus King of Poland and others Kings b Radegund Queene of France Margaret Queene of France Brigit Queene of Sueden Etheldreda Queene of Northumbers Sexbarga Q. Q. of Westsaxons others Ethelburga Queenes c Lotharius Earle of Romans and others Emperours d Richardix wife of Carolus Crassus Emperour Chunegundis wife of Henry Emper. and others and Empresles to relinquish the world renounce the pleasures and delights thereof and deuote and binde themselues to a poore chast and obedient life vnder the command and direction of others Of which religious companies some eate no flesh but in time of sicknesse only or other necessitie and obserue both silence and solitarinesse as do the Benedictines some neuer eate flesh at all weare alwayes shirts of haire go not forth of their Cloysters nor speake to their fellowes but with leaue as doe the Carthusians some neither eate flesh egs nor whitâ—-meates and fast three parts of the yere as do the Bouhomes Some discipline themselues sundrie times in the weeke or daily go barefoote touch no money haue
nothing in proper nor in common and beg their foode from dore to dore as do the Capuccines some attend the sick in all diseases assist them with ghostly counsell prouide them Sacraments and burie their dead bodies as do certaine fraternities some clense vlcers and festered sores nor refuse any office how base and loathsome soeuer about impotent criples and lazars as do the Nunnes of S. Elizabeths order And all these with other diuers orders that after another manner labour to mortifie themselues and do good to others he vpon no other beds but of straw rise at midnight sleepe little and spend much time in prayer and meditation Which are no conditions of life that either a Rom. 13. 14 make prouision for the flesh in concupiscences or b Galat. 5. 16. do seeke to accomplish the desires or c Titus 3. 3. serue the voluptuousnesse thereof sinnes which the Apostle forbiddeth but rather formes of life that d Galat. 5. 24. crucifie the flesh with her vices and concupiscences do e Galat. â— 19. naile them to the Crosse with Christ and render both f Galat. 6. 14. the world crucifide to those that so liue and them to the world Vertues which by the testimonie of the same Apostle g Galat. 5. 24. make their dooers the seruants of Christ and h Galat. 2. 20. to liue now not they but Christ in them Effects of no false religion 30. A religion from which Countries eyther departing or mingling other doctrines with it made present wracke of their former felicities falling eyther into flatte Apostafie or most lamentable bondage or both The instances are The i Theodoretuâ— lib. 4. cap. 32. Sozomen lib. 6. cap. 37. Goths while they remained Catholike florished and enlarged their territories but becomming Arians were shortly expelled thence by the Hunnes then Infidels The like and by like occasion befell the k Iornandes de rebus gest Dacians Mysians and Pannonians by inuasion of the Hunnes Gepides and Rugians The l Ex Aenea Siluâ—â— in Eur. cap. 16. 17. Anto. Sabel Enne 10. lib. 6. ex Chronicis earundem Nationum alijsque Historijs Dalmatians Gaulls Britanes Spaniards and the Africans by superinducing or mixing one the heresie of Manichaes another the herisie of Vigilantius the thirde the heresie of Pelagius the fourth the heresie of Priscillian the last the heresie of Donatus with the catholike religion were conquered and supplanted the Dalmatians by the Turke the Gaules by the French the Britaines by the English the Spaniardes by the Goths the Africanes by the Vandals To which may be added the Germanes wasted and subiected by Aâ—tila to the seigniory of the Hunnes after the Arian heresie had rooted it selfe in seuerall quarters and prouinces of their Countrey The inhabitants also of the citie Iulinum who being conuerted to the Ortelius in Rugia ex Saxone Helmoldâ— Cranâ—zio Romane faith and falling againe from it were all consumed both cittizens and cittie with fire from heauen Touching the Countries in the East after they beganne to dishonour themselues with newe doctrines they so fast ratine headlong therein an inseparable propertie of all heresie because they are vnbounded and lacke a defining and binding power that in short while after to witte in the raigne of Heraclius the Emperour there were on foote d Nicâ—ph lib. 18. 45. Iacobitans Georgians Theopaschite Armeniaens Monophysites Agnoetans Staurablatans Monothelites Seuerites Aphtarthodocites Phantasiasts Manichaes Tetradites Tritheites Arians Nestorians sixteene seuerall sortes of beleefe but what followed First Chosroes king of the Persians sacked Ierusalem and much weakened the Empire Then Heraclius the Emperour turned Monothelite Mahomet that infernall monster being made the Captaine of the Saracens tooke Syria and Aegypt Anno Dom 635. Mesopotamia An. Dom. 639. and afterward all Africa Finally we thinke that in the reuolution of the fifteene first ages the Nation or kingdome cannot be named which forsaking the catholike Romane religion or not keeping it whole and inuiolated was either not conquered or miserably torne by ciuill diuision and slaughters 31. A religion whose professant companie or congregation hath bene euermore since the first planting thereof very visible and perspicuous as the seuerall resemblances parables and figuratiue speeches vsed in holy Scripture doe cleerely testifie that the true Church and Spouse of Christ should euer be comparing her to a a Psal 18. 5. tabernacle placed in the Sunne to a b Esa 2. 2. mountaine prepared in the toppe of mountaines to a c Matth. 5. 15. Citie scituated on a hill to a d Matth. 3. 12. Luke 3. 17. Floore to a e Mat. 13. 47. Nette a f Iohn 10. 16. Sheepefolde a g Luk. 14. 16. great Supper a h Mat. 21. 33. Luke 20. 9. Vineyard c. and her doctrine to a i Matth 5. 15. Candle put vpon a candlesticke shining to all that are in the house that is in the world as k Tract 2. in epist Ioan. S. Austen vnderstandeth the place things that are all most visible and obuious to weakest sense and therefore doe proue that the true Church ought to be alwayes visible and apparant to the view of others Neither is the word Church to be found throughout the whole body of Scripture to signifie other then a visible knowne multitude and the reason is plaine why it must so signifie because it were otherwise impossible for any one to ioyne himselfe to the true Church perseuere therein obey the head and be subiect to the Prelates thereof which all are bound to doe by the expresse word of God lawe of nature and vnder heauiest Matth. 18. 17. Ephes 5. 23. Hebr. 13. 17. curse and censure of damnation if the Church were or could be inuisible or not remonstrable For vnto things hidden inuisible there can be no repaire no adherence nor homage of duetie or tribute of obedience defrayed Nay to deny the perpetuall visibilitie and duration of the Church were in great parte to euacuate Christes passion and plainely to robbe him of the ende he suffered for namely to sanctifie and cleanse his Church as S. Paul witnesseth and to render Ephes 5. 26. it glorious vnto him It were the Church being as the same Ephes 1. 23. Apostle writeth Christs bodie and the fulnesse of him to make Christ a head bodylesse and take as it were his totalitie or perfection from him it were to diuorce our Sauiour from his dearely beloued spouse formed out of his side vpon the crosse Ephes 5. 29. and inseparably ioyned in marriage with him it were to bereaue his omnipotent Maiestie of his house kingdome lotte and 1. Tim 315. Colos 1. 14. Psal 2. 8. heritage vpon earth for such is his Church vnto him and so callâ—d in holy Scripture yea It were directly to charge the Prophets the Apostles and euen Christ himselfe either with vntrueths or absurdities The Prophets because these words are read
in Esay Thy gates speaking to the future church of Christians Esa 60. 11. shall be open continually neyther day nor night shall they be shutte that the strength of the Gentiles and their Kings may bee Ca. 61. 8. brought vnto thee And in another place I the Lord will make an euerlasting couenant with them and their seede shall be knowne among the Gentiles and their branches in the midst of people All that see them shall know them that they are the seede which our Lord hath blessed What could be plainer spoken for proofe either of the visibilitie or perpetuitie of Christes Church her gates saith he shall be open continually shut neyther by day nor night and that God hath made an euerlasting couenant with her and that all that see her children shal know them and know that our Lorde hath blessed them The Apostles because S. Paul writing to Timothie teacheth him how he ought to conuerse in the 1. Tim. 3. 15. house of God so tearming the Church of God nowe if the Church were inuisible the instruction must needes bee vayne and absurd for none can conuerse in an inuisible house Againe S. Luke writeth that the holy Ghost placed Bishops in the Acts 20. 28 Church of God to rule the same but who can rule a flocke that is either inuisible or vnknowne Christ himselfe because he promised his Apostles to remayne with them all dayes to the consummation Matth. 28. 20. of the world Which promise being made to the Apostles was made to a visible Church and for that they were not being mortall to liue to the worldes ende the promise was vndoubtedly made to them and their Successors in their persons and therefore the Church neither euer to cease or become inuisible Neither can the reasons and places precedent be auoyded by the ignorant distinction of a visible and inuisible Church A fantasticall apprehension of Wicliffe and his followers Waldens to 1. lib. 2. ca. 8. 9. vnderstanding by the latter the hidde and vnknowne congregation of the Predestinate because the Church beeing a societie of men as all writers affirme and euery societie requiring of necessitie some visible signe badge ceremonie bond rite profession inrollement or some other like maâ—ke whereby the members of the same may bee knowne one to the other and also from others which essentiall point failing in the company of the predestinate they can no way possibly make vp the realitie name or nature of a Church For as S. Austen Contra Faust lib. 19. cap. 11. truely writeth In nullum nomen religionis seu verum seu falsum coagulari homines possunt nisi aliquo signaculorum vel Sacramentorum visibilium consortio colligentur Men cannot be incorporate in any one name of Religion eyther false or true vnlesse they be combyned together by some communitie or participation of visible seales or Sacraments Againe this hidde and vnknowne predestinate company which must bee thought to constitute an inuisible Church doe eyther refuse or not refuse to communicate with the false and adulterous church in ecclesiasticall subiection seruice sacraments and externall worshippe If they doe refuse then is their company and church not inuisible but most visible and markable and of the other side if they doe not refuse then sith the false Church is by testimonie of the holy Ghost the Apoc. 2. 9. Synogogue of Sathan and her doctrine b 1. Tim. 4. 1. the doctrine of diuels they must needes bee guiltie of damnable sinne by such their partaking with her And therefore their company not Gods Church because that multitude cannot possibly bee Gods church wherein there are none c Ephes 5. 27. Aug. contr Donatist post Col. cap. 20. de doctr Chrâ—sti lib. 3. cap. 34. Retract lib. 2. cap. 18. epist 48. ad Vincentium good but all wicked dissemblers and clokers of their faith With the heart d Rom. 10. 10 saith S. Paul wee beleeue vnto iustice but with the mouth vnderstanding thereby all external actions confession is made to saluation And the same Apostle biddeth all men e Rom. 16. 17. Tit. 3. 10. to auoyde false teachers and f 2. Cor. 6. 17. separate themselues from them yea g Ioh 10. 5. not to follow them but to flee from them is a marke which our Sauiour himselfe giueth of distinguishing his true sheepe from others Wee would say by that is sayde that perpetuall visiblenesse being an essentiall qualitie and note of Gods church and euer really existing with vs and in our religion as all sortes of testimonies in the world doe witnesse and in no other company or congregation soeuer it followeth that our church is the sole true church and spouse of Christ 32. A religion in whose largenesse and spreading amplitude ouer the whole world the predictions and promise of our Sauiour are verified nor can take their trueth and verification in any other sect or doctrine that euer was or is at this day on earth h Mat. 24. 14. This Gospell of the kingdome saith our Sauiour shall be preached in the whole world for a testimonie to all nations And by the penne of another Euangelist i Luke 24. 47. That penance should be preached in his Name and remission of sinnes vnto all Nations And our Lord also compared this his Gospell to k Mat. 13. 31. Mark 4. 32. a Mustard seede one of the least of all seedes in the beginning but when it is growen it maketh great boughes so that the byrds of the ayre that is as Expositors interprete the greatest Powers and the most wise of the world come and dwell vnder the shadowe thereof making their residence happinesse and rest therein A resemblance and predictions which cannot agree or fall in with any other religion saue onely with the catholike Romane religion and with this very fully as the particulars precedent and subsequent doe cleerely demonstrate 33. A religion that hath alwayes had as the Apostle assureth Gods Church should euer haue yeelding also foure weightie causes of the same a perpetuall visible continuance of knowne Pastors and Doctors to the consummation of the Ephes 4. 11. Saincts the first cause vnto the worke of the ministery the second cause vnto the edifying of the body of Christ the third cause that now we be not children wauering and caried about with euery winde of doctrine the fourth cause and this vntill we meete all into the vnitie of faith that is to the worlds end Which successiue and euer continuing duration of Pastors and Doctors the same being also promised before to the true christian Church by seuerall a Psal 88. 31. sequ Esa 59 20. 21. Ierem. 31. 31. sequ Ezech. 37. 25. Prophets and so greatly materiall in it selfe as without it there can be no Church as both b Lib. 4. epist 9. S. Ciprian and c Lib. contr Luciferian S. Hierome do absolutely affirme hath