God doe either flatly denie or call in question and leaue in doubt as a thing indifferent for any man to affirme it or to deny it which the learned know to be so and I will by Godds grace shew to be so when it shal be required And therefore it is not the Protestants Church whereof Saint Augustine there speaketh but a Church it is that the protestants do impugne a Church that no lesse biddeth vs not to beleue the protestants and to beleeue those Scriptures than it did bid S. Augustine not to beleeue the Manichees as hee there doth say and to beleue those Scriptures Storehouse of the Scriptures FOR furder declaration hereof consider againe what Church it is ours or the Protestantes which hath had the custodie and construing both of the forsaied and of the other Bookes of the holy Bible euer since the Apostles tyme into the vvhich the olde Testament dyd fall by iust descent and alteration of the spirituall State from the Ievves vvhich hath noticed to the vvorld the Autoritie and Canon of the holy Books of the new Testament also which hath so many worldes and in such alterations of mortall thinges saued from destruction and corruption of all Heretikes Iewes and Infidels the whole autentical Corpes of Scripture which no Heretike aliue can charge for adding or minishing any iot thereof Will any man doubt therefore whether this be the true Church which is the olde and only Treasure-house of so precious a Monument which hath kept the iust possession of it these fiftene hundred yeares and hath lost neither leafe nor line thereof Or wil any man be so mad to thinke that to be the true Church which occupied no Bible nor had not to doe with holy Scripture as they cōfesse themselues for a thousand yeares together which now forcibly and violētly plucking it out of the iust possessours handes hath in little more then fortie yeares of their restlesse spoiling raigne robbed vs of so many vvhole Bookes thereof and of many a particular portiō more Tantae igitur ostensiones cum sint haec Iren. li. 3. cap. 4. non oportet adhuc quaerere apud alios veritatem quam facile est ab Ecclesia sumere cum Apostoli quasi in depositorium diues plenissime in ea cōtulerint omnia quae sint veritatis vti omnis quicunque velit sumat ex ea potum vitae Haec est enim introitus vitae omnes autē reliqui fures sunt latrones Propter quod oportet deuitare quidem illos quae autē sunt Ecclesiae cum magna diligentia diligere apprehendere veritatis traditionem Being therfore these so great so many demonstrations a man must not yet saith S. Ireneus seeke the truth amongest any other which it is easy of the Church to take because the Apostles haue in her as in a rich storehouse laid vp most plentifully al that true is so that euery one that listeth may out of her take drinke of life For shee it is that is the doore of life all other are theeues and robbers Wherefore a man must auoyde them I say but the Churches thinges he must most earnestly loue take hold of her Tradition of truth Studying and teaching of all diuine truth AND better yet to know both the plentie of this rich Storehouse and the Emptines of the beggarly Dennes of Heretikes consider againe vvhat Church it is whose maisters teach and children study the whole body of Christian truth taking no lesse paines to seeke out and to know what God hath reuealed about the Blessed Trinitie the Father the Sonne and the Holy Ghost and yet their vnity equalitie consubstubflantialitie in one Godhead about the Incarnation of Godds Sonne ioyning two most different natures of God and Man both intiere both complete no commixion no confusion into the vnitie of one Person about all the same one persons in his humaine nature perfections and defects doings and sufferings for our sakes about the creation of the world in the beginning of things visible and inuisible of men and Angels what they were both made by God and what they made themselues by sinne about the Resurrection and Iudgement that shal be in the ending and state of things both in earth and hel and heauen for euer afterward finally about all parts of faith Religion no lesse then about the Questions of this time And againe who they be on the other side that know very little euen of their owne Questions that they haue moued vnto our Church in these their dayes as they can not possibly knovv much being occupied rather about wyning then in studying and taking vpon them to be teachers before they haue bin lerners husbandes and Ministers both so sone as they can get them wiues and benefices so yong fathers so yong Doctors that the common Wealth is forsooth greatly strengthned by their multiplying and the Church substantially edified by their preaching But in other questions of our beleefe such as before I rehearsed so ignorant they be that they are scarse euer heard and very few of them to preache or teache vpō them the people thereby remaining vtterlye vnskilfull of Mysteries that they are bound to know vpon paine of damnation Yea Caluin himselfe the learnedst of them al and their master of masters compelled also to study the Mysterie of the Trinity for to answere his Polonion Trinitaries yet is hee found so ignorant therein that his errors are intolerable as that Gods Sonne is autotheos God of himselfe and not GOD of his Father Iust li. 1. cap. 13. nu 23. 24. Vide Geneb de Trin. li. 1. pag. 43. as the great Nicene Councell hath professed Deum de Deo Deum verum de Deo vero God of God very God of very god whereof it ineuitably foloweth that they are two Gods not one God vnlike in substance not consubstantiall beside many other his ignorant errors Such was Iuels ignorance also that Christ is a priest according to his Godhead being yet I say studied in the matter What then must be the blindes of our Countrie Heretikes that neuer trouble their braines about those Mysteries Loke to theyr Vniuersities and see vvhether there be any appointed publicke Readers or Teachers of such matters any that priuatly make them their studye whether they doe not all in maner study nothing at all but the arte of speaking or els but certaine new bookes of common places for a few pointes of their new Doctrine and them so lightly that the cōmon sorte of Catholikes are able to answere all there argumentes and to say also more for them then they can say for themselues and yet it serueth them to be Doctours there of Diuinitie a Goddes name how be it both in lawe and truth they are no Degrees that men seeme there to take Is such a Church trovv you that Rich Storehouse Li. 3. c◠4. in the which the Apostles laid vp for euer most plentifully al truth
doe you seeke a proofe of him that speaketh in me Christ who in you â—s not weake but mightie he is in you Whereby it is manifest that they doe miserably forget themselues vvho feare not the excommunications of Pius Quintus of holy memorie in whome Christ himselfe to haue spoken and excommunicated as in S. Paule vnlesse peraduenture they beleeue not neither in Christ himselfe needing therfore that S. Paule say to them also Vosmetipsos tentate si estis in fide ipsi vos probate c. they might coÌ„sider by the miracles that Christ by him as by S. Paule did worke hee vvith his prayers and signing of the Crosse casting Diuels out of fiue women in open procession Vide Epistolas Germanorum quorundaÌ„ Surius Chronologia edit 1572. as very many oculati testes doe to this day beare witnesse some of them also hauing put it in print and the Chronicles of this time commonlie recording it And in consideration of this that God must needs be confessed to be with them that by his power doe thus worke Miracles the Apostles and other Christians in the first beginning praied thus Et nunc Domine respice in minas eorum Act. 4. da seruis tuis cum omni fiducia loqui verbum tuum in eo quod manum tuam extendas ad sanitates signa prodigia fieri per nomeÌ„ sancti Filij tui Iesu And now Lord looke to the threates of our enimies and graunt thy seruants to speake thy vvord vvith all confidence by this that thou stretch forth thy hand to healing and Miracles wonders to be wrought by the name of thy holy sonne Iesus Which euen so to haue bin done Saint Marke witnesseth saying that the Apostles after Christes sending of them Marke 16. Went and preached euerie where our Lorde woorkeing with them and confirmeing their preaching with Miracles that followed Whereupon it is most certainely inferred that wee who haue for our Preachers and Religion such confirmation from God are of Christ our Lord and that the Protestants Puritans which vtterly are destitute of all such confirmation are not of Christs sending but that they come of their owne head by the instigation of Inimicus homo The enimie man Mat. 13. to destroy the seed sowen before by the true Sower in euerie Christian Countrie with the mighty operation of meruailous Miracles such as by our men were wrought and still are wrought in all Nations speciallie at their first conuersion vvhich is a thing well knowen to all that are anie thing read in Histories Visions ANOTHER sure and infallible way verie like to that of Miracles going next afore to finde out vvho haue the truth we or the Protestantes is this to consider in all ages of what side were those persons of ours or of the Protestantes and of what side were and are those doctrines of ours or of the Protestants which persons and doctrines or also doctrines alone and not the persons as sometimes hath happened God in any age hath commended with heauenly Visions For that vvaie doth Saint Paul himselfe vse to commeÌ„d both himselfe and his doctrine vnto the Corinthians against the deprauing of their false Apostles and Heretykes Veniam autem ad visiones reuelationes Domini scio hominem in Chriflo c. 2. Cor. 12. Now will I come to Visions and Reuelations of our Lord. I know a man in Christ fourtene yeares ago whether in hys bodie I know not or out of his body I know not God knoweth the same man to haue bin rapt euen vnto the third heauen And I know the same man whether in his bodie or out of his bodie I know not God knoweth that he was rapt in Paradise and heard secret words such as a man may not tell Pro huiusmodi gloriabor prome autem nihil gloriabor nisi in infirmitatibus meis Of such a man will I boast but of my selfe by name will I nothing boast but onlie in mine infirmities 2. Pet 1. Saint Peter likewise alleging his Vision for so it is called in the Gospell of our Lordes Transfiguration in the Mount Mat 17. is nothing afeard of that kind of argument but sayeth boldlie For wee haue not followed craftie fables in preaching vnto you the power and presence of our Lord Iesus Christ but beholders wee were afore of his Maiestie For receauing of God his Father honor and glory comming downe vnto him such a voyce from the magnificent Glorie Thys is my beloued Son in whom I haue pleased my selfe him doe you heare And this voice heard we brought froÌ„ heauen when wee were with hym in the Holie Mount Also for the Christening of vs that be Gentiles Act. 10. et 11. hee had a Vision of a Sheete vvith all kindes of beastes in yt both cleane and vncleane a voyce bidding him from heauen kyll and eate of them all which Vision he eftsones alleageth boldlie in defence of that his doing He allegeth also in the Actes of the Apostles for the truth of Christes Religion Act. 2. a Prophecie of Ioel in the which amongest other signes and argumentes of the truth thereof this also is promysed to be one Ioel. 2. And your sonnes saith hee and your daughters shall prophecie and your yong-men shall see Visions and your elder sort shal dreame dreames c. Finallie of this sort wee haue one whole booke of the new Testament named the Apocalipse or Reuelation or Visions of Saint Iohn Now then for a few examples consider ye of Saint Monica the mother of S. Augustine a woman verie much accustomed to meruailous VisioÌ„s sent her of God as Saint Augustine himselfe witnesseth in many places of hys deuout Confessions CoÌ„fes l. 3. ca. 11. namely how on a tyme beginning to detest and abhorre her sonne being yet a Manichee and to refrayne from eating with him for hys blaspemies shee had a dreame in vvhich she saw herselfe stand vpon a wodden ruler as straight as a line and a yong man comming vnto her shining pleasant and smiling vpon her she being then heauy and with heauines a most spent VVho after that he had asked of her the causes of her heauines and daylie weeping she answering that it was for my perdition sayth Saint Augustine bad her to be without care willing her to maâ—ke and behold that vvhere she was there was I also which when she had marked shee saw mee standing by her vpon the same ruler saith he in signe that he should turne to be of her Religion although not before that time nine yeares Consider now I say of what Relygion was this holie woman for of the same you see was S. Augustine himselfe afterward and the same in him by God himself both promised and perfourmed whether she were a Protestante or a catholike such as we be She beleeued and knew CoÌ„fes l. 9. ca. 4. Co los 2. that from of the Aultar was ministred and dispensed Victima
and straight vvaies vvithout all tergiuersation to captiuate their vnderstanding into the obedience of faith Is it not plaine by the Scriptures that the Church of GOD should be so obeyed Or is there any so blessed a Church and felowship saue only ours Any other Church so credited so beleued so reuerenced so obeyed of her children that whatsoeuer she teacheth is receaued and followed whom none of her children be his witt neuer so great or his learning so excellent euer controlleth or euer mistrusteth and that most agreably I say to the holy Scriptures in ten thousand places as where they say Ephes 5. that Ecclesia subiecta est Christo in omnibus the Church is obedient to Christ in all thinges Who therefore saith vnto it Qui vos audit me audit qui vos spernit Luc. 10. me spernit he that heareth you heareth me and he that despiseth you despiseth me Mat. 18. Si Ecclesiam non audierit sit tibisicut Ethnicus Publicanus If he wil not here the Church auoid him as thou wouldest an Ethnick and a Publican Thus is the Church of God to be obeyed and thus do we obey our Church and none of their Church but we For our Church it is and our Church onlie which hath by the spirit of wisedome discretion so sorted and seuered from the corps of truth al blemishes corruptions vncertaine or singular opinions or seueral errors in her childrens and Maisters workes whatsoeuer that both the truth may be had with ease and securitie and the vntruth escaped vvithout doubt or daunger Ours therefore and ours only it is that hath in it the path that the Prophet Esaie forespeaketh and promiseth should be in the Church of Christ Isai 35. Et erit ibi semita vita via sancta vocabitur Non transibit per eam pollutus haec erit vobis directa via ita vt stulti non errent per eam And there shal be in it a path and a way an holy way it shal be called the defiled shall not passe by it but this to you shal be a direct way so that fooles cannot misse if they folow it But now on the contrary side in any company of these seueral sectes and scatered congregations are they so humble as to submit themselues for dicision of their questions to any power placed in earth or haue they any possible meanes to trie and end their controuersies any sort or number of men amongest them whom they may trust in al things which whom and in whose steppes they dare venture to walke the way of faith and Religion towardes saluation None there is amōgst al the Sects in the world so happy none so secure and therefore no Church amongest them For in the plat forme of the Church drawen by the Apostles wee see that when a question arose about Circumcision of vs that be Gentiles straight was there found a remedie Statuerunt Act. 15. vt ascenderent Paulus Barnabas quidam alij ex aliis ad Apostolos Presbyteros in Hierusalē super hac quaestione They determined that there shold goe vp Paule and Barnabas and some others of the other side to the Apostles and Priestes in Hierusalem vppon this question Vpon this matter hath S. Augustine written an excellent Booke which hee intituled De vtilitate credendi Tom. 6. of tht vtilitie of beleeuing the Catholike Church in all thinges and whith all humilitie which booke I vvish and desire all that can to reade it Very fitte it is for this time and alone sufficient to perswade any reasonable man to be a Catholike For were it not for beleuing the Catholike Church and taking of it our light and knowledge a smal number God wotteth of truthes should wee in our whole life be able to finde out although we liued the yeares of Mathusalem and in most thinges should we fouly erre and be deceaued and of nothing almost be fully resolued And therefore being so many so obscure so controuersed the things whereof vpon payne of damnation vve may not doubt but must hold them certaynely euen to the losse of frinds Countrie liberty goodes landes and life vvhat hope were leafte for vs poore wretches of any saluation So desperate is the state of Heretykes their followers that no doubt for lacke of being grounded vpon the sure Rocke of the Churches Faith they would as sone be caried away from the faith of the B. Trinitie if the wind should chaunce to blow that way as were in old time the Arrians and others and now in Polonia the Protestant Trinitaries as they haue beene from the other Articles vnto the which wee labour and pray to see them once reuoked Protestants themselues take things vpon our Churches credit AND that wee doe well so as I haue saied to beleue our Catholike Romaine Church and also that all other should doe the same you shall yet againe perceaue by this if you consider what Church it is vpon vvhose credit the very Protestantes themselues haue receaued the Diuine Scriptures and besides them certaine confessions of Faith called Creeds the Creede of the Apostles the Creed of Athanasius the Creed of the Fathers also diuers Articles of Doctrine as the holy Ghost to proceed from both the Father and the Sonne that but as from one principium origin or beginning c. also many artificiall tearmes as Person Trinity Consubstātiality Sacraments c. into the very hart of Religion which neither they did would or could haue inuented nor we neuer haue vsed but only vpon infallible credit of this Church Con. Epis Mā ca. 5. For whereas S. Augustine saied Ego vero Euangelio non crederem nisi me Catholicae Ecclesiae cōmoueret authoritas I for my part should not haue beleued the Gospel but the Catholik churches authority moued me Catholicis obtemperaui dicentibus Credite Euangelio to the Catholikes it was that I obeyed saying beleue ye the gospel Euāgelio Catholicis praedicantibus credidi I beleeued the Gospell vpon the Catholikes preaching Catholicis praecipientibus Euangelio credidi at the Catholikes commaundment I beleued the Gospell was it the Protestantes Church thinke you that in al these wordes he meant Or can you hold your laughter when you heare the question asked No no the Church at whose commaundement he beleued the Gospel at the same Churches cōmaundment he beleued as he declareth in his booke De Doct. Christ Li. 2. ca. 8. the bookes of Tobie of Iudith of Canticles of Wisdome of Iesus Sirach called Ecclesiasticus of the Machabees in the olde Testament and in the new Testament S. Paules Epistle to the Hebrues the Epistle of Saint Iames the second of S. Peter the second and third of Saint Iohn the Epistle of S. Iude the Apocalips of S. Iohn Al which holy bookes of Canonical Scripture the Protestantes either in their whole multitude or in some of their Captains whō they defend follow and commend as men of
contemned the right or embraced the wrong We then also at this present standing in like perill and euerlasting daunger of our soules haue we not neede to awake to shake off our slouth and to looke about vs I deale not now with them which say in their foolish heartes that there is no God no Christ no soule no heauen no hell no right way nor no wrong of whome God help the world is too too full Neither with them do I deale which thinke no way at all so wrong but that it may serue well enough to heauen All which sorts of vaine men how vvise soeuer that they seeme in their owne conceits haue most certainely all good reason all true wisedome and which amongst Christian men is most irrefragable all Diuine Scripture cleane against them For wheresoeuer the said Scriptures speake of Nicolaites and such like who is there that findeth left for such any hope of saluation Therefore to leaue these vanishing away in their foolish fansies and to talke with others that beleeue the Scriptures and therefore thinke well that some in those forsaid ages found the way to heauen that other some by walking by-waies are fallen into damnation of these I demaund if at least wise they care for themselues more thē for their pelfe that soone will forsake them whether they would not be glad to know these waies to walke the one and to auoid the other the matter is past with those aforetime it is we that are in daunger that stand of making or els of marring If happely we could light in the steppes of them that are in Heauen wee were made foreuer But if we walke on the same pathes that lead others to hel then are wee marred and vndonne foreuer Here therefore it would be known what way they that now are safe did then take when they were in perill In their seuerall times very many and verie great questions as I haue said vvere mooued by new deuisers and some allwaies there vvere that could and did trie the matters with them by learning but these very few if we compare them with the multitude besides that the said triall is very long and many before it can be made passe out of this world to their certaine damnation if they go vncertaine What other remedy what better way is there than for such Is there any or is there none If there be none let vs eate and drinke and make good cheare for we shall die to morrow But thankes be to God there is good remedie there are also other waies inough and not only for the vnlearned and vnskilfull multitude but also for them that are of greatest learning of deepest knowledge Onely needefull here it is that a mā be willing to be set in the right way and to hold him in it Who better learned than S. Augustine Who more surely now in heauen He then besides learning what other waies had hee to hold him right To the Manichees of whose sect once he was thus he saith Con. Ep. fund Cap. 4. In Catholica Ecclesia vt omittam sincerissimam Sapientiam ad cuius cognitionem pauci spiritales in hac vita perueniunt vt eam ex minima quidem parte quia homines sunt sed tamen sine dubitatione cognoscant caeterā quippe turbam non intelligendi viuacitas sed credendi simplicitas tutissimā facit vt ergo hanc omittam Sapientiam quam in Ecclesia esse Catholica non creditis multa sunt alia quae in eius gremio me iustissime teneant Tenet consensio populorum atque gentium Tenet authoritas miraculis inchoata spe nutrita charitate aucta vetustate firmata Tenet ab ipsa Sede Petri Apostoli cui pascendas oues suas post resurrectionem Dominus commendauit vsque ad praesentem Episcopatum Successio Sacerdotum Tenet postremo ipsum Catholicae nomen quod non sine causa inter tam multas Haereses sic ista Ecclesia sola obtinuit c. In the Catholike Church to let passe most pure wisdome and knowledge to the perceauing whereof a few spiritual men in this life doe attaine so that they perceaue it in a very litle peece pardie because they are but men but yet without all doubting for as touching the other multitude it is not quicknesse of vnderstanding but simplicitie of beleeuing that maketh thē most safe that I omit therfore this wisedome which in the Catholike Church to be you Manichees and other Heretikes doe not beleeue many other things there are which in her lap most worthily do keep me There keepeth mee consent of peoples and nations There keepeth me authority by Miracles begonne nourished by hope by Charity increased by Antiquity made firme and sure There keepeth me Succession of Priestes from the very See of Peter the Apostle to whome our Lord after his resurrectiō committed the feeding of his sheepe euen to the Bishop that now is There keepeth me finallie the very name of Catholike which not without cause amongst so many heresies this Church alone hath obteined c. And in an other place to the same he retiks he saith againe Christo esse credēdum credidi famae celebritate consensione vetustate roboratae Vos autem tam pauci tam turbulenti tam noui nemini dubium est quin nihil dignum authoritate praeferatis That Christ must be beleeued I beleued fame or authority fortified with vniuersality consent and antiquity But you Heretikes being both so few and so dissentious and so new risen no man doubteth but that you shew nothing that deserueth authority Here as wee see this most learned most holy most renoumed Father allegeth many most worthy reasons as hee tearmeth them to hold him still a Catholike As indeed vpon that matter he wrote his whole said booke De vtilitate credendi Concerning the vtility of beleuing So did Tertullian of the same mater write his book De praescriptionibus Haereticorum Of exceptions against Heretikes And also Vincentius Lyrinensis his booke Contra prophanas omnium haereseon nouationes Against the prophane innouations of al Heresies These their books they wrote of the most iust and worthy reasons which there are to mooue anie man to forsake al Heresies and to liue die a catholike which bookes I wish all such my deare Countrimen to read as will know the truth and specially the holy Scripture of the actes of the Apostles with Saint Beedes Ecclesiastical Historie of our own Nation What such reasons may to that purpose be gathered out of those Authors and their like grounded all vpon most certaine and diuine authoritie I in this Treatise haue in part declared shewing particularly in euery one of them some vndoubted cause to moue any man to beleeue vs and not the Protestants Puritants nor other Heretikes in all together that nothing there is to be demaunded of a Christian man but vvith vs it maketh plainely and against them plainely no such thing against vs no such thing with
they are tormented and made to confesse throwen out of mens Bodies by them possessed Another Paynims like complaint for the same bycause people vppon their Christning did forsake their former heathen Goddes vvith their temples and worshipped the holy Martyrs frequenting or going a Pilgrimage to their Sepulchres Ep. 43. Maximi MedaureÌ„sis you may see in S. Augustine his Epistles But in this kind of all most worthy to be knowen and remembred is the storie of Babylas the Martyr and Bishop of Antioche which is to be sene in the workes of S. Chrysostome himselfe and in the Ecclesiasticall Hâ—stories of Socrates Theodoret Sozomenus Ruffinus Euagrius and Simeon Metaphrastes Thus it vvas according to the words of Socrates Chry. de vita Baâ—ylae â—ongen Thom. 5. Socr. li. 3. cap. 16. Theo. li. 3 cap. 9. Sâ—z lib. 3. cap. 18. Ruf. li. 1. cap. 15. Euag. lib. 1. cap. 16. Mâ—t. in vita Babylae Iulianus the Emperour and Apostata when as he had coÌ„manded the temples of the Heathens which were at Antioche to be opened for they were shutt vpp afore by other christian Emperours namely by Gallus the brother of Iulianus who purged that place of Idolatrie by bringing thither the Relikes of this Babylas as Sozomenus writeth hee made hast to receaue the oracle of Apollo who was serued in Daphne a Suburbe of Antioche But when as the Diuell that dwelled in that temple gaue to the Emperour no answere for feare of his neighbour Babylas the Martyr whose shrine wherin his body lay was hard by the Emperour after that hee vnderstod the cause commaunded the Martyrs shrine vvith all speede to be translated from thence Of which thing the Christians of Antioche being certified came thither men women and children leaping for ioy with singing of Psalmes translated the shryne out of Daphne into the Cyty the Burden of their songes was this Sozomen Confundantur omnes qui adorant sculptilia qui gloriantur in simulachris suis Psal 96. Confounded be al that adore grauen Goddes that boast them in their Idoles I wish euery man to reade the whole Historie and consider it well I may stand no longer vpon it And so plaine a matter this is so well knowen beleued and confessed in the very first and best times of Christes Church our worshipping of Martyres and their Relikes not only to be no Idolatrie but also to be the very baine of all kinde of Idolatrie that the holy Fathers euen in their Sermons to Christian people to draw them quite from all society with the Idols and Idolatrers sent them to the Relikes as S. Chrysostome In Gen. hom 15. where he saith Occupemus pedes non in theatris spectaculis damnosis equestribusque ludis sed in Ecclesiis domibus precationem Martyrumque loculis vt abillis benedictionem percipiamus nos a diabolicis laqueis irretiri noÌ„ sinamus Let vs ocupie our feet not in the stages lossefull shewes and horsegames made by the Painims in honour of their Idols but in the Churches and howses of praier and Shrines of Martirs that of them we may receaue blessing and not suffer our selus to be entangled with snares of the diuel So certaine and euident a thing likewise Our religion an inuincible motiue to forsake Idols and beleue in Christ that the same holy Fathers haue vsed coÌ„monly to allege it to Idolatrers also themselues and Heathens as a motiue most vndoubted most strong and mighty why they should conuert themselues from their Idoles vnto Christ our Lord and the faith of him Whereupon S. Augustine amongst many other Motiues saith to the Madaurian Heathens as here it followeth Ep. 42. ad MadaureÌ„ses Videtis certe Simulachrorum templa partum sine reparatione collapsa partim diruta partim clausa partim in vsus alios commutata ipsaque simulachra vel ceÌ„fringi vel incendi vel includi vel destrui Atque ipsas huius saeculi potestates quae aliquando pro simulachris populum Christianum persequebantur uictas et domitas non a repugnaÌ„tibus sed a morientibus Christianis contra eadem simulachra proquibus Christianos occidebant impeâ—us suos legesque vertisse imperij nobilissimi eminentissimum Culmen ad Sepulchrum Piscatoris Pâ—tâ—i submisso diademate supplicare Haec omnia Sâ—ripâ—urae diuinae quae in manus omnium iam venerunt ante longissima tempora futura esse testatae sunt Haec omnia tanto robustiore fide laetâ—â—ur fieri quanto maiori authoritate praedicaâ—a â—sse in sanctis literis inuenimus Verilie you see the Temples of Idols partly fallen without repairing partly cast downe partly shut vp partly chaunged into other vses and the Idols themselues eyther to be broken or to be burned or to be shut in or to be destroyed the very Potentates of this world who once for the Idols persecuted the Christian people being ouercome and tamed not by the resisting but by the dying of Christians both to haue turned theyr maine and lawes against the same Idols for which they killed the Christians the top most Soueraigne of the Empire most Noble laying downe his Crowne Imperiall to make supplication at the Sepulcher of Peter the fisher All these thinges the Diuine Scriptures of the Olde Testament which are now comen into all mens hands did witnesse a meruailous long time afore that they should come to passe All these thinges to be done we reioyce with faith so much the stronger how greater that the authority is wherewith we finde them in the holie bookes to haue bin preached And in another place he saieth In Ps 44. Ostendatur mihi Romae in hâ—nore tanto Templum Romuli in quanto ibi ostendo memoriam Pâ—tri shew me at Rome the temple of Romulus in so great honour in how great I shew there the memorie of Peter or Church where his Relikes doe lye In Petro quis honoratur nisi ille defunctus pro nobis In Peter who is honored but Christ he that died for vs L b. â—2 cap. 8. Likewise in his work De Ciuitate Dei alleaging to the Paynims manie great Miracles wrought by the Relikes of S. Steuen and namely one of a young woman in his owne presence which as shee was gone from the pulpit to the holy Martyr to pray straight was she cured of a trembling horrible palsie vpon the long showting with wondring weeping for ioy of the people that immâ—diatlie ensued thereof thus saith S. Augustine Quid erat in cordibus exultantium nisi fides Christi pro qua Stephani sanguis effiosus est What was in the hartes of them so reioysing but the faith of Christ for vvhich the bloud of Steuen vvas shed And in the Chapter following he saieth againe to them Cap. 9. Cui nisi huic fidei attestantur ista Miracula in qua praedicatur Christus resurrexisse in carne in coelum ascendisse cuÌ„ carne Nam
ground foundation and example none of them all could in any thing tell where to be And therfore her they imitate in their Seruice and Sacramentes in their Discipline and Iurisdiction in their Lawes and ordinaunces out of her bookes and doinges takeing all theyr light neuer otherwise hauing bene able to tel that they should vse Baptising of men Ioan. 13. more then washing of feete or this lesse then that or one to be a SacrameÌ„t and not the other Of her they learned to kepe their spirituall Courtes Visitations Conuocations and Councels Of her they learned to excommunicate and suspend of her they learne to haue for seuerall functions seuerall officers and peculiar orders Of her they learned their wisdome in dead mens willes their prouidence in bidding forbidding of banes their discretion to discerne and disseuer lawfull and vnlawfull Mariages shee parted their people into Parishes Prouinces finally nothing for mans spirituall commodity that they haue amoÌ„gst them but of our Church by vsurpation or imitation they tooke it Their very Communion-booke to be made altogeather out of our Masse-booke their owne Puritans will beare me witnesse and so much as I heare haue they already plainly opened to the world Which may likewise be easily shewed in their other Church-bokes also that out of ours they be taken as is well knowen to all that know both Which now thinke you I appeale to all reasonable men to be Christes Church the reasonable soule or the brutish ape It is the obseruation of the Holy Fathers that the Diuell alwayes and his members were fayne to be the apes of God and his people that there the Philosophers learned their Theologie the Idolatrers their Priestes and Sacrifices the Heretikes their Rites and Ceremonies in figure whereof we haue in the holy Scripture the example of Ieroboam in his Dan Bethell playing the ape of Godds Temple in Ierusalem 3. Reg. 12. with many others moe States of Perfection FVRTHERMORE consider what Church is that which hath in it and euer had all holy coÌ„mendable States of faythfull people professed Virgyns vowed widowes Poore by wil and promise pâ—rsons of both SEXES dedicated â—o GOD by forsaking the world and the pleasures thereof some liuing in desertes or caues of the earth some in Cloysters in Communitie and vnder obedyence all wholly occupied in mourning and praying both night and day for the sins of themselues and others Was the Church of Christ at any time without these heauenly Orders this comely variety Haue not we in the Actes of the Apostles where is described vnto vs as I haue often saide the plat-forme of Christes Church than beginning and afterward to grow vp stil in the same orders as a child doth in the same members the perfect example of the whole multitude of christian Iewes selling all and liuing in common without property Act. 4. The terrible sodaine death also of Ananias and his wife Saphira Act. 5. for playing a false part in that behalfe of the multitudes profession and manners of such euer afterward vntill and in S. Augustines time you may see more that list Li. 1. ca. 33. in his booke De Moribus Ecclesiae Catholicae as also in all the olde writers vvhose works are extant How then can that be the Church of God which prouideth by waste desolation destruction and as it were by law that no such Orders of men and women specially and totally deputed to Gods seruice be suffered amongst them where be no maides but such as can get no matches where no man is poore but with grudge or much against his vvill where no vow is made to God nor to him must none be kept where fasters be counted Pharisees Monkes and mourners esteemed mad men the best sort of Christian men reputed the fowlest Hypocrites finally where in apparell gesture or countenaunce no signe of Religion deuotion or vertue thought to be commendable or almost tolerable The state of our Predecessors VPON these thinges afore-going riseth another goodly consideration what Church that is whose Doctors God hath so blessed with credit Maiestie eternall Memorie and Authoritie that being of the same meaning and vttering euidently both in their bookes and in their deedes both in their life at their death of the same faith vvhich we doe teach the Heretikes doe impugne yet dare they not openly condemne them nor otherwise then couertly reprehend them but if that one of theyr Bookes they can patch or pike any apparent sentence to amende their owne credits they highly vaunt thereof What Church that is whose security of saluation is so certaine breeding such awe in the Aduersaries hearts and tongues be they neuer so wanton that they dare not condemne neyther the followers of such thinges as they would haue seeme to be superstitious detestable nor the very principall Authors doers or teachers thereof Was Protestant euer heard so bold to plucke S. Gregorie out of heauen for saying Masse or Saint Bernard for his Monkes Coule or Saint Augustine for praying and offering Sacrifice for his Mothers soule or the very first Authors of Monkes and Friers Orders as Saint Basile S. Benedict S. Frauncis S. Dominicke S. Anthonie such others or the Founders of our Colledges in Vniuersities for their respecting in their worke and commaunding in their Statutes prayer Dirige Masse for their soules for euer Yea doe they not the best of theÌ„ all in the most solemne pulpits of the realme commended them by name blesse their memorie and praise God for them Would they so doe by soules damned with the Diuell in Hell Finally which of them all hath beene heard so peremptorie in his sentence to condemne to hell for daylie hearing of Masse praying for the dead calling vpon Saints going a Pilgrimage c. the very multitude of our Predecessors all since the first christening of our Nation nine hundred or a thousand yeares agoe euen vntill King Edwardes time all his own others fathers mothers grandfathers and grandmothers other Ancestors kinsfolke and countriemen that euer liued since that time But those that liued afore that time in Paganisme Idolatrie who sticketh to condemne more then the Olde Romaines Grecians and other Infidels of other countries not seruing GOD nor hauing heard of nor beleeuing in Christ If any will say that ignorance before this time of their new Gospels preaching excused the one sorte vvhy did not ignorance excuse likewise the other sort What cause can be giuen why the one sort are in heauen and the other in hel but only that as they afore our Christening vvere vvithout God and without Christ so these since that time beleeued the right faith of Christ vsed the true worship of God As for inuicible ignorance to haue saued then the simple sort of very sottes in maner as now by the opinion of some learned Catholike men it doth in Germanie and in England c. it can not here of them be said