which blessed name none disdayned none were called Gospellers Lutherans Caluinists Zuinglians Protestantes or Puritans Anabaptistes Trinitarians or any other sect with innumerable others which the Protestant religion hath sett abroach and inuented men were simple and honest in their dealinges faithfull of their promisses charitable in their workes zealous in their beleefe obediente vnto their Prelates and Pastors This is soe euident a trueth as that all bookes recordes generall and prouinciall councells all parleamentes of kingdomes all vnctions and inuestinge of Emperours and Kinges all consecration of Bishoppes all holy orders of Priestes all churches monasteries and chappels in the worlde all the gates of townes and cyttyes all monuments and recordes both spirituall and temporall all vniuersities and doctours of Christendome both comon and ciuill lawes of all countries yea Protestantes themselues doe plainly witnesse 3. But that Protestant religion is new is a thing most certeine for there are men yet liuinge at this day more auncient then it and can remember when it first came into England and Irelande Wee can shewe you the first inuentours and authors therof The place the time and the occasion by which it crepte in and infected these miserable nor then countries Who haue opposed themselues against it What garboyles callamities came into those countryes that nourished the same What rebellion and insurrectiō of subiects against their princes for defending the same What were the motiues of such as inuented yt and occasions of others that imbraced it The successe of the one and the other and by whome and how the same was condemned I pray you what can be more euident signes and tokens of noueltie for noueltie in all common wealthes but especially in matters of religion as S. Nazianzenus saith is to be auoided yea the Emperour of the Turckes did aduise the Queene of Transiluania to beware of the noueltie of hereticall sectes and that shee should neuer suffer the same to creepe into her countrie It is well knowen also that the name of protestāt religion was neuer heard of before the yeare of our Lord 1529. in the towne of Spira in Germany where the Lutheranes beinge as it were combined against the Emperour Charles the 5. did vse a kinde of protestation wherupon afterwardes they were called Protestantes 4. If thou say that it lay lurkinge and hidden in the worlde I aske where or in what place of the world in what kingdomes and townes or who were the defenders therof Truly no writer or historiographer did or could euer make mētion of any such nor euer before that time any mention was made of them nor was it euer heard that any hereticall secte was so closelie hidden in the worlde but it might be knowen at least when Luther himselfe taught the same they should then haue manifested themselues and yet we can finde none such for such as followed Luther they were before Catholickes Ex nobis prodierunt saith Saint Iohn sed non erant ex nobis Ioan. 2. They went foorth frō vs but they were not of vs for if they had bin of vs they had remayned with vs it is cleare therfore they were not good Christians who forsakinge the narrowe way of saluation runne headlonge into the broade way of perdition and licentious doctrine of newe sectaries Whereas the religion of Christ is a religion moste auncient sacred immutable impregnable inuiolable alwaies the selfe same holdinge and continuinge his vigor and force vnto the worldes ende it is the soule and life of the Church For euen as by the soule fleash is vnited vnto the liuinge man soe by religion mākinde is ioyned vnto the church of Christe beinge his spirituall kingdome and all that euer were saued either before Iustinus mart orat ad Anto. Aug. l 10 confess ca. 43. or after Christe oughte to be called Christians as Iustinus martyr and other holy Doctors doe say for that they embraced Christian religion and as saint Augustine saith Ipse vnigenitus Dei silius homo propter nos factus est c. The only begotten Sonne of God became man for vs that he should become the head of his whole Church against which the gates of hell shall not preuaile Matt. 16. vnto whome Christe promised to remaine withall vnto the consumation of the worlde Matt. vlt. So that the religion by which this church is vpheld and Christe professed did and shall allwaies continue 5. It is well knowen that the name of hugonots began in France an 1562. as themselues of their assēblies made in the nighte at a gate in Tours in France called Hugon confesse to haue taken their denomination went out of the Catholique churche and did embrace the impiety of Caluine In Scotland they fell alsoe from the Catholique Church into Caluinisme anno Domini 1560. In Flanders the Geuses reuolted from the said church ouerwhelmed in the pit of soe manny heresies anno 1566. In England they chaunged religion anno 1535. and first fell vnto Lutheranisme afterwardes to Zuinglianisme afterwardes the bodye of the realme fell from Zuinglianisme to puritanisme the next degree vnto Anabaptisme and since what numbers are fallen to the familie of loue And what swarmes of Athistes are sprunge vpp in euerie shire as Whittguifte noteth against Cartwrith 6. Are not the first Authours of the protestancy also knowen as Luther Carolastadius Oecolampadius in Germanie Pharell in France Thomas Crammer in England Iohn knox and Paule Methen a baker in Scotland George Browne in Irlād In the Apologie of the church of England pag. 142 it is said that Luther and Zuinglius came first to the knowledge of the truth Luth. tom 7. f. 307. and preaching of the ghospell Luther said that God reuealed vnto him the knowledge of his Sōne that he at lenghte might euangelize it to others and that the Gospell was first preached by him D Kellyson reply to Surcliffe fol. 149. But we knowe that they cannot alleadge the author of our religion neither can they nominate vs from any particuler man nor can they chardge the Catholique church with any priuate opinion or faith that is not vniuersally allowed embraced of all Catholiques neither can they nominate the time that shee fayled of her faith Neither can they obiect that our church hath separated herselfe from the greater church or that such as did adhere to the Pope were in number lesse then any Church For it is written in S. Gregories Epistles to the Bishoppes of the Easte that Affrique Spaine France Italie and all the worlde did communicat with him This verie argument other Doctours did vse against other heretiques as Tertullian Tertull. lib. de praescrip Qui estis vos inquit c. What are yee saith he from whence and when came you where did you lie hidden all this while alsoe Optatus mileuita lib. 2. contra Parmenand Vestrae inquit Cathedrae originem ostendite c. Shew the beginninge of your Chaire you who challenge vnto your selues the churche
be vsed but that and this he did to mantayne his opinion Also when his children kinge Edward and Elizabeth came to the Crowne and held contrarie opinions they caused contrarie translations to be published Fox ibid. Vulgar translations of scriptures profitts nothinge vnlesse wee knowe the true sense of them as for the true sense the protestantes giue vs no rule at all for the same For in England they cannott iudge of the controuersie of religion by the scriptures because they are bouÌ„d by their â—awes to beleue according to the will and decree of the parleament howse and of the kinge And in other protestant countries where the parleament or the wil of a prince is not of force there are so many sects and heresies as they cannot be reclaymed euerie one wreasting the scriptures to his owne priuate and fantasticall opinions for the Protestants doe not care for the vulgare translation vnles they may peruert the sense thereof according to their owne turbulent braines 8. Neither is there any people that doe reuerence and honor the scriptures more then those of the Catholick religion Which as S. Paule saith 2. Cor. 4. doth renounce the adulterating of the word of God wicked constructions deceitfull interpretations and sinister application thereof which is common to heretiques as Luther affirmeth that the roote of all heresies hath bene the scriptures yea he added that the scriptures ought to be called the booke of heretiques There is neither iott nor sillable in the scripture but the catholique church doth imbrace allowe the same as written and sett downe by the holie ghoast and although the priuate spiritt of some haue thought some bookes of the sacred scriptures not to be canonicall yet the whole catholique church hath receaued them hath taken awaie that doubte Touchinge the bookes of the old testament videlicet Iudith Tobyas the booke of wisdome Ecclesiastes the two first bookes of the Machabees and of Baruch as alsoe of the newe as the Apocalips the Epistle of S. Paul to the Hebreues the Epistle of S. Iames the 2. of S. Peter the 2. and 3. of S. Iohn and therfore the heretiques of this time doe not allowe those for that some in tymes paste haue doubted thereof Did not S. Tho doubt also of Christs resurrection and therfore ought he or wee doubt thereof still Christ hauing manifested his scarres and his woundes vnto him Euen soe though some learned men haue doubted of those bookes yet by the vniuersall consent of the church these bookes were made knowen to be Canonical scripture As concerninge the booke of Iudith the councell of Carthage vnder Aurelius Bishopp thereof Innocentius the first Geâ—asius with 70. Bishoppes the councell of Florence vnder Eugenius the 4. haue pronounced it to be canonicall as also of the booke of Tobie Ecclesiastes and wisdome As for the two bookes of Machabes the Canons of the Apostles the author whereof is said to be S. ClemeÌ„t in the ende thereof the two bookes of the Machabees are inserted as Canonicall those two bookes are confirmed by Innocentius the first and by the councell of Carthage and confirmed by the 6. Generall councell in such like manner the said 2. bookes are coÌ„firmed both by the two generall councells of Florence Aug. li. 18 de ciuit Dei c. 16. con Gaud. epist lib. 2. cap. 23. and Trentt and as S. Augustine saith that the Churche and not the Iewes doth allowe the Machabees for canonicall and not onlie S. Augustine doth produce wittnesse out of them but also Ireneus Tertul. Cyprian Chrysost and others soe as to doubte of these bookes is rather the infidelitie of the Iewes then the faith of the Christians especially when the Church hath once decreede the same and soe are all the rest of the said bookes made Canonicall by the Church and by her determination which is of greater force to allowe or disalowe of them as also of the true interpretation of them then all the priuate spirittes in the world vnto whome all priuate mens iudgment ought to submit themselues Basill the greate and S. Gregorie Naz. being the cheefest diuines amoungest the Grecians and hauinge cast awaie all other bookes they recollected themselues to studie the holie scriptures the true meaninge and interpretation thereof as Ruffinus testifieth Ruff. lib 2. cap 9. in Eccl hist they gathered out of the authoritie and comentaries of their predecessors not of their owne priuate presumption or proper imagination Gal 2. Aug. lib. 28 in Faust c. 4. 9. Did not S. Paule beinge an Apostle before he preached the Ghospell goe vpp to Hierusalem that he might confer with S. Peter Lucc 22. Iames and Iohn and especiallie with Peter touching the preaching and expoundinge of the Ghospell for that our Sauiour did praie particulerlie for S. Peter that he should not faile in his faith vnto whome he promised the assistance of his holie spiritt If this soe great a doctor beinge illuminated by Christe and receauinge his ghospell froÌ„ him did neuerthelesse conferr the same with S. Peter the foundation of the ecclesiasticall Hierarchy the Pastor of Christs sheepe the captaine of his armie the sonne that shineth in this hemispher of christendome and heade of the misticall bodie of Christe which is his church how much ought others to doe the like which haue not so much securitie nor soe good a warrant to be fauored and inspired of God as he had Howe can wee thinke or beleeue that heretiques can vnderstand the scriptures who haue not the spiritt of God to instruct them in the knowledge thereof For as no member of the bodie hath the spiritt of the bodie vnlesse it be vnited and ioyned to the bodie soe noe member of the misticall bodie of Christ which is his church hath the spirite thereof that is separated froÌ„ the same Wherevpon S. Augustine saith nihil magis debet christianus formidare c. there is nothinge that a christian ought to feare more Aug trac â—7 in Iohn then to be separated from the bodie of Christe for if he be separated and disunited from the bodie of the church he is not a member thereof and if he be not a member of the same he is not quickned by her spiritt and whosoeuer hath not the spiritt of Christe as the Apostle saith he is not his it is the spiritt that quickneth the flesh auaileth nothinge Therfore you beinge not in the Church vnto whome the spiritt of God is promised to direct her in all trueth and to guide her from all errors and heresies wee ought not to beleue that you haue the knowledge of the scriptures or the true vnderstandinge or interpretation thereof for it cannot stande with any reason or rule that this spiritt of trueth can be in turbulent mindes or malicious heades as hetiquees be Esa 66. qui non requiescit nisi super humilem mansuetum trementem sermones suos neuer resteth but vpon the humble and meeke
I shall not bewaile trulie at lenght after all their great security they shall haue a sudden fall and let them take example by the dolefull ouerthrowe of others that haue lead their liues in pleasures and haue abused their power againste godes Church and the members thereof let all men knowe that all heresies be fatall ominous and vnfortunate especially to the first professors thereof Vltio sanguinis seruorum tuorum qui effusus est introcat in conspectu tuo gemitus compeditorum Psal 7. Whether there be nothing that the Protestants affirmatiuely beleeue confesse and professe but the Church of Rome doth beleeue the same and cannot be denyed by Catholiques but that they are most auncient and consonant with the word of God CHAPTER I. 1. ALl Heretiques say as Lactantius reportes that their owne religion is verie good and agreable to the word of God Lib. 4 diuinist cap. vlt. and better then others It is naturall to euerie beast according to Pliny to thinke his owne shape more beautifull then the rest Plin. lib. 8. cap. â—4 Plin. ibid. yea such as are most deformed thinkes themselues most beautifull as the Apes doe which though they do counterfeit mens shapes or gestures neuer so much cannot be said to haue the forme of men so these sectaries though they like Apes in imitation haue taken from vs some partes out of the Masse as may appeare and in their spirituall courtes visitations conuocations and excommunications although in deede none ought to excommunicate but he that can absolue they by their owne doctrine cannot absolue therfore they cannot excommunicate yet for all that they cannot be said to haue the trewe forme of Religion or the trewe Church for the ecclesiasticall forme and gouernment of your Protestantes is reiected by the Puritantes contemned by the ministers of Caluine and Beza and other Hugonottes of France as part of the reliques of Antechrist your common praier booke being called by them in contempt the missall of England Yf such as yow yourselues cales protestants do disprooue your Religion to be altogether against the woord of God how much more will the Romish Church say the like who doe differ from yow almost in euerie point 2. In the Booke of dangerous positioÌ„s in the 9. chapter set forth Anno 1593. by Doctor Bancraft of Canterburie it is alleadged that the Puritants do say of the comon booke of publick praiers videlicet that it is full of corruption and that many of the contentes thereof are against the woord of God the sacramentes wickedly mangled and prophaned therin the Lordes supper not eaten but made a pageant and stage play that their publique baptisme is full of childish superstitious toyes so many Puritants did write against it that England will neuer do well vntill that booke be burned 1. admonitio ad Parla pag. 9 41. 43. Also the superintendeÌ„t of Rateburge and the cheefest ministers in Germanie hauing read Caluines woorckes printed An. 1592. at Francfort In timore Domini saith he legi relegi dico in Christo Iesu c. Caluinistarum lib. 3. in pref Apost lib. 1. a. 2. fol. 9. I haue read and perused them the space of 23. yeares I auoutch it before IESVS Christ saith he that all the Caluinistes do nourish in their breastes the Aryan Turkish ympietie and that they open windowes and gates for Arianisme and Mahometisme as our bookes publickly set forth do manifest the same and so brought an example of Adam Newser the cheefe Pastor of the Church of Hedelberge Ibid. f. 9. who from a Zuinglian be came an Arian and afterwardes a Turcke which three sectes I meane Caluinisme Arianisme and Mahometisme Iohn Schutz in lib. 50. Causarum causa 48. another protestant Doctor calles them three briches of one cloathe and that fellowe hauinge gone vnto Constantinople Anno 1574. did writt that none became an Arian which first was not a Caluinist and brought example of Seruetus Blandrata Alciatus Franciscus Dauidis Gentilis Gribaldus Siluanus and others 3. There was printed a booke 1586. at Iena in Saxony by a Lutheran minister the Tittle whereof was An admonition from the woord of God that Caluinistes be not Christians but Iewes and baptized Mahometts Also 2. yeares afterwards another was set fourth at Tubinge by Philipp Nicholas minister the tittle whereof was a detection of the Caluinian sect to agree with the Arians and Nestorians in the groundes and foundations of their religion and that no Christian can ioyne with the Caluinistes but that he must defend the Arians and the Nestorians Sleid hist lib. 19. An. 47. Bernardinus Ochinus being the first principall Apostle of England in kinge Edwardes his dayes with Peter Martyr Martyne Buzer Okinus in lib. dialog Zanchius de vno Deo Beza ep 1. par 11. Bal. in pref act Rom Pontific Calu. lib. 1 de scandalis pa. 136 An. 1593. pag. 44. and Paulus Phalangius vnto whose direction both the vniuersities of England were comitted did oppugne the blessed Trinitie the deitie of Christ and of the holy Ghost so as Beza called him the fauorer of the Arian heresie and a scoffer at all Christian religion yet neuerthelesse one Iohn Bale somtimes Bishopp of Ossorie in Ireland calles this Bernardin and Peter Martyr the light of the Ghospell of England and Caluine saith that the said Bernardine was borne for the happines of England It is said also in the suruey of the pretended holy discipline printed at London that the sect of Caluinistes is a cancker and another Thalmud which by their wicked rebellion against their lawfull Princes haue founded their ghospell and Church which by their intollerable arrogancy do oppose themselues against all sacred Doctors against all venerable Councells and against all the florishing Churches that euer were from Christ his tyme vntill our dayes that there is no place of Scripture which they do not wrest from the lawfull sense thereof neuer before knowen by the Church of God and that it had beene good for England that none brought vpp in the filthie schoole of Geneua or Scotland had euer entred into England 4. Conradus a Protestant writeth that Caluine sayeth that the merittes of Christ cannot preuaile against the iudgment of God Also he affirmed Caluine to write that the blood of Christ was of no force to blott out sinnes and that aboue 1500. yeares it was putrified fo 84. 85. 87. Curaeus in spongia fol. 250. Erast pag. 29. Fridericus Borussius pag. 45 Osiander in confess haue written the like impietie with many other blasphemies which yow may read in the Caluini Turcismo lib. 4. c. 22 Other Lutheran writters make bookes of the contradictories and contradictions of Caluine Caluini Theolog. lib. 1. f. 85 Luth. lib. de Sacrament fol. 376. Orthodox Conf. en le Tigurine tract 3. fol. 127. Luth. tom 6. Ienues Germa fol. 257. the tittle whereof is called Laberinthi inextricabiles contradictionum The intricatt Laberinthes of contradictions
from saint Peter to saint Damalus saint Cyprian from saint Peter to Cornelius saint Bernard from saint Peter to Eugenius saint August from saint Peter vnto Anastatius who was Pope in his time lib. contra epistolam fundamenti cap. â— Tenet me in Ecclesia c. The successioÌ„ of priestes from saint Peter the Apostle vnto whome Christe comended the feedinge of his sheepe vnto this present Bishop holdes me in the church the same alsoe doth saint Hierom proue For wee must note that such are true Bishopps in the churche who descende from the Apostles aswell by succession as by ordination but the sectes of Lutherans and Caluinistes haue neither succession from any lawfull Bishopps or lawfull ordination therfore they haue not succeeded in any Apostolique order or succession And for this cause as saint Cyprian said Nouatianus is not in the church Cyp. lib. â— epist 6. ad magnum nor oughte to be called a Bishoppe who despisinge apostolique tradition succeded noe Bishoppe and himselfe tooke that order vppon himselfe 8. The 6. 6. Note note is the vniuersall consent of the Catholique church in euerie point of doctrine of faith as it is said in the Actes Muâ—titudo credentium erat cor vnum anima â—na and contrariwise the errors alterations and dissentions of these sectes in euerie article of their faith as you may see in the first Chapters and 9. Lib. 9. c. 1. Lib. 2 c. 1. bookeâ— also in the 2. booke cap. 1. 7. Note 9. The 7. note is the sanctifie of this Catholique doctrine for the Catholique church is holie in her doctrine and profession as the councell of Constantinople saith which profession containes noe falshoode touchinge faith nor any iniustice touchinge good manners but these sectaries hould soe many absurdities against faith good manners The 9. book caâ— Aug. lib. 2. de ciuitate Dei as in the 1. li. Chapter 9. you may reade But the Catholique church containes noe error absurditie or turpitude nor doth it teach any thing against reason although it teacheth many things aboue reason and therfore saint Augustine saith Nihil in Christianis ecclesijs turpe flagitiosum there is nothinge in Christian churches that is either filthie or obhominable either wheÌ„ godes precepts be insinuated or miracles declared or giftes praised or benefitts asked 8. Note 10. The 8. note is the efficacie of the catholique doctrine in conuertinge the whole worlde vnto the standert of Christe and that by poore weake and sillle persons without armour or munition withoute feare of tormente or punishment only by praiers fastinge charitable woorks miracles and all good examples of hollines of life By these meanes all nations were conuerted to the catholique church from impietie and all wickednes vnto pietie and religion from beastlie pleasures vnto angelicall coÌ„tinency from the fleshe to the spirite from beinge loâ—ers of the worlde to despise contemne and forsake the same and to followe Christ their spouse But these sectaries subuerted many nations not by sounde doctrine or good examples of life but by terror and feare they caused many to forsake Christe and followe the worlde I am sure these holie Saincts that conuerted the world neuer drewe foorth any sworde when they preached I am sure when Sainct Vincent conuerted soe many when saint Aug. conuerted Englande to the faith beinge sent by saint Greg. or when saint Killian an Irishe saincte conuerted the Francks beinge sent from Conon Pope or when saint Patricke conuerted Ireland beinge sent by saint Celestine Pope they neuer killed or murthered burned or spoiled nor made the subiectes to reuolte against their princes or the princes to make tirannicall lawes against their subiects But Caluine and Luther did sowe their pestilent heresie by burninge and spoilinge kingdomes robbinge and ransakinge cittâ—es killinge and murtheringe manny millions of people castinge downe and razinge to the earth manny churches and monasteries rauishinge and deflouringe many Nunnes and Virgins and by bringinge euerie kingdome where the same was nourished to a pittifull confusion 9. Note 11. The 9. note is the hollines and sanctitie of life of such as founded our religion for the holie Patriarches Apostles Doctors Pastors and such as conuerted any countrie to the faith of Christ were mirrours and spectacles of all sanctitie and religion as saint August wittnesseth of the Mouncks of his tyme. Isti sunt Episcopi pastores docti graues sancti Aug. lib. demorib Eccl. c. 31. lib. 2. in Iulian. c. these were learned Bishopps and graue wise and holly pastors most earnest defenders of the trueth by whose planting settinge wateringe and buildinge the holy catholique church did increase but the sectaries of these times as in their doctrine they were most irreligious soe in their liues and manners moste wicked and abhominable In responsione ad libr. quem inscripsâ—rat Lutherus contra Zuing disputatione habita lipsie contra Eck. Luther in postilla super euaÌ„ super euaÌ„ Dominic Aduentus as the protestant authors themselues doe auerre The ministers of Tigur doe write that Luther sought nothing but his owne priuate gaine that he was insolent and stubborne and Luther himselfe confessed that his pretence was not for the loue of God In an other place he said that such as followed this newe gospell were farr woorse then when they were Papists more couetous and more giuen to reuenge Smidelinus in Coment 4. super caput 21. lucae said Lutherans doe peruerte all thinges that they turned fastinge into feastinge surfeâ—inge prayers into swearinge and blasphemies adding that Christe is not soe much blasphemed of the verie Turcks Erasmus also saith thaâ— this gospell neuer reformed any vice in these newe gospellers none that was an epiâ—ure became sober by it norâ— none that was cruell became meeke or gentle by it 12. The like censure the ministers of Madelâ—urge doe giue of them saying Madebur Centuria 11. cap. 11 Cen. 10. When these people were Papistes they were religiouslie addicted they were giuen to much praâ—ers deuotion and sanctifienge the saboâ—th daie they shewed great reuerence towardes churchmen parents were carefull in the education of their childrenn they were liberall and mercifull towardes the poore and there was great obedience in the subiectes The same Caluine wittnesseth Calu. inst lib. 4. cap. 10. scanâ— pag. 118. and in bis booke of scandalls he saith when soe many thousandes doe pretend the gosâ—pell fewe of them euer were refourmed of their wicked liues and hauinge lett the raynes loose to all wickednes Musc in cap. de decalogo de ministris verbis Luth. tâ— 5. Erasm ad fratres inferiores Germanicae they are not woorthy they should become Papists Musculus doth confirme the same Luther the first founder of this vnfortunate gospell said that such as followed the same were odibile genus hominum A hatefull kind of people and althoughe they speake of the gospel in their woorcks they are
against me alone calling S. Augustine S. Hierom and S. Gregorie the Iustices af the Papisticall kingdome Thus also did that proud Beza charge Origines with blasphemie adding that neither S. Chrysostome nor any of the Greeke fathers did euer declare the trueth simply charged Saint Hierom with shamles errors as inuocation of Saincts and the practise of chastitie or virginitie in the Church Musculus also said that S. Hierom did deserue rather hell then heauen Brentius did charge the first Councell of Nice with foule errors Caluine called the fathers thereof Lunatick and francticke people Musculus saith they were instigated and led by the diuill and that all Councells were pernitiouslie fallen into errors Vrbanus Regius said that in the best tymes of the Church Sathan ouerruled all Bushoppes Peter Martyr called the aunciente Fathers pratlers but no diuines Illiricus reiected the said Fathers Peter Martyr also said that as longe as men relie vpon the Fathers they must be deluded with errors Doctour Humfrie at Oxford said that Iuell gaue a great scope vnto the Papists and did himselfe greate wronge in alleadginge the Fathers for himselfe for what haue we to doe with fleash and bloud The same also Caluine and Peter Martyr wrote Whitakers also vnto Doctour Sanders answered sayinge We care not for your histories Doctour Toby Mathewe said to Father Campion If he should beleue the Fathers he could not be a protestante Beza cried out against Athanasius and the Fathers of the Councell of Nice for that saith the Athanasius found out this Tripartite god he meant the blessed Trinte He said also that he Fathers of that Councell were blinde sophists the ministers of the the beast the bond-slaues of Antechrist 4. The third cause of this mine auersion was because protestantes are hard to be reclaimed for that amouÌ„gest all the sects that euer were none were more inconstant or variable in their Doctrine then the Protestants For neither birdes or beastes as Plinie saith doe watche to breake other birdes egges or destroie others of-springe Plin. natural hist lib. 10. c. 74 as these Protestantes watche to destroye and abrogat the Doctrine which was hatched before them so as whatsoeuer the first gospeller doth settle the whelpe that comes from him doth destroye it as in steede of many examples the confession of Augusta may serue for one so called for that in that citty Colloq altenbar f. 4 39. Colloq altenb fol. 464. the Lutheranes did exhibit to Charles the 5. a booke wherein were written all the articles of their Doctrine which was 50. times chaunged and mangled as they themselues affirme in all which the last is nothinge like the first and soe they call it Cothurnum c. A dislikinge vnto all the rest notwithstandinge Luther said it to be Fundamentum quod hactenus papistis opposuimus The fundation which hitherto we opposed against the Papists the grounde of our religion according to the word of god and the onlie rule of the peace and establishinge of traÌ„quillitie in Germany saith he but in very trueth was the cause of all the warres and troubles thereof and which was abolished out of Germany yea out of Augusta it selfe and within fewe yeares became zuinglians Zuingfeldians and is in noe place accepte in Saxonie For other sectes with which that miserable Country doe abounde being in nuÌ„ber 20. as Stanislaus Rescius describeth carrienge with theÌ„ all the sway did steppe in amoungest them and so at the last Luthers Doctrine was vtterly reiected Count Palatines Country can beare witnes of this mutabilitie which from Zuinglianisme turned to Lutheranisme againe from Lutheranisme to zuinglianisme Smidlerus in vita Bullen f. 15. As also vpper Germany when one Prince or great superintendent dies the people after their death doe change their religion 5. England alsoe cannot denye this to be true which a certaine Pope many hundred yeares prophesied of them saying English men of all natâ—ons are most inconstant and waueringe in their faith the time shall come saith he that when Christendom shall haue most neede of them they shall suarwe from their faith and fall into sectes and heresies For in our daies it changed her religion 4. times within 30. yeares vnder kinge Henry the 8. kinge Edward his sonne Queene Marie and Elizabeth And as Fox saith kinge Edward beinge a childe after his fathers funerall by the instigation and settinge on of his Vncle the Duke of Somersett did abolish the religion which his Father had by lawe ordained viz. The six articles containing 1. The trueth of the Reale presence 2. That both kindes for all persons are not necessarie 3. That marriage of Priests is prohibited by the lawe of God 4. That Vowes and votaries are confirmed by the lawe of God 5. That the Masse is agreable to Christes instâ—tution 6. That Auricular confession is warranted by the word of God This kinge sett foorth two bookes of reformation afterwards a third These articles of our faith were made at one parlemente by the said kinge Henry the 8. and were abrogated as superstitious inuentions by another ParleameÌ„t Anunas menstruas fides as Hillarie and S. Basil say of the Arrians euery newe yeare and moneth a newe faith And what I pray you can be amoungst Christians more disgracefull then this For ought not our ReligioÌ„ euery article thereof to be as the same S. Basil saith eadem heri hodie in saecula to admitt noe change but to continewe his vigor aswell yesterdaye to daye as alsoe for euer According whereunto our Sauiour alsoe saith that heauen and earthe shal passe but my wordes shal not passe nor any iott nor sillable thereof till al be fulfilled Is there any Christian to be found who dares be so bould to say that our Parlament exceedeth the power of God But god by his absolute power as Aristotle and all diuines and Philosophers affirme cannot make two contradictories or contraries to be trewe because of the implication therein for if the one be trewe the other must be false and truly noe more can these opposite and contradictorie Parleaments be possiblie true 6. The 4. cause was that Protestantes make but a mockery of all religion for that they follow Nicholas Machauailes precepts holding that the Catholike religion is a hinderance to state and that Princes shoulde followe that religion though the groundes thereof be neuer soe false which doth aduance their present estate but contrarie to this S. Thomas saith that wisdome and power are companions of trewe religion which when it faileth the power of state alsoe faileth non veniat anima mea saith S. Bernard in Concilium eorum qui dicunt c. my soule shall not follow their Councells who say that the exaltation and and peace of the Empire will hunder the peace of the Church If Iustice be a vertue to giue euerie man his owne to giue to Cesar his owne and to God his owne how doth the Prince
was a wonderfull president and a miserable spectacle to the whole worlde Knocks and one Lindesay another reprobate assistinge him by their secrett combination with the Earle of Morton others set vpp the Bastard of Scotlande who after he was promoted to the Earldome of Moraye and Regencye of that kingdome Knox in the Scotish historie said that if princes be tyrants against God subiectes be freed from their obedience Cal. in ep Daniell ver 22. alleadged by kellys d. Replie to Sutcliffe the hugonots of France in their congregation ar 34 Luther also at Sleydan hath l. 8. ChroÌ„ Zuing. lib. 4. Epist he went about to aduaunce himselfe vnto the Royall Scepter of the kingdome boasting himselfe to be borne in lawfull weadlocke and therfore that he was the only legittimate sonne of his Father Iames the fift These impudent mates write in their bookes that by godes lawes women shoulde not be admitted to the gouernmente of kingdomes that the people of the ghospell should not be tied vnto the lawes of kinred that kingdomes should not be giuen vnto the nexte degree of fleshe and bloode and that it stoode in the power of the people to create kinges to depose or punish them at their pleasure if they giue cause of offense and this to be not onlye lawfull for all the people but for euerie one that he is prayse worthie whatsoeuer priuate person he be that shoulde kill any kinge that misgouernes himselfe that the supreame authoritie consisteth in the people and not in the kinge and this they did write only to take awaye the last Queene and her issue as it is related by Adame Blackwoode who beinge big with childe was pittifully amazed and terrified at the bloodye cruell and most horrible murther of her Secretarie Dauid Rice a man of an innocente life and a most deuoute Catholicke without lawe Blacuodaeus Apolo pro regibus cap. 2.3 4. Buchan reason or any iustice which was practised by these mens procurmente and sinister deuises in her owne sight and Chamber of presence callinge for her helpe who was not able to releeue him her selfe beinge in the like danger as being straite conueide to close prison and there taxed with an infamous reporte and imputation of her honestie shee beinge most innocent therof which was diuulged and spread abroade by their calumnious practise of slaunderous libells reportes and letters to all Princes 5. Did not these lewed mates as soone as they reuolted from the Catholicke Church rebelle alsoe against their Princes and at one instant become enemies of priests Princes soe Stephen Bosgaie the Hungarian and the Emperor Rodolphe his page noe sooner became a Caluiniste The rebellion of the low countries is knowen by their owne edic printed at Francfort 1583. then he made all Hungarie for the most parte to ioyne with the Turcke and to rebell against the said Emperor Geneua noe sooner opened the gates for Pharell and Caluine but they shutt them againste their lawfull Princes The Princes of Germany reuolted from Charles the 5. Emperor as soone as they forsooke their faith and became Lutherans Flanders hath done the like especially such as embraced these newe sects who rebelled against their lawfull kinge and against all his gouernors as againste Margaret Duches of Parma and gouernesse of the same who was threatned to be murthered if shee should in any thinge gainsay them In the same danger was her sonne the Duke of Parma by gunnpouder vilde fire which was prepared for him in a vaute to destroy him and all his traine at Antuerpe and before him Dom Iohn de Austria by the treacherie of one Boniuetius a frenchman Surius hist who was suborned by the Prince of Aurenge to murther him and missinge of their purpose they deuised his death by many other miscreantes Alsoe 1560 at Geneua Caluine and Beza conspired and combined together to murther the kinge and to ransake and destroye all the Courte of France Surius 24 and persuaded Spifamius to be the Architecte of this detestable practise beinge backt and entised therin by Otoman the Turque the cheefe instrumeÌ„tes compassers of which plotte were punished the 24. of March of that yeare Lodowick the 13. Surius 1567. They set vpp and crowned alsoe Lodouicke the Prince of Conde kinge and called him by the name of Lodouicke 13. the firste Christian kinge of the Franckes against the trewe kinge thereof this is proued by Peter Carpenters booke a hugonot who writeth that to noe other purpose were intended all the deuises and machinations of the Causaries soe he calles the hugonotts adiâ—cted to this cause then to abolishe and destroye the Queene mother with all her whelpes and therfore said he Beza chargeth and accuseth the lompishnes and slowe indeuors of the causaries through their quiett rest and peaceable disposition relented in their rancor and malice againste the papistes and the kinge and that he accused he Hugonott princes for not destroyinge and killinge the Princes of France and that in all their assemblies and meetinges they neuer once make any motion of peace of God or his religion but rather of warres troubles tumultes and sedition they alsoe complotted the kinges death at Amboise before the edict of pacification which was anno 1561. 6. The like is read of that vnluckie Luther who wrote and wished the Cittizens of Hall Sur. hist and the subiectes of the Bishopp of Mongontia to putt away or murther their Archbishoppe And called Caesar and all Christian Princes Traitors Tirantts and reprobatts Idem ibid he exhorted all those princes to wash their handes in the bloode of the people and Cardinalls Sur. hist 1568. Did not Farnar the kinges gouernor at Rochell betraie that towne assone as he was infected with Caluinisme and made the same to rebell againste their kinge by the instigation of North Beza commended deceite and that it is good to embrace it sometimes videlicet to faine one thinge and to doe another Also they soughte to murther Herrestus Archbishop of Coline and the Prince Ferdinand his brother What shall I speake of the two kinges of France Francis and Charles the 9. how often haue they rebelled against them and how often haue they soughte to murther them as they haue don Frances Duke of Guise by the instigation of Beza and by the treacherie of Poltrot for they neuer spare to plott the like tragedie when they can bringe the same to passe by whatsoeuer meanes of dissimulation deceite and hipocrisie as they write in their owne Bookes Were not the Ministers of Scotland in the fielde with the Earles of Anguish and Marre and others against his maiestie that nowe is was not their detestable plott of betraying their Countrie and Prince detected by the Earle of Gory before his death For that conspiracy did not Patricke Galoway minister of S. Iohns on Andrew Pollard subdeane of Glasco Iames Carnibel minister of Haddington Andrew Hea person of Panfroe Andrew Meluin professor of
was he who threw downe the Image of Christ and permitted his owne Image to be reuerenced and worne about mens neckes And when a certaine familiar frind of his owne tould him that the people did so ymbrace his Image he answered him scoffingly and said If any man be offended therwith ether let him not behold the same or lett him pull out his eyes or goe hange himselfe 2. Wee for our parts do not reuerence the Crosse of Christ in respect of the torments of Christ and of his paynes but as those torments and passion were a remedie for mankind and a sacrifice gratefull vnto God as also an euident argument of his affection loue and charitie towardes mankinde and as the Crosse was the standarte of our redemption by which he destroyed him qui mortis habuit imperium that had the comand of death pacificans omnia sanguine crucis appeasinge godes wrathe by his death vppon the Crosse which he conceaued against mankinde Caluine herein doth imitate Iulian the Apostate who obiected vnto the Christians the adoration of the Crosse sayinge Crucis lignum adoratis imaginem illius in fronte ante domos pingentes Yow adore the crosse of Christ you make his Image in your fore-head you paint his picture before your howses who therfore may not whorthilie hate your wisest men or pittie your ignorant and silly sorte who at lenght are sallen into that callamitie that hauing forsaken the eternall God you passe vnto a dead Iewe thus far the said Apostate against the Christians Apud Cyrill Alex. lib. 6. in Iulianum 3. As for the catholick doctrine it doth teach that not only the crosse in qua Christus mortuus sed quaecumque crucis figura c. in which Christ suffred but any other figure of the crosse is to be honored reuereÌ„ced this is proued by the seuenth generall councell the 2. of Nice act 7. where the councell defined honor reuerence to be giuen to the tipe and forme of the holie Crosse much more to the Crosse it selfe for both of them are the signe of Christ crucified 2. Coloss This is proued by S. Paule sainge Christ wyped out the hand writinge of decree that was against vs and the same he hath taken awaie fastning it to the Crosse and spoilinge the principalities and potestates And in the first epistle he saith 1. Epist Coloss he reconciled all thinges by himselfe pacifyinge by the blood of his Crosse I meane his death which he suffred vpon the Crosse 1. Pet. 2. And as S. Peter saith Christ himselfe did beare our sinnes in his bodie vpon the tree Why should not then that blessed Crosse be reuerenced as the sacred Altar of that sacrifice the instrument of so great a triumph and redeÌ„ption And as Leontius said any thinge that belonges to our father or freind whome wee desire to behold wee reuerence and esteeme and wee kisse the same yea somtimes with weepinge eyes why then should not wee also with reuerence kisse the tree and Crosse which was the instrument of our redemption and approach vnto it with weepinge eyes If a captayne had frought a combate for the common wealth the ensigne or standart by which he had ouerthrowen his enemies would be houlden for a great monument and why should not the standart of Iesus Christ be highlie reuereÌ„ced by which he hath owerthrowen that enemie of mankind and obtained victorie against the power of Sathan Triumphans eos palam in ligno c. as hath bene written in the old greeke translation bringinge the Princes of darknes in a triumphinge manner vnder the standart of the Crosse Cyrill Epist ad Const Augustâ— Amb. de obitâ— Theodo Chris ho. 84 in cap. â—9 Ioh. s Ruf. li 12. hist c. 7. Euir l. 11 Paul Epi. 11. ad Seuer Sulp. l. 2 sacrae hist c. 18. Theod l 1 hist c 18. Sozom. l. 2 cap. 1 Damasc 4 de fid c. 12 Cyrill 10. 13 Nyse in vita Marcinâ— soror Paul Ep. 11. Hiero. Aug. l. 22. de ciui c. 8 Amb. in orat de â—bitu Theo. Euseb l. â— vita Cösl cap. 15. 4. This reuerence belonginge to the holie Crosse is proued by the inuention thereof by S. Helena as S. Cyrill of Hierusalem S. Ambrose Chrisost Rufinus Paulinus Sulpitius Socrates lib. 1. cap. 17. 1. Iustinianus imperator in nouella coÌ„stit 28. do write Truly had not that holie Crosse bene worthie of reuerence and honor neither Helena should haue bin moued with diuine inspiration to search for it neither by godes diuine prouidence should shee haue found it neither yet in the findinge of it those miracles should euer haue byn wrought as also since in all ages as the holie doctors doe auouche Damascenus Cyrillus Hierosolimitaenus Nyscenâ—s Paulinus Chrisostome Homilia quod Christus sit Deus in 5. Homil. Hierom epist 17. which not only made mention of the Crosse but of other relicks of Christ S. Gregorie in the 7. booke epist 126. did send a parcell of the Crosse vnto Recaredus kinge of Spaine S. Augustine doth testifie that a parte of the earth of the holie land beinge brought into Affricke did great miracles S. Ambrose doth declare that one of the Nayles of Christ his Crosse was fixed in the helmett of Constantine the great the same is testified by Eusebius 5. The veneration of this Crosse is proued by the wonderfull victorie gotten by Heraclius the Emperor in recoueringe the holy Crosse from the Persians which wheÌ„ it was restored to its former place many miracles were wrought therby as Paulus Diaconus In vita Heraclij Zonaras Cedrenus make mention and Sigibertus in Chronica for which cause the feast of the exaltation of the Crosse was instituted by the Church Mat. 24. Cyrill Aug. ser 130. de tempore Damasc l. 4 ca. 12. Cypr li. 2 ad Quir. cap. 1. Againe the signe of the Crosse is proued by S. Mathewe in the daie of Iudgment the signe of the Sonne of man shall appeare as Origines Chrisostome Theophilactus Euthymius Hillarius Beda Cyrill Hieroso S. Aug. doe declare and all the rest doe testifie the same S. Cyprian doth teach that the signe of the Crosse is so expedient as in old tyme the signe Tau Ezec. 9. which place S. HieroÌ„ expoundinge saith that in the beginninge the letter Tau was like a Crosse Origines Tertulian and Cyprian holde that such as were liuinge in any battayle were sett downe by this letter T. and such as were dead were described by this letter O. The reuerence of the Crosse is proued also by the reuerence that Constantine the great and other Christian Emperors did exhibite towardes the same as stamping it in their monies and gould puttinge it in their ensignes carryinge it before them and as holie Doctors doe say that in thinges naturall it is of great vertue Amb. ser 56. Ruf. li. 12. hist. 2. cap. 29. as Iustinus Apologia 2. Ambr. ser 56. for the signe
scriptures to our auncestors to aske knowledge of them Interroga patres tuos Deut. 32. Eccles 8. dicent tibi c. aske thy Fathers and they shall declare vnto thee and thy auncestors Eccles 8. and they will tell thee Non te praetereat narratio seniorum ipsi enim c. Omitt not to heare thine elders for they haue learned of their parents that of them you may learne vnderstandinge Prou. 2â— Non transgrediaris terminos antiquos quos posuerunt parentes Doe not you transgresse the old limittes which your pareÌ„ts haue prescribed Are not the Rechabites praised for followinge the tradition and preceptes of Ionadab Haec dicit Deus exercituuÌ„ Hier. 35.18 pro eo quod obedistis praecepto Ionadab patris vestri c. Thus saith the Lord of hoastes because that you haue obeyed the precepte of Ionadab your father and haue kepte all his commaundements therfore the Lord of hoastes the God of Israell saith there shall not faile one of the stirpe of Ionadab the sonne of Rechab that shall stande in my presence 7. In the dolfull and damnable debate and discorde that Martyne Luther Caluine and others haue raised vp by which they plunged themselues and the worlde into such an intricat laberinth of errors and heresies where shall the poore silly sheepe haue resolution of their doubts but of their parentes and pastors which God hath placed in his churche to gouerne and directe his flocke from all errors shall not the children beleeue their fathers and the sheepe their pastors Wee must not only flie vnto the scriptures as S. Vincentius Lyrinensis saith Vincent 9 â—eres c. 1. but vnto traditioÌ„ of the catholique church notwithstandinge saith he in that place that the scriptures are of themselues sufficient yet saith he because all men doe not conceaue the loftines of the scripture a like but accordinge to euery mans phantasticall censure and humorous passion as soe many heades soe many mindes for men as they be deuided in sects or factions soe they deuide the sense of the scriptures Nouatianus Photinus Sabellius Donatus Arrius Eunomius Macedonius Apollinaris Priscilianus Iouianus and Pellagius haue eche of them grounded their proper heresies vpon the scripture Nan videas eos volare per singula quaeque sanctae legis volumina sacrae scripturae You may see them flie ouer all the bookes of the holie lawe both in publique and priuate in their sermons in their bookes in their banquettes in tauernes in the streate nothinge did they euer produce which was not shadowed by the scriptures for they knewe verie well that their errors coulde neuer be pleasing vnto the people without the scriptures with which as with sweete water they sprinckle the same euen as soure drincke is teÌ„pered with sweet honny so as when children drincke therof hauinge once felte the sweetnes they haue noe loathsomnes of it though neuer soe bitter But the more scripture they bring the more wee ought to feare them saith S. Vincentius and to shunne them Magnopere curandum est in ipsa Ecclesia Catholica vt id teneamus quod vbique quod semper quod ab omnibus creditum est For in the catholique church wee must alwayes beware that wee keepe that which is beleeued alwayes euerie where and of euerie body haec est verè propriè Catholica which is properlie and trulie catholique And in the 9. chapter he saith Quo quisque religiosior est eò promptius nouellis adinuentionibus contrariatur the more vertuous that a man is the more prompte ready he opposeth himselfe against newe inuentions and soe he saith our maister S. Stephen in his epistles to the Bishoppes of Affricke touching rebaptisinge of infants that were baptized by heretiques nihil innouandum est nisi quod traditum est Apud Cypri li. 2. cap. 7. the good and religious man would haue vs children to inuente noe religion but what wee haue receaued of our fathers and whose steppes he would haue vs to followe in all thinges 8. This said author expoundinge 1. Timoth. depositum custodi keepe in depositum what I haue left in your custodie the religion and the obseruation thereof that I deliuered vnto you shunninge prophane noueltie of voices he doth not saye shunn antiquitie or ancientie or continuance but noueltie and innouation of thinges nam si vitanda est nouitas tenenda est antiquitas c. For if wee oughte to auoide noueltie wee shoulde imbrace antiquitie if noueltie be a prophane thinge antiquitie is a sacred thinge keepe the depositum saith he which is giuen vnto thee and to the whole church to be kepte from theeues and enemies least they should sowe cockell or darnell amouÌ„gest the cleane wheate The depositum which you haue receaued not which you haue inuented The deposituÌ„ which is not coyned by thy witt but deliuered by my doctrine Not any mans priuate vsurpation but the common and vniuersall tradition in which you are not the author but the keeper not the instituâ—or but the follower not the mayster but the disciple The depositum saith he Catholicae fidei talentum keepe the talent of the catholique religion vnspotted Exod. 36. inuiolable and vndefiled by you saith he the rosarie of the spirituall tabernacle Pretiosas diuini dogmatis geÌ„mas exculpe fideliter comptè VinceÌ„tius cap. 27. adoâ—â—a sapienter adijce splendorem gratiam venustatem do you garnish turne faithfully and adorne with the pretious Iewell of the diuine decree doe you add therunto splendor grace and beautie 6. All this I haue alleadged out of Vincentius Lyrinensis word by word for his whole booke against heresies hath noe other obiecte but the tradition of our auncestors by which he confuteth and conuinceth the prophane noueltie of heretiques and their arrogant insolent ostentation of scriptures vpon which they grounde all their hereticall cauillation which as all our forfathers before vs soe wee after them doe finde by experience that the interpretation and meaninge thereof as they doe produce them is of greater difficultie then the controuersie it selfe the fathers did vrge them with a shorter way by askinge Hil. 2. ad Const Aug. lib. â— de trinitate cap. 3. quid prius posterius what is first and laste for that heresie is grounded in noueltie and euer cometh after the Catholique trueth first planted And for that euerie heresie pretendeth his heresie to be auncient and from the Apostles the fathers doe alleadge that this trueth muste not onlye be eldeste but also must haue continewed from tyme to tyme at the leaste with the greatest parte of Christians Tertul. li. aduers prax c. 20 And therfore Tertulian saith lib. De praescriptione quod apud multos vnum inuenitur non est erratum sed traditum that wherin moste men doe agree vppon it is not an erronious opinion but a common tradition For the Church of God is a most liuely ghospell for with the Apostles there was the Church of
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
althoughe that poore priests that serue at the Alter accordinge to the scripture must liue by the alter S. Thomas saith that indulgence may proffit one two manner of wayes D. Thom. Supple 3. p. q. 61. artic 10. scip q. ar 1. q. 16. ar 3. First principally and directly it proffits him that receaues the indulgence vid. when he doth that for the which indulgences are graunted as when he visitts the sepulcher of some Saincts Secondarilie and indirectly the indulgences doe proffitt one when for his sake one performed that which was the cause of grauntinge the indulgence But if the forme of the indulgeÌ„ce be such as whosoeuer that will perfourme this or that he that accomplisheth the same shall haue the indulgence he cannot transfer the fruit of the indulgence vnto another because he cannot applie the vniuersall intention of the church by which all comon and vniuersall suffrages are comunicated and applied but if the indulgence be of that fourme that whosoeuer doth this or that 〈◊〉 for his father or any other that he thinckes good that is detained in purgatorie shall haue so much indulgence such an indulgence is not onlie available for the liuinge but also for the dead for the church hath asmuch power to conferr and bestowe the fruict of her comon suffrage vnto which the indulgence doth relie vppon the dead as vpoÌ„ the liuing thus far S. Thomas as aforsaid And soe saint Augustine saith that the suffrages doe proffit those that are in a meane betwixt good badd but such as S. Thom. saith are in purgatorie for the paines of purgatorie are to supplie the satisfaction which was not fully accomplished in this life and soe the worke of one may satisfie for another whether he be dead or aliue Greg. lib. moralium c. 23. for as S. Gregorie saith God doth change his sentence but not his councell as may appeare of the Niniuites Achab and Ezechias against whome Godes sentence beinge giuen was changed and reuoked by his mercie Whether it be against the lawe of God to forbid Priestes to marrie and whether vowes and votaries are rather the inuention of men then the ordinance of God CHAPTER III. IOuinian aboue 1000. yeares a goe 1. Tim. 4. alleadged S. Paule as protestants doe now saying that time should come when men erringe in faith should prohibit marriadge by which doctrine many Nunnes at Rome as S. Hierom against Iouinian and S. Aug. Aug. lib. de haeresib in his booke affirmeth were mislead and brake their vowes and rann headlonge vnto all turpitude of sensualitie But this text of holie scripture Tertul. li. Praescrip Chrys 12. in 1. Tim. Irene lib. Aug. heres 25. 40 Hiero c. 1. conâ—ra Iouini Epha 5. Ele. 1. ep 17. Ber. serm 60. in caÌ„t is expounded aswell by those fathers as by others that he meant of such as should say that mariadge in his owne nature should be euill as the old hereticks said Tatian Marcian Manicheus with their disciples Eucratites Patricians Eubionites Priscilianists and others Yea the Church doth reuerence matrimonie beinge one of her 7. SacrameÌ„ts more then protestantes for they make noe Sacrament thereof and shee doth only forbidd breach of profession and violatinge of a vowe made once to Christe 2. Another place they alleadge against the vowe of Chastitie 1. Cor. 7. which is that of S. Paule Melius est nubere quam vri it is better to marrie then to burne but this is spoken of such as are free persons and not of professed persons as all writers doe expound Soe Saint Gregorie saith if they cannot suffer the tempestuous waues of tentation without wreake of their saluation let them betake them to the porte of marriadge for it is written Melius est nubere quam vri it is better to marry then to burne S. Ambrose vpon this place hath these woordes Vri est desiderijs agi vinci ne vincamur autem in nostra potestate est per Dei gratiam to burne is to be vexed with concupiscence but that wee may not be ouercomme is in our owne power by Godes grace But this is noe new practise of malignaÌ„t heretiques to mantaine detestable luxurie vnder the coller of lawfull matrimonie For as Eusebius saith of the heretick Cerinthus because he was giuen to the bellye and sensualitie he framed and coined scripture accordinge to his vitious fancie The said Iouinian saith Raro â—eâ—unate crebrius nubite fast seldome marrie often He and Vigilantius said that there was noe difference betwixt virginitie and marriadge Iulian the Apostate setteth downe by lawe as our Apostates set forth by preachinge the rauishing of virgins the deflouringe of sacred Nunnes the breaking of vowes made vnto God the compellinge of votaries dedicated to his sacred seruice to forsake and leaue of what they haue solemly promised and firmlie purposed 3. But S. Mathewe saith that the Apostles forsooke all and followed Christ yet our newe ghospellers forsooke Christ and tooke the word only vppon these wordes Melius est nubere quam vri better it is to marrie then to burne I would they would vse S. Paule his medecine against their burninge concupiscence 1. Cor. 9. Castigo corpus meum c. I chastice my bodie and I reduce my fâ—esh in the seruitude of the spiritt least that preachinge pennaunce vnto others I should become reprobate my selfe Dauid also did vse the same when he said Psal 68. Operiam in ieiunio animam meam posui vestimentum meum â—ilicium I couer my soule with fastinge and my bodie with a heare cloathe doe you but so and yow shall haue godes grace to resiste all the occasions of the world temptatioÌ„s of the deuill and asurementes of the flesh as S. Paule had vnto whome God said Sufficit tibi gratia mea 2. Cor. 12. it sufficeth to haue my grace God is faithfull who will not suffer vs to be tempted aboue our strenght for as Christ saith the kingdome of heauen suffereth violence and none can gett it but by force nemo coronabitur c. none shal be crowned vnlesse he shall fight lawfully Therfore S. Gregorie saith Fortitudo iustorum est carnem vincere c. The fortitude of the iust is to master his fleshe to resiste the appetites of his proper will to extinguish and despise the delightes of this life I would they had taken example by the serpent who to cast off her old skin fasteth three dayes and then doth wreast her bodie through a narrowe hoale and soe doth cast away the old rugged and withered skinne and a newe presentlie doth growe and so S. Paule bids vs to doe the like when he saith Induite nouum hominem put on the new man which was created accodinge to Godes Image in iustice and sanctitie of life for he said in another place that our sanctification is the will of God that we should abstaine from fornication and that by the narrowe way of pennaunce wee must enter into
Ierusalem but the vniuersall church cannot erre therfore the generall councells cannot erre For Atha S. Epipha Euseb S. August doe call the generall councells the congregation of the whole world and the consent of the vniuersall churche All such places of scripture as doe proue that the Pope cannot err in the definition of faith proues also that the generall or nationall councell assembled by his authority cannot erre Also such places of scripture as proues and teaches that wee ought to reuerence Bishopps as Pastors to heare them as maisters followe them as captaines he that heareth yow heareth me c. obey your rulers be subiect vnto them and imbrace their doctrine with many such places all which doe argue that they cannot deceaue vs or if they doe wee may attribut the blame to our Sauiour that bids vs to obey them and imbrace their doctrine Atha epi. Epist. Epiph heres 77 Aug. 162. Nemo ca. de summa trinit fide catho Gela ep ad Episc Sardinia 5. This same is proued by the fathers that the difinition of a generall councell is the last iudgment of the church from which there is noe appellation as Athana and Epiphanius and others with S. Augustine doe affirme and soe Leo the Pope requested the Emperor Martianus saying that the definition of the generall councell should neuer be brought in question which the said Martianus established by lawe The same also Gelasius the Pope decreed in the councell of Ephesus circa finem and in the councell of Calchedon Act 5. Canone vlt. Moreouer the fathers and all councells doe teach that they are excomunicated and ought to be countted heretiques that doe not rest themselues vpon generall councells and therfore all generall councells doe pronouÌ„ce Anathema I meane the sore censure of excommunication against such as doe contradict the finall decree of generall councells as Athanasius doth wittnesse of the couÌ„cell of Nice Athan in epist ad Episcopos Afriâ—ae S. Grâ—gor Nazianz. in epistola priori ad ClidoniuÌ„ Leo epist ad Anatâ—lium and soe it is in all other councells Grego Nazianz. doth write when the Apolinaristes denied that they were not heretiques and that they were receaued in a catholique councell said let them shewe this and wee wil be contented S. Leo writinge to the emperor or Leon said they ought not to be accounted catholique that doe resiste the councell of Calcedon And soe he writes the like to Anatolius and S. Basil writes that they ought to be suspected of heresie Basil ep 78. that doe cal in question the determination of the councell of Nice S. Augustine did excuse S. Cyprian of heresie Aug. li. 1. de bap ca. 18. because noe generall councell defined any thinge to the contrary towchinge the baptisme of heretiques Also S. Gregorie pronounced excommmunicatioÌ„ against all that would not receaue the decree of generall councells Greg. li. 1. epist 24. Constantine the great in his epistle to the churches Apud Euseb l. 3. de vit Const Atha ep ad Episc Africanos Cyrill l. 1. de trinit Leo epist 53. ad AnatoliuÌ„ 54 ad MartianuÌ„ ep 37. ad LeoneÌ„ Auâ— Gre. lib. 1. ep 14 Nice epist ad MichaeleÌ„ Ambros epist 32. called the decree of the councell of Nice celestiall preceptes Athanasius also said that the decree of the church was the diuine precept which should remaine for euer S. Cyrill calles it the diuine iuste and holie oracle S. Leo saith that the Canons thereof were ordained by the holie ghoast and that the councell of Calcedon was assembled by the holy spiritt S. Gregorie also saith that he reuerenceth the first 4. generall councells as the 4. Euangelistes Nicholaus the first also saith that the decrees of generall councells are inspired by the holy ghoast S. Ambrose doth affirme that wee should rather die than wee should departe from the definitions of generall councells I will saith he followe the decree of the councell of Nice from the which neither death not sword shall separat me S. Hillarie suffred banishment for the faith of the councell of Nice Hilar. in fine lib de Synod Victor in libris trib de perâ—ec Vandalic Hier. lib. cont Luciferanos Victor Africanus describeth many worthy martires which suffred for the decree and definition of the faith sett downe and explicated in the councell of Nice S. Hierom also speakinge of Athanasius and S. Hillarie and other holy confessors saie How could they doe any thinge against the councell of Nice for the which they suffred banishment 6. This is proued by reason for first if the generall couÌ„cells should err ther should be noe certaine or setled iudgment in the church by which controuersie should be determined and descided and by which the vnitie and concord of the church should be preserued for which generall councells were ordained Secondly if there were not an infallible iudgment of these generall councells then the Arians had not bene condemned for heretiques for sayinge the councell of Nice did erre nor Macedonius for an heretique for sayinge the councell of Chalcedon did err nor Nestorius for an heretick for sayinge the councell of Ephesus did err nor Eutiches for sayinge the councell of Chalcedon did erre Thirdly wee should haue noe certaintie of many bookes of the holie scriptures as of S. Paule to the Hebrewes the 2. epistle of S. Peter the third of S. Iohn S. Iames his epistle S. Iude and the Apocalipes they beinge called in question vntill the trueth of them was made knowen by generall councells That the catolique church in those thing shee doth propound to the christians to beleeue whether they be contained in the Scriptures or not cannot erre CHAPTER II. THis is proued by scripture Ad Tim. 3 Ephes 5. Apoca 21 Psal 79. Isa 2. Matt. 13. 1. Cor 12. Ephe. 1. for that the church of Christe is the firmament and piller of truethe the spouse of Christe the holly cittie a fruitfull vineyarde a highe mountaine a direct way the only doâ—e the kingdome of heauen the bodie of Christe and multitude vnto whome the holie ghoaste is promised is gouerned of Christe beinge her head and of the holy ghoast beinge her soule as it is sett downe by S. Paule saying Ephe. 4. He gaue him as a head aboue euerie church which is his bodie And in another place he said one head and one spirite and he said as the husbaÌ„d is the head of the wife soe also Christ is the head of his church for if the church had bene impeached of error that imputation should be saide on Christe and the holie ghoaste therfore Christ did instruct her by his said holie spirite sayinge the spirite of trueth shall teach yow all trueth Ioh. 16. Againe wee are bounde vnder paine of excommunication to beleue the church in all things as may appeare by S. Math. If he will not heare the church Matt. 18. let him be vnto you as an ethnick and a
the sepulchers of sainctes to be reuerenced and worshipped and said moreouer that the praiers of the holy martyrs profitts nothinge after this life imitatinge herin wicked Porphiry and Eunomius by callinge them the sorcerie of diuills Aug. de ecclesiasticis dogma tibus c. 73. therfore S. Augustine did condemne VigilaÌ„tius Aerius did barcke against prayers and suffrages of the dead and maketh noe difference betwixt priestes and Bishopps The Peputians would haue women to be priestes vnto whome they haue attributed all principalitie August de haeres 27. as the Protestantes haue done to Queene Elizabeth Anno 1. Parl. c. 1. Luther tomo 2. li. de captiuit Baby Aug. Homil 50. de Socrat. hist l. 4. Cap. 23. Ambr. de penit li. 1. cap. 2. Of the same heresie also were condemned Eunomius as the said S. August de heresi heres 54. de haeres ad Luther Nouatus was condemned for an heretique by saint Augustine and saint Ambrose for denyinge poure of absoluinge sinnes vnto the priests and confirmation to Bishopps as saint Cyprian doth wittnes lib. 4. epist. 2. Theodoret. lib. 3. de haereticis The Pelagians denyed original sinne in infantes and taught that baptisme is not necessarie for them as saint Augustine writeth Aug. here 's 88. 3. S. Augustine and saint Optatus doe putt the Donatistes in the rancke of heretiques Aug. de heres 69. de vnitate eccle lib. contlitteras Petul. Opta lib. â— Cal. inst l. 4. cap. 15. Optat l. 2. Theod. Dra. 5. for sayinge that the churche fayled in the whole world and that it remayned amoungest themselues in Affrique the like Caluine saith of the Catholique churche Those Donatistes did cast the blessed Sacrament vnto doggs burne churches and breake alters tooke away all church ornamentes as you doe they abolished the sacrifice of the Masse as you doe of which kinde of people Ignatius sayeth there hath bene some that would not away with sacrifices and oblations because they confessed not the Euchariste to be the flesh of our Sauiour Iesu Christe Arrius Nestorius S. Aug. lib. contrâ— MaximuÌ„ Atha p. 488. ExempluÌ„ Synodale Dioscorus Eutiches as saint Augustine and saint Athanasius saye and as it is alleadged in the 7. generall councell act 1. denied all traditions and the wittnesses of the fathers they said alsoe they would allowe nothinge but the scriptures sayinge What scripture doth proue that the sonne is consubstantiall or coessentiall with the Father the same alsoe did Simon Magus saye 4. With Symon Magus Valentinus Aug. here 's 4.6 Clemens Alexandrinus li. 3 recognitionum Tertul. de prâ—script and Manicheus you denie free will With Flornius and with Symon Magus you affirme God to be author of all euill as S. Augustine Clemens Alexandrinus Tertulian saye of the said Symon Magus With Constantius you saye that euerie Ciuill Prince ought to be head of the churche accordinge to Euseb lib. 3. Atha epi. ad solitariam vitaÌ„ degentes Hilar. lib. ad ConstaÌ„tium ex li. qui incipit tempus est loquendi Wherfore S. Athanasius called him antechrist and the abhomination of desolation of whome alsoe S. Hillarie saith these woordes I tell you when I shall speake vnto you that I speake to Nero that Decius Maximianus shal heare me you fight against God you thunder against the church you persecute the Saincts you take awaye the Religion of Christe you are not onlye the Tyrant of men but of God you doe preuent antechrist and worcke his misteries you coyne faith liuing without faith thou of all men the most wicked this he spoake to him in his life time 5. With Marcius and Manicheus and other heretiques you condemne manny bookes of the scriptures which would not receaue the scriptures Nisi cum adiectionibus detractionibus factis but with cuttinge maÌ„glinge of them You take away Chrisme with Nouatus who denied the holye ghoaste With Iouinian as S. Augustine saith of him you take away pennaunce from the church who said also that all sinnes were equall Also with Pelagius yow take away the Sacrament of orders and priest-hoode with Petrus Abalardus Wicleffe and Hus all vocall prayers And with the Armenians you say that matrimonie is noe Sacrament You take away generall councells with the Arians that would not obey the councell of Nice With Nestorius that would not obey the councell of Ephesus with Eutiches and Dioscorus that would not obey the councell of Chalcedon Aug lib. de haeresibus With Iouinianus as saint Augustine wittnesseth you eate all meates euerie daye without any obseruation of dayes or difference of meate you doe the like obseruinge noe faste Caluine tooke away singinge from the church with the heretique Hillarus Aug. li. 11 retract Ambr. in quadam orat cont MaxentiuÌ„ de Basilicis tradeÌ„dis quae ponitur in lib 5. sententiaruÌ„ as saint Augustine and saint Ambrose say when Christe is praysed the Arrians are madd With Iouinian you say that all which be in heauen are equall in glorie because all iuste persons are equall in this life in merittes and all sinners are equall in sinnes With the Catharies you denie all sacraments With the heretiques called Lamprini you take away vowes and votaries With the Eustachians yow take away churches and alters dedicated to martirs 6. Againe Epist 75. with the Eutichian heretiques yow take away oblations sacrifice and chrisme as Leo the Pope complained by his letters to Martianus the Emperor epist 75. where he saith Intercepta est sacrificij oblatio desecit chrismatis sanctificatio The oblation of the sacrifice is intercepted and hallowinge of the chrisme faileth And as in the time of Antechriste as that auncient holy father and constant Martyr Hipolitus that liued in the yeare of our Lord 220. saith Ecclesiarum aedes sacrae tigurij instar erint praetâ—osum corpus sanguis Christi in diebus illis nâ—n extabit c the church shall be like cottadges the blessed body and blood of Christ shall not be seene the Masse shal be vtterly defaced soe as yow seeme to be the precursours of this beast For with the Donatists as Optatus writeth yow giue the blessed Sacrament to dogges the chrismatorie with the sacred chrisme yow violentlie cast vpon the grounde with them also yow breake alters with them also and with the Arrians of Affricke as Victor saith yow ouerthrowe churches monasteries and chappels and as they made shirtes and briches of the â—estimentes and alter cloathes burned bookes spoiled churches of their ornamentes as appeared in an epistle by the bishoppes of Egipte to Marcus the Pope and as Nazianzenus saith misteria verterunt 〈◊〉 commedias the misteries of our religioÌ„ they turned to playes and comedies euen soe doe you the like 7. Againe you refuse with these heretiques to come to the generall councells to giue an accompte of your doinges as saint Augustine saith of them With 〈◊〉 buchodonozer the kinge of Babilon and
both a sacrifice and a Sacrament fol. 286 CHAP. III. Whether the Catholique Church commit offence in leaning to the litterall sense of Christs wordes in the blessed Sacrament of the Altar fol. 318 Lib. VI. CHAP. I. That there is a purgatory which is proued aswell by Scriptures and auncient Fathers as also euen by testimonies of Protestants themselues fol. 350 CHAP. II. Touching the Popes Authority in releasinge of soules out of purgatory fol. 359 CHAP. III. Whether it be against the lawe of God to forbid Priestes to marry and whether vowes and votaries are rather the inuentiōs of men then the ordinance of God fol. 363 CHAP. IV. Whether we ought to confesse our sinnes to priests and whether that priests cannot remitt or forgiue them fol. 372 CHAP. V. Whether fasting from one sorte of meate more then from another or for to vse any obseruation therein be superstitious according as protestants doe affirme fol. 377 Lib. VII CHAP. I. Whether the Protestant assertion be true which affirmeth that generall councells can erre fol. 386 CHAP. II. That the catholique church in those things shee doth propound to the christians to beleeue whether they be contained in the Scriptures or not cannot erre fol 395 CHAP. III. Whether Catholiques are to be charged with arrogancie for thinking that their church cannot faile fol. 396 CHAP. IV. That this Church which shall neuer be hid but remaine visible is manifest by the parable of Christ our Lord. fol. 402 CHAP. I. Li. VIII Whether that papistes doe amisse in hauinge their churches and monasteries soe sumptuous their alters and ornamentes so riche and ecclesiasticall possessions so great the poore wanting the same fol. 407 CHAP. II. Of the vnhappy endes and other punishments by which God doth chastice those that presume to robb Churches or otherwise to prophane and abuse sacred things fol. 416 CHAP. III. A prosecution of the last chapter fol. 426 CHAP. IV. Whether the kinge may take away church liuinges at his pleasure And whether as he is absolute kinge of the temporall goodes of his subiects he be so also of the Churche churche liuinges fol. 440 Lib. IX CHAP. I. That the protestant religion whose principall foundation and groundes are these articles aforesaid is nothing else then a denyinge of all Religion and piety and a renewinge of all heresies fol. 447 CHAP. II. That no iot or sillable of Christian religion ought to be counted a thinge indifferent or of smale moment and that whosoeuer doth not agree with the Catholique church in all pointes of beleefe cannot be saued fol. 459 CHAP. III. That the new Religion for that it takes away all religion is worse then that of the Turckes and Gentiles fol. 452 Lib. X. CHAP. I. An answer vnto Protestants barking against the religious institutions of holy Orders saying that religious vocations were not instituted by our Sauiour fol. 467 CHAP. II. That the Apostles and their followers in the primitiue church followed this estate of perfection fol. 473 CHAP. III. Of the increase of religious orders and how the same continued from time to time vntill our dayes fol. 476 CHAP. IV. That preestes in the primitiue churh euen from the Apostles time were religiouse and obserued religious order of life fol. 486 CHAP. V. Of the multitude of religious persons fol. 491 CHAP. VI. Of many great and eminent men who forsooke and contemned the world to become religious fol. 499 CHAP. VII Of Emperors Kinges and Princes who forsooke the world to become religious fol. 504 CHAP. VIII Of Empresses Queenes and Princes who likewise forsooke the world to become religious fol. 518 CHAP. IX How greatly religious people fructify vnto God and to his Church and that they are the best labourers which are therein fol. 525 Lib. XI CHAP. I. The name of those that suffred death by the Gewses of Flanders where the protestantes are soe called fol. 534 CHAP. II. Certaine cruell and bloody factes committed in Fraūce against the Catholikes by those that the vulgar sorte doe cal Hugonotes from the tyme that they stirred rebellion against the kinge Anno 1562 fol. 544. A Catalogue of those that suffered death as wel vnder king Henry as Queene Elizabeth and king Iames from the yeare of our Lord 1535. and 27. of king Henryes raigne vnto the yeere 1620. fol. 555 CHAP. III. A Compendiū of the martyrs and confessors of Ireland vnder Queene Elizabeth fol. 569 Lib. XII CHAP. I. Euery sect of heresies challinging vnto thēselues the trewe and Catholique church there is here set downe the true notes and markes by which the same may be discerned fol. 587 CHAP. II. That there are many excellencies and effectes which should allure euery one to follow and imbrace the Catholique religion And contrariwise many inconueniences and blasphemies which the new religion houldeth and teacheth The first excellencies fol. 609 CHAP. III. The 2. excellency is the pure and hollie doctrine which it professeth fol. 610 CHAP. IV. The 3. Excellencie is most diuine Sacraments which confer grace fol. 613. CHAP. V. The 4. Excellencie is to fauor the good and to punish the wicked fol. 616. CHAP. VI. The 5. Excellencie is the conuersion of all nations vnto Christe and driuing Idolatrie out of the world ibid. CHAP. VII The 6. Excellencie of the catholique Religion is that the same is proued and auerred by so many good witnesses as sacred and learned doctors blessed saincts martyrs and generall counsells fol. 617. APPROBATIO Hic Liber cui Titulus The Theater of Catholicke and Protestant Religion nihil continet quod fidei vel moribus aduersatur quin potius multa quae tam ad fidem Catholicam stabiliendam quam ad haereses huius temporis impugnandas optimè inseruiunt Matthaeus Kellisonus S. Theol. Doct. WHETHER THE RELIGION WHlCH Protestants professe be a new Religion or whether the Romish Religion be new and that of the Protestant be ancient and ould CHAPTER I. 1. IF Protestants were of sound iudgment or nott distracted of their wittes they would neuer suppose much lesse auerre so manifest an vntruth as that the religion of the church of Rome is a new religion or defend an absurditie so egregious as Protestant religion to be the more auncient Wherfore this first assertion being so euident and knowen an vntruth such as doe follow are the lesse to be beleeued 2. It is well knowen that before these 80. or 100. yeares all Christendome did imbrace the catholike Roman religion so that it was terra vnius labii Gen. 11. Act. 4. as it is written in Genesis a countrie of one language and one speeche and as we reade of the christians in the Actes of the Apostles that first beleeued in Christ that they were of one hart and of one accord and as one God was honored and worshipped of all soe one faith was embraced of all they obserued one order of administration of the Sacraments they vsed and kepte one obseruation of ceremonies all were called Christians