haue beene in error but that it needeth not being a thing otherwise well known to all such as heare their Sermons or be in place to heare them talke boldly and familiarly together amongst themselues where they are not afraide plainely to confesse that the Fathers all were Papistes as I haue already sufficiently proued and vvill with the help of GOD more largely proue hereafter if it be required desiring the Reader for this time to holde himselfe content with this one fresh saying of Laurence Humphrey Libel de vita Iewel speaking of Iewels famous chalenging Sermon afore-mentioned vvherein he prouoked the Catholikes to trie vvith him the mater by the Scriptures Councelles Fathers and examples of the first sixe hundred yeares of Christes Church Thereupon thus saith Humphrey Nimium largitus est vocis plus aequo concessit sibi nimium fuit iniurius c. Et seipsum Et Ecclesiam quodammodo spoliauit Siquidem Daemoniacorum quaestio est Quid nobis tibi est Iesu fili Dauid Sed interrogatio Sanctorum est Quid nobis rei cum Patribus cum carne sanguine Too much he gaue to you hee graunted more then vvas meete and to himselfe hee was too iniurious c. Both himselfe and the Church after a sort he spoiled For it is the question of men possessed what haue we thou to doe O Iesus the Sonne of Dauid But the demaunde of Saintes it is what haue wee to doe with the Fathers with flesh and blood Such Saints as you heard a little afore were not S. Ambrose not Saint Augustine nor anie other Saint of Heauen but the Saintes of this Canonizers nevv Calendare such as Saint Paulus Samosatenus Saint Nestorius and other Heretikes of accursed memorie vvho were in their life time Ranae Cyniphes Exod. 8. Muscae moriturae quales sunt Pelagiani Frogges and Gnats Libel aduersus prophanas omnium haeresum innouationes and Flies that shall not last such as be the Pelagians as Vincentius Lirinensis for this theyr croking against the Fathers verie aptlie termeth them in that passing fine book of his written by him aboue a thousand yeares agoe of the same argument that this our treatise Nobis inquiunt authoribus nobis principibus nobis expositoribus damnate quae tenebatis tenete quae damnabatis reijcite antiquam fidem paterna instituta MaioruÌ„ deposita c. Take vs say they to the Catholikes for your Authors vs for your Leaders vs for your Interpreters vpon our word condemne yee the things that you held hold yee the thinges that you condemned cast away the old faith the fathers teachinges the thinges that your Elders left you to keepe c. This I say with him was the croking of those Egyptiacall frogs while they were liuing which now are quackling yalping with the Diuels in Hell froÌ„ whence they came as Saint Iohns Apocalips beareth witnesse Cap. 16. Now therfore let any reasonable maÌ„ anie that would saue his soule yea anie that thinketh himselfe to haue a Soule weigh consider with himselfe what he hath to doe whether to venture his soule with such frogs of Hell men vtterly destitute of all things wherwith preachers of Truth should be commended and found to haue all the marks of false Masters Heretikes or to bestow it in the way of the old Holy Fathers men most learned most gratious most miraculous their way so sure that it hath brought them vnto heauen where they be novv Saints most glorious by the confession of all men most vndoubtedly Certaine it is that none euer haue left their vvay but only Heretikes and therefore Protestantes and Puritans be Heretikes Their followers then can not looke for any other place after this life but that which is prepared for Heretikes which by the witnes of S. Paul himselfe cannot be the Kingdome of HeaueÌ„ Gal. 1. For aduouterers saith he murderers sorcerers heretiks such like regnuÌ„ Dei non consequentur shall not possesse Gods kingdome Martyrs NEXT of all let it be well considered what Church that is which hath in the roll of her owne children so manie which both wee and our Aduersaries acknowledge to be true Martyrs in deede that here I say nothing of other orders of Saints in heauen confessed by vs both consider I say whether all those which by our Church are enrolled in the number of Martyrs in the common Calendare who to Laurence Humphrey now that Iewell hath in learning life and Miracles so farre passed them al are al but Sanctuli hold heauen by any Church but ours Or whether any one of them all were of any other faith then ours Name any one of them all and prooue it by good record that he was of your Church or of your faith and let my name be blotted out of heauen for euer But the contrarie that they were not of your Church vndoubtedly thus I proue most euidently presupposing first that no man will doubt but that they were all of one Church so that it shall be sufficiently proued that none of them all were Protestantes if I proue that some one of them were not a protestaÌ„t which I may easily do by many kindes of strong arguments and will hereafter with Gods help if need be But now may one plaine argument well suffice and that common to all the old vndoubted martyrs but it will I onely in one exemplifie This it is All those holie martyrs were of the same Religion that they were of which prayed vnto them which worshipped their Relikes which went a Pilgrimage to their Churches and that whether it were our Religion or the Protestantes who knoweth not my example shall be S. Steuen himselfe of whose true martyrdome no man can doubt that beleeueth Saint Luke S. Paule the Scriptures Act. 6.7 8. 22. and God himselfe Now that he as all other Holy martyrs was and is of the same Religion that the persons aforesaid it is manifestly and inuincibly prooued by this that hee as all other holie martyrs did with the power of God Almightie heare and helpe those persons that in maner aforesaid sought vnto him to the same purpose also reuealing by visions the place where his Relikes were hidden with the Relikes of Saint Gamaâ—iel Gennad in Catalogo Saint Nicodemus and others to Lucianus a Priest of Ierusalem who wrote in Greeke the Historie of his inuention to the same purpose I say for these are the very wordes of S. Gamaliel appearing the third time vnto Lucian Exurge igitur vade In Ep. Lucia â—i dic illi vt aperiat nobis faciat locum orationis vt intercessione nostra misereatur Dominus populo suo Vp therefore and goe to the Bishop and say vnto him that he open vnto vs and make a place of prayer that by our intercession our LORD may haue mercy vpon his people And all this may be proued by such certaine witnesse of so many
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
must forgoe whether we will or no not to forgoe them a little sooner for Gods sake who gaue them vnto vs and vvho will restore them againe yea and that so much more and better as wee haue not seene nor heard nor cannot think Blessed be god our most merciful father that daily giueth into the hearts of many for to suffer encrease he and multiplie his gift vnspeakable By that may we hope that al shal be wel that the sooner the moe that he will stir to suffer Which is so litle to be abhored either of the sufferers themselues or of their brethreÌ„ that in respect thereof we rather may 〈◊〉 say with S. Cyprian as hee said of Afrâ— his Countrie in like time of persecution O beatam Ecclesiam nostram quam sic honor diuinae dignationis illuminat quam temporibus nostris glorosus Martyrum sanguis illustrat Erat ante in operibus fratrum candida nunc facta est in Martyrum cruore purpurea floribus eius nec lilia nec rosae de suÌ„t O happie is our Church whome the honor of Gods grace doth so lighteÌ„ whom in our daies the glorious blood of Martyrs doth glorifie She was in the workes of our brethren white before but now she is become in the blood of Martyrs of purple colour Neither lillies nor roses are wanting to her flowers And so vvith his wordes in the same place I conclude this Preface Certent nunc singuli ad vtriusque honoris amplissimam dignitateÌ„ vt accipiant coronas vel de opere candidas vel de passione purpureas In coelestibus castris pax acies habent flores suos quibus miles Christi ob gloriam coronetur Let each man now labour to attaine the most noble dignity of both honours to get Garlandes either white by working or purple by suffering In the heauenly camps both peace the field haue their flowers whereof to make for Christ his souldiars garlands of glory â—he approbation of this Booke according to 〈◊〉 order of the Councell of Trent Sess 4. HIC Tractatus a familiari meo Richardo Bristow S. Theologiae Licentiato vulgari Anglorum idiomate scriptus illustrissimas quasâ—ue notas quibus Ecclesiae Catholicae vera in Religiâ—ne sententia ab Haereticorum falsa vanitate discerni possit magna perspicuitate ordine arte complectens est per omnia Catholicus doctus lectione ac pralo dignus quem solum si dulcissima mihi Patria grauiter attente legat mirabitur se ab omnium Temporum Gentium Doctorum firmata fide a tam paucis tam nouis tam turbulentis tam malis tam indoctis tam inter se pugnantibus hominibus posse dimoueri Ita Censeo Guilielmus Alanus S. Theol. apud Duacum Professor Regius 30. April 1574. Which is thus in English THIS Treatise written in the English tongue by my louing friend Richard Bristow Licentiat in Diuinitie conteyning with great perspicuitie order and arte diuers most excellent markes whereby to discerne in Religion the true iudgement of the Catholike Church from the false vanitie of the Heretikes is in all points Catholike learned worthy to be read and printed Which alone if my countrie most sweet vnto me will earnestly and diligently read it will meruaile that froÌ„ the grounded Faith of all times Nations and Doctors it can be remoued by so few so new risen so busie so euill so vnlearned fellowes and so at variance amongst themselues So doe I giue my censure William Allen the Kinges Professor of Diuinity at Douay 30. April 1574. A TREATISE OF DIVERS PLAINE AND SVRE VVAIES TO FINDE out the truth in this dangerous time of Heresie conteining sundry Motiues vnto the Catholike Faith or Considerations to moue a man to beleeue the Catholikes and not the Heretikes IT is a thing very well knowen to most meÌ„ of vnderstanding plainly perceaued of all that haue made enquirie thereof and by the effect also thankes be to God in the reclaiming of many thousand souls euidently declared that as touching the controuersies of this vnhappie time the Catholikes haue in euery point sufficiently manifestly proued to the world the truth to be of their side by bookes written of the seuerall matters not onlie in the latine tongue but also in the common vulgar tongues of most Nations namely in our English tongue â—onsider whether this alone be not a sufficient motiue so substaÌ„tially that their aduersaries the heretikes knowing they haue nothing to gainsay haue not dared once to goe about the answering of most of the said Catholike bookes but faine to get them forbidden by proclamation although themselues prouoked confidently the Catholikes to write them And for those few that they haue gone about to answere they haue made such numbers heapes of shamelesse and open lies in their answeres that very many of al degrees haue by examining their said answeres bin to the Catholike Faith conuerted which as it is like by the Catholike bookes alone had neuer bin conuerted All this is or may be plaine enough to al that haue desire to know the truth or care to saue their soules Others which will not see the same they are but such as Saint Paule speaketh of when he sayeth That and if our Gospell be yet hidden it is in them which perish hidden in whom the God of this world â—ath blinded their vnfaithfull heartes that there shine not vnto them the light of the Gospell of the glorie of Christ Yet thinke I not all that are not alreadie turned to be such For well I wote that some there are which haue not nor cannot come by the said books some that lacke leysure to peruse them some that thinke it ouer tedious to read so many or any one of them some that thinke many of them either for the matter or for the handling too hard for them and yet these either desirous or at least content to learne if they might see a readier shorter and easier way thereto For such therefore I will by the help of God in this briefe Treatise open and shew very many such waies most sure most plaine and withall most short that whosoeuer would soone dispatch shall in any one of them finde his desire and yet who so that will walke them all ouer shall not finde it long Yea and this I adde moreouer that wheras by the reading of a whole booke of the other sort aboue-named hee shall learne but one truth or not many moe then one nor by reading them al learne but only certaine truthes as of the B. Sacrament of Purgatorie of Confession of the Supremacie and such like and so hauing learned them may remaine notwithstaÌ„ding doubtful in others he shall by reading this treatise yea or any part almost thereof learne all truth and that not only that is this day in question but also that eyther hath bin or may be in question betweene the Christians I speake not this vpon confidence of myne owne wit
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
or in commendation of my selfe God is witnes But the truth is that the preiudicies and euidences for the Catholike faith against all Heresies are innumerable and insuperable and my chaunce it hath beene through the mercifull prouidence and goodnesse of God to liue certaine yeares in companie with Catholike men of great vertue wisedome knowledge blessed of God most liberally with his graces such as our miserable Countrie is not worthy of whose daily familiar talke of such thinges I haue vsed to heare as to my great admiration so likewise with all diligence and attention And what I haue through such communication at sundrie times or of my selfe at other times by meanes thereof obserued I purpose as memorie shall serue me God assist me being therevnto both iustly mooued and earnestly required in this booke at once to vtter it in part rather for a little taste then for a full iust discourse and that onely to Gods glorie lightning of mine owne sinfull burden and soule-health of my deare Countrimen knowing both their exceeding great need of such helps and also the vndoubted and present vertue of the remedies to such as will receaue them And therfore wheras againe there be many which for worldly feare or reachlesse negligence or proud disdaine will not read bookes vpon whom yet good may be done in talke and conference by Catholike charitable men that haue or may haue accesse vnto them knowing meanes and wayes of perswasion this Treatise vnto such Catholikes may be a Manual or Enchiridion readie alwaies at hand to minister vnto them for the perswading of such their friends choise of inuention Wherein I beseech all Catholikes for the loue and mercie of God to be earnest and diligent knowing that as Saint Iames saith He that causeth a sinner to turne from his errour into the way of truth shall saue his soule from death and couer a multitude of sinnes Wel then in the name of God to perfourme these premisses this first is certaine generally confessed that wheras al which professe the name of Christ be in respect of their beleefe either catholikes or Heretikes for finding of the truth of Christ as our Sauiour said then to the Samaritan woman Salus ex Iudaeis est Saluation is of the Iewes and not of the Samaritans so now Catholikes must be sought vnto and Heretikes as corruptors of the same truth must be auoyded For vnto this purpose saith Saint Paule to Titus his Disciple and Bishop of Crete Aman that is an Heretike after one or two admonitions doe thou auoide knowing that such a one is subuerted and sinneth being by himselfe condemned euen so as some malefactours in prison hang themselues before the Assise being so their own iudges and not abiding for the sentence of the ordinary Iudge that cometh in circuite For so Heretikes cast them-selues by running out of the Churches vnitie of their owne accord whereas murderers aduouterers theeues and such others abide within vntill by excommunication they be throwen out And to the same purpose in an other place hee rekoneth vp Heresies amongst the works of the flesh togeather with fornication aduoutrie idolatrie sorcerie murder and such like saying of them all in generall that who so doe such things shall not inherit the kingdome of God But on the other side the Catholike Church wee doe all in the Creede of the Apostles professe to beleeue saying as the sayed Apostles haue taught vs I beleeue the Catholike Church And the same with more wordes in the Crede of S. Athanasius Whosoeuer hath a will to be saued before all things it is requysite that he hold the Catholike faith which vnlesse a man keepe whole sound without doubt for euer shall he perish This profession make not we only but our aduersaries also with vs publikely solemnely in their coÌ„gregations So that it is as I haue said sure in it selfe and also of vs both confessed that as with the Catholikes is truth and saluation so with the Heretikes are errours and damnation If therefore I proue that we be Catholikes and they Heretikes it will follow therevpon necessarily that we haue the truth and the whole truth and nothing but the truth and that they are farre from the truth and without against the truth wee therefore to be beleeued and folowed they to be forsaken and detested This then with Gods helpe will I most plainly shew diuerse and sundrie waies and euery one way by himselfe so euident so sure so vndoubted as the walker therein shall see that there is no feare of misleading Name of Catholikes AND to begin with three most certaine waies all of one sort who so that will consider well vppon our verie names and callinges hee shall know by them who are Catholikes and who are Heretikes as readily easily certainely as such a Citie is knowen by the name of London and such a Countrie by the name of England Then first I say that whosoeuer are in the world commonly called Catholikes or knowen by that name they vndoubtedlie are Catholikes and so at length haue alwaies of all men beene knowen and confessed to be whatsoeuer smoke for a while their enimies make against them by putting other names vpon them Or let our aduersaries shew the contrarie let them if they can out of anie Historie bring forth a companie of men at any time since Christs AsceÌ„tion knowen commonly by the name of Catholikes which notwithstanding were not Catholikes but prooued Heretikes Certaine it is that they cannot bring forth any such companie For neuer was there such nor neuer shall there be And therefore was S. Augustine bold in aledging to the Manichees the causes that held him in the lap of the Catholike Church after others thus to say Tenet me postremo ipsum Catholicae nomen â—on Ep. fund ca. 4. quod non sine causa inter tam multas haereses sic ista Ecclesia sola obtinuit vt cum omnes haeretici se Catholicos dici velint quarenti tamen peregrino alicui vbi ad Catholicam conueniatur nullus Haereticorum vel Basilicam suam vel domuÌ„ audeat ostendere In the Catholike Church there holdeth me finally the very name of Catholike vvhich not without cause amongst so many Heresies this Church only hath so obteined that whereas all Heretikes would haue themselues to be called Catholikes yet to a straunger asking where I pray you doe the Catholikes meete at seruice none of the Heretikes dareth to shew their owne meeting place As also at this day wee see traueiling in Cities of Germanie vvhere are Churches of both sorts that if vvee aske anie Heretike there vvhich I pray you is the Catholike Church he directeth vs by and by to the Church vvhere Masse is said And that this Motiue of S. Augustines leaneth not only vpon his authoritie which yet were sufficient in this case to any reasonable man but also vpon very good and true reason it may be soone perceiued by this
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
they are tormented and made to confesse throwen out of mens Bodies by them possessed Another Paynims like complaint for the same bycause people vppon their Christning did forsake their former heathen Goddes vvith their temples and worshipped the holy Martyrs frequenting or going a Pilgrimage to their Sepulchres Ep. 43. Maximi MedaureÌ„sis you may see in S. Augustine his Epistles But in this kind of all most worthy to be knowen and remembred is the storie of Babylas the Martyr and Bishop of Antioche which is to be sene in the workes of S. Chrysostome himselfe and in the Ecclesiasticall Hâ—stories of Socrates Theodoret Sozomenus Ruffinus Euagrius and Simeon Metaphrastes Thus it vvas according to the words of Socrates Chry. de vita Baâ—ylae â—ongen Thom. 5. Socr. li. 3. cap. 16. Theo. li. 3 cap. 9. Sâ—z lib. 3. cap. 18. Ruf. li. 1. cap. 15. Euag. lib. 1. cap. 16. Mâ—t. in vita Babylae Iulianus the Emperour and Apostata when as he had coÌ„manded the temples of the Heathens which were at Antioche to be opened for they were shutt vpp afore by other christian Emperours namely by Gallus the brother of Iulianus who purged that place of Idolatrie by bringing thither the Relikes of this Babylas as Sozomenus writeth hee made hast to receaue the oracle of Apollo who was serued in Daphne a Suburbe of Antioche But when as the Diuell that dwelled in that temple gaue to the Emperour no answere for feare of his neighbour Babylas the Martyr whose shrine wherin his body lay was hard by the Emperour after that hee vnderstod the cause commaunded the Martyrs shrine vvith all speede to be translated from thence Of which thing the Christians of Antioche being certified came thither men women and children leaping for ioy with singing of Psalmes translated the shryne out of Daphne into the Cyty the Burden of their songes was this Sozomen Confundantur omnes qui adorant sculptilia qui gloriantur in simulachris suis Psal 96. Confounded be al that adore grauen Goddes that boast them in their Idoles I wish euery man to reade the whole Historie and consider it well I may stand no longer vpon it And so plaine a matter this is so well knowen beleued and confessed in the very first and best times of Christes Church our worshipping of Martyres and their Relikes not only to be no Idolatrie but also to be the very baine of all kinde of Idolatrie that the holy Fathers euen in their Sermons to Christian people to draw them quite from all society with the Idols and Idolatrers sent them to the Relikes as S. Chrysostome In Gen. hom 15. where he saith Occupemus pedes non in theatris spectaculis damnosis equestribusque ludis sed in Ecclesiis domibus precationem Martyrumque loculis vt abillis benedictionem percipiamus nos a diabolicis laqueis irretiri noÌ„ sinamus Let vs ocupie our feet not in the stages lossefull shewes and horsegames made by the Painims in honour of their Idols but in the Churches and howses of praier and Shrines of Martirs that of them we may receaue blessing and not suffer our selus to be entangled with snares of the diuel So certaine and euident a thing likewise Our religion an inuincible motiue to forsake Idols and beleue in Christ that the same holy Fathers haue vsed coÌ„monly to allege it to Idolatrers also themselues and Heathens as a motiue most vndoubted most strong and mighty why they should conuert themselues from their Idoles vnto Christ our Lord and the faith of him Whereupon S. Augustine amongst many other Motiues saith to the Madaurian Heathens as here it followeth Ep. 42. ad MadaureÌ„ses Videtis certe Simulachrorum templa partum sine reparatione collapsa partim diruta partim clausa partim in vsus alios commutata ipsaque simulachra vel ceÌ„fringi vel incendi vel includi vel destrui Atque ipsas huius saeculi potestates quae aliquando pro simulachris populum Christianum persequebantur uictas et domitas non a repugnaÌ„tibus sed a morientibus Christianis contra eadem simulachra proquibus Christianos occidebant impeâ—us suos legesque vertisse imperij nobilissimi eminentissimum Culmen ad Sepulchrum Piscatoris Pâ—tâ—i submisso diademate supplicare Haec omnia Sâ—ripâ—urae diuinae quae in manus omnium iam venerunt ante longissima tempora futura esse testatae sunt Haec omnia tanto robustiore fide laetâ—â—ur fieri quanto maiori authoritate praedicaâ—a â—sse in sanctis literis inuenimus Verilie you see the Temples of Idols partly fallen without repairing partly cast downe partly shut vp partly chaunged into other vses and the Idols themselues eyther to be broken or to be burned or to be shut in or to be destroyed the very Potentates of this world who once for the Idols persecuted the Christian people being ouercome and tamed not by the resisting but by the dying of Christians both to haue turned theyr maine and lawes against the same Idols for which they killed the Christians the top most Soueraigne of the Empire most Noble laying downe his Crowne Imperiall to make supplication at the Sepulcher of Peter the fisher All these thinges the Diuine Scriptures of the Olde Testament which are now comen into all mens hands did witnesse a meruailous long time afore that they should come to passe All these thinges to be done we reioyce with faith so much the stronger how greater that the authority is wherewith we finde them in the holie bookes to haue bin preached And in another place he saieth In Ps 44. Ostendatur mihi Romae in hâ—nore tanto Templum Romuli in quanto ibi ostendo memoriam Pâ—tri shew me at Rome the temple of Romulus in so great honour in how great I shew there the memorie of Peter or Church where his Relikes doe lye In Petro quis honoratur nisi ille defunctus pro nobis In Peter who is honored but Christ he that died for vs L b. â—2 cap. 8. Likewise in his work De Ciuitate Dei alleaging to the Paynims manie great Miracles wrought by the Relikes of S. Steuen and namely one of a young woman in his owne presence which as shee was gone from the pulpit to the holy Martyr to pray straight was she cured of a trembling horrible palsie vpon the long showting with wondring weeping for ioy of the people that immâ—diatlie ensued thereof thus saith S. Augustine Quid erat in cordibus exultantium nisi fides Christi pro qua Stephani sanguis effiosus est What was in the hartes of them so reioysing but the faith of Christ for vvhich the bloud of Steuen vvas shed And in the Chapter following he saieth againe to them Cap. 9. Cui nisi huic fidei attestantur ista Miracula in qua praedicatur Christus resurrexisse in carne in coelum ascendisse cuÌ„ carne Nam
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
ground foundation and example none of them all could in any thing tell where to be And therfore her they imitate in their Seruice and Sacramentes in their Discipline and Iurisdiction in their Lawes and ordinaunces out of her bookes and doinges takeing all theyr light neuer otherwise hauing bene able to tel that they should vse Baptising of men Ioan. 13. more then washing of feete or this lesse then that or one to be a SacrameÌ„t and not the other Of her they learned to kepe their spirituall Courtes Visitations Conuocations and Councels Of her they learned to excommunicate and suspend of her they learne to haue for seuerall functions seuerall officers and peculiar orders Of her they learned their wisdome in dead mens willes their prouidence in bidding forbidding of banes their discretion to discerne and disseuer lawfull and vnlawfull Mariages shee parted their people into Parishes Prouinces finally nothing for mans spirituall commodity that they haue amoÌ„gst them but of our Church by vsurpation or imitation they tooke it Their very Communion-booke to be made altogeather out of our Masse-booke their owne Puritans will beare me witnesse and so much as I heare haue they already plainly opened to the world Which may likewise be easily shewed in their other Church-bokes also that out of ours they be taken as is well knowen to all that know both Which now thinke you I appeale to all reasonable men to be Christes Church the reasonable soule or the brutish ape It is the obseruation of the Holy Fathers that the Diuell alwayes and his members were fayne to be the apes of God and his people that there the Philosophers learned their Theologie the Idolatrers their Priestes and Sacrifices the Heretikes their Rites and Ceremonies in figure whereof we haue in the holy Scripture the example of Ieroboam in his Dan Bethell playing the ape of Godds Temple in Ierusalem 3. Reg. 12. with many others moe States of Perfection FVRTHERMORE consider what Church is that which hath in it and euer had all holy coÌ„mendable States of faythfull people professed Virgyns vowed widowes Poore by wil and promise pâ—rsons of both SEXES dedicated â—o GOD by forsaking the world and the pleasures thereof some liuing in desertes or caues of the earth some in Cloysters in Communitie and vnder obedyence all wholly occupied in mourning and praying both night and day for the sins of themselues and others Was the Church of Christ at any time without these heauenly Orders this comely variety Haue not we in the Actes of the Apostles where is described vnto vs as I haue often saide the plat-forme of Christes Church than beginning and afterward to grow vp stil in the same orders as a child doth in the same members the perfect example of the whole multitude of christian Iewes selling all and liuing in common without property Act. 4. The terrible sodaine death also of Ananias and his wife Saphira Act. 5. for playing a false part in that behalfe of the multitudes profession and manners of such euer afterward vntill and in S. Augustines time you may see more that list Li. 1. ca. 33. in his booke De Moribus Ecclesiae Catholicae as also in all the olde writers vvhose works are extant How then can that be the Church of God which prouideth by waste desolation destruction and as it were by law that no such Orders of men and women specially and totally deputed to Gods seruice be suffered amongst them where be no maides but such as can get no matches where no man is poore but with grudge or much against his vvill where no vow is made to God nor to him must none be kept where fasters be counted Pharisees Monkes and mourners esteemed mad men the best sort of Christian men reputed the fowlest Hypocrites finally where in apparell gesture or countenaunce no signe of Religion deuotion or vertue thought to be commendable or almost tolerable The state of our Predecessors VPON these thinges afore-going riseth another goodly consideration what Church that is whose Doctors God hath so blessed with credit Maiestie eternall Memorie and Authoritie that being of the same meaning and vttering euidently both in their bookes and in their deedes both in their life at their death of the same faith vvhich we doe teach the Heretikes doe impugne yet dare they not openly condemne them nor otherwise then couertly reprehend them but if that one of theyr Bookes they can patch or pike any apparent sentence to amende their owne credits they highly vaunt thereof What Church that is whose security of saluation is so certaine breeding such awe in the Aduersaries hearts and tongues be they neuer so wanton that they dare not condemne neyther the followers of such thinges as they would haue seeme to be superstitious detestable nor the very principall Authors doers or teachers thereof Was Protestant euer heard so bold to plucke S. Gregorie out of heauen for saying Masse or Saint Bernard for his Monkes Coule or Saint Augustine for praying and offering Sacrifice for his Mothers soule or the very first Authors of Monkes and Friers Orders as Saint Basile S. Benedict S. Frauncis S. Dominicke S. Anthonie such others or the Founders of our Colledges in Vniuersities for their respecting in their worke and commaunding in their Statutes prayer Dirige Masse for their soules for euer Yea doe they not the best of theÌ„ all in the most solemne pulpits of the realme commended them by name blesse their memorie and praise God for them Would they so doe by soules damned with the Diuell in Hell Finally which of them all hath beene heard so peremptorie in his sentence to condemne to hell for daylie hearing of Masse praying for the dead calling vpon Saints going a Pilgrimage c. the very multitude of our Predecessors all since the first christening of our Nation nine hundred or a thousand yeares agoe euen vntill King Edwardes time all his own others fathers mothers grandfathers and grandmothers other Ancestors kinsfolke and countriemen that euer liued since that time But those that liued afore that time in Paganisme Idolatrie who sticketh to condemne more then the Olde Romaines Grecians and other Infidels of other countries not seruing GOD nor hauing heard of nor beleeuing in Christ If any will say that ignorance before this time of their new Gospels preaching excused the one sorte vvhy did not ignorance excuse likewise the other sort What cause can be giuen why the one sort are in heauen and the other in hel but only that as they afore our Christening vvere vvithout God and without Christ so these since that time beleeued the right faith of Christ vsed the true worship of God As for inuicible ignorance to haue saued then the simple sort of very sottes in maner as now by the opinion of some learned Catholike men it doth in Germanie and in England c. it can not here of them be said
Contrariewise can that vngratefull company be the true Church which offereth not to God but abhorreth the high Soueraigne office and honour due vnto him by Sacrifice which hath not in sacrifice the coÌ„memoration of Christs death that infirme and beggarly companie vvhich graunteth she hath no sacraments to giue grace vvhich of her owne accord giueth ouer the right order of Priesthood vvhich confesseth she hath no rite of Ceremonie no power of vvorde to sanctifie any creature in Christs name no vertue to bring vnder and coniure away Diuels from her Childrens bodies cattell houses and other thinges no blessing no spirituall gift no grace yea which cannot beare more theÌ„ the Diuel himselfe any externall monument of deuotion nor benediction but feareth superstition in obeisance at the name of Iesus misdoubteth Idolatrie in the figure of Christs Crosse and findeth in good workes nothing of Gods spirit nothing of Christs Passion no grace no merite nothing finally but finne and hipocrisie Teaching the narrow waie and liuing after it TO that same afore-said ioyne this consideration that followeth what Church that is vvhich as it hath Gods grace and Christs blood mightily working in it and vvith it to the wonderfull breaking chaunging imprinting and ingrauing of hearts so againe it preacheth Pennance Iustice Gods iudgement Hell fire Restitution Satisfaction Discipline and great austeritie of life whose followers and children for those causes be the saddest sort of people men of best order vprightest in gouernment honestest of conditions deuoutest in Gods seruice readiest to workes of mercy and pietie most carefull of their consciences most studious of the life to come most peaceable in al families charitable takers vp of matters and quarels that fall out betweene their neighbours worthiest members of coÌ„mon wealthes best beloued both of God and man On the other side what Church is that whose preachers preach pleasauntnes be meale mouthed make open profession to ytching eares and hold a common Schole of sinne and flattery holde sacriledge to be Gods seruice vnfaithfulnes and breach of promise to God to giue it to a strumpet to be a vertue abandon fasting abhorre confession mislike vvith pennance like well of vsury charge none with restitution finde no good before God in single life nor in no well working but haue in all thinges smothed and planed with sweet wordes of false peace and deceitfull security the rough vvaie of Heauen and saluation Whose followers for those causes are easily to be noted by theyr naughty coÌ„ditions the vnbridled youth that seeke for licence and liberty the carnall swine that wallow in sinne the vnruly ruffians that count order a prison discipline a torment the pirates robbers oppressors both Masters and Ministers that like best of that Church vvhich is furthest from grace vnpriuiest of consciences nearest to Atheisme vniust Bankrupts cruell Vsurers that would haue it lawfull to enrich them-selues vvith other mens goods delicate Merchantes wanton women that in this world serue their lustes both at borde and in bed lading themselues vvith all kindes of sinne and yet presuming of heauen to find it wide open finally all persons as they fal from order and godlines more nere they be to this profession or religion a common rule and generall obseruation that all men as they returne to our Church bettered and amended as they fall to their Sinagogue much worsed and more then afore corrupted For proouing whereof I neede not bring in the common knowen testimonies of Erasmus and Luther himselfe Eras Epi. in pseudo Euang. ad frat inf Ger. Luth. in post dom 1. AdueÌ„t It is in our Countrie most euident to all men both in particular persons and in the multitude and in the State neuer in people lesse fidelitie lesse friendship lesse charitie lesse humilitie lesse simplicity lesse goodnes neuer more pride as in apparrell c. more double dealing more swearing more forswearing more whoredome more theeuing secret and open personall and generall more sin more vice more naughtines that by all examples of former times nothing is to be looked for but vniuersall destruction vtter desolation And of all most ill most wicked and therefore euery where most despised most contemned most irrided most scorned the Superintendents and Ministers themselues that if a book should be made of their seuerall behauiours as it would presently be confessed so would it of posteritie be scarcely beleeued That and if they had such enormities to lay to our Clergy as wee can lay to them innumerable and intollerable O how should all pulpits and places ring thereof Giue me teares O Lord yea a floud yea a Sea of teares O Lord I pray thee to bewaile my sinnes and the sinnes of my Nation giue them O Lord thy grace to repent theyr sinne the very cause of all theyr wicked Heresie that our poore Countrey may vvith Niniue find thy mercy escape thy wrath and by preuention turne away her miserie Obedient Subiectes THAT this may in Goddes name be so done not only by particular persons but also if it be possible by the very Gouernours and State it selfe which I wish and pray God of his mercy that they may vvith his good fauour both here and here-after stand for euer vvith and besides the former Motiues it may please them this to consider further what Church that is wherein first and formest as Saint Augustine saith Ipsae quodam modo etiam humanae leges Christianae sunt De vtil cred ca. 7. the very humaine lawes also be Christian as is euident in the learned Ciuil law as they call it of the Romaines and also in the sage Temporall Law of our owne Countrie both being Christian according to the Christianitie of the Catholike Church only which the Students and Readers of them doe well know that they are both made to serue our Sauiour Christ as he is serued in our Church giuing in most thinges playne witnesse against these destructions and innouations of the Protestants And wherein againe her owne Ecclesiastical lawes be the life continuance of all good commonwealthes by which the Princes and Powers haue good and obedient Subiectes the people againe haue iust louing Gouernours whose children be folowers of peace and tranquilitie be taught order and obedience to their ordinary powers of whom temporal Princes for God and conscience-sake be they neuer so euil are in al lauful cases duely serued if at any time it happen after long toleration humble beseeching and often admonition of very wicked and notorius Apostates or heretikes no other hope of amendment appearing but the filthy more more daily defiling himselfe and others to the huge great heape of their own damnatioÌ„ that after al this the soueraigne authoritie of our common pastor in religion for the sauing of souls doe duely discharge vs from subiection and the Prince offeÌ„der from his dominioÌ„ with such grieâ—â— oâ— heart is it both done of the Pastour and taken of the people as if a man