whosoeuer will eate the bread or drincke the Chalice of our Lorde vnworthilie did vse the wordes disiunctiuelie not copulatiuelie in which place S. Ambrose did read aut that is to saie or in the Greeke H. which is a disiunctiue particle and a disiunctiue commaundement is fulfilled if one parte be perfourmed as it is said in Exodus Exod. 15. he that killeth his father mother let him die the deathe for the sense is he that killeth his father or mother shall die because the one was sufficient Also in the actes Cap. 3. S. Peter beinge demaunded almes answered that he had not siluer and goulde that is not siluer nor goulde else he had not answered sufficiently siluer onlie suffisinge to giue almes And although we should graÌ„t that Christ did giue a precepte to the laytie to receaue Christ vnder both kindes yet the laytie doe aswell receaue both vnder one kinde as vnder two for he receaueth flesh and blood in the one and in the other For although by effecte and force of the wordes and sacramentall forme hoc est corpus meum this is my bodie Christs bodie is there yet his blood soule and diuinitie are also there by due consequence and concomitance all these beinge inseparable since his resurrection vnited in Christs person and soe vnder the forme of bread the laytie receaue Christes blood with the bodie though not in forme of drincke or drinckinge but eatinge Cypr. ser de caena Dom. epist 3. for which cause S. Cyprian called it eatinge of Christes blood 19. This is also proued à posteriori by the maruelous effect and euente of receauinge vnder one kinde in the combustion and miserable troubles of the last warres in Fraunce procured by Caluine and Beza and other firebrandes their followers that rushed out of hell for destruction of their countrie Caluine sendinge a Minister of his called North vnto Rochell who hauinge corrupted with his poisoned heresie the Mayor of that towne with many of the cheefest did surprize it and his last attempte was to seaze vpon the poore catholique cleargie which beinge gathered together into a church and expectinge nothinge else then to fall into the cruell handes of this diuilish minister the Abbott of S. Bartholomew which was the cheefest and the learnedst of that clergie beinge in number 24. tooke a loafe of bread and did vse the woordes of consecration applyinge it to the bread for he durst not haue the blessed Sacramente in the pixe accordinge to the custome of the church least those damned and impious crewe should cast it to their dogges as they hade done in other churches in Fraunce and euerie one of that heauie clergie did receaue Domini vic ticum which before the receauinge thereof were both fraile in faith and fearfull of death and readie to make shippwreacke of their profession and religion as I was tould by men of good creditt in that towne but after the consumation thereof they were soe firme and soe constante that euerie one of those 24. except one did endure a most cruell and vilde death which is knowen to all both catholiques and heretiques at Rochell to wit that euerie one of them with a stone about his necke was cast downe headlonge oute of the highest pinnacle of the highe tower in the entrie of the keaye of Rochell into the sea with men in Boates readie to knocke them downe into the bottome of the sea if perhappes anie of them shoulde swimme vpon the water 20. The vertuous Queene both of FraÌ„ce and Scotlande Marie Steward the Kinges mother had the blessed Sacramente reserued in a little pixe which shee her selfe receaued a little before her execution by which noe doubte shee constantlie and most patientlie did endure such a violente death as is knowen to the worlde Wee knowe that the vse of the Chalice did succeede ill vnto all those kingdomes and regions that obserued the same The wofull lott of sectaries for in the east besides that they were infected with sundrie errors and heresies they are plunged into the yoke of the miserablest captiuitie that euer was vnder that damnable tyrant the enemie both of God and man In the countries of the weast alsoe they which doe and did obserue that custome are not onlie now ouerwhelmed and ingulfed in all pernitious and blasphemous heresies but alsoe intoxicated with hatred itched with ambition confounded with tumultuous in surrections and turbulent rebellious wearied with bloodie and cruell warres and defiled with all impudicitie of beastly concupiscence and corrupted with all exercise of extortion iniustice and besides their labours are without fruite their soules without conscience their liues without honestie and their conuersation without shame they are become plaine Aâ—histes worse then either Iewe Turcke or Gentile 21. And in all those countries of the east and weast where nowe this wicked heresie infecteth worse then ether the poison of vipers or the corrupte aire of Basilisks the people especially the nobilitie were diuided into factions and hatred euerie one employinge his best time and his greatest skill to be reuenged vpon his competitors and therfore did embrace this heresie not for godes sake but for a reuenge wherby he might satisfie his vnlawfull ambition and filthie desires for as the wise-man saith Anima callida quasi ignis ardens non extinguetur donec aliquid deglutiat A turbulent minde is like a burninge flame of fire which shall hardly be extinguished vntill he shall deuoure consume somwhat And the Princes that fauoure these heresies are soe miscarried misled with this vnsatiable thirst both of ambition leacherie and couetousnes although they pretend religion herein that they shall neuer be satisfied nor their thirst shal be extinguished thoughe all the Chalices in the world had ben giuen vnto them It was graunted by the councell of Basil the vse of the chalice to the kingdome of Bohemia and the same permitted vnto them by Paulus 3. and by his 3. Legates that he did send to Germanie as also by Charles the fifte this graunt did them no good but rather did much harme for in a little tyme there grewe foure sectes of heresies in that kingdome as the Thaborites Adamites Howelites and Orphans soe as Pius the 2. was fayne to reuoke the graunt that was giuen them by the councell and trulie wee must not expecte great fruite nowe if it were graunted for our cleargie men are noe better then those that went before neither seculer Princes more vertuous or more iuste then their predecessors neither are heretiques more humble or more honest for hauinge the vse of it Theoph in cap. prioris ad Corinth 22. Yow vrge against vs out of Theophilactus in cap. prioris Tremendus hic calix cunctis pari ratione est traditus this dreadfull chalice is giuen to all after one fashion I answeare that his meaninge was to tell howe it was all a like to the twelue Apostles yea to Iudas himselfe yea it may be
endes because Pharao against godes mercie did oppose his free will Nabuchodonosor beinge touched with godes discipline bewailed his owne impietie And in another place he saith that if two persons had equall graces and equall temperature both of bodie and soule one of them may behaue himselfe well by his free will another by the same free will may behaue himselfe ill 2. That a man must dispose himselfe to receaue godes grace S. Thomas proues it by naturall reason D. Tho. q. 1. 2. q. 11 T for the forme can neuer be receaued into the subiect without aswell the disposition of the forme as of the subiect especially when the subiect hath alreadie a disposition repugnant to the forme but a miserable sinner is loaden with sinne then the which nothinge is more repugnant to godes grace by which wee be gratefull vnto him therfore that this may be introduced there must be a conuenient disposition which ought to be correspondent vnto man This is proued for as sinne was voluntarilie comitted therfore a man must haue a voluntarie disposition to forgoe sinne almightie God would haue al men to be saued therfore man is in faulte and not God that he is not saued Otherwise if this doctrine had not bene true in vaine did the Prophetts Apostles and preachers in their sermons admonitioÌ„s and exhortations crie vnto the people that they should turne them vnto God and prepare themselues with due pennance and other blessed workes to reforme themselues and to dispose themselues to serue God to obtaine his grace and remission of their sinnes by meanes of those vertues which are giuen vnto man to saue him It is proued likewise by the holie councelles Aurant â—â—lest epistola 1. and namlie by the councell of Auransican of which Celestine pope makes mention to the Bishoppes of France It is defined saith he that wee ought to cooperate with the helpe of godes grace in these thinges that appertayne vnto our saluation that by the meanes of our cooperation and disposition wee may be saued before God 3. This is also proued for that wee haue alreadie proued that sinners are iustified by a certaine forme or grace inherent in man therfore there must be some disposition in respect of the free will to receaue that forme or grace For accordinge to the ordinance of God noe subiecte receaues any forme without a disposition in the subiect accordinge to the naturall inclination of the subiect but naturall subiects are disposed naturallie therfore free subiects are to be disposed freelie accordinge to the exigence and condition of their nature 4. Heretiques doe obiect against this doctrine that of the Romaines Non volentis neque currentis c. It is not of him that willeth nor of him that runneth Ad Titum 3. but of godes mercie Not of the workes of iustice that wee haue done but accordinge to his mercie he saueth vs. Isa 64. Hier. 18. Rom. 9. Man in respect of his owne iustification is as it were a masse of claye in the handes of the potter or els a deade instrument without any proper motion as Isayas saith Isa 10. shall the axe glorie or boast against him that cuttes with the same or shall the sawe lyft it selfe vpp against him that draweth the same otherwise it should not be said that man is iustified freelie but for his good woorks and rather that he should iustifie himselfe 5. Wee answere that the whole worke of our iustification is attributed vnto God because he is the principall doer and agent thereof not onlie by powringe his grace vpon vs but also in disposinge our wills to receaue the same by a speciall motion of his diuine grace NotwithstaÌ„dinge it is ascribed vnto man also in that wee cooperate and that wee doe somthinge in the worke of our iustification as I haue allreadie alleadged out of scripture otherwise they should not be praysed that with all their harts should turne vnto God neither should they be dispraised that doe resiste godes vocation otherwise they should contradict the prophett Expandi manus meas tota die ad populum incredulum contradicentem mihi I haue stretched my handes all the whole day to an incredulous people and contradictinge me And also it should not be said Vos durae ceruicis resistitis Spiritu sancto You stif-necked people you resiste the holie ghoaste Sess 9. c. 5 6. Therfore the Councell of Trentt hath damned those heretiques that said that wee haue noe free will in the worke of our iustification and that wee are dead without life in those actions For though a man beinge lefte to his owne naturall forces and strenghte hath noe actiue force to obtaine the grace of God or yet any disposition therevnto notwithstandinge as a man is holpen and moued of God and eleuated aboue his owne nature by Godes helpe he doth cooperate actiuelie freelie disposinge himselfe to receaue the same And therfore S. Paule saith Non ego sed gratia Dei mecum not I in respecte of myne owne nature and force but in respect of the grace of God with me And to that which you obiect ouâ— of S. Paule videlicet wee should not be said to be iustified gratis or freelie I answere it is not soe taken but in respect of meritts which is called meritum decondigno that is to say that a man hath done woorks before Gods grace worthie of Godes grace which catholiques doe not say and that gratis takes not away the freedome of man neither doth it followe that a man can iustifie himselfe yet may it be said that a man maie dispose himselfe to receaue Gods grace as 2. Eccl. In conspectu illius sanctificabunt animas suas And Ezech in his sight they shall sanctifie their soules and he hath quickned his owne soule 7. This is proued by naturall reason as also in all supernaturall actions for the meanes by which man doth turne vnto God is by the acts of faith hope and charitie and a penitent harte but it should be an implication against all reason that a man should beleeue in God hope and loue God and be penitent for offendinge God and that he should doe nothinge therein or that when a man doth pennaunce or loueth God it should be said he loues not God or doth noe pennaunce in which wee see two contradictories true which cannot be for one must be false when the other is true for if it be true that a man hath faith or beleefe in God therfore the contradictorie is false that man hath no faith nor doth not beleeue in God euen as it is false that the fire doth burne and the sunne giue light and yet that none of them doth any thinge For to beleeue or to hope or to loue in man are called vitall and immanent actions which cannot be supplied by any other cause then by such principles out of which they be produced but to beleeue or to loue are produced out of the two principles of man I
the body in which it is norished a certaine disease that doth penetrate the intralles and doth corrupt and infest the soules of Christians and not only doth kill with her touche as the Viper doth or with her sighte as the Basilike or with her belching as the dragon but after all these fashions and many more doth destroy confounde and cast away all that approache it neither is there any other remedie but to flie nor any other refuge then to departe from such a one as is intangled with it no other security then to be far from such an infernall and contagious mischeefe which with the name of Christe destroieth Christ in our hartes and vnder the pretence of faith destroyeth faith And S. Augustine saith let euery Catholike flie and abhor them with whom the Church communicateth not for we ought not saieth he to haue parte with them that haue no participation with themselues and which are not vnited to the body of the whole Church and to conclude with our Sauiour one should neuer otherwise accompte of them then as of heathens and publicans and his holy Euangelist S. Iohn forbiddeth vs to salute them 11. Therfore gentle Reader these be sufficiēt reasons wherfore we should be loath to dispute with Protestantes which through their fall from godes Church are voide of all humility intoxicated with pride and are so blinded with malice that they cannot learne or imbrace the trueth or haue any trewe wisdome For as the holly scripture saith into a malicious soule wisdome shall not enter For in all ciuill conuersation or disputation especially in matters of religion we should intend nothinge els but the consolation of our soules and the edification of our neighbours and as the Apostle saith Non nosmetipsos sed Iesum Christum praedicamus not our selues or our owne glory should we ayme at but that of Christ Iesu whose cote without seame is rente in peeces by so many wilfull inuēted opinions of protestāts whose mysticall body I meane his Church is despised forsaken persecuted the fruite of whose doctrine and the proiect of their strange deuises tendes to nothinge els then to shake the very pillars stroungest foundations and fortresses of all Christianity and at lenght to bringe in all coldnes and doubtfulnesse in our beleefe and misbeleefe in the principaleste misteries in our Catholike religion plaine Athesime and confusion of all Christian piety a gate for all disorders and dissolution of life and manners a shipwreacke of Conscience and other marckable and sutable effectes to their doctrine and behauiour which are practised by them daily in all places where they beare sway And although euery man as S. Naz. saith may thinke of God but not euery man dispute of him so euery man ought not to dispute or doubte of the cheefest misteries of Catholike religion but beleeue them simply with the vniuersall Church which is accordinge the Apostle the firmamente and foundation of trueth and therfore can not in any sorte deceaue vs. Lib. I. CHAPTER I. WHether the Religiō which Protestants professe be a newe Religion or whether the Romish Religion be new and that of the Protestants be ancient and ould CHAPTER II. The occasion of Luthers and of other heretiques fal from the Catholike Church fol. 13 CHAPTER III. By what deceite hypocrisie and dissimulation this heresie crept in to other Countries by what periurie and forgerie they were deluded by it and what destruction and desolation it brought with it fol. 21 CHAPTER IV. That heresies are the cause of Reuolutiō of Countries and destruction of state fol. 30 CHAPTER V. A prosecution of the laste Chapter that heresies are the causes of troubles and disquiettnes fol. 49 CHAPTER VI. That God doth extende the rodde of his wrath vpon Princes and common welthes infected with heresies fol. 43 CHAPTER VII Of the miserable death and endes of such as deuised and defended the protestant Religion as also other heresies fol. 61 Lib. II. CHAPTER I. Whether there be nothing that the Protestantes affirmatiuely beleeue confesse and professe but the Church of Rome doth beleeue the same and cannot be denied by Catholiques but that they are most auncient and consonant to the word of God fol. 71 CHAPTER II. A further Confirmation that these new ghospellers tende directly to Turcisme f. 83 CHAPTER III. Whether Papist Priestes do amisse in taking any thinge for their Masses fol. 86 CHAPTER IV. Of prayinge vnto Saints And whether the Church doth offend in praying vnto them fol. 91 CHAPTER V. Whether Papistes doe err in worshipping and adorning the reliques of Saints whether they sell their Masse and praiers for tēporall gaine fol. 102 CHAPTER VI. Whether Papists do commit Idolatrie in worshipping the Crosse of Iesus Christ f. 129. Lib. III. CHAPTER I. Whether Papistes blaspheme against God in sayinge that any man can merite fol. 150 CHAPTER II. Protestants say that a Christian though neuer so vertuous or so acceptable to God hath no grace or vertue inherent in him because they would haue no good acte to come from man by reason of that grace fol. 157 CHAP. III. In that heretiques reprehend the Catholique Church yea cōdemne her of great folly for endeuouring her selfe to receaue godes graces they by this meane take away free will from man and all due preparation and disposition to receaue godes grace and diuine influence fol. 161 CHAP. IV. Whether we derogate from the merites of Christ in making our merites partakers of his merits fol. 169 CHAP. V. The absurdity of this doctrine that euerie one should assure himselfe that he it predestinated vnto life euerlasting and that we ought to be as certaine thereof as we should not once feare the contrary or to misdoubt the same is discussed fol. 186 Lib. 4. CHAP. I. Whether the holy scriptures be for Protestantes and not for Papistes and whether we rely vpon traditions not warranted by holy Scripture fol. 193 CHAP. II. Whether euery man ought to be iudge of the scripture and rely altogether vpon his owne iudgement touching the interpretation therof being inspired by the holly ghost concerning the same fol. 208 CHAP. III. How heretiques would faine take away all tradition alleadging for their purpose that of S. Math. 15. In vaine you worship me teaching for doctrine mens precepts fol. 213 CHAP. IV. Certaine obiections answered against traditions taken out of the first Chapter of S. Paule to the Galathians fol. 231 CHAP. V. Whether we prohibit the scriptures to be translated into the vulgar tounge fol. 234 CHAP. VI. Whether we forbid the ignorante to pray in a languadge which they vnderstand f. 240 CHAP. VII Whether a man ought not to pray either by himselfe or by another but in a language he vnderstandeth fol. 251 Lib. V. CHAP. I. Whether the Church vniuersall can be charged with errors contrary to the first institution of the blessed Sacrament of the Eucharist fol. 259 CHAP. II. Whether the Catholique Church doth add to this Sacrament in making it
shall their pouertie saith he in the middest of their filth and nastines whose raginge concupiscence is nothinge the lesse abated purchase vnto theÌ„selues those heauenly tabernacles who do neither possesse thinges present nor thinges to come for it is not euery poore that is called happy but the poore in spiritt of whome it is said Psal 40. Beatus qui intelligit super egenum pauperem c. Blessed is he that hath a respect to the poore and needie for in the euill day our Lord will deliuer him which is vnderstood of the poore in spirit who is ashamed to receaue what is offred vnto him Of prayinge vnto Sainctes And whether the Church doth offend in praying vnto them CHAPTER IV. 1. Iob. 42. DIcit Dominus ad Elephaz Themanitem c. I conceaue a great displeasure against thee and against thy two frindes because thou hast not spoken right before me as my seruaÌ„t Iob hath done Take therfore 7. Bulles and 7. Rames go vnto my seruant Iob and offer sacrifice for your selues and my seruant Iob shall praie for you and for his sake this fault shall not be imputed vnto you The same Iob saith Turne vnto some one of the Saincts Iudas Machabeus did see Onias lyfting vpp his handes to pray for all the people of Iewrie 2. Mac. 15. Dan. lib. 4 cap. 16. The old fathers and the children of Israell did praye in the name of Abraham Gen. 48. Isack and Iacob when it was said Inuocetur super eos nomen meum c. That is to say Let may name and the name of my fathers Abrahaman and Isack be called vppon these children Afterwards they did call on the name of Dauid And Christ by the intercession of the Apostles did heale the mother in lawe of S. Peter being attached with a great feuer Act. 9. The said S. Peter at the intercession of the poore widdowes that were releeued by Tabita did raise her from death to life so as wee see the praiers of our Almes folkes and beades men may do vs great good after our departure Ioh. 11. Did not the faith of Martha helpe her brother Lazarus dead sayinge did not I say to thee that if thou beleeue thou shalt see the glorie of God S. Cyrill Hyerofoll saith tantum enim inquit potuit illa fororum fides vt mortuus à porta inferi reuocaretur the faith of the sisters liuinge was of that force that the dead was brought back againe from the gates of hell 2. When poore miserable sinners can pray and be heard what absurditie is it that the blessed Sainctes nowe in heauen may be heard of God and also prayed vnto otherwise wee should denye them perfect felicitie which is to be able to helpe their poore frindes subiect to many calamities in this miserable lyfe The old hereticke Vigilantius and also these newe heretickes of our tyme do answere vnto this the Saincts beinge lyuing in this world and not when they be dead may pray and be heard for the liuinge But S. Hierom in the 3. booke that he made against the said Vigilantius doth sufficieÌ„tly conuince them sayinge Si Apostoli c. yf the Apostles liuing in their boâ—ies could pray for others how much more now being crowned for their victorius Tâ—yuÌ„phes One man Moyses obtayned pardon of God for 6000. armed men S. Stephen the true follower of Christ and his firsâ— Martyr did desire pardon for his persecutors and shall they be of lesse force and their prayers lesse heard of Christ enioyning his familiar and blessed presence The Apostle S. Paule auouched that God at his intercession gaue vnto him 28. soules that were sayling in one shipp with him and now being receaued to euerlasting glorie shal his petitions and prayers be reiected in the behaulfe of them that receaued the Ghospell of Christ 3. Vigilantius ympairinge the glorie and felicitie of the Saincts said that a liuinge dogge is better then a dead lyon but God doth declare vnto vs that neither S. paule nor other Saincts are dead in spiritt which are not said to be dead but at rest and as it were sleepinge So Lazarus which was to be raysed was not said to be dead but a sleepe did not Onias and Hieremias after this life praie for the people Soe Noe Iob and Daniell after this life were appointed intercessors by God for the people Did not S. Ambrose writt that the Emperor Theodosius after this life was both a prelate and a tutor with Christ in the behaulfe of his children Archadius and Honorius and for their Empire which they possessed after their Father Was not Abdias and Amos intercessors vnto God for the younge heires of their succession Iosue Asaph who then can be in doubte but that Theodosius is a protector with God in the behaulfe of his children so as by the fauour of God and the intercession of Theodosius Archadius is nowe a valiant Emperor 4. Wee must therfore honnor the saincts as the frindes of Christ and the heires of God as the learned diuine S. Iohn the Euangelist saith cap. Io. cap. 1. 1. As many as receaued him he made them the children of God wherfore not seruants but children and sonnes if sonnes then heires yea heires of God and coheires of Christ And Damasus saith when you call on the Saincts in your prayers you must esteeme of them as the shining light more bright then the beames of the sun which do see all good thinges by contemplatinge the vision of God as in another place S. Aug. saith quid est quod non videt qui videntem omnia videt what is it that he seeth not that beholdeth him that behouldes all thinges And S. Hierom saith Si prophetae sunt c. if there be prophetts Lib. 5. Coment and that the word of our Lord be in them lett them withstand the Lord of Hoastes vpon which place S. Hierom sheweth that a true prophett by his prayers may resist our Lord as Moyses stoode in the persecution against our Lord that he might turne and appease the wrath of his furie Samuel did the like our Lord said vnto Moyses Suffer me said he to strike this people for when he said suffer me he giues vs to vnderstand that by the intercession and suffrages of the saincts he may be appeased and retained from putting his wratn in execution 5. S. Ambrose doth sett downe very larglie the vertu Lib. 5. epistolar clero populo Thes and maruelous effect of the intercession of the sainctes and of the great victorie gotten by Theodosius by their prayers and therfore he said he had rather haue the prayers of the poore then a stroung Armye sainge that they are far strounger because they as it were bynde God himselfe When wee direct our prayers vnto the Saincts wee direct them vnto Chrisâ— and as wee followe or reuerence no other in the Saincts but Christ so wee do not inuocate or pray any
our saluation by which it was effected without whose presence wee cannot be regenerated when wee be fedd and susteyned with the holie foode of life or consecrate the same the enseigne or standarte of the victorie must stand by Wherfore lett vs fixe and place it in our chambers on the walles in the windowes yea lett vs signe our foreheads and our harts withall for that is the collizen and marke of our saftie of our comon libertie yea of the humilitie and lenitie of our Lord. And in the same homilie he saith Hoc signum nostris priscis temporibus clausas januas reserauit c. this hath opened the dores that were shut hath abated the force of poyson hath tamed wilde and cruell beastes healed deadly bitinges of serpents broken the gates of hell opened the gates of heauen renewed the waie to Paradise it also did breake the serpents head what should wee wonder that the same ouercame cruell beastes and pestiferous poisons This signe conuerted the whole world and reuiued it tooke awaie feare and brought truthe and tranquillitie againe restored the earth vnto heauen and made of men Angells 9. S. Hierom writinge vnto Letham said Quicquid comederis quicquid biberis muni semper signo Crucis Whatsoeuer you eate or drinke putt the signe of the crosse vpon it And as S. Gregorie doth witnesse S. Benedict by the signe of the crosse did breake a glasse full of poysoned licoure Iuliā though otherwise a wretched Apostate with the signe of the crosse did chase away diuills Cassiodorus vpon those wordes of S. Chrisostome Crux mortuorum resurrectio Crux claudorum baculus c. the crosse is the resurrection of the dead c. said that he did vtter them by diuine inspiration and he added these wordes himselfe Crux est tuitio humilium c. the crosse is the safeguard of the humble the destruction of the diuil the victorie of Christ the ouerthrowe of hell vita iustorum mors infidelium haereticorū the life of the iust and the death of vnbeleeuinge Hereticks And inconfirmation of the historie of Constantine the great and Heraclius he did interpose the victory of the Romanes now are these wordes confirmation of those glorious saincts touchinge the crosse to be reputed Idolatrie Lib. Tripart c. 10. Cassidiorus saith that S. Iohn Chrisostome made crosses o◠siluer which were carried with waxe guilte with Gold and siluer at the expenses of Eudoxia the Empresse wherfore the Arrians repininge against those crosses insulted vpon them thus Cassiodorus Lib. 9. Eccles hist Eusebius writeth that when the Emperor Constantine the great gathered his Armye against Maxentius the Tyrant of Rome for at that tyme he was a fauorer of Christian religion he saw in his sleepe in the ayre towardes the east the signe of the crosse shininge with a fierie flame and beinge astonished with such an vnusuall aspect he sawe two Angells sayinge vnto him Constantine in this signe thou shalt ouercome And as Isayas saith Leuo ad gentes manum meā Isay 49. Ecce leuo c. behold I wil carrye my strenght to the Gentiles and I will exal◠my signe towardes the people they shall with a lowe countenance towards the earthe adore thee and shall licke with their tounge the dust of thy feete and you shall knowe I am your God what signe I pray then is this but the crosse of Christ which is his only signe as S. August saith Ipsam crucem suam signum habiturus es Super Iohn homil 36. ipsam crucem de diabolo superato tanquam tropheum in frontibus fidelium positurus it is his crosse saith he that was his signe it is the marke and badge I meane his crosse by which he triumphed ouer the diuill as the ensigne of his victorie which he fixed in the fore-head of euerie Christian as the Apostle saith Absit mihi gloriari c. Woe be vnto me if I glorie in any other thinge then in the crosse of Christ Psal 98. 10. Vpon these wordes Adorate scabellum pedumeius quia sanctum est Adore yee his foote stoole because it is holie S. Hierom saith there are many opinions touchinge this foote stoole verie like it is it is meant by his bodie in which the maiestie of his diuinity stoode as vpon a foote stoole which ought to be adored his foote stoole saith S. Hierom is his bodie his foote stoole is his soule De fide Gratiam his foote stoole is his crosse S. Ambrose saith iam ergo aucthoritatem habent c. now therfore saith he they haue the ecclesiasticall authoritie and the aucthoritie of the Apostles and also the aucthoritie of so great fathers by whom they may carrie the signe of Christs crosse amoungst the people in ecclesiasticall processions and conuents in assemblies of prelates in the standarts and crownes of catholique kinges to the end that his foote stoole might be humblie worshipped and adored thus much S. Ambrose Signatum est super nos lumen vultus tui Domine O Lord thou hast imprinted the impression of thy light in our fore-heads Cassiodorus saith vppon that verse In Crucis impressione lumen est vultus Dei quia semper in eis noscitur radiare Gods gratious fauor is extended towards them that are marked with his signe because he is knowne allwaies to shine in them S. Gregorie wrote vnto Secundinum that he would send vnto him two Images a crosse that so he should be defended from malignant spiritts in rescripto ad eum duas tabulas wee haue sent vnto you two tables the Image of our Sauior of the blessed Virgin his mother and S. Peter and S. Paule by our said sonne or Deacone pro benedictione for a benediction that by it you may be protected from euill spiritts Cap. 4. by whose blessed crosse you shall be sure to be defended from euill spiritts 11. This is that blessed crosse Ioh. 12. of which our Sauiour spake sayinge when he should be exalted from the earth he would drawe all thinges to himselfe If the Adamant stone with its vertue draweth Iron vnto it the fish called Remora being so little holdeth fast the greatest shipp that euer was notwithstandinge all the deuises both of nature and arte indeuor to put her forward if the stone in latine called Gagates in English Agat-stone by a certaine hidden vertu chaseth awaie deuils how much more this blessed Crosse by the vertue of him that died therupon doth and shall chase awaie deuills and euill spiritts And as the Apostle saith the word of the crosse to them in deed that perish is foolishnes but to them that are saued is the power of God for it is written I will destroie the wisedome of the wise and the prudence of the prudent I will reiect 1. Cor. 1. for that which is the foolishe of God is wiser then men and that which is the infirme of God Isa 33.18 is strounger then men and
which wee be ordained to life euerlasstinge there will be in him a fountaine of water issuinge to life euerlasting And in another place he said Ioh. c. 7. whosoeuer beleeueth in me there shall flowe fountaines of water of life out of his bellie this he said of the spiritt that the faithfull should receaue I meane of the spiritt that should sanctifie iustifie vs inwardly and further vs to worke and to fructifie to life euerlastinge Ioh. 3. And as it is said he that is borne of God doth not comitt sinne against him because his seede remaynes in him which is the grace of God fructifyinge and buddinge forth to life euerlasting Bellarmine Ozius bringe many places to proue this amoungest many I will alleadg a fewe S. Basill Basil lib. de Spiritu sancto cap. 29. Gratia Spiritus in eo quireâ—â—pit illam est c. the grace of the spiritte who so receaues the same is as the eye-sight in a sound eye and as an arte in him that workes by arte and S. Ambrose doth compare that grace to a figure or a beautified Image Wherfore he saith Doe not blott any beautifull picture not framed in waxe but in grace Cyrill lib. 4. in Isayâ— oratione 2. and as S. Cyrill saith that the iust is framed by grace to be the child of God In the same manner doe speake Ireneus Cyprianus Hieron S. August and other fathers 2. This is confirmed by verie reason for if a man be not saued by godes grace inherent in him but only by this that God doth couer and hide our offences and that he doth not impute vnto vs our said offences and trespasses then it followeth that that they be not blotted or taken away by the meritts of Christs passion which is most false and against the scripture for S. Iohn saith Ioh. 1. Hebr. 9. beholde the Lambe of God that takes away the offences of the worlde and in another place The blood of Iesus Christ doth clense vs from all our sinnes and S. Paule saith the blood of Christ doth purge vs from deadlie workes that is to say from wicked desires to serue the liuinge God which was offred to abolishe our offences This is proued for the passion of Christ should be of greater excellencie and efficacie to disroote blott and take away altogether our sinnes and the blemishes therof restoringe vnto vs by grace an inherent qualitie of godes inspiration then if he should couer or hide them onlie therfore in not grauntinge this you derogate from the passion of Iesus Christ 3. Another absurditie doth followe that one iust parson hath no more iustice or grace then another and that all in the kingdome of heauen shall haue equall glorie which is against S. Paule sayinge that as one Starr excelleth another in brightnesse soe one iust doth excell another in iustice and grace Hence followeth also that noe iust man by godes grace meritts by any good worke that he doth and that those that are predestinated neuer comitt any deadlie offence all which notwithstandinge so great absurdities and damnable heresies yet hereticks doe graunt them and builde their beleefe vpon them In that heretiques reprehend the Catholick Church yea condemne her of great folly for endeuouringe her selfe to receaue godes grace they by this meanes take away free will from man and all due preparation and disposition to receaue godes grace and diuine influence CHAPTER III. 1. LVther as the holy Martyr Roffensis said in his 36. articles doth barke and speake many blasphemies against contrition the feare of hell the endeuours in his saluation yea he said the more wicked you be the neerer you are to gett the fauour of God Lutherus de piscat 〈◊〉 and if you adorne your selfe with good workes you preuaile nothinge with God But the holy catholique church hath condemned these wicked propositions as damnable and execrable heresie both repugnant not onlie to the holie scriptures but also contrarie to good manners ciuill honestie For God doth exhorte and comaund sinners that they should conuert themselues vnto him and that they should prepare their hartes that he might confer his grace and his iustice vnto them Zach. 1. Conuertimini c. Turne vnto me with all your harts and I will turne vnto you the Councell of Trentt saith when God saith turne you vnto me Sess 6. â— 5 and I will turne vnto you wee are admonished of our owne libertie in this matter and when wee saie Turne vs to thee wee are putt in minde that God by his grace doth preuent and helpe vs and as it is the worke of Gods grace to rayse and eleuate our soules to receaue the influence thereof soe it pertaynes to the wil of man so raysed and eleuated by godes motions and inspirations to consent therunto and to turne to God almightie 3. Reg. 7. And as it is said if you will returne from your harte take awaie strange godes from your hartes and prepare your hartes to our Lord. And it is said also Prou. 16. hominis est praeparare Lett man prepare his soule qui timet c. Whosoeuer feares God they shall prepare their hartes and in his presence they shall sanctifie their soules Ezech. 18. Cum auerterit se impius ab impietatâ— sua c. when the wicked man shall turne from his impietie and shall doe iudgment and iustice Iohn 6. he shall sanctifie his soule And make to your selues a newe harte and a newe spiritt All you that haue heard the the Father and learned from him let him come vnto me Ad. Phi. 2 Cant. Apoc. 3. Worke your saluation with feare and tremblinge My sister and my spouse come vnto me c. Behold I stand at your doore and knocke at your gate if any man will open I will enter c. In which and other places wee are bidd to turne to God and to clense our hartes from the filth of sinne And as God giues vs his helpe soe wee receaue the same without resistance and yealde our harts and resigne our thoughts vnto him Wherfore S. Augustine saith the beginninge of our saluation wee haue from the mercie of God but to condiscend to his hoalsome inspiration it is in our owne choise or power Aug. li. de ecclesiasticis dogmaetibus cap. 21. lib. de Spiritu litera cap. 34. lib 1. retract cap. 22. And in another place in all thinges godes mercie doth preuent vs but to condescend to godes vocation or to disagree from the same it is in our will It is in mans power to change his will into better but that power is nothinge vnlesse it be giuen of God And the same holie doctor comparing Pharao with Nabuchodonosor said that in all thinges they were all a like Aug. de praedest grat c. 15. Aug li de ciuit c. 6. and that both of them were equallie preuented by godes diuine mercie yet notwithstandinge they had different
more indisciplinable then they were in poperie These be Luthers owne wordes As touching their learninge or knowledge in diuinitie Stanc lib. de trinitate mediatore Francis Stancarus witnesseth one of their prophetts one Petrus Lombardus is more worthie then one hundreth Luthers two hundred Melancthons three hundred Bullingers foure hundreth Martyrs fiue hundreth Caluines Who all if they were pounded in one morter there could not be beaten out of them one ounce of true diuinitie especiallie in the articles of the trinitie incarnation mediator and sacraments 12. You see what testimonie your owne prophett doth beare against you looke to all those countries where they haue stirred vpp their tragedies was there any countrie the better for this ghospell or was the wicked life of any one reformed by it or were the professors themselues amended any thinge in their wicked liues by it Compare the wicked life of the professors of this newe religion with the vertuous life of the holie fathers that haue planted the religion that wee professe No kingdome gained vnto thirst by the woord Haue they not shined in all holines of life in all heauenly conuersation by which they haue allured the hearts of faithles and stiffnecked gentiles did they conuerte any kingdome vnto Christe by the sword haue they euer surprised citties or ouerthrowen kingdomes or euer brought with them armies into the fielde no not by the sword but by godes word and humilitie of spiritte haue they ouercome the deuill Was not Luther a professed Fryar many yeares who beinge giuen to loosenes of life did transgresse the lawe of God in breakinge his vowe by which he consecrated himselfe to serue God in holines of life and continencie of body all the dayes of his life whoe rann awaie and tooke a Nunne with him out of her Cloister Was not Iohn Caluine the fire braÌ„d of France and Scotland and other countries alsoe he being a priest for Sodomitticall wickednesse burned in the backe and continewinge his wicked life stil in that filthie sinne surprised Geneua Was not Beza his next successor giuen to that wicked and abhominable sinne with a boy called Andebertus and that manifestlie And to defend their wicked lines and filthie sensualitie they cast forth poisoned doctrine as that vowes and votaries are not made by the lawe of God that wee are not iustified by works done by Gods grace and that the same be not meritorious before God but that wee are iustified by faith only that all our woorkes though neuer soe good are sinfull before God that to bridle or restraine our filthie desires is to resist Gods ordinaunces that God is the cause of all euill and that from him all mischeefe comes Therfore they take away free will from man saying that man doth not concurre to his owne iustification with many such damntble heresies which were to long to relate and whether these be false prophetts who bringe into the world such poisoned doctrine lett euerie man iudge at least lett him take heede that his soule be not poisoned therwith in followinge their liues or imbracinge their cursed heresies out of which as our Sauiour wittnesseth noe good fruicte can bud forthe and consequentlie noe meritorious works of religion or charitie can wee euer expect at their handes The absurditie of this doctrin that euery one should assure him selfe that he is predestinated vnto life euerlastinge and that wee ought to be soe certayne therof as wee should not once feare the contrarie or to misdoubt the same is discussed CHAPTER V. 1. THis doctrine is most false wicked and hereticall sith the holie scriptures saie Cogitationes mortalium timidae incertae prouidentiae nostrae Sap. 9. The thoughtes of men are fearfull and their prouidence is vncertaine by reason that the bodie which is corrupted doth aggrauate the soule beinge in great danger by reason of the inclinations of the flesh occasions of the world and tentations of the deuill and wee being in the countrie of our enemies wherevpon S. Bernard saith faciles sumus ad seducendum debiles ad operandum sragiles ad resistendum wee are easilie to be seduced weake to worke and labour well and fraile to resist manfullie and couragiouslie And soe our Sauiour said to the Apostle Luc. 10. Neminem per viam salutaueritis You shall salute none by the waie as S. Vincentius expoundeth Ser. 11. post trinit Saluum dixeritis viatorem to him that is a poore pilgrimeâ— or stranger you cannot assure his saftie without danger nor securitie without feare for the shipp is not safe without feare in dangerous seas otherwise wee should not be admonished Lauda post mortem magnifica post consumationem prayse none before his deathe nor magnifie any before his end The scripture confirminge the same Eccle. 9. Nemo scit vtrum â—dio vel amore dignus sit sed omnia in futurum seruantur incerta None knoweth whether he be worthie of hatred or loue when all thinges are reserued in tyme to come And therfore the Apostle which was one of the greatest Saintes that was saith Nihil mihi conscius sum 1. Cor. 4. sed tamenin hoc non iustificatus sum I am not guiltie in conscience of any thinge but I am not iustified herein The Apostle durst not assure himselfe that he was iustified neither would he iudge whether this thoughtes were pure or noe but the trial thereof he left to Gods iudgment And for this cause wee are wild to worke our saluation with feare and tremblinge 2. As for predestination which is almightie God his election foresight purpose and decree of his deare children as alsoe his other actes touchinge their vocation inspiration illustration and illumination of them and consequentlie their iustification and last of all their glorification wee doe not denie but it ought to be reuerenced and embraced of all men with tremblinge feare dreadfull humilitie but that wee should not cast our selues with headlonge fall into any precipitat madnes and presumptuous malipartnes for this hath bene the gulfe wherein manie proude persons aswell at this tyme as before haue by godes iust iudgment perished groundinge thereon most execrable heresies and damnable blasphemies against godes mercie good life free will humble behauiour and religious christian modestie Rom. 8. S. Paule hath these wordes of predestination whome he hath forknowen he hath also predestinated to be made conformable to the Image of his sonne that he might be the first borne in many brethren and whome he hath predestinated them also he hath called and whome he hath called them also he hath iustified and whome he hath iustified them alsoe he hath glorified S. Augustine answereth those that are curious of Gods fore-knowledge and decree who saith Si quaeras c. If any man will aske wherfore God doth make choise more of this man then of that man lett him search godes inscrutable and vnsearcheable iudgment and in that search lett him take
heede of a headlonge fall It is true that God hath elected his people before the constitution of the world Rom. 8. accordinge to the Apostle â—â—he 1. but he said afterwardes that they should be holie and imaculate in his sight in charitie for in godes predestination are implied and inuolued good life and works of mercie done by godes grace It is an infallible and theologicall rule when God ordaines any end he ordaines meanes without which wee cannot come to that end as God hath ordained his glorie to be the end of man soe he ordained grace and the works done by that grace to be the meanes to obtayne it 3. If a kâ—nge will make any of his noblemen gouernour or deputie of any prouince or kingdome it must be vnderstood that he must obserue iustice although it be not expressed in his pattent if God doth predestinate vs it must be vnderstood that he should giue vs his grace wherby wee should be iust and worke by that grace and our endeuours our iustification therfore S. Peter 1. Pet. 1. saith Fratres magis satagite vt per bona opera certam vestram vocationem electionem faciatis c. Wherfore brethren labour the more that by good works you may make sure your vocation and election for in doinge these thinges you shall not sinne at any tyme. Was not S. Iohn saued by his innocencie and Peter also saued by his pennaunce for the end of man was neuer ordained without wayes or meanes to come to the said end And therfore you must not saie God hath ordained my end and I will not endeuour my selfe to come to that end otherwise you take awaie the one halfe of predestination that is to say the waie and meanes appointed for the same And therfore S. Gregorie saith Greg 1. Dialog ponitur d. 23. q. 4. 2. Ipsa perennis regni praedestinatio c That euerlastinge and endles predestination of godes perpetuall kingdome so it is of the omnipotent God disposed and determined that vnto the same the electe may approache by their owne labour that they maye aske by their desertes that which the omnipotent God before the world was disposed to giue if you will not goe to hell take away your sinnes and amend your wicked life and thither you shall not goe otherwise ve impis à malo woe be vnto the sinfull through his wickednes and confusion be vnto him for his iniquitie 4. Neither ought wee to saie almightie God knoweth all thinges to come whether I shal be saued therfore I ought not to labour my selfe for my saluation God knoweth that this daie you shal dyne therfore you ought not to prouide for dinner God knoueth that you shal be cured of your disease therfore you ought not to prouide any medecine for your cure God also knoueth that the kinge shall haue the victorie against his enemies that the husband shall haue a good haruest of corne that the mariner shall ariue safe in Spaine that Christ should escape the bloudy handes of Herod therfore neither the kinge should leuie an armie nor the husband man sowe the seede or till the grounde euen so the meanes are to be vsed to purchase the victorie and to fill the barne with corne and to ariue safely in Spaine and to be secure from Herod Vnto this agree the holy scriptures that predestination and godes fore-knowledge takes not away mans free will and endeuours Deus ab initio constituit homiminem reliquit eum in manu consilij c. Eccl. 5. God from the beginninge made man and lefte him at his owne choyce He hath putt before vs his precepts and comaundements if we will keepe the comaundements they will keepe and preserue vs he hath putt before vs fire water vnto which of them we list we may stretch forth our arme for before vs he hath placed both good euill life and death of any of which man may take his owne choyce 5. S. Paule was predestinated yet spareth not to say Castigo corpus meum c. I chastice my bodie and I bringe the fleshe in seruitude to the spiritt least that preachinge to others I should become reprobate my selfe therfore wee may see that our owne good endeuours which godes holie grace doth worke with vs are not excluded from our election but those workes are both the meanes and effects thereof and therfore it is a desperate follie and a great signe of reprobate and damnable persons to saie if I be predestinated doe what I will I shal be saued Did not Christ promise and assure his disciples of the cominge of the holie ghoast notwithstandinge did not those disciples with the deuout weomen and the blessed Virgin continewe together in prayers and fastinge disposinge themselues to receaue the same Actor 1. Neither in their prayers or fastinge did they misdoubt the cominge of the holie ghoast accordinge as our Sauiour promised the same notwithstandinge they knewe that they ought to prepare themselues to be cleane vessells fitt for the receipt thereof Yf the Pope should promise vnto you to fill your vessell full of Balme or Chrisme which are most pretious liquores if you will bringe an vnclean vessell vnto him he will not giue vnto you what was promised for in his promise was included that you should bringe a fitt and cleane vessell to receaue the same Soe Christ notwithstandinge he promised to fill their consciences vnderstandinge memorie and will with the balme of the holy ghoast yet the Apostles ought to haue their consciences and their soules withall the powers thereof cleane and voide of all filth of sinne and wickednes to receaue the same for such as are predestinated are written in a white paper in golden lettres as S. Vincentius saith neither only the persons soe predestinated are written there but also the works and meanes by which they are saued and predestinated videlicet that such people shal be baptized that they shal be mercifull patient chaste godlie and penitent euen soe such as are damned are written in a blacke parchement not only the person but their works by which they be damned and reprobate that is to say that he is cruell leacherous impenitent proude couetous c. Whether the holie scriptures be for protestantes and not for papistes and whether we relie vpon Traditions not warranted by holy Scripure CHAPTER I. 1. S Cyrill doth answere this obiection saying Epist. 28. Omnes haeretici de scriptura diuinitus inspirata sui colligunt erroris occasionem all heretiques do founde their errors vpon the Scriptures which were infused by God which wordes were pronounced in the 7. generall councell and are inserted in the councell of Calcedon S. Augustine also doth confirme the same saying Aug. trac 18. in loâ— Non aliunde natas esse haereses quaedam dogmata peruersitatis illaquentia animas in profundum praecipitantia nisi cum scripturae bonae intelligantur non bene
behold with the eyes of our vnderstanding for noe sensible thinge was deliuered vs of Christe but vnder thinges sensible But as for those thinges which he deliuered they are all out of the reache of our senses Soe in baptisme is that excelleÌ„t guifte that is giuen by water which water is a sensible thinge But that which therin is wroughte I meane the sprituall generation that is to be conceaued by the vnderstandinge for if thow hadest bene without a bodie he would haue deliuered these guiftes simply also without bodies But for as much as thy soule is coupled and ioyned to a body therfore they are deliuered vnto thee vnder bodilie and sensible thinges that they may be the better vnderstood S. Chrys hom 24. O quot modo dicunt vellem formam speciem eius vellem vestimenta ipsa vellem calceamenta videre hunc ipsum vides ipsum tangis ipsum comedis O how many doe say now a dayes I woold faine see his forme phisiognomie behold thou seeste himselfe thow dost touch himselfe thow dost eate him thow desirest to see his garments but he deliuereth himselfe vnto thee not that thow shouldest see him only but touch him and haue him within thee Lett noe mam therfore come neere whose stomacke wambleth or riseth against it nor anny that is cold of deuotion but lett all such that approach herunto be sturred vpp and feruentie inflamed for if the Iewes did eate their Paschale lambe with haste standinge on their feete with their shoes on and holding their staues in their hands how much more muste we watch and be diligent for they were takinge their iourney from Egipte to Pallestine and therfore they had on wayfaringe and pilgrimes apparell but thow art goinge vpp from earth to heauen wherfore thow muste watch and take good heede Yf a Duke saith he in that homilie if the couÌ„cell it selfe yea if he that wereth the crowne come herunto vnworthilie forbid him keepe him backe thie autoritie is greater then his If soe be that a fountaine of most pure water were comitted to thie chardge to be kept cleane for thie flock when thow shouldest see most stinckinge and filthie swine drawe nere thow wouldest not suffer them And now whereas a most holie fountaine not of water but of blood and spiritt is comitted vnto thee if thow shalt see those men drawe neere which are most defiled with sinne wilt thow not take indignation and forbid them Thus farr S. Chrisostome who most plainlie declareth Christs reall presence Chrysost hom 24. 1. Cor. 1. not only in this homilie but vpon the first Epistle of S. Paule to the Corinthians And also moste euidentlie in his second homilie to the people of Antioch saying What will yow say then if I shewe yow that soe manny of vs as be partakers of the holie misteries doe receiue a thinge farr greater then that which Elias gaue for Elias left vnto his disciple his Cloake but the sonne of God ascendinge into heauen lefte with vs his flesh And againe Elias weÌ„t himselfe without his cloak but Christe both lefte his flesh with vs and ascendeth hauinge with him the selfe same fleshe c. By which the sacramentaries can not possible mantaine the blessed Sacramente to be a remembrance only of Christs flesh if they will admitt this holy and learned doctors testimonie For Elias lefte a remeÌ„brance of himselfe alsoe when he lefte his cloake behind him But herein standeth the force of this comparison that Christ farr passeth Elias therfore saith S. Chrisostome he did not only leaue a farr more excellent thinge vid. his owne flesh but also tooke the same with him into heauen which he lefte behind him Cyrill li. 4. c. 13. in Iohn 7. S. Cyrill that famous Bishoppe of Alexandria in Egipt who for his great sanctitie and science was appointed president of the generall councell of Ephesus against Eutiches and Dioscorus anno Domini 434. doth agree with S. Chrisostome who vpon S. Iohns ghospell in his 6. chapper hath these woordes Then the Iewes fell at variance amoungest themselues sayinge Quomodo potest hic nobis carnem suam dare ad manducandum How can this man giue vs his flesh to eate The malitious and wicked minde whatsoeuer he vnderstandeth not he reiecteth vpon pride as vaine and false neâ—her will he giue place to anny other or thincke any thinge true which is aboue his owne capacitie and such wee shall finde the Iewes in this place for whereas they hauinge nowe perceiued by those miraculous signes Christs diuine power they should of right haue allowed that which he said they cleene coÌ„trariwise saie how can this man give vs his flesh They crie out blasphemouslie vpoÌ„ God not callinge to minde that with him nothinge is impossible 1. Cor. 2. for beinge as S. Paule saith sensuall and carnall they could not vnderstand spirituall thinges but this great misterie seemeth vnto theÌ„ peeuishnes and folly But let vs I beseeche yow take greate profitt of other mens sinnes and beleeuinge stedfastlie those misteries let vs neuer vtter with our mouthes or soe much as thincke with our harte that same how for it is a Iewish word and deserueth extreame punishmente And Nicodemus therfore wheÌ„ he saied how may these thinges be bâ—ought to passe was aunswered accordinglie arte thou a maister in Israell and ignorant hereof Exod. 4. Exod. 7. A little after in that place he saith How was Moyses rodd turned into a serpente how was his hand stroken with a leprosie in a momente restored againe to his former state Exo. 14. Exo. 15. Exo. 17. how the waters were turned into blood how did their fore fathers escape through the middst of the sea as though they had walked vpon the drie land Iosue 3. Iosue 6. howe were the bitter waters changed sweete by the tree howe fountaines of water did flowe oute of the stone howe the running riuer of Iordan stoode still There are innumerable thinges in which if thou aske how thow must needes ouerthrowe the scripture sett at naught the doctrine of the prophetts and Moyses owne writinges wherfore yee Iewes should haue beleeued Christ rather then like dronken folke cry out how can this man giue vs his flesh Thus farr S. Cyrill Cap. 14. in Ioh. and more at Iardge in his 4. booke alleadginge that of Isaias for if yow beleeue not saith he yow shall not vnderstaÌ„d First therfore they should haue fastned the rootes of faith in their minde and afterwardes aske those questions meete for men to aske Cyrill lib. 4. c. 23. 8. And the said S. Cyrill in another place saith Yee doe not vnwisely denie that the flesh hath altogether power to quicken and giue life for if yow aske the fleash alone by it selfe it can nothinge at all quicken as lacking that which should quicken it But if yow will search the misterie of the Incarnation and will knowe him that dwelleth in flesh although fleshe by it selfe be able
dead S. Athanasius saith If the soules departed receaued noe benefitt of the sacrifice of the bodie of Christ it should not be vsed for the commemoration of the dead Tert de Corona de varijs quaestionibus q. 39. Tertulian also saith Oblationes pro defunctis pro natalitijs annua die facimus Wee make oblations for the dead and doe obserue their anniuersarie dayes Ioh Damas de fide oratione S. Iohn Damascen hath these woordes the disciples and diuine Apostles of our Sauiour haue ordained that in the pure and tremblinge misteries which giue life there should be memorie of the faithfull departed which the Catholique Churche euer obserued and will obserue vnto the end of the world Paulinus Paulinus affirmeth the same epist 31. lib. 3. cap. 34. Gregor Nyss oratione Cathechesi c. 8. Hier. Ioh. cap. vlt. in fine Idem in Osee cap. 14. Hier. in Matth. ca. 3. Amb. in Psal 118. ser 3. ser 20. in fine id in Luc. cap. 12. Aug. in Enchi cap. 67. Aug. de ciuitate lib. 21. cap. 13. sequentibus de Genes against the Manichees lib. 21. cap. 20. lib. 8. quaest q. 1. Homil. 16. and in other places S. Cyprian li. 1. epist. 4. Euseb lib. 4. de vita Constantini cap. 91. Nicephorus lib. 8. cap. 26. Plat. in vita Sixti S. Aug. ser 34. de verbis Apostol who boldly affirmed that it is not to be doubted but that the dead are holpen by the prayers of the holie churche by the healthfull sacrifice and almes that are giuen for the soules of the dead And in another place he saith Aug. lib. de cura pro mortuis wee ought not to omitt our suffrages and prayers for the dead Purgatory 6. Lastly the councell of Carthage doth coÌ„firme this trueth whose wordes be these Poenitentes qui attentè leges poenitentiae exequuntur such as are penitent for their sinnes and performe the pennaunce that was enioyned vnto them if by chance they dye either by sea or land when as otherwise wee cannot helpe them lett vs remember them in our prayers and sacrifices S. Augustine praid for his Mother sayinge Pro peccatis matris meae deprecor te exaudi me c. I beseech thee to pardon the sinnes of my Mother by the cure of thy blessed woundes which hanged vppon the Crosse sittinge at the right hand of God that thou make intercession for vs. Aug. Confess This is proued by Scripture Isa 4. Malach. 3. Math. 12. 1. Corinth 3. Machab. 12. Psal 76. Luc. 11. Daniel 4. Philip. 4. Eccle. 4.6 2 Reg 28. Psal 118. Marc. 12. Apoc. 5. Math. 5. 1. Ioh. 5. Apoc. 5.3.13 This is also proued by soe manny apparitions of the dead made vnto those that were liuinge in this world desiringe them to praye for them Ecclesiast hist gentis Anglor of which S. Gregorie makes mention in the 4. bookes of his Dialoges and venerable Bede in his 5. booke cap. 13. cap. 14. and 15. also in his fourth booke cap. 25. Touchinge the Popes Authoritie in releasinge of soules out of purgatorie CHAPTER II. 1. THe learned deuines doe teache that the Pope dothe and lawfully may applie vnto the soules departed by his keies some parte of the churches treasure which consisteth of Christes satisfaction and the satâ—sfactions of other of his saincts by which they that are departed as they haue neede may receaue benefitt For the doe vnderstaÌ„ding whereof there are two things The one is a sentence of absolution definitiue pronounced vpon the person penitent The second is the recompence of the dept of sinne remitted by the said absolution through the application of the churches measure by the power of the officers keies none of these two ioyntlie can euer be exercised vpon any person not subiect though the one may For absolution cannot properlie be giuen nor be fruitfully receaued by any man not subiect to the geuers regiment But the application of the treasure may by the keies procure mercie for them that be in neede per modum suffragij so that Indulgence the Popes doe not absolue any man departed absolutly but only offeringe in the person of Christ to God the iudge of all the death of his owne sonne withall the aboundant price of his passion and grace and the satisfaction of his saincts for to procure mercie and helpe for the faithfull soules that are in that distresse of the furnace of purgatory as the like is done with great pietie in many other holy actions of religion Rof con Luth. continuallie practised in the church for the mutuall helpe one of another Col. 1. 2. Soe S. Paule saith I reioice in sufferinge for yow and doe accomplish those thinges that want of the passions of Christ in my fleshe for his bodie which is his church not that any thinge was wantinge to Christes passion or the merittes thereof for he sufficientlie satisfied the eternall father de rigore iustitiae in the rigor of iustice but that the aflictions and torments that the saincts doe suffer for the chuch should be added and ioyned vnto Christe his actions in his sufferance and troubles to encrease and augment the treasures of the church to be disposed and imparted to all the members thereof for allayinge and asswaginge the dreadfull paines due vnto our sinnes out of which treasures and riches soe many indulgences are granted by the cheefe pastors thereof For this purpose the indulgences nowe in the lawe of grace Genes 25. were figured by the iubily of the ould lawe vnto which agreeth the glosse of S. Ambrose vppon that place Suppleo reliquias pressurarum Christi in carne mea pro corpore eius quod est ecclesia I doe make vp the reliques and fragments that lacked of the passion and tormeÌ„ts of Christ in my owne fleshe for the churche For as some doe abound in good workes and satisfactions as S. Paule who reckoneth vpp his afflictions and glorieth in them 2. Corinth and Iob who saith that his pennalties farr surmounted his sinnes and our blessed ladie who neuer sinned and yet suffred soe great dolors soe other some doe want and are to be holpen by the aboundance of their fellowe members which entercourse of spirituall offices and recompence of the wantes of the one parte by the store of the other is the ground of the indulgence which the churche daylie dispenseth with great iustice and mercie by their handes in whome Christ hath put the word of our reconsilemeÌ„t to whom he hathe comitted the keies to keepe and vse his sheepe to feede his misteries and all his goods to dispence his power to binde and loose his comission to remitt and retaine the stewardship of his familie to giue euery one their meat sustenaÌ„ce in due seasoÌ„ 3. And where as heretiques saie that the priests or others that giue this grace may receaue noe reward I aunswere that the graces of God are not to be sould for monie
but forasmuch as they imbrace the wicked doctrine of Caluine Cal. lib. 1. instit cap. 28. that it is a sinne for a man not to sinne and in another place that to restraine any desire that comes vnto a man is to resist God and to sinne for that God is the efficient cause of all euill woorks this mortification and punishinge of the fleash cannot sounde well in their eares whose doctrine life is repugnant to mortification religion discipline all woorks of pennaunce Whether wee ought to confesse our sinnes to priests and whether that priests cannot remitt or for giue them CHAPTER IV. THe opinion of protestants is disproued by learned S. Augustine sayinge Let no man make doubt of the priestes right in remission of sinnes seinge the holie ghoast is purposely giuen them to doe the same it is not absurde saith S. Cyrill lib. 52. that they forgiue sinnes which haue the holie ghoaste Cyril lib. 52. c. 56. in Ioan. for when they remitt and retaine the holy ghoast remitteth and retaineth in them the which they doe two wayes first in baptisme and afterwardes in pennaunce I doe not wonder when Sathan by his members labours to destroie all religion that he should goe about also to abolish the cheefest piller therof which is this Sacrament of confession instituted by our Sauiour for the cheefest consolation of our troubled soules For when the Apostles were gathered together in one place after Christs resurrectioÌ„ he said vnto theÌ„ All power in heauen and earthe is giuen vnto me as my father did send me soe I send yow he breathed vppon them and he saied vnto them receaue yow the holie ghoaste whose sinnes you shall forgiue they are forgiuen them and whose you shall retaine they are retained And when our Lord gaue power and authoritie to priests to remitt and retaine sinnes it is manifest that he made them iudges of our soules as may appeare when Lazarus was raised from death to life Ioh. 11. Cyril li 7 cap. vlt. Aug. trac 49. in Ioannem Luc 17. Aug. de vera falsa poenit c. 19. ser 8. de verbis Domini and beinge tied hand and foote in the graue he said to his Apostles loose him and let him goe S. Cyrill and S. Augustine applie this to the Apostles and the priests authoritie of absoluinge sinners affirming Christ to receaue none into the churche but by the priests ministrie and soe he comaunded the lepers to shewe themselues to the priests and to submitt themselues vnto their iudgment 2 This is declared also by the actes of many of them that beleeued and came confessinge and declaringe their deeds Act. 19. Marci 1. also by S. Marcke when all the countrie of Iurie went vnto S. Iohn confessinge their sinnes which was not don by a generall confession but by a perticuler confession of them S. Iames also doth proue the same saying Is any man sicke amounge you let him bringe in the priestes of the church and if he be in sinnes they shal be forgiuen him Your owne comunion booke hath the plaine wordes of absolution the wordes be these Our Lord Iesus which hath left power to his church to absolue all sinners which trulie repent and beleue in him of his great mercie forgiue thee thine offences and by his authoritie comitted vnto me I absolue thee from all thy sinnes In the name of the father the sonne and the holy Ghost Aug lib. 2. de visitatione infirmoruÌ„ cap. 4. lib. 1. c. 2 S. Aug. saith Some thinckes that it is enough for them to confesse their sinnes only vnto God which knowes the secreattes of euerie ones harte because either for shame or for some other cause they would not vnfould their offeÌ„ces vnto the priestes vnto whome God haue giuen sufficient authoritie to discerne betwixt leper and leper but I would not haue yow be deceaued or confounded for confessinge thy sinnes before the viccar of our Lord. Aug. lib 50. homil 49. The same he confirmed further saying Let no man say I confesse before God secreatlie God knowes my harte who will pardone me if that be soe saith he in vaine it is said whose sinnes soeuer yow forgiue they shal be forgiuen in vaine also the keies of the kingdome of heauen are giuen to the churche Amb. li. 1. de poena cap. 2. S. Ambrose also refellinge the heresie of the Nouatians which taught that God neuer gaue power to any to remit sinnes saith God bid vs to obey his ministers and by doinge soe wee honour God c. Chrysost homil â—9 ad populum 3. This is also proued by S. Chrisostome who said that trewe pennaunce doth cause a poore sinner to suffer all thinges willinglie in his harte perfect contrition in his mouthe confession in his workes all humanitie for saith he this is a most fruictfull pennaunce for by what meanes wee haue offended God by that meanes also wee should be reconsiled vnto him vid. by our harte by contrition by our mouthe by confession by our acte throughe satisfaction Holy councells also as the councell of Florence haue determined this truth and all the fathers of the church as S. Cyprian Epistola 10. Epistola 15. Epistola 1.62 cap. 52. Hugo aduersus luciferanos Cyp. lib. de lapsis 15. Orig. in leuit homil 2. psal 32 Aug. Epistola 54. Socrates lib. 5. cap. 19. Zozo lib. 7. 4. Againe by takinge away from the christians the only bridle which is this sacramentall confession that should curbe and restraine them from their wickednes they giue occasioÌ„ that they runn headlong to all dissolution wanton exercise which the protestantes of Germanie perceauing by experience to be true they requested the Emperor Charles the 5. being then at Norâ—mberge in 4. d. 18. q. 1. ar 1. that by his imperiall authoritie he would cause coÌ„fession againe to be brought â—n wherat Sotus a learned diuine beinge with the Emperor did aunswere laughing and said if by the lawe of God men are not bound to vnfould their sinnes to a prieste â—or by that lawe the priest can absolue as they said how can they be compelled therunto by the precept of man for by humaine precept noe man will reueale his secreat sinnes to any man 5. Pacianus answereth the heretiques that say God only remitteth sinnes Sed quod per sacerdotes suos facit ipsius potestas est and a little after he saith that as not only the Apostles doe baptize but also their successors soe not only they remitt sinnes but also their successors Paulinus in vita Ambro. S. Ambrose hearinge confessions wept as the penitentes confessed their sinnes and by weepinge moued them to contrition Tertulian tells how the christians in his time kneeled to the priests for remission S. Hieronimus epist ad Heliodorum God forbid that that I should speake ill of priests who succeedinge to the Apostles by their holy mouth doe make the body of Christe by whome wee also
prayers soe shee ordained certaine dayes and certaine tymes of fastinge not without significant misteries correspondent to euerie time 4. Also she hath made a prohibition of certaine meates to tame the wantones and exorbitāt luste of our fleashly inclinations disposinge and impellinge the spiritt to yeld vnto her consent aswell by the suggestion of Sathan as her owne delectation and so to make our poore soule which otherwise ought to be the harbenger to intertaine the inspiration of the holy ghost to receaue the suggestion of the diuil her filthy delectation she I say hath prohibited certaine meates therby to deliuer the spiritt from the stinge of the filthie motions of concupiscence and sensualitie and to humble the same vnto the lawe of God and rule of reason Aug. cont Faust Manich. Psal 34. S. Augustine saith the church doth with great reason abstaine from certaine meates certaine tymes as Dauid cum mihi molesti essent c. when those carnall motions did vexe me I did weare haire cloathe and did humble my soule with fastinge S. Paule when he was attatched with these carnall motions he praied vnto God three tymes 2. Cor. 6. Gal. 5. he chastised his bodie and yet he was the elected vessell of God And in another place he said let vs exhibit ourselues as the ministers of God in watchinges fastinges and chasticements for such saith he as are the members of Christ they crucifie the flesh with the vices and concupiscence thereof Matt. 9. Luc 5. Act. 13. our Sauiour also said that notwithstanding the Apostles should be replenished with the holie ghoaste yet they should fast He said also that certaine diuills are so terrible to offend Matt. 7. and soe dreadfull to tempte vs that they cannot be ouercome but by fastinge and praier and therfore the Angell said vnto Tobias Daniel 9 that praier with fastinge is good and Daniell by fastinge did prophesie soe many things to come of the militant churche 5. He is a bad patiēt that doth not abstaine from certaine meates certaine times accordinge to the rule and prescripte order of his corporall phisition concerninge his bodilie disease and is not he a bad christian that doth not obey the comaundemēt of the church his ghostlie phisition touchinge the spirituall sicknesse of the soule and yet such is the protestant who is soe fleashlie giuen that he would not abstaine his carnall appetites from fleash vpon good friday A certaine Irishman beinge sent ouer by the Lord deputie of Ireland to a great noble man in England with grehounds the said noble man hauinge asked of him what meate those grehounds were wont to eate and the man hauing told him certaine distinctions of meate the noble man said that by that obseruarion of diett they were papists doggs the Irishman said they were as good protestants doggs as any were in all Ingland for said he they will not refraine from any flesh vppon good fridaie Amb. lib. de Helici iciun Cyp. de iciun tentat Hier. li. 1. Wherein these heretiques imitate Aerius who would not haue the christians to obserue any time of fastinge as S. Epiphanus said and therfore by him and others condemned for an heretique as also Iouinian for that occasion was condemned for an heretique by S. Hierome 6. But wee ought not to transgresse the the bondes and decrees of our auncestors and elders therfore wee ought not to followe Luther who said he would not faste because as he said the Pope biddeth the same But it is the discipline and custome of the vniuersall church to fast the lent Hieron Epip de consecrat dub 5. Can. 68.19 Mogunt cap. 35. Tollet 8. cap. 9. the aduents the eues of the Apostles and fridaies and Saterdaies and this from the begining So the Canons of the Apostles doe teach and holie councells as Gangrense Mogunt and the councell of Tollet which excommunicated all such as would despise the ecclesiasticall constitutions touchinge fasting or that without ineuitable necessitie should eate flesh in lent time the prophett confirminge the same Ioel. 2. solemnize and institute a faste wherin the christians ought to obey beleue the church according to the saying of S. Athanasius who hath thies wordes If anny will come and say vnto yow S. Athan. lib ad Virgines post initiū doe not fast often least yow should be more feble and weake doe not beleeue them nor harcken vnto them for the enemie of mankinde doth make an instrument of them to whisper and suggest thies thinges remēber that which is written when the 3. children Daniell and other were brought in captiuity by Nabuchodonosor kinge of Babilon it was comaunded that they should eate of the meate that was prepared for the kinges bord and that they should drincke of his wyne Daniell and the other 3. boies would not be polluted or defiled with the kinges table but they said vnto the euenuche who had charge of them giue vnto vs of the rootes of the earth vnto whome the euenuch said I feare the king which ordained and appointed meate for yow least that your countenāce should appeare and seeme more leane and pale then that of the other boies which are fedd at the kings boord and soe should punish me vnto whome they did saie trie your seruants tenn dayes and giue vnto vs of the rootes of the earth and he gaue vnto them pulse to eate and water to drinke and brought them before the kinge and they seemed more beautifull then the other boyes which were nourished by that kings royall meate Doe yow see what fastinge doth it heales diseases and drieth distillations of the bodie it chaseth awaie diuills expelleth wicked thoughts makes the mind clearer it purifies the hart it sanctifies the bodie it bringes a man into the throne of God and least that yow should thincke that this is rashlie spoken you haue testimonies of this in the ghospell pronounced by our Sauiour when the disciples did aske how vncleane spiritts should be cast forth our Lord did answere this kind is not cast forth but by praiers and fasting therfore fasting is the food of Angells and whosoeuer vseth the same he is thought to be of an angelicall order thus farr S. Athanasius Whether the Protestant assertion be true which affirmeth that generall councells can erre CHAPTER I. 1. WHen anie controuersie either of state or the publike weale doth rise in any comōwelth the princes with all the state thereof assemble together and whatsoeuer is ennacted and decreede by them the rest of the subiectes must obserue and obey the same Soe in any controuersie of religion when the cheefe pastors and prelates of the church who haue more power and authoritie of God then all the princes of other common wealthes beinge assisted by his blessed spiritt whatsoeuer they haue decreede for the good of the churche and the weale publike of Christendome their subiectes if they be of Christe his flocke ought to submitt
Ierusalem but the vniuersall church cannot erre therfore the generall councells cannot erre For Atha S. Epipha Euseb S. August doe call the generall councells the congregation of the whole world and the consent of the vniuersall churche All such places of scripture as doe proue that the Pope cannot err in the definition of faith proues also that the generall or nationall councell assembled by his authority cannot erre Also such places of scripture as proues and teaches that wee ought to reuerence Bishopps as Pastors to heare them as maisters followe them as captaines he that heareth yow heareth me c. obey your rulers be subiect vnto them and imbrace their doctrine with many such places all which doe argue that they cannot deceaue vs or if they doe wee may attribut the blame to our Sauiour that bids vs to obey them and imbrace their doctrine Atha epi. Epist. Epiph heres 77 Aug. 162. Nemo ca. de summa trinit fide catho Gela ep ad Episc Sardinia 5. This same is proued by the fathers that the difinition of a generall councell is the last iudgment of the church from which there is noe appellation as Athana and Epiphanius and others with S. Augustine doe affirme and soe Leo the Pope requested the Emperor Martianus saying that the definition of the generall councell should neuer be brought in question which the said Martianus established by lawe The same also Gelasius the Pope decreed in the councell of Ephesus circa finem and in the councell of Calchedon Act 5. Canone vlt. Moreouer the fathers and all councells doe teach that they are excomunicated and ought to be countted heretiques that doe not rest themselues vpon generall councells and therfore all generall councells doe pronouÌ„ce Anathema I meane the sore censure of excommunication against such as doe contradict the finall decree of generall councells as Athanasius doth wittnesse of the couÌ„cell of Nice Athan in epist ad Episcopos Afriâ—ae S. Grâ—gor Nazianz. in epistola priori ad ClidoniuÌ„ Leo epist ad Anatâ—lium and soe it is in all other councells Grego Nazianz. doth write when the Apolinaristes denied that they were not heretiques and that they were receaued in a catholique councell said let them shewe this and wee wil be contented S. Leo writinge to the emperor or Leon said they ought not to be accounted catholique that doe resiste the councell of Calcedon And soe he writes the like to Anatolius and S. Basil writes that they ought to be suspected of heresie Basil ep 78. that doe cal in question the determination of the councell of Nice S. Augustine did excuse S. Cyprian of heresie Aug. li. 1. de bap ca. 18. because noe generall councell defined any thinge to the contrary towchinge the baptisme of heretiques Also S. Gregorie pronounced excommmunicatioÌ„ against all that would not receaue the decree of generall councells Greg. li. 1. epist 24. Constantine the great in his epistle to the churches Apud Euseb l. 3. de vit Const Atha ep ad Episc Africanos Cyrill l. 1. de trinit Leo epist 53. ad AnatoliuÌ„ 54 ad MartianuÌ„ ep 37. ad LeoneÌ„ Auâ— Gre. lib. 1. ep 14 Nice epist ad MichaeleÌ„ Ambros epist 32. called the decree of the councell of Nice celestiall preceptes Athanasius also said that the decree of the church was the diuine precept which should remaine for euer S. Cyrill calles it the diuine iuste and holie oracle S. Leo saith that the Canons thereof were ordained by the holie ghoast and that the councell of Calcedon was assembled by the holy spiritt S. Gregorie also saith that he reuerenceth the first 4. generall councells as the 4. Euangelistes Nicholaus the first also saith that the decrees of generall councells are inspired by the holy ghoast S. Ambrose doth affirme that wee should rather die than wee should departe from the definitions of generall councells I will saith he followe the decree of the councell of Nice from the which neither death not sword shall separat me S. Hillarie suffred banishment for the faith of the councell of Nice Hilar. in fine lib de Synod Victor in libris trib de perâ—ec Vandalic Hier. lib. cont Luciferanos Victor Africanus describeth many worthy martires which suffred for the decree and definition of the faith sett downe and explicated in the councell of Nice S. Hierom also speakinge of Athanasius and S. Hillarie and other holy confessors saie How could they doe any thinge against the councell of Nice for the which they suffred banishment 6. This is proued by reason for first if the generall couÌ„cells should err ther should be noe certaine or setled iudgment in the church by which controuersie should be determined and descided and by which the vnitie and concord of the church should be preserued for which generall councells were ordained Secondly if there were not an infallible iudgment of these generall councells then the Arians had not bene condemned for heretiques for sayinge the councell of Nice did erre nor Macedonius for an heretique for sayinge the councell of Chalcedon did err nor Nestorius for an heretick for sayinge the councell of Ephesus did err nor Eutiches for sayinge the councell of Chalcedon did erre Thirdly wee should haue noe certaintie of many bookes of the holie scriptures as of S. Paule to the Hebrewes the 2. epistle of S. Peter the third of S. Iohn S. Iames his epistle S. Iude and the Apocalipes they beinge called in question vntill the trueth of them was made knowen by generall councells That the catolique church in those thing shee doth propound to the christians to beleeue whether they be contained in the Scriptures or not cannot erre CHAPTER II. THis is proued by scripture Ad Tim. 3 Ephes 5. Apoca 21 Psal 79. Isa 2. Matt. 13. 1. Cor 12. Ephe. 1. for that the church of Christe is the firmament and piller of truethe the spouse of Christe the holly cittie a fruitfull vineyarde a highe mountaine a direct way the only doâ—e the kingdome of heauen the bodie of Christe and multitude vnto whome the holie ghoaste is promised is gouerned of Christe beinge her head and of the holy ghoast beinge her soule as it is sett downe by S. Paule saying Ephe. 4. He gaue him as a head aboue euerie church which is his bodie And in another place he said one head and one spirite and he said as the husbaÌ„d is the head of the wife soe also Christ is the head of his church for if the church had bene impeached of error that imputation should be saide on Christe and the holie ghoaste therfore Christ did instruct her by his said holie spirite sayinge the spirite of trueth shall teach yow all trueth Ioh. 16. Againe wee are bounde vnder paine of excommunication to beleue the church in all things as may appeare by S. Math. If he will not heare the church Matt. 18. let him be vnto you as an ethnick and a
are lawfull for the kinge to doe vnto whome the said Antigonus made aunswere Vnto tirannicall and barbarous Princes such thinges are lawfull but vnto vs nothinge is lawfull but that which is honeste 3. This is the difference betwixt the good kinge and the tyrant for the one is subiect to the lawes of God and nature the other is subiect to noe lawe but to his will and his passion hauinge noe respect to lawe conscience faith or iustice The one doth respect cheefly the good of the weale publique the other his owne priuate comoditie the one doth enriche his subiects by all the best meanes he can the other doth impouerish them with all extorsion and imposition The one doth reuenge the iniurie don vnto God the comon wealth and pardones his owne proper iniurie the Tyrant doth the contrarie and doth reuenge his owne quarell and forgiue the iniurie done vnto God The one endeuours to preserue loue and amitie amoungest his subiects the other doth sowe dissentions and factions amoungest them to destroy them and by their destruction to enriche himselfe with the confiscation of their goodes The one makes great accompt of the loue of his subiects the other euer groundes himselfe in the hatred of his subiectes The one doth search the best and the most vertuous to bestowe offices and promotions on them the other doth bestowe them vppon the wickeddest people he can gett The one is a pastour to feede his subiectes the other iâ— a woulfe to destroy them 4. But to come to my purpose that it is not lawfull for kinges to doe what it pleaseth them the verie heathens haue obserued the conrrarie Zonarus tomo 2. in Traiano Traian the Emperor when he gaue the sword to the Pretor of Rome said these wordes If I shall comaund anny thinge that is lawfull or iuste vse this sword for me if otherwise I shall bid or comaund anny thinge against iustice vse it against me The kinges of Aegipt did cause their magistrates to sweate not to obey them but in thinges lawfull the same did Phillipp the beautifull kinge of France and Antigonus the 3. who comaunded his presidentes and magistrates that they should not execute his comaundement though it were signed with his owne hande vnles it were iust lawfull It is an ould prouerbe Melius est imperium in quo nihil licet quam imperium in quo mihi liceat It is better to be vnder his gouernment where the lawe giues noe scope then vnder his where all thinges are lawfull without any restrainte 5. And for their spiritual comaunde S. Gregorie Nazian doth admonishe theÌ„ you saith he that are sheepe aske not to feede your pastors Orat. 17. ad Ciues timore percussoâ— neither intermidle in things that pertaines not vnto your charge doe not iudge your iudges nor prescribe lawes to your law giuers if yow will haue me to be plaine with yow for the lawe of Christe hath made you my subiectes and referred you to my tribunall and that yow are sheepe of my flocke Chrysost de verbis Isa Homil. 40 And therfore S. Chisostome willed kinges to containe themselues within their limittes for the boundes of priest-hoode is distinguished from the boundes limittes of kinges for that of priest-hoode is more then that of kinges for the kinges power exceedes not temporall thinges but the power of priest-hoode came from heauen the kinge hath the charge of our bodyes but the priest hath to deale with our soules Lâ—ciferius Bishop of Caler saith these wordes What power haue you speakinge of Prâ—nces of Bishopps which if you shall not obey by the sentence of God alreadie giuen you shal be condemned S. Iohn Damascen saith that Princes haue nothinge to doe in Church matters for that their office is not to gouerne ecclesiasticall state and therfore S. Paule saith Nescitis quod Angelos iudicabimus multo magis secularia Doe you not know that wee shall iudge Angells much more seculer thinges 6. The inconuenience of this is declared by two examples of a politicke courtier and a religious christian Ecebolus Sophist was maister to Iulian the Apostate and much esteemed of him this polititian in the gouernment of Constantius did frame himselfe a christian to conforme himselfe to the Emperors humour when the said Constantius became an Arian heretique the said Sophiste tourned his coat also Againe when Iulian the Apostate was Emperor denied his faith became an infidle the said Ecebolus became also an infidle afterwards when Iulian died and Iouinian also that a most deuout and godly Catholique succeeded Iulian Ecebolus like the Cameleon did conforme himselfe to the newe Emperor cast him selfe at the Church doore crauing pardon of the Christians Lib. 3. c. 11 as Socrates saith A liuely representation of the polititians of this time of whome Iouinian the Emperor said Socrat. li. 3.21 that they worshipp not God but the Prince 7. The other example is of Cesarius who as his brother S. Gregorie Nazianzen saith beinge honoured with great offices and promotions of the said Iulian and for that he would not forgoe his religion beinge a Catholique he was disfauoured of the said Iulian and forsakinge the worlde and the fauor of the Emperor did set little by all wordly promotion and credit of the Emperor in respect of the Catholique religion This example of Cesarius doth represent vnto vs a fine Catholique and the other of Ecebolus a fine Polititian of these our dayes Wherefore if wee endeuour to followe the Princes Religion as often the kinge doth change the same soe often wee must alsoe change ours and soe wee make of the Prince a God and forsake the liuinge God That the protestant religion whose principall foundation and groundes are these articles aforesaid is nothinge else then a denyinge of all Religion and pietie and a renewinge of all heresies CHAPTER I. 1. CAluine in his institutions saith Inst li. 4.14.7.15 that S. Augustine of all antiquitie is the best faithfullest wittnes Aug. to 6. ab haeresibus 82. but he enrolled your Patrons amoungest old heretiques as Iouinian Vigilantius Aerius Aquarios Armenians Nouatians Pepusians Pheudapostles Euuomians Pelagians and Donatiâ—tes Iouinian the Moncke saith that fastinge or abstinence are of noe worthe He destroied also the virginitie of the blessed Virgin affirming that shee lost her virginitie when shee was deliuered of Iesus and said that continencie in Virgins and religious people was noe better then matrimonie and soe certaine Virgins beinge at Rome vpon this heresie did marrie by which saith S. Augustine was comitted a prodigious thinge and was extinguished so represently that it did not gett footinge amoungest other priestes 2. S. Ierom exclaimed against Vigilantius vsinge these wordes It is a sacrilege to heare what the filthie fellowe calls vs ashmoungers and idolaters for that wee reuerence dead meanes bones which he ment by the reliques of the holie Sainctes And the said S. Ierom writes that he denyed
For although the written law lightneth our vnderstanding with many instructions and fownd doctrine directing our vnderstanding to follow and embrace vertue and to discerne the good from the euill yet it disposeth nor prepareth not our hartes with the loue of the one nor our affection with the hatred of the other it giueth light to the vnderstanding but it healeth not the infirmitie and disease of our appetites The lawe teatcheth the way to heauen but giueth no force to our weake soules to trauaile thither which saint Iohn auerreth The law was giuen by Moyses but grace and trueth was giuen by Christ which is conferred by the sacramentes and which are instrumentes to conuay the same vnto vs. 2. As there are many maladies disseases and necessities so there ar also many sacramentes which are as it were conduits that do deriue manny remedies and receipts to ech of them And as the Humane body is first borne and so encreaseth is fedd and receaueth diuers alterations Ephe. 5. Mar. 16. in Clemen ex summa trinitate fidei Cath. ca. 1 Ezech. 36 Clemens epist 4. Vrba ep ad omnes fideles Melch ad epis Hisp Ioh. 6. 1. Cor. 11. Iohn 2. so there are many such varietie of alterations of the soule which is borne and regenerated by water and the holy ghoast which is baptisme and the grace and vertues which are giuen in baptisme are againe confirmed by the Sacrament of confirmation which maketh the soule stoute and constant in the profession of his faith which faith and grace hath neeede to be nourished and augmented which is don by the holie Sacrament of the Eucharist which is the body of Christ which is the foode of our languished soule which through many infirmities and diseases incident therunto hath great need of a spirituall phisition to heale the same by contrition confession and satisfaction And for that after long and prolix sicknesse and disseases there are many dregges of the old sicknesse stil left Ia. 5. cont Flore for the healing and curing wherof the Sacrament of extreame vnction is ordained as also that a christian in his cheefest agony of his spirituall extremitâ—e should be releued and refreshed 3. The other 2. Sacramentes are inioyned for the 2. states of people Matt. 19. Ephes 5. the one for such as be married the other for such as be ecclesiasticall and seruing in godes church But the new religion hath no Sacrament althoughe for some shew of litle deuotion they do not reiect the Sacramentes of Baptisme and Eucharist yett they handle them without any deuotion or reuerence at all as for Baptisme some or most of them doe holde that it is not necessarie to our saluation for they thincke that the childe is saued by the faith of his parents As for the Eucharist with they call the Lords supper they make no more accompt of it then of anny common bread whose effect is nothinge els ten to remember Christ his death which may be don aswell by the one as by the other The 4. Excellencie is to fauor the good and to punish the wicked CHAPTER V. 1. WHen the end of euery lawe is to take away vice and wickednesse and the occasions therof and to make meÌ„ sober honest and vertuous it is meete that the good should haue many priuiledges fauors and rewards and the wicked should be punished Deut. 28. Ezech. 5. 6. as we may read in Deutrono wher god almightie threatneth death and destruction against the transgressors of his lawes and comandementes The like also we may read in Ezech. But the new religion taketh away both merits and rewards from the iust and paine and punishmentes from the wicked saying the more wicked you are the neerer you are to Gods fauor and grace as Luther affirmeth The 5. Excellencie is the conuersion of all nations vnto Christe and driuing Idolatrie out of the world CHAPTER VI. THe more that princes persecuted christian religion the more the same encreased as Pliny the 2. being a Pagan withnesseth For when he saw such a multitude of christians to be put to death he wrott to the emperor Traian aduertizing him that there were thowsands of christians executed by exquisitt tormentes for no kind of offence but for being Christians and the more they were tormented and afflicted the more they encreased and florished and the more the reuerence of the Idols decreased But the new religion neuer conuerted the gentles from Idolatrie to Christian religion whose only imployment and drift is to corrupt and confound the faithfull and neuer to reforme themselues charging the church with Idolatrie as old heretiques haue done Athanasius witnessing the same The 6. Excellencie of the Catholique Religion is that the same is proued and auerred by so many good witnesses as sacred and learned doctors blessed saincts martyrs and generall counsells CAPTER VII 1. ARistotle saith that a man is beleeued for three causes and ought to be presupposed that he telles the trueth 1. If he be wise 2. If he be vertuous 3. If he be oure frind For wee thincke that a wise man should not be deceaued a good man should not lie a frind should not deceaue his frind Such therfore as did beare witnesse of our catholique religion were wisemen eminent and exquisitt in all sciences and faculties most holy and religious in their liues as Dionisius Areopagita disciple to S. Paule saint Ignatius Policarpus Origines saint Basill the great and his brother saint Gregorie Nissenus saint Iohn Chrisostom Theodoretus saint Nazianzenus saint Gregorie saint Aug. saint Hierom saint Ambrosse saint Hillarius saint Cyprian Lactantius Firmianus S. Vincentius Lirinensis Arnobius saint Bernard saint Bonauenture Scotus Alexander de Halles with diuers others for they had no cause but to tell the trueth being honest vertuous free from all inordinat affection that should otherwise restraine theÌ„ to declare the trueth therof being people that were altogether addicted to the seruice of God and most zealous of his glory and honor which they preferred before all worldly designements and promotions 2. Vnto these are annexed for confirmation of the trueth all generall counsells of the world which were 20. with the aprobation of Christs viccar generall in earth together with all the blessed martyrs that euer were in all the persecutions and tempestuous stormes and agonies of the church which she suffred vnder 14. Kinge and Emperors according to S. Aug. accompt lib. 18. de ciuitate Dei The first was of Nero who was so infestuous to the Christians that he caused Rome to be sett on fire in diuers places and laid the imputation of that infamie vppon them wherby the Romanes should insult vppon them and should destroy and massacre them euerie one the Tirant himselfe commanding the same The 2. was of Domitian who caused S. Iohn the Euangelist to be cast into a Tunn of hoat burnâ—nge oyle which caused also by his edict published that all the bookes of Christians should be burned