and euer shining bringing forth the holy of holies Thou ô h S. Greg. in 1. Reg. mountaine which far surpassest in height all height of creatures Thou i Rup lib. 3. in cant in heauen the queene of Sainctes in earth the queene of Kingdomes Finallie thou art she then which k S. Chry. ser de Natiuit nothing was euer seene more noble or more excellent thou art she who only surpassest heauen and earth what can be more holie then thou Not Prophets not Apostles not Martyrs not Patriarkes not Angels not Dominations not Seraphins not Cherubins nor any thing amongst the visible or inuisible creatures can be found more excellent then thou ô Marie for thou art his mother who was begotten of his father before all begininges Will we know therfore how far thou excellest all celestiall powers These with feare and trembling stand hiding their face but thou doost offer vp mankind vnto him whome thou hast begotten by whom we obtaine the pardon of our offences I therfore thy humble and most vnworthy suppliant doe here present and offer vnto thy protection this worke and labor though far vnworthy of thy patronage beseeching thee that through thy fauorable assistance O most glorious virgin it may serue for the reclayming of deceaued soules into the sheepfould of Iesus Christ for the confusion of Heretiques and consolation of Catholiques for the detection of falsitie and aduancement of verity and lastlie for the greater honor and glory both of thee and of thy B. Sonne our Lord and Sauiour Iesus to whom with the Father the Holy Ghost be honor and glory world without end Amen THE PREFACE TO THE READER 1. A Certaine Protestant gentle Reader quassinge and caurroussinge in a place cried out against the Pope which is a custome nowe a dayes aswell with the meanfest as with the greatest cheefest personages hauing their ministers at their elbowe when they are at meate to sclander the Pope Priestes and Catholikes I woulde they had read and obserued the verse of S. Augustine Quisquis amat dictis absentum rodere vitam Hanc mensam vetitam nouerit esse sibi Who soe speakes ill of those that absent be Forbidden is this tables companie But these men when they are in their greatest dissolution then they raile against religion which should bridle and restraine them from their riotous and wanton excesse This partie being reproued by a certaine Catholike gentleman that was at the boorde began presently to defend his liberty and licentiousnes by holy scripture and by the wordes of our Sauiour mistaken ill applied answered that whatsoeuer enteretd into the belly doth no harme to the soule but that which cometh from the harte This is noe newe practise in the malignant Church as Eusebius saith of the Heretike Cerinthus who because he was giuen to the bellye and beastly pleasures framed holy scripture accordinge to his sensualitie as this protestant alleadged Scripture against fastinge and began to prouoke the Gentleman to dispute with him who answered him that it was not his part to reason or iudge of holy Scripture being soe mysticall and so far exceedinge his capacity especially in such disordered places amoungest the cuppes the fruite whereof would rather tende to confusiō then to edificatiō or deuotiō The Protestante replyed that if any man could answeare to his demaundes or questions at the full and satisfie him truly and effectually he would become Catholike the Gentleman said he would doe his endeuour to propounde such demaundes to others and soe he went vnto the cheefest protestants of that place who haue sett downe these challenges deliuered thē vnto the said gent. who deliuered them vnto me beinge in one house with him 2 These propositions were nothinge else but the old heresies of auncient hereticks and were long since condemned and anathematized by the auctority of the Catholike Churche in all ages wherein those heretikes did springe vp As by S. Peter against Simon Magus By Liberius the Pope S. Athanasius and S. Hillary against Arrius By S. Damasus S. Gregory Nazianzen S. Basil against Macedonius By S. Celestinus Pope and S. Cyrill of Alexandria against Nestorius By S. Leo against Eutiches By Irenus against Valentine By Tertulian against Marcion By Origine against Celsus By S. Cyprian against Nouatus By S. Hierom against Heluidius Iouinian Vigilantius Luciferans By S. Augustine against Donatists Pelagians By Agath against Montolistes By Tarasius against Imadge breakers By Lanfrancus Guitmundus and Algerius against Beringarius By Petrus Cluniacensis against Henricians and Petrobrusians and against Adelhard By S. Bernard against Thomas Waldensis and Witcleefe By the Bushoppe of Rochester as well by his bookes as by his blood against Luther and Zuinglius By Kinge Henry the 8. himselfe against the said Luther whose booke I haue Finally by soe many generall Councells of the world in all ages and by the most famous generall Councell of Trente which sate vpon this matter the space of 16. yeares 3. Touching the aforesaid propositions truly ◠was loath though earneastly entreated by the Gentleman to trouble myselfe to answere them and that for many causes First for that Protestantes are voide of all humility whose religion is nothing elce thē a peruerse and self-wild denial of religiō neuer learning the trueth simply but oppugning it wilfully The second because whatsoeuer Protestants write they doe it not nether for gods sake or for their owne edification but for the destruction and confusion of others as Luther himselfe their Author did confesse disputinge with Eckius who said that it was not for godes sake he tooke that matter in hande and therfore none more maleparte or sawcie then they be Osuis lib. 1. de here Sur. hist Anno. 1519. Beza in pref noui testam An 1565. Tom. 2. Lib. 3. Regem Angliae to 5 ad Galat. c. 3. Beza act c. 10. in pref noui test Mus in locis cōmunib c. 10. Bren. in Apolo conf wittenb c. de cōcil Calu. de vera eccl reformat Musc de comm loc c. de ministrat inter prep locor commu Martyr de votis Illir pref noui testa Pet. in pref 1. cor Humfred in vit Iuelli par 212. Calu. in pref instit ad Regem Galli Martyr de votis pag. 566. 10. res Camp 5. ratio Beza exempla Theologica for they denie all groundes of disputation all traditions of the Apostles Doctors Councells and testimonie of holy Martyres For as when S. Augustine and the holy Doctors of the Church reasoned with the Donatists Arrians Maniches and others and vrged them with the aucthoritie of godes Church with the iudgmente of the sea Apostolique with the succession of Bishoppes in the same with the Councells and finallie with the name Catholike those heretikes quite reiected all those groundes and meanes of tryall euen so Luther the captaine and ringleader of these late heretiques said I set not by a thousande Augustines and a thousand Cyprians alleadged
the order of the tradition which was then deliuered vnto them to whome they comitted the church to the which many nations of those barbarous people that haue beleeued in Christe doe consente without letter or inke hauinge saluation written in in their hartes and keepinge diligentlie the tradition of our elders and soe S. Hier. saith cont Heres 9. The creede of our faith and hope which beinge deliuered by tradition from the Apostles is not written in paper and Incke but in the tables of the hearte and this is in the church booke also wherby wherein shee keepeth faithfully all trueth in the hartes of those to whome the Aposles did preach And therfore S. Paule saith 2. Thes 2.15 Brethren stande hold the tradition which you haue learned whether it be by worde or by epistle not only the thinges written and sett downe in the hollye scriptures but all other truethes and pointes of religion vttered by worde of mouthe and deliuered and giuen by the Apostles to their schollers And so S. Basil saith thus I accompte it Apostolique tradition to continue firmlie euen in vnwritten traditions and to proue this he alleadgeth this place of saint Paule â—n the same booke cap. 17. and saith if wee once goe aboute to reiecte vnwritten customes as thinges of no importance wee shal ere wee beware endamadge the principall partes of our faith and bringe the preachinge of the ghospell to a naked name and so example of these necessarie traditioÌ„s he named the signe of the Crosse prayinge towardes the easte the wordes spoken at the eleuation or shewinge of the holy Euchariste with diuers ceremonies vsed before and after baptisme with three immersions in the fonte the wordes of abrenunciation and exorcismes of the partie that is to be baptised and what scripture saith he taught these and such like None trulie all cominge by secret and silent traditions c. S. Hierome reckneth vpp diuers such like traditions Hieron in dialogo Lucife c. 4. epist com Luci 28. willinge men to attribuit to the Apostles such customes as the Church hath receaued by Christians of diuers Countrie 5. S. August ad Genn saith Let vs holde faste those thinges that are not written but are deliuered vnto vs which beinge generally obserued in all places of the worlde wee must thincke them to come from the Apostles or from the generall councells which oughte to be of greate authoritie in the churche of God and whosoeuer will dispute hereof ought to be counted of most insolent madnes S. Hier. ad Luc. wee must obserue the traditions of our Ancestors S. Paule comaunded vs to submitt our selues to our pastors and teachers S. Augustine saith wee learne by tradition that children in their infancie shoulde be baptized de gen ad liter 101. 23. Tradition caused him to beleeue that the baptized of heretiques should not be rebaptized by tradition onlie he and others condemned Heluidius the heretique for denyinge the perpetuall virginitie of our Ladie and without this noe Arrian noe Macedonian noe Pelagian noe Caluin will will yealde Wee must vse tradition saith Epiph for the scripture hath not all thinges and therfore the Apostles deliuered certaine thinges by tradition S. Iren. lib. 3. 14. saith that in all questions wee must haue recourse to the traditions of the Apostles teachinge vs withall that the waie to true apostolicall tradition and to bringe it to the fountaine is by the apostolicall succession of Bishoppes but especially of the apostolicall church of Rome declaring in the same place that there are manie barbarous people simple for learninge but for constancie in the faith moste wise which neuer had scriptures but learned onlie by tradition Tert. lib de corn reckoneth vpp a great number of christian obseruations or customes as S. Cyprian in mannie places doth whereof in fine he concludethe of such and such If thou require the rule of scriptures thou shalt finde none tradition shal be alleadged the author custome the confirmer and faith of the obseruer Orig. he mil. 5. proueth the same Dyonisius Areopag referreth the oblation and prayinge for the death in the lyturgie or Masse to an Apostolicall tradition Soe doth Tertull Aug. Chrys Damasc alleadge Also wee mighte add that the scriptures themselues euen all the bookes of the Byble be giuen vs by tradition else should wee not take them as they be indeede for the infallible worde of God noe more then the worcks of S. Ignat. S. Aug. S. Dion and the like 6. The true sense alsoe of the scriptures which Catholiques haue and heretiques haue not remayneth still in the Church by tradition the Creede is an Apostolicall tradition Ruff. in expo simb ad principium Hier. Epist. 61. cap. 9. Ambr. ser 38. Aug. de Simb ad Cath. lib. 3. cap. 1. Alsoe it is by tradition wee hould that the holie Ghost is God therfore Macedonius was condemned in the 2. Naz. lib. â— Theol. councell of Constantinople for an heretique for that he denyed the same because in the scripture this name is not giuen vnto him for in the scriptures manny thinges are said to be such by Metaphors which are not soe indeede as that God is a sleepe that he is angrie that he is sorrye although noe such thinge is in God as alsoe manny thinges that are such and yet are not mentioned in the scriptures God to be ingenitus with manny such attributes as Trinitie parson consubstantialitie hypostasis vnto hypostatica homousion and because the Arrians did not yelde vnto the same not findinge them in the scriptures they were in the councell of Nyce condemned for heretiques And althoughe the verie wordes be not in the scripture yet they be collected of the sence of the scriptures And soe S. Cyrill Cyrill l. 1. dialogoruÌ„ de trinit of that place of scripture Ego sum qui sum I am the same that is doth gather that the sonne is consubstantiall with the father although the worde consubstantiall is not founde in the scriptures So the catholique Church in all ages out of the sense of the scripture doth gather that wee oughte to pray vnto Sainctes to pray for the deade that there is a Purgatorie althoughe the verie wordes themselues be not there And when S. Paule did speake of the holy Eucharist he broughte noe scriptures to proue it I haue receaued of our Lord saith he that I deliuered vnto you he alleadged nothinge but tradition which he had receaued from our Lorde that a woman ought not teache in the Churche that a womaÌ„n ought to be couered that the man oughte to be bareheadded that the Bishoppe ought to be husband of one wife he alleadginge nothinge but the custome if any man would be captious or contentious he did oppose against theÌ„ the custome of the Churche saying wee haue noe such custome nor the Church of God and whosoeuer despiseth these thinges he doth not despise man but God And therfore wee are referred by the holie
put to death by them for their religion were damned in not obeying and conforming themselues vnto those Princes in matters of faith and in the doctrine of saluation The puritanes which are called the reformed and seuere Caluinistes doe grounde themselues vpon the election of the people and that the common and vulgar sorte should make appointe and elect cleargie or pastors to feede and gouerne them and alleadge the first and 6. chapter of the Actes of the Apostles Act. 1. 6. where it is said that it pleased the people to make choice of saint Mathias insteede of Iudas and saint Stephen Philipp Procherus 4. others to supplie the offices of Deacons and afterwardes in the primitiue church wee finde that the people did choose or nominate their Bishoppes But to this puritanticall foundations both the Catholiques and protestantes doe aunswere that those elections or nominations were permitted to the people by the Apostles for their comfort and that the parties so chosen receaued authoritie and spiritual iurisdiction from the Apostles and not from the people as wee see this daie that in manny places the people are permitted to make choice of their encombents but are inuested and consecrated of the Bishoppes of euerie diocesse where the parishioners are permitted to haue this priuilege That there are many excellencies and effectes which should allure euerie one to follow and imbrace the Catholique religion And contrariwise many enconueniences and blasphemies which the newe religion houldeth and teacheth The first excellencie CHAPTER II. 1. THe first and cheefest excellency is to beleeue that God is the first trueth and first cause from whome proceedeth all trueth and by whom all causes haue their operation and their influence The first goodnesse and sanctitie of whom all goodnesse and sanctitie doth depend And as it is the proprietie of the sunne to giue light of the fire to giue heate of the water to make colde so it is the nature essence and proprietie of God with farr greater excellency to do good and to communicat and impart the same vnto his creatures And so saint Augustin saith O God thow art perfect without deformitie great without quantitie good without qualitie eternall without time strong without infirmitie trew without fastshood thow art present euerie where with out ocupieng any place and thow art inward and intimat to euery thing being tyed or fastened to nothing 2. Butt the new religion maketh God crwell without mercy in that he doth encomber his people with lawes and preceptes which they cannott keep wicked without goodnesse in that they make him the cause of all the euill and wickednesse which the wicked doe comitt and for the which they are so seuerely punished The 2. excellencye is the pure and holly doctrine which it professeth CHAPTER III. 1. SVch is the perfection of catholique doctrine that it nether admitteth nor alloweth any thing against the light of reason godes glory or the good of our neghbors it teatcheth the law it comandeth vnder paine of damnation the perfourmance therof and the morall precepts of the tenn commaundeth which are certaine conclusions deriued from the same But Luther saith they pertaine nott to them and all the schoole of protestantes do teach that wee cannott keep or obserue them that God respecteth them nott and that the good woorckes of a christian do preiudice and derrogat from the merites of Christs passion And so they take away all the meritorious woorckes of the iust and all the force and industrie of mās proper merites and consequently al graces and inherent iustice of a sanctified soule by the extrinsicall and imputatiue iustice of Christ and saith that so they haue faith God regardeth nott their woorkes which is a wide gappe and dangerous gulfe to all wickednesse dishonestie loosnesse of life and dissolute behauiour a quite defacing dissanulling and abrogating nott only of the law of nature butt of all other lawes whatsoeuer and therfore most pernitious and dangerous doctrine 2. Besides these holy precepts it perswadeth though not commandeth the Euangelicall counselles of our Sauiour the cheefest wherof is perpetuall chastitie which is a celestiall vertue by which a man forgoeth many encombrances of worldly cares troubles and perturbations of minde 1. Cor. and affliction of his spirit as saint Paule saith The 2. counsell which our Sauiour gaue was to a certaine yong man sayeng vnto him if thou wil be perfect go and sell all that thow hast giue the same to the poore and thou shalt haue treasure in heauen follow me By this counsell a christian doth eschew many tentations and snarres of the diuill into which such as be rich do fall hedlong and ar deliuered from troubles vexations and anxietis of minde and of many contentious and litigious strifes and debates with his negboures which for the most part is incident to worldly people which blessed counsell was obserued of the christians at Hierusalem Acto 2. at Alexandria in Aegipt and at the lake Marian as Philo the Iew reporteth Matt. 5. The 3. counsell is to render good for euill and to pray for our persecutors The 4. counsell is to giue almesse and to pittie the poore to be mercifull to releeue the distressed no vertue is so often inculcated as this no vice so often discommended or with greater punishmentes threatned thē inhumanitie and crweltie The 5. counsell is to exercise our selues in continuall praiers Matt. 25. 1. Tim 2 Luc. 18. Luc 11. and so the Apostle wisheth vs alwaise to pray and our Sauiour also counselleth the same by 3. examples The first of a carnall father in respect of his sonne which yeldeth to his sonnes demande The 2. of a frind that was vrged at the earnest inintreatie of another frind to rise out of his bedd at night to giue vnto him what so earnestly he sought for The 3. of an inflexible iudge that neuer yelded to any mans desire yett at the earnest and importunat suite of a poore woman he was perswadeed to take comisseration of her 3. The religion of protestantes not only barketh all the obseruations of the precepts of the lawe but also forbiddeth and reiecteth all euangelicall counselles sayeng that no man ought to accomplish them As for virginitie they say it is impossible As for the poore they may starue for them for any relefe or comfort they receaue of them For they pull from them all that they haue As for mercy of all people none are so blouddy or so crwell yea the very first preachers of this new religion as you may read As for praiers they cannot abide any order of time or deuotion for performing them for they do nott only barcke as another Vigilantius against euensongs Masse and mattens and against any obseruation of times as att midnight morning and euening but also against the English comon praier booke as you see The 3. Excellencie most diuine Sacraments which confer grace CHAPTER IV. 1. THe 3. Excellencie be the sacramentes
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
and tremblinge at his wordes and speeches Whether euery man ought to be iudge of the scripture and to rely altogether vpon his owne iudgment touching the interpretation therof being inspired by the holly ghoast concerning the same CHAPTER V. 1. THis is the assersion of William Whitakers in his booke against Cardinall Bellarmin for that saith he councells fathers and popes be men And the scripture auerreth all men to be lyeares and so no man can be assured his faith to be certaine and infallible Wherto I answer that no priuat man can be assured of the certitude of an infallible faith and therfore nott of the good spiritt rather then of the badde by whose suggestiō many are intoxicated with dangerous and damnable opinions for according to the Apostle 2. Corint Sathan often times transfigureth himselfe into an Angell of light and the fore the holy scripture willeth vs 1. Ioh. 4. Th 4. to be very carefull in discerning of the spiritts and nott to beleue euery spiritt for it is the holy catholicke church that wee ought to beleue and obey 1. Tim. 3. which the scripture beareth wittnesse to be the piller and firmament of trueth but it giueth no certitude or euidence of any priuat spiritt or pecular iudgment of any one in particuler and therfore the holy councell saith It seemeth good to the holy ghost and to vs Act. 15. which holy ghoast is said to be nott with euerie particuler man but with the church in generall and with those that haue charge and direction therof Ero vobiscum vsque ad consummationem seculi euen to the consummatiō of the world Matt. 28. And vnto S. Peter his successors is said I haue praid for you that your faith may not fayle Luc. 22. and seeing this priuiledg is giuen to S. Peter for the good of the church as the first and cheefe pastor therof vnder Christ and to no other in particuler as long as the church shall continewe the praiers and intercession of Christ shal not be frustrated And therfore S. Cypriā affirmeth the fountaine of all heresies to haue proceeded for that one priest for the time being one iudg for the time being vnder Christ is not regarded For which way saith he can heresies be preuented that they spring nott or being sprong already that they be nott extended or encreased wher there are so many masters as disciples so many iudges as barristers And for this cause S. Hierom saith against Iouinian amoungest 12. one is chosen that a cheef being ordained occasion of scisme should be taken away 2. The tables of both the testaments referred vs ouer to no particuler iudgment but altogether to the small decree and arbitrement of the high priest Deut. 17. as it is saied If there be any hard or doubtfull iudgment amongest you goe to the priest of the Leuiticall stocke and to the iudge that shall be ordained for that time and he shall enforme you of the trueth Whose lippes according to Malachias Mal. 2. shall keepe wisdome because he is the angell of the Lord of hoastes if he will not hearken vnto the Church Matt. 18. lett him be vnto you an ethnick and a publican And in the newe testament our Sauiour appointed one pastor aboue the rest vnto which he hath committed the feeding of his flocke which should haue beene friuolous if the flocke would nott receaue food from him Ephes 4. Afterwards he ordained pastors and doctors in his church which should be also a friuolous ordinance if euerie one should be a proper pastor and doctor to him self And although councells fathers and popes are men so the testimonies of the scriptures may also be taxed with the imputation of humane errors so were the Apostles and prophets men also yett wee ought to beleue them because the holly ghost was not a lyar that spake in them And so the ecclesiasticall councells fathers and popes being lawfully assembled together and assisted by the holly ghoast Matt. 28. which in such a case is promised vnto them did not erre 3. Another obiection they bring Ioan. 14. saying S. Peter was nott promised vnto the Church to direct the same butt the holly Ghost which should direct and instruct all the Apostles and nott S Peeter I answer that God promised the holie ghoast as an inuisible and internall doctor and director S. Peter his visible and externall doctor he left in his church And therfore S. Augustine saith Aug. in Ioh. 14. after promising the holly ghoast lett no man thincke that he shall so giue the holly ghoast vnto his church in his owne place is though him self also would nott be with the same for he auowtched he would nott leaue them orphanes but would come vnto them 4. And althoughe the holy ghoast was promised to instruct the Church in all trueth yett not without the Father and the sonne for their externall worcks are indiuisible for there is but one indiuisible substance and because the Church is a visible body so it ought to haue a visible viccar vnder Christ the inuisible head therof And therfore he saide vnto S. Peter Ioh. 11. Simon of Iohn louest thou me more then these feed my lambes which he repeated thrise first commending vnto him his lambes afterwards his litle ones the third time his sheepe and so expoundeth S. Ambrose in cap. vlt. Luc. 5. Nowe the power and iurisdiction which was promised vnto S. Peter Math. 16. that the Church should be builded vpon him that the keyes of the kingdome of heauen should be also giuen vnto him is accomplished and performed in the 21. of S. Iohn feed my sheep of whom he is actually made the generall pastor and viccar 6. And although the rest of the Apostles were lightes and priests and had authoritie also in the 20. of S. Iohn yet theirs was extraordinary which should end with them selues and whatsoeuer authority they had was by the sacraments by which they remitted sinne S. Peter had authoritie to bind and loose immediatly and by him the the Apostles as depending vpon him as S. Thomas saith in 4. dist 19. q. 1. art 3. and so he maketh a distinction of the two powers videl of order and iurisdiction the first was equally giuen to all the Apostles Iohn 20. and consequently to all priests but the secōd power was principally giuē to S. Peeter and from him to be deriued vnto the rest of the Apostles How heretiques would faine take awaie all tradition alleadginge for their purpose that of S. Math. 15. In vaine you worshipp me teachinge for doctrine mens precepts CHAPTER III. 1. THis is it saith S. Augustine that all heretiques doe bragge of Lib contr Maximū if I should aunswere all such trifles I should neuer make an ende saith he soe as he would not aunswere to this place for he saith that the traditions of the Apostles ought to be of as great force as the holie scriptures
though he haue neuer soe much knowledge being the author of separation deuision and schisme sith there is noe greater token of charitie then vnanimitie Quiae multitudo c. Because the multitude of such as beleeue ought to be one harte and one soule and soe one languadge comon to them all especiallie in the seruice of the church and administration of the sacraments for confusion of tounges haue hindred the worke of the Tower of Babilon and before that confusion there was but one languadge and soe before your heresie and diuersitie of religion the church of God was terravnius labij sermonem eorundem of one lip of one speech and as there was but one God adored of all soe there was but one faith embraced and professed by all one administration of the sacraments and one order of ceremonies amoungest all There was vnitie of beleefe withoute deuision of sects simplicitie without duplicitie pietie of religion without impietie of heresie one pastor and one flock the execrable and dreadfull blasphemies and heresies of this wicked age were not heard of all were called christians and not Euangelistes nor Apostles nor Lutherans nor Caluinistes nor Hugonotts nor Geues nor Adamitts nor Anabaptistes nor Papistes children were obedient to their Parents the sheepe did acknowledge their Pastors the lasciuious and pratlinge woman was not a Mistres of the scriptures the pope was not called antechriste his authoritie was not called in question The church was feared and obeied of her subiects against which there was noe rebellion or insurrection of carnall filthie incestuous and abhominable Apostates men were of honest simple disposition without contention or debate touchinge their religion euerie one referringe himselfe to the catholick church whose faith and meritts was communicated and diffused to al her blessed members They had noe newe ghospell but that which was dictated by the holie ghoaste and deliuered by the Apostles to the Church and which the Churche proposed to the faithfull to beleeue And now since they had diuersitie of tounges they haue also had diuersitie of faith and diuersitie of heresies 4. But to aunswere more fullie this obiection the catholique churche doth not forbid any one to praye in any tounge he thinkes good priuately to himself although in the publique and comon seruice thereof shee would haue the comon languadge to be practised obserued to preuent confusion of tounges and corruption both of wordes and sense And as in the Church of God there is one sacrifice one order of ceremonies and administration of the sacraments soe wee haue but one languadge comon to all church men For if you goe to Spaine or America or to any other coÌ„try you shall haue the common languadge by which you may vnderstand them and they you Otherwise if in one church there were fortie different languadges you must haue fortie portuses and fortie Masse-bookes and soe in the like case wee must haue infinitt bookes and portuses and infinite Masse-bookes which cannot be without great inconuenience and I pray you which way can an Irish man saie Masse or mattens who hath no printe in his Countrie to printe those bookes in Irishe I am sure the protestant printer at Dublin would not printe Masse-bookes in the Irish tounge or if the Irishe or English had gon to Spaine or other Countries he could neuer saye or heare Masse and exercise the rites of his religion if it could not be don but in his owne languadge Therfore blessed is that order that taketh awaie this disordered confusion and inconuenience of these sond heretiques 5. As for priuate prayers you should not charge her for her blessed doctors in all ages haue replenished the world with infinite books of prayers of deuotion and pietie in all languadges which haue wrought such maruelous effects and strange conuersions of notorious sinners such contempt of wordlie honor such despisinge of all wordlie vanitie such heroicall resolutions in mens hartes such collections for releeuinge the poore and the distressed and such an ardent loue to our Sauiour Creator and Redeemer as the like was neuer brought to passe nor neuer shal be by any of Luther or Caluines followers Who can be ignorant of the most godlie prayers of S. Augustine and all the fathers of the churche S. Gregorie S. Bernard S. Fulgentius S. Thomas S. Bonaâ—enture S. Anselme and in our owne age â—hose of Dionis Carthusianus Laurentius â—urius Stella and Loartes translated into all vulgar tounges with infinite others which were to longe to rehearse But I cannot passe with silence that most famous renowmed reuerend and religious father Lewis de Granada whose godlie works of deuotion and prayers are translated into seuerall tounges I neuer hearde of anie booke of deuotion or religion sett forth by any of these sectaries any way comparable vnto his whose workes and bookes serue only to ouerthrowe deuotion pietie prayer and religion I haue seene many godly bookes violated and defiled by them It is strange then that you will picke out a certaine languadge for prayers and yet banishe awaie all kinde of prayers sauinge the wanton Psalmes of Geneua corrupted by your false translatioÌ„ wherein you praie to keepe vs from Pope Turcke and Papistrie yea I my selfe haue seene a supplication exhibited to the last Queene and to the parleament house wherein it was auerred that it was not lawfull for christians to saie our Lordes prayer To conclude therfore deuout prayers doe proceede from the ardent loue of God which is diffused into our soules by the holy ghoaste which is giuen vnto vs and inwardlie doth dwell and lodge in vs Rom. 8. by which wee saie and crie out Abba pater our father and by which wee prostrate our selues with our sighinge hartes and dolefull groanes before the throne of the almightie God and by which wee enioye his familiar and blessed presence Whether the Church vniuersall can be charged with errors contrarie to the first institution of the blessed Sacrament of the Eucharist CHAPTER I. 1. THe church of Christ did neuer alter the matter and forme of any of her sacraments much lesse of this beinge the greatest of the rest in which Christ hath shewed his wonderfull great loue vnto the church his only spouse in feedinge and sanctifiinge the soules of her children with his owne pretious bodie and blood that beinge fedd by Christe shee may be purified and clensed by him in that fearfull and dreadful Hoast which doth exceede the capacitie of any earthlie vnderstandinge Of this wonderfull loue of Christe it was said by Isaias Quid est what is it that I ought to doe vnto my vineard and haue not don it meaninge therby that in thâ—â—â—â—â—ament he manifested the bowells of his charitie Isa 5. Chrys homil 61. ad populum AntiochenuÌ„ and loue towardes his churche which loue is magnified by S. Iohn Chrisostome sayinge Nam parentes quidem alijs saepè filios tradent alendos c. For parents doe often deliuer their children to
the sicke person to send for the priests which should annoile him and praie for him those that S. Paule called Priests afterward he called Bishoppes but it is manifest that none can be a Bishopp without he were a Prieste a Bishopp beinge a degree aboue priest-hoode if therfore in the newe testament there be Priests selected from the people they ought to sacrifice and offer S. Hebr. 5. Paule saith euerie high priest taken from amonge men is appointed for men in those things that pertaine to God that he maie offer giftes and sacrifices for sinnes Therfore besides the bloodie sacrifice of Christe vpon the crosse there must be a sensible and a common sacrifice instituted of God and that soe noble as euerie one cannott offer the same Clemens lib. 1 coÌ„st apost c. 1. 13 Clemens saith Post assumptioneÌ„ Christi nos oblato secundum eius ordinationem sacrificio puro incruento constituimus Episcopos presbiteros diaconos numero septem wee after the assumption of Christe accordinge to his institution haue appointed Bishopps Priests Deacons in nomber seuen for this pure and vnbloodie sacrifice S. Hierom saith if it be commaunded to the laie people to abstaine from their wyues for prayer Heir resp ad Titum how shoulde wee thincke of the Bishoppe which is ordained to offer this vnspotted sacrifice aswell for his owne sinnes as for the people S. Cyrill of Hierusalem calleth the Masse a spirituall sacrifice by reason of the bodie of Christe which is spiritualized by the diuinitie and is spirituall in deede though not in substance yet in qualitie and manner of existence Cyrill ca. 4. myst Anacletus ep c. 2. Sother de consecr dist Anacletus commaundeth Bishoppes and priests not to sacrifice without wittnesse to assist them Sother Pope commaundeth two at leaste to be present because the Prieste saith Dominus vobiscum orate pro mâ— Euaristus willeth that the places wherin Masses should be said be consecrated and that alters should be sacred by chrisme Pius the first telleth how that Eutropia hauinge giuen her howse to the poore he celebrated Masse with the said poore Christians Clemens the first Ep. 3. forbiddeth to saie Masse but where the Bishopp will assigne S. Gregor l. 7. regist epist 63 â—oui 2. Isid lib. 1. de oâ—ijs cap. 15. Gregorie did write vnto the Bishopp of Syracusa and Isidorus that S. Peter did institute the order of the Masse and it seemeth saith Oâ—igines to pertaine to him onlie to offer continuall sacrifice who deuoted himselfe to continuall chastitie orig lib. 1. contra celsuâ— And in the 8. booke of the constitutioÌ„s of the Apostles as S. Clement dothe affirme Clement const 8. Eâ—odius was made Bishoppe of Antioche by S. Peter and afterward Ignatius by S. Paule 14. This sacrifice as it hathe many names in holy scripture soe it is expressed of the old fathers with many significant tearmes Dauid called it the sacrifice of praise Psal 49. Psal 4. the sacrifice of iustice a waie to see the saluation of God of Daniell it is called Iuge sacrificium Malaâ—h 1. Luc. 1. Matt. 5. Iud lib. 4. cap. 34. 1. cap. 5. 1. Cor. 10. Heb. 10. Act. 2. Cle. Const Apost l. 8. cap. vlt. Dionys Areop cap. 3. de caelest Hier. the daylie and continuall sacrifice a pure oblation of Malachias the sacrifice of Iuda and Hierusalem the bloody lambe of S. Luke of S. Mathewe the oblation that should be offered at the altar of the Apostle it is tearmed our pasche the table of our Lorde of S. Luc the fraction or breakinge of the bread and also in a liturgie of S. Andrewe it is called a lambe sayinge I offer daylie a lambe vnto God which when it shal be eaten it shall remayne whole and sounde The councell of Nice calles it the lambe that takes awaie the sinnes of the worlde S. Clement calls it the pure and vnbloodie sacrifice S. Dionysius the oblation of the liuely hoaste S. Martialis a sacrifice and a cleane oblation Ireneus the newe oblation of the newe testament S. Cyprian a trew perfecte sacrifice S. Athasius an vnbloodie immolation Eusebius Cesar and S. Chrysostome a dreadfull terrible and euerlastinge sacrifice most honnorable others call it a singuler sacrifice excellinge all the sacrifices that euer were Others a true vnbloodie vnspotted perfect hoast our daylie sacrifice our Lorde his lambe S. Aug. the sacrifice of our price and redemption the sacrifice of our mediator S. Gregorie calls it the healthsome hoaste the hoast of oblation others call it the sacrifice of christians c. with many such pithetons and last of all S. Paule calles it Consummatio Sacramentorum the accomplishinge of the Sacramentes 15. Besides traditions of the Apostles decrees of all generall councells authoritie of all the fathers and holie doctors and the common and vniuersall practise both of the greeke and latine churche many irrefragable and approued reasons there are to confirme the infallible trueth of this blessed sacrifice For Christ is a Prieste for euer and by his death deserued to haue the order of euerlastinge priest-hoode and therfore an euerlastinge sacrifice for this sacrifice cannot be euerlastinge either for the oblation once offered vpon the crosse or for the oblation once offered at his last supper but it is eternall and euerlastinge by the sacrifice which daylie in all the worlde he offereth by his Priests and ministers euen vnto the daie of iudgmente And soe Oecumenus saith that Christe is a Prieste foreuer not for his passion but in respecte of this presente sacrifice Oecum ni Cathena Psal 109. by which that great Priest doth offer sacrifice Theophilast Eusebius Caesar in lib. de demonstratione Euangelica Haimo in epistola ad Heb. and many other fathers say that Christ is the high prieste or the great priest accordinge to S. Paule or the greatest bishoppe accordinge to all and not Metaphorically but properly therfore he oughte to haue inferior Priests vnder him that shoulde also offer otherwise he shoulde not be called the greateste for a supreame order or power hath a relation to an inferior The perfecte priest-hoode of Christe ought to take away the impefect priest-hoode of the old lawe and as he instituted a newe lawe so he ought also to institute a newe priest-hoode for euerie lawe oughte to haue his Priesthood which should interprete the law as it is said by Malachias aske the lawe of the Prieste Malac. 7. Deut. 9 the lippes of the Priests shall keepe wisdome and as it is said in Deut. if there be any harde or doubtfull question betwixte stocke and stocke c. goe your waies to the Priests and whatsoeuer they shall comaunde yow to doe doe it and as he tooke awaie the olde lawe so he tooke also the olde Priesthoode and as two lawes cannot consist soe two priest-hoodes cannot remaine Libr. 1. Mac. c 1 Radix peccati the of-springe of mischeefe Antiochus that he
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
are christians who hauing the keies of the kingdome of heauen doe in some sorte iudge vs before the day of iudgment Vict. 2. pers Vand. recounteth how wheÌ„ the priests were banished by the ArriaÌ„s the catholique people cried out moste lamentably to whome doe yow leaue vs miserable whiles you goe to your crownes who shall baptise these little ones with the fountaines of euerlastinge water who shall giue vs the guift of pennaunce and free vs from the baundes of sinne by the indulgence of reconsiliation because to yow it is said Whatsoeuer yow shall loose vpon earth shall be loosed in heauen Our Sauiour gaue to his Apostles consequentlie to S. Peter power to remitte sinnes whose sinnes yow forgiue c. and seinge the Pope is the lawfull successor of S. Peter it followeth that he succeded to him in his authoritie And although the heretiques doe aunswere that this power was giuen them by baptisme and preachinge yet it sufficeth not because this pouer was giuen them in distinct places from the place alleadged to witt in the last place of S. Mathewe and S. Marcke his ghospell and although by baptisme preachinge the Prieste in some sorte remitteth sinnes yet he cannot remitt the sinnes comitted after baptisme which cannot be reiterated and neither by baptisme or preachinge can he be said to retaine sinnes Whether fastinge from one sorte of meate more then from another or for to vse any obseruation therin be superstitious accordinge as protestants doe affirme CHAPTER V. AErius the heretique Aug lib. de heres cap. 33. Epiph. heres as S. Augustine and S. Epipha say defended this doctrine against the catholique churche as Luther and his followers doe now a daies for that say they they would not submitt themselues to any thinge that the churche comaunded Matt. 15. Mar. 7. They alleadge scriptures for themselues as the wordes of our Sauiour not that which entreth into the mouth defileth a man c. Aso they alleadge for themselues for breakinge of fasts the 14 chapter of S. Paule also S. Paule to Timothy In the last tymes men shall departe from the faith attendinge to spiritts of error and doctrine of deuills speakinge lies in hipocrisie forbiddinge to marrie and abstaine from meates which God created c. Aug. lib. de morib Ecc. Cath. cap. 33. To all which I aunswere with S. Augustine that catholiques doe not abstaine from certaine meates for that they esteeme any meat vncleane either by creation or by iudaicall obseruation but they abstaine for chastisinge of their concupiscence It is sinne only which properly defileth man and meates of themselues or of their owne nature doe not defile but by accident they make a man to sinne as the disobedience of Gods comaundements or of our superiors who forbidd some meates for certaine times and causes is a sinne as the apple which our first parents did eate though of it selfe it did not defile them yet beinge eaten against the precepte it did defile for neither flesh nor fish of it selfe doth defile Genes 3. Chrys homil 12. in 1. Timoth. but the breach of the churches precept is it which defileth And as for S. Paule he speaketh as S. Chrsostome said of the Manichees Eucratites and Marcionistes Epiph. here 45 26.6â— Hier. contra Iouin cap. Aug heres 25. and S. Ambrose addeth vppon this place the Patritians also S. Epiphanius S. Hierom S. Augustine and generally all antiquitie affirme the same both of them and also of the heretiques called Apostolici Ebiointes and the like whose heresie about marriadge was that to vse the act of matrimonie was of Sathan 2. Touching the prohibition of meates or vse of certaine creatures made to be eaten there were many opinions the first was of Philosophers Pithagoras Empedocles Apollinaris Porphirius and others who condemned the vse of meates as of beastes for that they thought that al beastes had reasonable soules and that they passed from bodie to bodie The second was of heretiques which condemned the vse of these meates for that they said they were câ—eated of the diuill and not of God as Marcion Tatian and Manichees against whome S. Paule his meaninge is to be constâ—ued in the said place of Timothy 1. Tim. 4. as it is declared in the Canons of the Apostles and in the councells of Ancira Gangrensis Epiph. heres 42.47 the fâ—rst of Toledo and Braga as also by Epipha The third opinion touchinge prohibition of meates was of certaine christians in the beginninge of the churche and after the publishinge of the ghospell who thought that christians were bound to abstaine from such meates as were prohibited by the old lawe of which opinion S. Paule speakes in the 14. chapter to the Romaines which he disproues aswell there as in the Actes of the Apostles Act. 10.15 Soe that by these places of scripture misaplied they goe about to abolish all fastinge which our Sauiour and all holie people as many as euer were in this world did obserue Matt. 4. and begon and finished their heroicall workes withall for our Sauiour fasted 40. dayes S. Iohn did abstaine from all delicate meates and drinckes Mat 3.11 Mar. 1. Num 6. Iere. 35.14 Iona 3. Mat. 9.14 the Recabites and Nazaretts are comended in holy scripture for their fastinge also the Niniuites for their fastinge were pardoned S. Iohns disciples fasted and Christ said to his disciples that they should obserue the same after his departure from them 3. Now the difference of the fast of the churche of God Aug. li. 5. contra Faustum cap. 5. Theod. in Epito diuinorum decretoruÌ„ c. de abst and of heretiques Saint Augustine declareth and Theodoretus also S. Bernard supra Cant. ser 66. Epipha in lib. de compend doctrinae catholicae for he saith that in the church there was great difference of fastinge accordinge either to the vowe or mortification of euerie one some fasted froÌ„ all kinde of fleash some fasted from eggs and all white meates some from any thing that should be fodd and from all kinde of fruictes for before the flood noe wine was droncken noe fleash was eaten And all the poore people either in the old lawe or in the lawe of grace did obserue this faste Moises and Elias fasted 40. dayes ether of them Samuell was comaunded he should drincke noe wine All the priestes that were imploied in the misteries of the church were forbidden to drinke any wine or any thinge else that should distemper them Iudith Hester Daniell and the Machabees by their fastinge haue atcheeued and perfourmed those worthie exploites which are registred in holie scriptures Againe wee are bid by Ioell to turne to God by fastinge Ioel. 1. Psal 68. Dauid said that he couered his soule with fastinge The iustification of a christian in this life as S. Augustine saith is fastinge Aug. in Psal 4.2 prayers and almesdeedes and therfore the catholique church as she ordained certaine times of
The 3. was of Traian in whose time 3. holly Bishoppes suffred vid. Saint Clement the disciple of saint Peter saint Ignatius disciple to saint Iohn the Euangelist and saint Polycarpe The 4. was of Antoninus Verus The 5. of Seuerus The 6. of Maximinus The 7. of Decius who did put saint Laurence to death The 8. of Valerian The 9. of Aurelian The 10. was the crwelest of Dioclesian of Maximinus These persecutions were before Constantius the great who was a Christian 3. Vnto these saint August added the persecution of Iulian the Apostata which was most pernitious for he depriued the Christians of offices and places in the common wealth as also of all their goodes and studies of learning Another was of Valens all these were Romane Emperors Another was of Sapor king of Persia who caused his people to adore the sunne wherin 16000. thousand suffred amoungest whome were many Bishoppes priests and many holly virgins dedicated to Christ Before all these saint August sets downe the first persecutioÌ„ of all which was of Iudea vnder Herod wherin the Apostle Saint Iames the greater suffred Wee doe nott speake here of the persecutions of the Vandals in Affricke or of other heretiques or infidels but only of the Romane Emperors whose persecution was nott only in one kingdome or prouince but in all places especially at Rome at Alexandria where S. Cathrin suffred at Antioch Nicomedia Cesarea of Capadocia Cesarea of Palestin in Ponto in Helesponto in Africa in Aegipt at Saragosa at Parris where saint Denys of Areopagita with his followers were putt to death at Syracusa where S. Lucia at Catanea where saint Agatha in Bithinia in Achaia at Smirna at Thebes and in all other places subiect to the Romans 4. Were all these persecuting princes lawfull heads of Christes church or some of them If some all should be for the one ought to haue asmuch authoritie in that head-shipp as the other if that stile or dignitie should rightly belong to the Emperiall scepter or should be annexed to the Royall authoritie as a power or iurisdiction comprised and comprehended within the maiestie of a regall dignitie as some protestants do hold Yf this be trew all these blessed martyrs wherof some of them were the blessed Apostles as saint Peter and saint Paule who suffred vnder Nero were damned is arrogant and dissobedient subiects for not conforming themselues to their princes wills and humors in causes ecclesiasticall and consequently none that was put to death by them was a holy martyr but an obstinat and wilfull subiect which is most foolish and absurd If yow say that a king to be head of the church ought to be a Christian as some other English protestants do say I aske of them who was head of the church the space of the first 300 yeers after Christ when all kings were infidels and persecutors thereof as I haue declared For either the church all that while was without a head or els some other that was not a king must be a iudge and haue this authoritie and supreame iurisdiction of the king therin and such ought to haue no les iurisdiction ouer the Christians in causes of their consciences and ecclesiasticall matters now then at that time 5. Nowe the Christians are no les nor no better then they were in that golden age of the primitiue church Epiph. heresi Optat. lib. 2. contra Parmen S. Aug. Epist ad generosum quae est 105. Hiero. Prosper in continuatione chronici Eusebij and consequentlie the same ecclesiasticall iurisdiction ought to continew still in the church of Christ which he builded setled and founded vppon saint Peter and his successors as vppon a firme Rocke whose foundation shall neuer faile against whome the gats of hell with all the plottes and pollicies of Sathan and the cunninge deuises and attempts of Matche-villian protestantes shall not preuaile And so in vaine they striue to build the same vppon any other fundation then that which was alreddy laid downe by Christ himselfe being the Corner and head stone of this foundation vppon saint Peter the Apostles and prophetts and their successors for euer I meane the Bishopps and priests vnto whome he committed the authoritie and regiment ouer his flocke to feed and defend them from the woulues to saue them from the violent excursions of infidels and heretiques vnto whome it is sad in the Actes or the Apostles Attendite vobis vniuerso gregâ— in quo c. Loocke well to your selues Act. 20. Matt. 10. Matt. vlt. Mar. vlt. Iohn 20. Iohn 21. and to the vniuersall flocke in which the holy ghost placed you Bishoppes and pastoures to gouerne and rule the church of God And as this church is the mysticall body of Christ and a spirituall Common wealth so it should be gouerned and managed by spirituall parsons and pastours that should haue spirituall orders and consequentlie ought to haue spirituall authoritie and iurisdiction ouer her rebellious and obstinat children to chastice their rebellions disobedience to correct their offences and to extend the rodd of discipline vppon them when they will nott obey her otherwise it should be a poore distressed common wealth when none hath power or iurisdiction therin to chastice the transgressor of her lawes and so all her subiects may with libertie and impunitie keepe or breake them 6. But no article or inunction of the protestant religion is of greater force amongest the protestants specially of England then that the king is supreame head of the church and that euery one whether he be a catholique or protestant must not only encur the imputation of high treason but also the pennalties and disgrace of traitoures that wilâ— not sweare solemly and publickly that he thinckes in his conscience this to be trew which is nothing els then to enthrall and enforce a catholique perhapps some proâ—estants to a damnable and wilfull preiury against his owne conscience that knoweth or at least thincketh the contrary Was not this new fundation and grownd of the English protestant church newly coyned the 26. yeer of king Henry 8. when the oath of supremacy was inuented by the instigation of his fatall and filthy passion of lust and concupiscence and by the industry and suggestion of certaine cogging mates as Thomas Cromwell and Robert Barnes an apostat frier the one beheaded the other I meane the frier burned rather of malice then of any conscience or honesty without which there can be no good religion not warranted by scripture but deuised in the court not by the best but by the worst quorum Deus venter est quorum finis interitus gloria in confusione c. not perswaded by reason but violentlie constrained not ordained for the edification of the church but for the destruction and confusion of innoceÌ„t christiaÌ„s not resolued of by the schooles and learned diuines but first determined by the king and enforced in the parleament against the definition of all former parleaments