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
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
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
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
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
Paulinâ— 2. hist. Eccle. Ruffini libro ca. 11. Seuero Sulpitio in vita B. Martiâ—â— his miraculous election to the Bishopricke of Millan his long extasie with which he was taken at the altar when S. Martin Bishop of Turon dyed his prediction of the day of his death before hee fell sicke the three visions or admonishments giuen by the voyce of God himselfe to Honoratus bishop of Vercella for his repaire to the said saint when he lay a dying and for ministring vnto him his last Viaticum the body of our Lorde These wee say might be alleadged for testimony of his holinesse Neuerthelesse wee will content our selues with the rehearsall onely of that miracle which d Vbi supra Paulinus mentioneth of an obstinate Arian who being present at a sermon of saint Ambrose sawe and was thereupon conuerted an Angell to stand at his eare whilst he was preaching appeared to suggest vnto him the words he spake to the people All which are euident arguments of the saints true faith his peculiar fauor with God and of the vndoubted veritie of his doctrine Touching S. Hierom although both the ioynt censure of the a Sub Innocentio 1 anno Christi 402. Mileuitane Councel consisting of 59. Bishops whereof S. Augustine was one giuing him the attribute Holie in his life time and the b In decreto de apocryphis Scripturis circiter annum Christi 1495. testification of S. Gelasius and of 70 other Bishops in session with him surnaming him blessed and most blessed after his death bee argument sufficient to proue his sound faith and holinesse as also that our Sauiour most comfortably appeared vnto him in the houre of his death as Marianus Victorius and other writers of his life affirme Yet because we desire to be more full in this point wee thinke it necessary hauing choise of miracles to recite a fewe of many S. Hierom c Eusebius Cromonensis discipulus B. Hieron in epist de mort eius ad Damasum Portuensem episcop Habetur in calâ—e Tom. 9. creditur esse eiusdem teste Censura Reatim episcopi Amerini in eundem Temum drawing neere to his ende the blessed sacrament of the Altar was brought vnto him which hauing receiued and holding his armes acrosse ouer his breast sayd the Hymne of holy Simeon and presently as that was ended there appeared so glorious a light in the roome where hee lay as the exceeding brightnesse and splendor thereof piercing and dazeling the beholders eyes none that were present could any while endure to looke thereon which continuing some space companies of Angels were seene odoriferous smels felte and a voyce heard saying Come my beloued it is time that thou receyue thy reward for thy labours manfully sustayned in my cause Being dead the blind deafe dumb sick were d Ibidem healed some by touching some by kissing his body Likewise the possessed brought in presence of the corps the diuels going out of them cryed e Ibidem Holy Hierome why doest thou thus grieuously torment vs thou wert alwayes our scourge both liuing and now dead What neede more recitals God seemed so wonderfully tender and zealous of his seruants fame and honor as f Ibidem when a certayne Heretike enraged with enuy against the working of the foresaid miracles and wishing that the body were burnt himselfe was presently by fire descending from heauen consumed to ashes whereupon many other infected with the same heresie were perfectly conuerted Wonderful thinges but they are saintes that reporte them saintes that wrought them and g Psal 67. vers 36. God is admirable in his Saintes We haue beene long in the Narrations precedent wherefore our briefenesse in the two that follow must be the greater Possidius Bishop and disciple of S. Augustine who liued almost a Cap. vlt. de vita Augustin fortie yeeres familiarly with him as himselfe writeth affirms b Cap. 29. ibid. that he knew S. Augustine both when he was Priest after he was Bishop to haue being absent expelled diuels from out the possessed by meanes of his prayers and teares for them And that in his death-bed hee c Cap. eodem cured a sicke-man by laying his handes vpon him whome God by vision had commanded to repaire to that ende vnto him By which miracle his diuine goodnesse intended no doubt as it were with his owne hand and seale to testifie to the world and all posteritie the holinesse of his seruant and the trueth and pietie of the doctrine he had taught Concerning S. Gregorie his d Iohanne Diaconus lib. 2. cap. 22. de vita B. Greg. receiuing of an Angell and of e Ibid. cap. 23. the Lord of Angels in the persons of poore Pilgrimes to his table is sufficient proofe of his sanctitie and of Gods extraordinary loue towards him And that he taught no hereticall superstitious or false doctrine it is likewise manifest by the sitting of the holy Ghost on his head in forme of a Doue at the time of writing his boobes as f Apud Iohan. Diac. lib. 4. cap. 69. de vita B. Gregorij Petrus Diaconus a deare familiar friend of S. Gregories and much conuersant with him witnesseth to haue seen most often How powerable also this holy Doctors prayers were with God it well appeareth by this that for the g Idem lib. 2. cap. 41. conuersion of an incredulous and misbeleeuing woman thinking the bread which her selfe had made could not be chang'd into the body of Christ he both turned a sacred host into appearance of flesh and after againe into the forme of bread as it carried before Which with other manifold miracles of his most clearely testifieth that he was neither of ill life nor ill beliefe but holy in the one and Apostolicall in the other Neither did the said foure Doctors a consideration of much importance differentlie teach or one impugne the other in any of the points of doctrine aboue mentioned but they all concurred in one vniformitie of opinion without contradiction or least shew of dissent Yea not only these foure most renowned Clearks the chiefe lights of Gods Church next after the Apostles agreed most vniformelie as we haue said in the foresaid controuerted points of religion but all the primitiue writers conspired likewise in the same As in proofe of the sacrifice vse and holinesse of the Masse a Apostolicar constitut li. 6. ca. 23. epist 2. 3. de officio sacerdotum clericor Clement consecrated b Tertullian de praescript cap 32. Epiphanius haeresi 27. Ruffinus in praefati libri Recognitionum Bishop of Rome by S. Peter c Ecclesiasti Hierar cap. 3. Dionysius Areopagita S. Pauls d Act. 15. disciple and by him e Heldumus Abbas ordained Bishop of Athens f Epist ad Smyrn Ignatius S. Iohn Euangelists g Simeon Metaphrastes in vita eius auditor and by common coÌ„sent of the Apostles
assigned Bishop of Antioch h Aduersus haeres lib. 4 ca 32. 34 lib. 5. ca. 2. Irenaeus scholar i Feu-ardentius in vita eius to S. Policarp and he scholar to S. Iohn Pope k Epist 1. cap. 2. Anacletus the fourth from S. Peter Pope l Epist 1. cap. 4. Alexander the second from Anacletus Pope m Epist ad omnes vniuersaliter cap. 2. Telesphâ—rus the second froÌ„ Alexander with others their next successors n Apud Gratianum de consecratione distinctione 1. cano omnes Basilicae Higinus o In Codice 5. librorum li. 4. ca. 117. Pius p Apud Burchardum lib. 5. ca. 29. Iuonem part 2. cap. 98. Anicetus q Apud Gratianum de consâ—crati dist 1. cano hoc quoque Soter all receiued Saincts and Martyrs Also the Liturgie of the church of Rome deliuered by S. Peter the Liturgie of the church of Hierusalem written by S. Iames the Liturgie of the church of Alexandria composed by S. Marke the Liturgie of the church of Milan made by S. Barnabas The Liturgie of the church of Cappadocia compiled by r Ploruit circiter annum 370. S. Basil The Liturgie of the church of Constantinople set forth by S. Å¿ Floruit anno Christi 380. Chrysostome And likewise the Liturgies of the Aethiopian Syrian and Armenian churches which all with some other do most cleerely witnesse the sacrifice vse and veneration of the Masse and do also approue the ceremonies and diuine mysteries represented and expressed therein In like manner for proofe and direct euidence of the ancient practise fruite and obligation of auricular Confession S. a Apostolicar constitut lib. 2. cap. 33. epist 1. ad Iacobum fratrem Domini Clement S. b Epist 8. ad Demophilum Dionysius S. c Aduersus haereses lib. 1. ca. 9. floruit circiter an 160. Irenaeus d Homil. 2. in Leuiticum Hom. in Psal 37. floruit 230. Origen e Lib. de paenitentia cap. 10. 12 floruit 200. Tertullian S. f Lib. de lapsis floruit 250. Cyprian g Li. 4 diuinar constitution ca. 17. floruit 320. Lactantius who so highly aduanceth Confession as he maketh it one distinctiue note h Idem cap. vlt. eiusdem libri of the true Church S. i Serm. in illa verba Profecti in pagum qui cuâ— aduers c. floruit circiter annum 340. Athanasius S. k Canone 18. in Matthaeum flor 346. Hilarie l Lib. de paenitentia confess flor 350. Pacianus S. m In regulis breuiâ—rib regula 229. 288. Basil S. n Tom. 5. lib. 2. de sacerdotio Chrysostom S. o Epist 80. ad episcopos Campaniae epist 91. ad Theodorum Foroiulij episcopum flor 450. Leo with other writers of best note in euery age since Christes time hitherto And as the primitiue and ancient Fathers and Saincts do yeeld their abundant testimonie in confirmation of these two points so do they vndoubtedlie also afford if this place would giue leaue to particularize very ample euidence in all the other points before mentioned and in question betweene vs and our oppositors Nay if we may be so bold as to deliuer our opinion plainely without concealing ought in this matter the maner that our aduersaries vse in citing places out of the auncient Fathers against vs is but the studie of meere wrangling and no other then a demonstratiue token of an exceeding contentious spirit wilfullie affecting to blindfold and mislead it selfe For were they sincere and loued truth aboue all things they could not possible dismember wrest and pick out sentences of their works in the order and to the purposes they do not letting to rack their words to a sense which the writers neuer meant yea contrarie oftentimes euen to the generall scope and drift of those bookes whence they cull the peeces they alleadge contrarie to the euident letter and plaine passages of their other writings contrarie to the faith they professed liued and died in contrarie to the religion of the age they wrote in contrarie to the doctrine of the Church that first admitted them for Doctors or receiued them for Saincts contrarie to the profession of their liues and state of vocation contrarie to the language and nature of their owne deedes to the titles and dignities they held and to the opinion and censure which all former ages retained of such their parcels of writing So that words and words commonly disioynted from that went before or followeth after must ballance and beare more sway and credit for condemning vs of error then the writers liues selfe deedes their practise profession other their works or neuer so many apparant testimonies of theirs to the contrarie for the truth of our religion 27. A religion of whose doctrine and communion in Sacraments all the Saincts in the Kalendar the patrons of Churches countries conuerters of nations to Christianitie all personages of either sexe memorable for holines for renouncing the world for mortifying their appetites for surrendring their wills or for any other excellent and true virtue were and so liued and died as the authenticall legends of their liues and other ecclesiasticall writings do testifie and beare apparent record to the whole world 28. A religion not destitute of any kinde of proofe but her positions confirmable by Scriptures by Apostolicall institutions by Counsels oecumenicall and prouinciall by Fathers Doctors reason histories chronologies prophesies visions reuelations miracles traditions and by all these and other like heads we say confirmable without wrest straine or flying to tropes or figuratiue speeches So as these words in the Canticles seeme only verifide of our church and religion Thy neck that is the puissance of Christes Church is as Cantic 4. v. 4. the towre of Dauid which is built with bulwarks a thousand shields hang on it all the armour of the strong 29. A religion which a Act. 2. beginning at Ierusalem hath as a riuer through the length of her course euer more and more increased and spread it selfe as it was prophesied that the Church of Christ should b Psal 2. 8. I will giue thee saith God the Father to God the Sonne nations to thine inheritance which is his Church and the ends of the earth to thy possession c Esay 2. 2. All nations shall run vnto her d Dan. 7. 14. All people tribes and tongs shall serue him e Esay 60. 10. The sonnes of strangers that is of the Gentils shall build vp her walls and their Kings do seruice vnto her Now that these and innumerable other like predictions and prophesies are only found true and fulfilled in our Catholick Roman church and religion both the seuerall conuersions of nations vnto her and the infinite multitude dispersed euery-where of her beleeuers do as nothing can more clearely testifie And how greatly it spred it selfe euen when it first put
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