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
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
it for the protestants Maketh it not so euidently for Intercession of Saintes that they haue no shift to answere it but by denying the Booke Whereby they doe plainely shew forth to all men which be but indifferent that the cause why they denie not the other Scriptures yea the Gospell it selfe is not for anie reuerence that they beare therto but only because they thinke that they haue inuented stuftes good enough to blind the world and to make shew of answere to the places which out of the same we aleage against them To be briefe the Visions most certaine which might be here brought foorth and that for verie manie other points of our doctrine besides the foresaid are innumerable in euery age since Christs time in great aboundance certaine of our owne time and countrie I may not omit A man there is in England that hauing beene very long a Protestant although much solicited to the contrarie and being on a time about fiue yeares agoe at the point of death ventred in that extremitie to tempt God to aske for a signe that hee would be mercifull vnto him shew him the true vvay that Quanquam sciâ—m somnia ridicula visiones ineptas quibusdam videri sed vtique illis qui malunt contra Sacerdotes credere quam Sacerdoti Sed nihil mirum quando de Ioseph fratres sui dixerint Cyp. lib. 1. Epi. 9. seu Epi. 66. in noua edit Ecce somniator ille venit c. Howbeit I know as Saint Cyprian saith that dreames to certaine seeme ridiculous and Visions foolish but verily to such as had rather to beleeue against Priests then to beleeue the Priest But no meruaile seeing that of Ioseph his brethren said See yonder commeth the dreamer Gen. 27. c. Scriptures VVHOSOEVER at anie time haue taught doctrine so plainlie repugnant to the Holie Scriptures that for the maintenance thereof they were faine to denie bookes of the saide Scriptures and that after such bookes vvere once euidently knowen or by the Church approued for Canonicall most certainely or that for the same cause they vvere faine to say the Scriptures to haue bin falsified corrupted they whatsoeuer they were and how soeuer for a time they deceaued some wretched persons or Countries Heretikes they were vndoubtedly and euermore in the end so prooued Read the ancient writers against Heresies Ireneus Epiphanius Philastrius Saint Augustine vvith all the Ecclesiasticall Histories and see whether that all that so did were not such as I say namely Simon Magus Basilides Carpocrates Valentinus Cerdon Marcion Apelles Seuerus the Manichees the Ebionites the Helchesites the Arrians the Aetians and such others all detestable Heretikes by the iudgement now and many hundred yeares afore of the whole world and all stubborne deniers of certaine approued Canonicall Scriptures such especially as to their wicked doctrine were most plainly contrarie For example the Ebionites Iren. 1. ad hers ca. 26. because they would haue vs to be both Iewes and Christians Eus 3. Ec. hist ca. 27 circumcised baptized togeather denied stiflie and most impudently all S. Paules Epistles as directlie written against that Heresie Epiph. 1. haer 30. plainly testifying that by Christ wee are all deliuered from that law The Manichees likewise because they would that the holy Ghost Aug. de vtil cre Cap. 3. which Christ promised to send vnto his Disciples came to vs by the Author of their Sect named Manicheus they denied the acts of the Apostles for that in them Christes promise is said to haue beene fulfilled ten dayes after his Ascention certaine hundred years before that Manicheus was borne And do not the Heretikes of this time play vs the very same part Doe they not denie the Canonical most certaine Scripture of the Machabees Aug. 2. doct Chr. cap. 5. for none other cause but for that they cannot otherwise auoide the most plaine testimonies thereof that are there against their Heresies As concerning praying for the dead Sancta salubris est cogitatio pro dâ—functis exorare 2. Macc. 12. vt a peccatis soluantur An holy and an wholsome meaning it is to pray for the dead that they may be loosed of their sins Likewise concerning prayer of Saintes for vs Multum orat pro populo vniuersa sansta ciuitate 2. Macc. 15. Ieremias Propheta Dei Ieremie the Prophet of God praieth much for the people for all the holie Citie To whom in defense of this booke we say De praen SaÌ„ct ca. 14. as Saint Augustine said to certaine that denied a testimonie of the booke of wisdome Tanquam non de libro Canonico adhibitum as taken by hym out of a booke that is not Canonicall Thus he saieth Non debuit repudiari senteÌ„tia libri Sapientiae qui meruit in Ecclesia Christi de gradu Lectorum Ecclesiae Christi tam loÌ„ga annositate recitari ab omnibus Christianis ab Episcopis vsque ad extremos laicos fideles poenitentes catechumenos cum veneratione diuinae authoritatis audiri They should not reiect the saying of the boke of wisedom which booke in the Church of Christ hath deserued so long a rew of yeares to be recited out of the steppe whereon the Lectours of the Church of Christ do stand to read the lessons and vvith worship belonging to a booke of diuine authoritie to be heard of all Christyan men from Bishopps euen to the lowest sort of lay-men faithfull penitents and Catechumenes Etiam temporibus proximi Apostolorum egregij tractatores eum testem adhibentes nihil se adhibere nisi diuinum testimonium crediderint Also the notable Interpreters or Fathers that liued next to the Apostles times when they brought foorth that booke for witnesse nothing did they beleeue them-selues to bring foorth but Gods own witnesse Do they not againe deny the Epistle of Saint Iames in Luther their man of God bycause it is against their Heresie of Iustification by faith only and not by workes Iac. 1. saying most plainly Ex operibus iustificatur homo non ex fide tantum By vvorkes a man is iustified and not by faith only Doe they not likewise in Beza Beza in Lac 22. novv their Oracle at Geneua say that Saint Lukes Gospel is falsified where it hath Hic est Calix qui pro vobis fundetur This is the Chalice shed for you bycause it most manifestly vvitnesseth against theÌ„ the Real presence of Christs blood in the Chalice the chalice being therefore of Saint Luke said to be shed for vs bycause that which is in the Chalice is shed for vs and not vvine nor none other thing shed for vs but only Christs most precious blood If in these pointes they like not their Beza nor their Luther why will they seeme to be their folowers why do they not as we doe for the same condemne them Is not one false poynt of the Arrians sufficient to vs to condemne the Arrians
ioyne vvith mee issue vpon this who will They were alwaies Schismatikes and Heretikes I say that pretended the common knowen Church at any time to haue failed and that stubbornely resisted the same And therfore Protestants and Puritans be such and for such of our Countrie and of all the world wil one day be takē Which God graunt of his mercy spedily that they bring no more poore soules to hell The Churches Practise TO this former obseruation of finding out the truth by the Churches iudgement as well vvhich novv is as which was in the first beginning being both but one Church no lesse then one Tree it is that vvas planted 16. hundred yeares ago and euer since that time groweth vp and spreadeth it selfe vpon euery side abrod may be ioyned another no lesse infallible and more sensible way by obseruatiō of the churches vse and practise Which way is so certaine and so vndoubted 1. Cor. 11. that S. Paule himselfe after that to proue that women should not be bare headed and vncouered in the Churches hee had vsed all kinds of arguments taken out of theyr creation of significations of similitudes of Scriptures of naturall reason to put the matter out of all peraduenture if any man perhappes would contentiously denie the said his arguments to this inuincible Fort hee recoyleth saying Si quis autem videtur contentiosus esse nos talem consuetudinem non habemus neque Ecclesiae Dei But and if any man doe seeme to be contentious wee haue no such custome for women to pray vncouered nor the Church or Churches of God And conformably to this said S. Augustine likewise for the same cause Ep. 118. cap. 5. Si quid tota per orbem frequentat Ecclesia hoc quin ita faciendū sit disputare insolentissimae insaniae est If the whole Church throughout the world doe vse any thing only to cal it in question whether that thing should be so done is a point of most proude or most straunge madnesse And therefore against the Pelagians hee maketh verie commonly his argumentes out of the Churches Practise Ep. 105. prouing that childrē be borne in sinne because the Churches Practise is to Baptize them for remission of Sinnes And this Practise he calleth Pondus veritatis weight of truth apertissimam molem veritatis a most plaine huge great bignes of truth Because likewise by the Churches practise exorcizantur exufflantur infantes in the ceremonies of Baptisme children are exorcized blowen vpō quiae Diabolus eis dominatur per quid nisi per peccatū because the diuell hath power ouer them by what but by sin And of this practise he boldly sayeth Secundum suam calliditatem non inueniunt quid ad hoc respondeant the Pelagians with all theyr craft finde not what to this to answere Non audent dicere haec in Ecclesia mendaciter geri they dare not say that these thinges are done in the Church fainedly He proueth likewise against them by practise of the Churches praiers that a mā can neither come to Christ our Lord in the beginning nor cōtinue in him till the ending by his owne power De bo pers cap. 23. but by the grace of God Quando enim non oratum est in ecclesia pro infidelibus atque inimicis eius vt crederent For when saith he was not prayer made in the Church for Infidels and for her enimies that they might beleeue Quando fidelis quisquam amicu proximum coniugem habuit infidelē ei non petiuit a Domino mentem obedientem in Christianā fidem When had any christian a friend a kinsman a wife that was an Infidell asked not for him of our Lord a minde obedient vnto our christian faith Quis autem sibi vnquam non orauit vt in Domino permaneret And who euer praied not for himselfe that hee might continue in our Lord Aut quis Sacerdotem super fideles Dominum inuocantem si quando dixit Da illu Domine in te perseuerare vsque in finem non solum voce ausus est sed saltem cogitatione reprehendere ac non potius super talem eius benedictionem corde credente ore confitente respondit Amen Or the Priest making inuocation of our Lord vpon the faithfull if at any time he saied giue thē O Lord to continue in thee vnto the end vvho hath dared not onely in worde but as much as in thought to reprehend him and hath not rather vpon such his benediction both with hart beleeuing and with mouth confessing answered Amen As if we now should against the Heretikes of this time reason out of priuate mens beades and out of the publike praiers vvhich are in the Portuise or Breuiary in the Missal other Church bookes Eus Ec. hist lib. 8. ea 24. 27. Amb. de virgin li. 3. Hier in Iou 1. Aug. de Ciui Dei li. 1. ca. 6. Note they this that for causes nothing so iust contemne other Saintes of the Church I omitte for desire of breuitie vvhat many of the auncient Fathers haue written of certaine holy women which in time of persecution being sought for to be abused killed themselues constantly and vniformely holding them for Martyrs because of the Churches practise in most solemne honouring of them and thinking rather that the Church did know the said women to haue had some plaine reuelation from God so to doe then that she erred in her practise But and if any man here be so folish to say or to thinke or to feare that now the case is altered because wee liue so long after the saying of those wordes by Saint Paul and S. Augustine let him consider first that S. Augustine also liued almost foure hundred yeares after S. Paule and yet so thought he not the case then to be altered that hee vttered the matter vvith more weight of wordes by a great deale as you see Secondly that if it were a case which by any space of time might be altered then had both Saint Paules Saint Augustines foretresse beene pregnable and not inuincible as they made it therefore would neyther Saint Paule in all the Churches of God nor Saint Augustine in the whole Church throughout the world haue put more confidence then in any one particular Church of some speciall place Or let any man giue me a reason why they did sticke to say as much of euery particular Church which they did see then to be in the right way but only because that although such a particular Church were then in the right way no lesse then the whole Church yet did they knowe that the particular Church might afterward stray out of the way but the whole Church might neuer goe astray Thirdlie let him consider that no Aduersarie of ours is able well to charge the Church sith Saint Augustines time with any alteration made all this while but we will shew that the same pretensed alteration was not an alteration
if need be As on the contrarie side for their owne confession of the truth of our Religion not onely in some part as in the two points afore touched of the Sacrament and Supremacie but also in the very whole well nere much may be alleaged out of their writings One place for this time may serue that out of Luthers booke against the Anabaptistes written many yeares after his fall where thus he saith An. 1528. we confesse that vnder the Pope-dome are manie good Christian thinges yea all good Christian thinges and that from thence we had them We confesse pardie that in the Popedome is the true holie Scripture true Baptisme true Sacrament of the Aultar true keyes to remit sinnes true office of preaching true Catechisme as the Lordes prayer and tenne Commaundements and Articles of the Faith c. I say moreouer that vnder the Popedome is true Christianitie yea the true kernell of Christianitie The Catholike Faith in England mightilie planted and lightly chaunged IN this place before I goe anie further to bring more light vnto our matter according to the example of S. Paules question to the Galathians changing their first religion from the faith of Christ to the law of Moyses Qui tribuit vobis Spiritum Gal. 3. operatur virtutes in vobis ex operibus legis an ex auditu fidei God giuing the Holy Ghost vnto you and working Miracles amongest you did hee it by workes of the Law or by preaching of the faith as if wee would say now by preachers of Protestancy or as they call it of Papâ—strie according to this example of S. Paule I say let it be first remembred what Religion that was in which was planted in our Countrey at our first conuersion vnto Christ by our Apostle Saint Augustine the Holie Monke that Saint Gregorie sent vnto vs about a thousand yeares agoe at which tyme wee English-men were first made Christians being before alwayes as other Paynims and Heathens without hope or knowledge of Christ and saluatyon giuen wholly to the seruing of Idols And to be short this matter may be soone knowen out of the Ecclesiasticall History of our owne Countryman Saint Bede a man of great holynes and learning of great credit fame throughout the vniuersall Church of God both in his life and euer since his death who lyued shortly after the time of our first Conuersion and vvrote the Historie of it in 5. bookes a worke very worthy S. Bedes Storie very expedient very profitable and verie necessarie to be read of all English-men that desyre to haue vnderstanding of things belonging much to their saluation There shall you finde it so plainlie that the Religion then brougt in vvas this very same that now the Protestants haue thrust out that no man either can or as I remember doth denie it For example in the first Booke Cap. 25. they came in with Crosse Image of Christ with ProcessioÌ„ cap. 26. in Dover they vsed to say Masse with many other points of our ReligioÌ„ that may there be found Goe on then consider how the said Monke our Apostle with his fellovves perswaded our Nation to that Religion In the first boke Cap. 26 you shall find that the King was brought to beleue to be baptized by their working of many Miracles and namely in the second Boke cap. 2. how that hee chalenged the stubborne Britons who being Christians yet dissented from the rest of the Church in peculiar practise of some certayne pointes of Religion to trie the truth betwene them by restoring a blind man to his sight in such maner as Elias vpon sure confidence in God chalenged the false prophets of Baal The Britons could not doe it 3. Reg. 28. but Saint Augustine did perfourme it as hee wrought also very many mo such wonderfull Miracles In somuch that S. Gregorie in an Epistle that hee sent him which is to be seene Lib. 1. ca. 31. thought good to admonish him of humilitie knowing that S. Paul him-selfe had neede to haue giuen vnto him an Angel of Satan to boxe and buffet him 2. Cor. 12. least that in the greatnes of hys VisioÌ„s he might haue chaunced to take pride Likewise that he had the gift of Prophecie and thereby foretold the destruction of those Britons which euen so came afterward to passe you shal find in the second Boke second Chapter Al this now wel considered whereas the Protestants for that they see this maÌ„ of God to haue byn so euidently on our side speake much horrible Blasphemie of him not fearing God at al who so coÌ„mended him for his true seruant let vs thinke that wee here him say vnto vs in hys ovvne commendation compelled thereunto by these our corrupters and his dispraysers as Saint Paul in the like case and vpon the like necessitie said of himselfe vnto his Corinthians 1. Cor. 9. Si alijs noÌ„ sum Apostolus tamen vobis sum Nam signaculum Apostolatus mei vos estis in Domino If vnto other people I be not an Apostle yet vnto you I am For the seale of my Apostleship you are put as it were to my letters Patentes by our Lorde through whose power I conuerted you to the faith of Christ 2. Cor. 12. And againe Nihil sum signa tamen Apostolatus mei facta sunt super vos in omni patientia in signis prodigijs virtutibus Nothing am I in deed yet the signs of an Apostle were wrought by me among you in all patience in Miracles and wonders deedes of power What wil we answere to this his saying or what can we answere Can wee denie his argument but it is Saint Paules It proued well Saint Paul to haue binne an Apostle whether those false masters of the Corinthians would or no. It proueth therefore Saint Augustine likwise to haue byn an Apostle a man sent of God vnto vs vvhether our false Preachers will or no vvhereunto no doubt they shal neuer be able to answere Let vs then againe consider vvhat causes or reasons haue carried vs awaie from his true Gospell into the false gospel of these men what Miracles what Visions what Scriptures what Catholikes what Traditions what Councels vvhat Bishopps of the See Apostolike vvhat other such thinges as afore I haue shevved to make for hys Gospell If none of all these thinges lead vs into this new Gospell but against them all we went into it say then what els did the deed An odious matter it is to rip all vpp in particular and wise men know all well only in generall doe I appeale to all mens consciences whether anie thing els first lead and now keepeth our vnhappie Countrie in thys false Gospell but only the world the flesh and the Diuell And therefore may our Apostle Saint Augustine say well vnto vs as Saint Paul the Aposte said to his Galathians Gal. 2. Miror quod sic tam cito transferimini ab eo
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 mass-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
dispositions read depositions fol. 125 b line vlt. for consubstubflantialitie read consubstantialitie fol. 128. a. line 23. for vniuesallie read vniuersallie A TABLE OF THE MOTIVES conteined in this Treatise 1 NAme of Catholikes fol 5. a. 2. Name of Heretik 9. a 3. Name of Protestants Puritans c. 10. a 4. Oâ—d Heresies 13. a. 5. Miracles dogmaticall 15. a 6 Miracles personal 27. a. 7. Visâ—â—â—s 32. b 8 Scriptures 39. b 9 Traditions most certaine 42. b 10 The Churches iudgemeÌ„t 45. a 11 The churches practise 48. b 12 See Apostolike 55. a 13. Councels 59. a 14 The Fathers 63. b 15. Martyrs 69. a 16 Their own Doctors 74. a 17. The Catholike Faith in England mightily planted and lightly chaunged 80. b 18 Going out 84. b 19. Rising afterward 86. a 20 Beginning with wondring and gainsaying of Christians then in Vnitie 88. b. 21. Vnsent 90. b 22 Succession 93. a 23. Apostolike Church 95. b 24 The Romaines neuer chaunged their religion 100. a 25 Conuersion of Heathen Nations 102. b 26 By what Religion hath Idolatrie beene destroyed 105. a 27 Vnitie 117. b 28 Iudges infallible incases of Controuersie 120. b 29 Protestants themselues take things vpon our Churches credit 123. a 30 Storehouse of the scriptures 124. b 31 Studying and teaching of all Diuine truth 125. b 32 Annuall celebrating of all Christs Mysteries 129 b 33 Ecclesiasticall Monuments and Liuings 142. a 34 Apes 143. 35 States of perfection 144. b 36 The state of our Predecessors 145. b 37 The only knowen and vndoubted Mother of Christs childreÌ„ for one thousand yeares togeather 147. b 38 Celebration and Operation of Christs death 149. b 39 Teaching the Narrow way and liuing after it 151. a 40 Obedient subiects 153. a 41 The Church to whom Princes doe homage 155. a 42 The Parlament Church 156. b 43 Communion of Saints 158. a 44 The Church that all Christs enimies fight against 159. a 45 Euer visible and Catholike 161. a 46 Where grew the Protestants seed before our time 163. b 47 Sure to continue 167. a 48 How to make plaine demonstration that the Heretikes haue no euidence and that we haue all 171. a A TABLE OF THE MORE PRINcipall matters touched in this Treatise A AN Admonition to Catholikes that frequent the new Seruice Fol. 133. a To Priestes likewise that say it 136. b Aerians aliue againe in the Protestants 13. b Aultus 34. b 52. a 112. b S. Ambrose Motiue the Fathers 64. a Anabaptistes 165. b 166. a Antichristes side against the Pope 58. a Apes of the Catholikes are Heretikes 143. a The Apostles were of our religion 44. a. b 60. a 102. a 104. a 156. b Apostolike Church 95. b Apostolike See 55. a 94. b Assumption of our Lady 132. b Atheistes why they be so many in England 128. a. 152. a 166. a Motiues against theÌ„ See here in the word Christ and in the Preface S. Augustine of our religion 16. a 34. b. 35. a 44. b 45. b 47. b 49 a 51. b 54. a 55 b 108. a 117. a 160. b. brought therunto by God 34 b. How he should be vsed in England by the ParlameÌ„t law if he were there liuing 157. a His Motiues Name of Catholikes 5. b Name as of Protestants c. 12 a Councels 63. a the Fathers 64. b Succession in the See Apostolike 95. a 99. b 167. b the Churches authoritie pâ—e pa. 5. fo 123. b the Churches continuance 95. a 129. a 167. b the Churches wisedome and learning pref page 8. fol. 129. a Apostolike Churches as the Romaine c. 98. a 99. b. The honour and vertue of Saints and Relikes 110. a. Emperours turned from their Idols and praying at Peters Sepulchre 160 a. Christianity of humane lawes 153. a. 160. a S. Augustine the Apostle of Englishmen of what Religion and authoritie 80 b. B S. BAbilas Relikes 108. b Baptisme necessary for saluation of Children 14. a. 49. b. 71. b. 165. b. S. Bede of our Religion 17. a. 81. a 100. b. His storie to be read diligently of Englishmen 81. a. his Motiue the Romaine Church 100. b S. Bernard of our Religion and with what Miracles he confirmed it 29. a 115. a Bishops of England vnitie constancy 86. a A Bishop aboue a Priest 165. a Bookes of Heretikes not to be read 140. a C CAluin against our Prorestants about the Head of the Church 78. a His Legats in India 103. a His errors about the Trinity 126. b. Caluinists condemned by Luther 75. a Carolostadius condemned by Luther 75. a Catholikes haue the truth 3. b. that very name a certaine marke of right Catholikes 5. a Catholikes Romaine 55. b Chalenges turned into Proclamations 1. b Change of religion neuer made by vs. 51. a 100. a what an impudeÌ„t attempt it is 54. b. 80 b 135. b the Iewes religion chaunged into ours by Christ 117. a 124. b Christ to be beleeued for these Motiues Authoritie of his Church pref page 5. fol. 47 b Vnity of his Church 118. b Miracles 30. b 110. a Visions 33. b vertue of his Saints and of their Relikes 110. a. vertue of the signe of his Crosse 113. a 139. a Conuerting of Emperours and Powers from theyr Idols to serue his seruants 160. a the Scriptures of the old Testament as they be vnderstood in the Church 130. b Christ excluded out of England by Parliament 157. a Christendome shut out of England by Parliament 158. a Christians and Catholikes all one 12. b Christianity of humaine lawes in what Church 153. a S. Chrisost of our religioÌ„ 44. a 56. a. 109. a. b the Churches iudgement alwaies infalible 45. a 120. b. 123. a her practise likewise 84 b the Church euerlasting and visible 47. a 93. a 104. a 129. a 148. a 160. b 161. a 167. a. Her learning and wisdome 124. b 128. a 130. a 143. b Her seruice 130. a Churches the worke of Catholikes 142. a confirmed by Miracles 29. a. 54. a 107. a 109. a 111. a by visions 70. b Churches of the Heretikes to be refrained 133. b. Communion booke an apish imitation of our Masse booke 144. a burned in a vision 38. b. In another vision the Communion receaued by a blacke dogge 39. a against Communicating with Heretikes in their seruice c. 133. b Confirmation of Children 72. a Conuersion of Heathen Nations by our Church 102. b Councels 59. a 158. a Crosse 30. a 31. b 81. a. 113. a 115. a 139 a Custome or practise of Gods Church 48. b 72. a S. Cyprian of our Religion 39. b 44. b 116. a D DEgrees taken in vniuersities of Heretikes are annullated 127. a Diuels expelled with the Masse by a Priest of Saint Augustines 16. b. By S. Bernard 115. a with the signe of the Crosse by S. Bernard 115. a by Pius Quintus 31. b with Relikes 107. a Diuels in the Protestants 107. a Donatistes aliue againe in Protestants 45. b E EBionites 40. a Ember dayes