contemned the right or embraced the wrong We then also at this present standing in like perill and euerlasting daunger of our soules haue we not neede to awake to shake off our slouth and to looke about vs I deale not now with them which say in their foolish heartes that there is no God no Christ no soule no heauen no hell no right way nor no wrong of whome God help the world is too too full Neither with them do I deale which thinke no way at all so wrong but that it may serue well enough to heauen All which sorts of vaine men how vvise soeuer that they seeme in their owne conceits haue most certainely all good reason all true wisedome and which amongst Christian men is most irrefragable all Diuine Scripture cleane against them For wheresoeuer the said Scriptures speake of Nicolaites and such like who is there that findeth left for such any hope of saluation Therefore to leaue these vanishing away in their foolish fansies and to talke with others that beleeue the Scriptures and therefore thinke well that some in those forsaid ages found the way to heauen that other some by walking by-waies are fallen into damnation of these I demaund if at least wise they care for themselues more thē for their pelfe that soone will forsake them whether they would not be glad to know these waies to walke the one and to auoid the other the matter is past with those aforetime it is we that are in daunger that stand of making or els of marring If happely we could light in the steppes of them that are in Heauen wee were made foreuer But if we walke on the same pathes that lead others to hel then are wee marred and vndonne foreuer Here therefore it would be known what way they that now are safe did then take when they were in perill In their seuerall times very many and verie great questions as I haue said vvere mooued by new deuisers and some allwaies there vvere that could and did trie the matters with them by learning but these very few if we compare them with the multitude besides that the said triall is very long and many before it can be made passe out of this world to their certaine damnation if they go vncertaine What other remedy what better way is there than for such Is there any or is there none If there be none let vs eate and drinke and make good cheare for we shall die to morrow But thankes be to God there is good remedie there are also other waies inough and not only for the vnlearned and vnskilfull multitude but also for them that are of greatest learning of deepest knowledge Onely needefull here it is that a mā be willing to be set in the right way and to hold him in it Who better learned than S. Augustine Who more surely now in heauen He then besides learning what other waies had hee to hold him right To the Manichees of whose sect once he was thus he saith Con. Ep. fund Cap. 4. In Catholica Ecclesia vt omittam sincerissimam Sapientiam ad cuius cognitionem pauci spiritales in hac vita perueniunt vt eam ex minima quidem parte quia homines sunt sed tamen sine dubitatione cognoscant caeterā quippe turbam non intelligendi viuacitas sed credendi simplicitas tutissimā facit vt ergo hanc omittam Sapientiam quam in Ecclesia esse Catholica non creditis multa sunt alia quae in eius gremio me iustissime teneant Tenet consensio populorum atque gentium Tenet authoritas miraculis inchoata spe nutrita charitate aucta vetustate firmata Tenet ab ipsa Sede Petri Apostoli cui pascendas oues suas post resurrectionem Dominus commendauit vsque ad praesentem Episcopatum Successio Sacerdotum Tenet postremo ipsum Catholicae nomen quod non sine causa inter tam multas Haereses sic ista Ecclesia sola obtinuit c. In the Catholike Church to let passe most pure wisdome and knowledge to the perceauing whereof a few spiritual men in this life doe attaine so that they perceaue it in a very litle peece pardie because they are but men but yet without all doubting for as touching the other multitude it is not quicknesse of vnderstanding but simplicitie of beleeuing that maketh thē most safe that I omit therfore this wisedome which in the Catholike Church to be you Manichees and other Heretikes doe not beleeue many other things there are which in her lap most worthily do keep me There keepeth mee consent of peoples and nations There keepeth me authority by Miracles begonne nourished by hope by Charity increased by Antiquity made firme and sure There keepeth me Succession of Priestes from the very See of Peter the Apostle to whome our Lord after his resurrectiō committed the feeding of his sheepe euen to the Bishop that now is There keepeth me finallie the very name of Catholike which not without cause amongst so many heresies this Church alone hath obteined c. And in an other place to the same he retiks he saith againe Christo esse credēdum credidi famae celebritate consensione vetustate roboratae Vos autem tam pauci tam turbulenti tam noui nemini dubium est quin nihil dignum authoritate praeferatis That Christ must be beleeued I beleued fame or authority fortified with vniuersality consent and antiquity But you Heretikes being both so few and so dissentious and so new risen no man doubteth but that you shew nothing that deserueth authority Here as wee see this most learned most holy most renoumed Father allegeth many most worthy reasons as hee tearmeth them to hold him still a Catholike As indeed vpon that matter he wrote his whole said booke De vtilitate credendi Concerning the vtility of beleuing So did Tertullian of the same mater write his book De praescriptionibus Haereticorum Of exceptions against Heretikes And also Vincentius Lyrinensis his booke Contra prophanas omnium haereseon nouationes Against the prophane innouations of al Heresies These their books they wrote of the most iust and worthy reasons which there are to mooue anie man to forsake al Heresies and to liue die a catholike which bookes I wish all such my deare Countrimen to read as will know the truth and specially the holy Scripture of the actes of the Apostles with Saint Beedes Ecclesiastical Historie of our own Nation What such reasons may to that purpose be gathered out of those Authors and their like grounded all vpon most certaine and diuine authoritie I in this Treatise haue in part declared shewing particularly in euery one of them some vndoubted cause to moue any man to beleeue vs and not the Protestants Puritants nor other Heretikes in all together that nothing there is to be demaunded of a Christian man but vvith vs it maketh plainely and against them plainely no such thing against vs no such thing with
their Churches Let them vnroll the Succession of their Bisshopps Finallie it is without contradiction by the witnesse of Scriptures Doctors and Historyes a most vndoubted way to know at al times vvho be Heretikes and who be Catholikes and therefore of such as wil not desperatly cast them-selues into Hell deeply and earnestly to be considered Apostolike Church VPON this poynt of Succession is inferred another very vvorthie consideration that whereas not only we in the holy Masse but also the Heretikes in theyr communion professe both to beleeue Vnam Sanctam Catholicam Apostolicam Ecclesiam One Holy Catholike and Apostolike Church according to the Crede of the first Constantinopolitan Councel it is our Church that is Apostolike bycause it agreeth in the faith with the Church of Rome in which is the See of an Apostle holding on to this day by Succession and to which was written an Epistle by an Apostle What caÌ„ they here deny doth not our Church the Catholikes I meane of England agree in faith with the Romain Church It is both confessed by the Heretykes who for that cause do call vs Papists and knowen to all men bysides Doth not the Bishop of that Church succeede an Apostle in his See S. Peter was an Apostle and Prince of the Apostles and the first Bishop of Rome which is as euident in it selfe and as certainely may be proued by vndoubted witnesse and as sensibly is sene vvith our very eies as that there hath bene so long and is at this present such a citie in the world named Rome Had not the Church an Epistle writteÌ„ to it by an Apostle S. Paules Epistle to the Romains is extant Are not these the causes why a Church is called Apostolike Heare Tertulâ—ians definition De Pres Haeret. Age tam qui voles â—uâ—iâ—sitatem melius exercere in negotio salutis tuae peâ—â—urre Ecclisias Apostolicas apud quas ipsae adâ—uc Cathedrae Apostolorum suis lâ—cis praesidentur â—pud quas ipsae authenticae literae corum recitantur sonantes vocem repraesentantes facieÌ„ well now thou that wouldest vse yet more curiosiâ—ie in the matter of thy saluation runne ouer the Apostolike Churches at whom the very Chairs of Apostles are yet in their places sitten in at whom the very authentical letters of them are recited sounding their voice representing their face Examples there hee putteth of the Churches of the Corinthians of the Philippians of the Ephesians and specially of the Romains saying of the same Videamus quid dixerit quid docuerit CuÌ„ Aphricanis quoque Ecclesiis contestatur Let vs consider what it the Romain Church hath said what it hath taught Mary with our Aphrican Churches also it holdeth Which he there declareth in al points by the Heretikes of that time denied by himselfe with other Catholikes of that countrie beleeued Wheâ—eupon he will haue it to follow that their African Churches are Apostolike although not so as the Romaine Church other like yet in another right good sense bâ—cause they agree with those Apostolikes And in this hee putteth so strong an argument of the truth that hee â—gâ—ine againe prouoketh Heretikes to shew the like Edant origines Ecclesiarum suarum euoluant ordinem Episcoporum suorum ita per successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis vâ—l Apostâ—â—icis viris qui tamen cum Apâ—stolis perseuerauerit habuerit authorem antecessâ—rem Hoc enim modo Ecclesiae Apostolicae census suos deferunt Sicut Smyrnaeorum Ecclesia Polycarpum ab Iohanne collocatum refert Sicut Romanorum Clementem a Petro ordinatuÌ„ id proinde vtique caeterae exhibent quos ab Apostâ—lis in EpiscopatuÌ„ constitutos Apostolici seminis traduces habeant Let the Heretikes bring sorth the origines of their Churches let them vnfold the rew of their Bishops so from the beginning running downe by successions as that first Bishoppe of theirs haue had for his author and predecessor some one of the Apostles or Apostolike men which also with the Apostles perseuered For after this manner doe the Apostolike Churches bring down their substance to our time As the Church of the Smyrnians sheweth Polycarpus placed by S. Iohn as the Church of the Romains sheweth Clement ordered by Saint Peter And so verily doe the rest also shew whom by the Apostles ordained Bishops they haue for the drawers vnto them of the seed or doctrine Apostolike So as our naturall progenitors haue deriued or passed vnto vs the naturall seede of Adam Confingant tale aliquid Haeretici Let the Heretikes faine any such thing if they can saith hee But no doubt they cannot and therefore be they not Apostolike and ours most certainely which manifestly so doth is Apostolike God graunt them therefore once in heart also to beleeue with vs that which with vs in mouth they professe to beleeue I say One Holy Catholike and Apostolike Church Neither it is the Motiue only of Tertullian Saint Augustine also in the greatest matter that can be touching the very Canon of the Scriptures sendeth vs to those Churches speciallie aboue all others Quae Apostolicas Sedes De doct Christ lib. 2. cap. 8. Epistolas accipere meruâ—runt which to haue Sees Apostolike and to receaue Epistles Apostolike found the fauour Finallie many others of the holy Fathers teach vs the same vvay vnto the Truth and no one of them all did euer disproue it In whome this is yet further to be coÌ„sidered that whereas there were in their time standing yet manie other Churches Apostolike besides the Romaine they for all that did euer principallie and singulaly direct men alwaies to the Romane so also calling it by prerogatiue the Church Apostolike or See Apostolike that by that name it was no lesse knowen from all others as all can beare me witnesse that read antiquity then I say when there were also many other Churches or Sees Apostolike than now at this time it is when we haue none other Apostolicke See remaining After which manner also we know Virgil from all Poetes by the name of Poeta and Aristotle from all other Philosophers by the name of Philosophus S. Paule from all the other Apostles by the name of Apostolus Which thing well considered of anie indifferent man may giue him easily to vnderstand that the holy Fathers of the Constantinopolitan Councell in their Creede bidding vs to belieue the Church Apostolike did not only meane the RomaÌ„ Church but also none other but the RomaÌ„ well that I leaue to the consideratioÌ„ of such as be indiffereÌ„t But that which afore I saide is certaine as it is also most worthy to be considered that the Fathers in their times hauing manie Sees Apostolike yet chieflie looked themselues and directed others to the Apostolike See of Rome And now at this time when as there is none other of that sorte remayning in the worlde but onely the Roman and yet neuer none of them all more
will they nil they a false point this is and to be found as I haue saied in none but Heretikes And therefore they doe well to be good to their companions in the case of S. Iames Epistle Saint Lukes Gospel and others moe bycause they are plainly vnder the same iudgement themselues specially for the bookes of the Machabees We on the other side most obediently receaue and beleeue all Scriptures Canonicall Whereby to any reasonable man yt may be manifest which in it selfe is most certaine that of the same there is no part to our doctrine repugnant but all without exception to vs agreing all against heretikes vndoubtedly and that in some partes so openly that they haue no other shift but by denying Traditions most certaine THE true Church alwayes hath together vvith the whole Scripture beleeued and embraced Traditions and vvhatsoeuer companie there euer vvas vvhich was faine to crie for onlie Scriptures and to denie most certayne Traditions of the Apostles theyr doctrine for whose defence they were fayne so to doe vvas euer Heresie and they most surely Heretikes and for such at length holden by all Christendom what so euer deceaued followers for a vvhyle they had For this cause saith Saint Paul to the Church of the Corinthians Laudo autem vos fratres 1 Cor. 11. quod per omnia mei memores estis sicut tradidi vobis praecepta mea tenetis I commend you brethren that in all things you remember me and euen as I deliuered vnto you you keepe my Traditions Tas paradoseis And to the Church of the Thessalonians Itaque fratres 2. Thes 3. state tenete Traditiones quas didicistis siue per sermonem siue per Epistolam nostram Therefore be constant brethern hold fast the Traditions which you haue byn taught either by our word or by our Epistle And for the same cause saith Saint Basile Dogmata De Spiritu san ca. 27. quae in Ecclesia praedicantur quaedam habemus e doctrina scripto tradita quaedam rursus ex Apostolorum traditione in mysterio id est in occulto tradita recepimus quorum vtraque parem vim habent ad pietatem Nec his quisquam contradicet quisquis sane vel tenuiter experous est quae sunt iura Ecclesiastica The matters of doctrine and preaching vvhich in the Church are kepte some of them vvee haue by teachyng committed to wryting some againe we haue receaued by the Apostles tradition in mysterie that is to saie in secret delyuered vnto vs both which are of like weight touching Gods seruice Neyther will anie man gaine-say these whosoeuer surely hath any sight in the Churches orders And that Saint Basile herein is not singular it is manifest by thys besides much els that might be sayed that the vvhole Church Aug haer 84. Epiph. haer 78. and the Protestantes also them-selues holde for Heretykes the Heluidians for the denying the Apostolicall Tradition of our Blessed Ladies Euer-more remayning a Virgin to say nothing of many other lykevvise condemned Heretikes for the like denying of Traditions So then hath the Church bysides Scripture certayne Traditions and them alwaies in great estimation But Heretikes contrariwise haue had the custome to make exceptiō against Tradition allowing nothing but only Scrypture Thereupon saied Maximinus a Bishopp of the Arrians to Saint Augustine Con. Max. li. 1. Si quid de diuinis Scripturis protuleris quod commune est cum omnibus necesse est vt audiamus Hae vero voces quae extra Scripturam sunt nullo casu a nobis suscipiūtur c. If thou bring any thing out of the Diuine Scriptures vvhich is common with all we must needes heare it But these wordes which are without Scripture in no case are of vs receaued And to the same effect did Constantius the Arrian Emperour gyue out an Edict Epiph. hae 72. Hila li. con Const Vt Episcopi nihil praeter diuinas Scripturas Ecclesiasticae fidei adderēt That Bishops should besides the diuine Scriptures put nothing to the Churches faith Many other Heretikes might here be brought forth vvith the lyke sayings but that my purpose is here rather to set short Conclusions plainly directing the meeke and humble into the truth and mightily cōfounding the stubborne enimy than with heaps of exāples to make great Volumes Now then that these Traditions be with vs and against the Protestants although it be manyfest ynough by this that we obediently embrace Traditions and they vnfaithfully refuse them and also otherwise vvell knowen to most men neither of themselues denied yet to satisfie all men it may for examples sake be remembred that S. Chrysostome saieth Ho 69. ad populum Antiochenum Ab Apostolis haec sancita fuerunt vt in tremendis Mysterijs defunctorum agatur commemoratio c. It hath byn by the Apostles decreed that at the dreadful Misteries so he calleth the holy Canon of the Masse there should be made a commemoratiō of the dead c. And that Saint Ierome calleth it Munus quod necessitate offertur Ep. 54. an oblation which we are bound to offer vnam quadragesimā secundum Traditionem Apostolorum toto anno ieiunare to fast one fourtie dayes in the yeare according to the Apostles Tradition And that Saint Ciprian saieth it is Dominica Traditio Li. 2. ep 3 our Lords Tradition that in offering the Chalice the wine be mingled Epi. 118. cap. 6. And that Saint Augustine saith of Saint Paul Totum illum agendi ordinem quem vniuersum per orberi seruat Ecclesia ab ipso ordinatum esse c. That by him was ordayned this order of doyng vvhich through the whole world the Church doth keepe in doing of Masse with sundrie other Traditions which I omitte plainly witnessed by antiquitie to haue come from the Apostles and in our Church to this daie vsed and of the Heretikes quite reiected A plaine Argument that ours is the Church that foloweth the steppes of Christ and his Apostles and theirs to be the heire of the Arrians and other damned Heretikes a lymne and Messenger of that lost sonne Antichrist The Churches Commaundement ALwaies since Christes Ascension who-soeuer haue at any tyme resisted the common knovven Visible Church graunting that in the beginning it was to be seene and to be obeied for that is so plaine in the Holy Scripture it selfe of the Acts of the Apostles that they cannot denie it but that afterward it became inuisible and fell from Christ and therefore no longer to be obeied who soeuer I say haue thus done and spoken they were euer Schismatikes and Heretikes and in the end forsaken of all Christian men one and other how soeuer for a time they deceaued the world Let our aduersaries bring forth if they can one example to the contrarie sure it is that they can not And therefore they are themselues such as I haue sayd Schismatikes and Heretikes and for such no doubt at length will generally
no exāple of no time being possible to be aleged to the cōtrary For this doth S. Paul number amongest the singular gifts which Christ ascending gaue vnto vs Eph. 4. Pastors I say and Doctors alwaies to the end of the world Vt iam nō simus paruuli fluctuantes circumferamur omni vento Doctrinae in nequitia hominum in astutia ad circumuentionem erroris so doing their duty euermore that wee be not now lyke children wauering and carried about with euery puffe of Doctrine blowen by naughtie men that haue craftie waies to deceaue vs with their errors The same vigilant zeale of our spirituall Fathers and Mother the Church against all Heretikes straight to note them and cut them of did God also fore tell by his Prophet Zacharie Et erit in die illa 3. Zac. dicit Dominus exercitum disperdam nomina idolorum de terra non memorabuntur vltra pseudoprophetas spiritum immundum auferam de terra Et erit cum prophetauerit quispiam vltra dicent ei Pater eius Mater eius qui genuerunt eum non viues quia mendacium locutus es in nomine Domini Et cofigent eum Pater eius Mater eius genitores eius cum prophetauerit And in that day shal it so be saieth the Lord of hostes I will destroy the names of Idoles from of the earth and they shal not be any more remembred And False prophets and vncleane spirites will I take away from the earth And so shal it be when any man shall any more play the Falseprophet there shal say vnto him his Father and his Mother that did begett him Thou shalt not liue by cause thou hast spoken a lie in the name of our Lord. And there shal stick him his Father his Mother euen his owne parentes when that hee playeth the false-prophet Finallie hee gaue to Peter and to his Successors for euer the charge and the gift alwaies so to doe whensoeuer nede should be thereof saying Lu. 22. Confirma Fratres tuos Confirme thy Brethren For which cause also the Church is of Saint Paul called 1. Tim. 3. Columna firmamentum veritatis the Piller and proppe of truth for that it doth continually hold vpp and mainteine the truth against all such as at any time goe about to pull it doune So hath it alwaies done against all Heretiks afore time and they against whom it hath bene faine so to doe at any tyme were euer Heretikes The Protestantes therefore and Puritans against whom it so doth at this time are likewise Heretikes and for the same cause wee that neuer were for any poynt of our Doctrine by men of the Church gainesaid are without al doubt true Catholikes Vnsent ANOTHER demonstration that ours is the true Church you shall haue if you consider vvhat Church is that whose Priestes and Bishopps come in by ordinarie calling of other Bisshops that were before them of whose right ordering and lawfull power of ministery the Sects themselues make so litle doubt that they esteme one so called and ordered very fitte euen for their own Ministerie yea much more requisit then one of their own making seeking as much as they can possiblie to be consecrated by one of our Order least their might some danger or doubt aryse afterward of their right institution In figure of which their so doing and others the like the Historie of Michas the Idolatrer may be remembred who sayed Nunc scio Iud. 17. quod benefaciet mihi Deus babenti Leuitici generis sacerdotum Now doe I know that God wil prosper me hauing a priest of the Leuiticall kind Contrariely what Church that is whose Ministers are but very laie men vnsent vncalled vnconsecrated and therefore executing their pretended office without benefit or spirituall comfort of anie man yea to the certaine and great damnation of themselues and others vnfit vnworthy by that only they be called to that fond function of any seruice in the Church of God holding therefore amongst vs when they repent and come againe none other place but the place of laimē in no case admitted no nor loking to minister in any office vnlesse they take our Orders which afore they had not Is not this very practise both of vs and them a playne confession on their parte that ours is the true Church of Christ euen that same Church vnto the which after his Resurrection hee sayed Sicut misit me Pater Ioan. 20. ego mitto vos As my Father sent me so I send you And consequently is it not a plaine declaration that they are out of Christes Church What company can they shew vs at any tyme synce Christes Ascention to this day that toke vpon them to preach and minister not sent nor called thereto by their Aunciēts in those offices but they were Heretikes or Schismatikes We haue in the Actes of the Apostls described vnto vs of purpose the forme of Christes Church that the Apostles planted there doe the Apostles themselues notifie vnto vs false preachers not only by the marke of going out whereof I haue spoken afore but also by this that they vvere not sent saying thus Audiuimus Act. 15. quia quidam ex nobis exeūtes turbauerunt vos verbis euertentes animas vestras quibus non mādauimus we haue heard that certaine going out frō vs haue troubled you with their preaching goeing about to ouerturne your soules to whom wee gaue no commission Saint Paul likewise proueth the same out of Esaie the prophet that Preachers I say must be sent Rom. 10. Quo modo vero praedicabunt nisi mittantur sicut scriptum est Isa 52. Quam speciosi pedes euangelizantium pacem euangelizantiū bona And how shal they preach vnlesse they be sent as it is written O how faire be the feete of such as preache peace of such as preache good thinges In the worde feete vnderstanding that they be sent as messengers And therefore as he sent himselfe Tite and Timothee so hee appointed them for to send others Whereupon he saieth vnto Timothee 2. Tim. 1. Gratia Dei est in te per impositionem manuum me arum The grace of GOD is in thee by the Imposition of my handes Grace was giuen vnto thee 1. Tim. 4. cum impositione manuum Presbyterij vvith the Imposition of Priestes handes And touching others he saith vnto him 1. Tim. 5. Manus cito nemini imposueris Giue thou Impositon of handes to no man rashly To Tite likewise Huius rei gratia reliqui te Cretae Tit. 1. vt constituas per ciuitates Presbyteros For this cause left I thee in the I le of Crete that thou shouldest make Priestes in euerie city Such then was the order of Christes Church which the Apostles founded Priestes to be sent by Priests and not by the letters Patēs of King or Queen nor Priuilegio Altissimi c. And such hath bin the order of
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
that there he saith All Heretikes would haue themselues to be called Catholiks which also at this day you see the Protestants doe desire For why are they also desirous of this name but only because that they which indeed haue the name are also indeed euermore true Catholikes and so the name alone sufficient to moue any man to be of that side As likewise all Heretikes desiring to haue it seeme that there maketh for them Scriptures Miracles Fathers Martyrs and such like of which I will speake more hereafter doe euidentlie therby declare that company for whom in deed such thinges doe make to haue with them both truth and saluation Againe in another place the same holy Doctor saith De ver rel c. 7. Tenenda est nobis Christiana religio eius Ecclesiae communicatio quae Catholica est Catholica nominatur non soluÌ„ a suis sed etiaÌ„ ab omnibus inimicis Velint enim nolintue ipsi quoque Haeretici Schismatum alumni quaÌ„do non cum suis sed cum extraneis loquuntur Catholicam nihil aliud quam Catholicam vocant Non enim possunt intelligi nisi hoc eam nomine discernant quo ab vniuerso orbe nuncupatur Wee must hold the Christian religion and the companie of that Church which Catholike is and Catholike is named not only of her own but also of al her enimies For will they nill they the Heretikes also and Schismatikes when not with their owne but with straungers they talke they call the Catholike nothing but the Catholike for they cannot els be vnderstanded vnlesse by that name they discerne her by which of the whole world shee is called This therefore is proued they to be the Catholikes that Catholikes are called Will they now denie that we be called Catholikes The world doth beare vs witnesse For besides the foresaide note of the Cities of Germanie I aske them when as in bookes written now a dayes wee be named Catholikes euerie-where whether that the reader knoweth not straight waies who by that name are meaned In this very booke speak I not plainly enough wheÌ„ I so call our selues Or thinketh any man by that name that I am some Lutheran Protestant or Puritan Why els doe they mocke at the very name of Catholikes and not at vs only nicknaming it Cacolikes Cartholiks Or why els did Luther Luther in Germanie cause the Creed to be turned I beleeue the Christian Church not I beleeue the Catholike Church What els meant Iewell Iewell to entitle his Replie to D. Harding A Replie against the Roman Religion which of late hath bin accounted Cathoâ—ike Finally any indifferent man may see will acknowledge as much to be confessed in the new Legend set out of late by LaureÌ„ce Humphrey HuÌ„phrey the Puritan Iewell a new saint of Pope HuÌ„phries own making How erâ—d he â—o whose History HuÌ„phrey him-â—elfe here vnawares coÌ„firmeth For Catholikess saith hee were present as lookers on earnest defeÌ„ders What then but none such were moderators saue only lay lords vnlearned Heretikes Ergo. although not greatly liked I dare say of his fellow-Puritans for the canonization and please you of Saint Iewell Where hee saieth thus Errauit qui Pontaco suggessit Londini solum praesedisse laicos neque doctos neque Catholicos Hee erred vvhich infourmed Pontacus that at London in the pretensed Disputations at Westminster were moderators only lay men neyther learned nor Catholike An. 1. Eliz. Aderant non solum homines Catholicissimi id est Papisticissimi qui spectatum venerant sed alij eiusdem Catholicissimi acerrimi propugnatores c. Present there were not onely men most Catholike that is to say most Papisticall who came to looke on but other most earnest defenders of the same Catholikedome And againe Primam causam primaeriam fere solam omnium malorum contentionum deformationuÌ„ quasi Equum Troianum intra Ecclesiae muros nobis omnibus insidiantem fuisse hactenus esse hodie Catholicam a Scriptura sancta defectionem praecipue vestrum PapismuÌ„ The first cause and formost and only in a maner of all euils contentions deformations as it were the Troian horse which within the Churches wals lieth in wait for vs all hath beene hither-vnto and is at this day Catholike reuolting from the holie Scripture and specially your Popedome Where what hee meaneth by Catholike reuolting who seeth not Although to helpe his cause he would seeme to distinguish from it the Popedome as he tearmeth it contrary to his own interpretation afore but in deede to his meruailous disaduantage whiles that in the same his distinction whether we be Catholikes or no hee chargeth the Catholikes with reuolting as well as vs whosoeuer they be True it is that in the same place aforegoing hee tearmeth vs Pseudocatholicos falsenamed Catholikes But euen so haue I with myne owne eares heard him which manie moe also may remember in the Diuinitie Schole at Oxford in his fond vnlearned Readings tearme S. Augustine also himselfe and his felowes being not ashamed in his controlling of our worshipping of Saintes to allege this as good authoritie that Faustus the Manichee Heretik for the same did say in his time Pseudocatholicis to the false catholikes Apud Aug. eo Faus li. ca. 4. Idola vertistis in Martyres The Idols you haue turned into Martirs These Pseudocatholici who they were Saint Augustines wordes declare Li. 20. ca. 21. Hinc nobis caluÌ„niatur Faustus quod Martyrum memorias honoramus in hoc dicens nos idola conuertisse With this doth Faustus entwite vs because wee honour the Martyrs memories saying that into this we haue turned the Idols Neither can Humphrey or any other prooue that eyther now or then or euer were or shal be in the world any Pseudocatholici at al any Isay commonly named Catholikes but only true Catholikes Wherefore in calling vs Pseudocatholicos hee graunteth vâ—to be true Catholikes such as were also those Pseudocatholici in Faustus time So theÌ„ both these haue I inuinciblie proued that the generally named Catholikes be Catholikes and that wee be so named catholikes and for that name mocked at by our Aduersaries vvhereof it foloweth that we be catholikes and therefore that we haue the truth A most certaine demonstration which no Aduersarie of ours can with any reason gainsay and sufficient by it selfe alone to satisfie any man that will be satisfied But yet of aboundance will I shew the other waies Name of Heretikes SECONDLY whosoeuer are of them vvhich professe Christ commonlie called Heretikes and plainly knowen by that name they vndoubtedlie are Heretikes and so euer haue in the end proued Or let them giue me out of all Antiquity so much as one example to the contrarie Certaine it is that they can not but for it are all the examples that euer were As the Arrians in theyr time were commonly called Heretikes which we see euery where in the workes of the holy
as here the vse of people is by reason of the exceeding great multitudes which resort to such solennities Masse being now begonne shee fealt immediatly such an-horror and trembling in all her bodie such stretching and strayning such haling and pulling cold sweat following also thereof in much aboundance her memorie senses beginning thereupon to faile her that it seemed vnto her nothing more like then death it selfe to be neare at hand Yet bearing it a while the best that she could for reuerence of the place companie and resigning herself into the handes of God after the Epistle was read shee began to feele some more ease both in mind and body And at the tyme of the Gospell standing vp with others by helpe of her crouch shee seemed to her self when she was stoode vp that shee had not as then needed that helpe but that she could haue riseÌ„ without it and began to thinke within herselfe that shee now stood vpon both her legges without it her short legge touching now the grouÌ„d no lesse theÌ„ her other Wel the Gospell being ended she kneled her doune againe in silence after the maner vntill the end of Masse and the Bishopps blessing Then for greedines of Holie-water which there is wont at the end of euery Masse to be sprinkled vp she rose sodainly because shee would leese no spirituall helpe which at that Masse might be had and did forgett for hast both her crouch her hat her beads and her handkerchef Her hat an husbaÌ„d man that stode by her at Masse brought by by vnto her the rest in the throng except her staffe were lost She feeling herselfe fully and wholly deliuered both from all payne and also from all cause of halting and lamenesse for this her strange chaunce first being sore amased and halfe crying out withall but anon remembring better her selfe and much reioysyng for that which had happened going or rather runnyng out of the Church before the Procession as she met in the multitude here and there with her acquaintaunce they wondering to see her goe vpryght and without her crouch shee told them with great ioy that by vertue of the B. Sacrament of Miracle she was as they saw wholly restored Which while she told thus to very few thinking still that it had beene secret the fame thereof did immediatly so encrease specially by the meanes of theÌ„ that at Masse time kneeled about her marked wel the whole order of her straÌ„ge moods that her staffe by and by vvas taken vp in the place where shee left it and hanged vp forthwith after the manner there beside the place of the said blessed Miraculous Sacrament by the Chaplaine that hath the custodie of the same Afterward the miracle of her healing being more famously knowen and proclaimed in pulpits to the hearing also of other Citties round about certaine Englishmen that lay at Mechlin twelue miles off vnderstanding of it thought it good for the honor of God in respect of her pouertie to call her to Mechlin vnto their seruice Which iourney shee went so lustily that certaine of our couÌ„trymen very good on foote had much a doe to keepe her company as euer since in deed her agilitie is such that shee rather seemeth to flie or at least to runne then to goe as others doe As touching her vnfaithfull husband of whom before I spake he very shortly after this Miracle of her healing falling out with another young fellow receaued of him a very grieuous wound whereof within a few dayes after he died And this much haue I said of Doâ—maticall Miracles Miracles Personall NOw of the other sort of Miracles which I called Personall I make this Conclusion Whatsoeuer persons at any time since Christes Ascension haue had the grace of Miracles they were the Ministers of Christ I say not alwaies iust and holy but alwaies Preachers of his truth and consequently whosoeuer set themselues against such persons they were against Christ and against the truth Neither vnto this can they possibly giue me any instance as I will by Gods grace most plainely shew in answering such instances if any of them shall venture to giue any For what they can doe I am not ignorant Only this that some miscreantes haue made boast and shew of Miracles Trac 13. in lo. as Simon Magus Mahomet the Donatistes whome for that cause Saint Augustine tearmeth Mirabilarios Meruailousers so to say and as certaine Heretikes of this tyme doe Foxe Humpherie and others and as Anti-christ shall doe hereafter in his lieing signes wonders 2. Thes 2. in omni virtute signis prodigijs mendacibus being able none of them but such only as some-time they haue wrought in plaine confirmation of our Catholike truth being therefore Dogmaticall and not personall to abide the touch or examination no better then the Iugglings of Iannes and Mambres Exo. 7. the Magicians of Pharao vvhose roddes were straight deuoured by the rodde of Moises Exo. 8. and they at the third plague of Ciniphes or gnattes compelled to confesse Digitus Dei est hic The finger of God is this and so their foly as Saint Paul saieth manifested to all men 2 Tim. 3. Moyses and Aaron proceeding yet styll and multiplying their strange mighty wonders So I say true Miracles last and continue fained trickes doe vanish sone awaie as the sluttish feate of Lane the Minister at Westchester But yet because for a time they maie chance to deceaue some fooles others also that know not the power of Nâ—ture and of the Diuell S. Augustine hath noted vnto vs out of our Sauiours wordes a very good ready present Mat. 13. and certaine rule saying Tene amus ergo vnitatem In Io. tr 13. vide de vnit Ec. cae 16. fratres mei praeter vnitatem qui facit miracula nihil est Let vs therefore keepe the vnity my brethen out of the vnitie hee also that worketh Miracles is nothing So as S. Paul also said Gal. 1. Sed licet nos aut Angelus de coelo euangelizet vobis praeter quam quod euangelizauimus vobis praeter id quâ—d accepistis anathema sit But although wee or an Angel from heauen should gospel vnto you contrarie vnto that which wee haue gospelled vnto you contrarie vnto that which you haue receaued accursed be he Not because there is any such danger of an Angel of Heauen but because folish light persons are alwaies readie to crie as they did at Poules when they saw Bradford the Heretike after their seditious hurling of the dagger steppe vp in M. Bournes place my Lord afterward of Bathe and Welles an Angell an Angell I say then that innumerable holy men of our vnitie haue in all ages had the grace of working true Miracles not disprooued not able to be checked as S. Thomas Aquinas Saint Bonauenture Saint Bernard Saint Thomas of Canterburie Saint Frauncis Saint Dominicke and inâ—inâ—te others Wherefore I
be taken notwithstand-the heards of beastly followers that now they haue That such is their talke of the Church vvho knovveth not vvho is ignorant hovv they labour to shevv hovv long endured the Visible Church by the Apostles gathered and vvhen it fayled some of thē setting the age of it at two hundred some at three hundred some at fiue hundred yeares and Iewell more large then his fellowes at six hundred yeares And therefore by the Church that then was they will say they be tried and not by that which was afterward for a thousand yeares together vntill the rising of Luther and which yet holdeth on still against Luther and his Adherents By this Church in no case vvyll they be tryed bycause it is not they saie the same vvhich vvas before in the begynning and vvhich lasted onlie a certayne tearme of yeares and vvhich now is restored agayne by Luther This very same was of old the talke of the Donatistes whose maner was as S. Augustine writeth to gather ignorantly or deceitfully certaine places out of the Scriptures De vnit Ec. Cap 12. ea detorquere in Ecclesiam Dei vt tanquam defecisse ac perijsse de toto orbe videatur and them to wreast against the Church of God to make it seeme that she had as it were failed In ps 102 con 2. and out of the vniuersall world perished And in another place they say Apostatauit perijt Ecclesia de omnibus Gentibus the Church hath played the Apostata and is perished out of all Nations Hoc dicunt qui in illa non sunt saith Saint Augustine This say they vvhich are not in the Church O impudentem vocem c. Vocem abominabilem detestabilem praesumptionis falsitatis plenam nulla veritate suffultam c. O impudent saying c. A saying abominable and detestable full of presūption and falsehood staied vpon no truth c. Such was the saying of those Heretikes than therefore such is the same saying of these our Heretikes now They Heretikes then for it therefore these Heretikes now for it On the contrary syde therefore as the Church was not fayled then before Donatus rose so was it not fayled now before Luther rose And therefore as Saint Augustine and the rest that then withstood those Heretikes were of the Church so we that now vvithstand these Heretikes be likewise of the Church and they against the Church And therefore vnto euery one that will heare Christs voice must they be sicut Ethnicus Publicanus Mat. 18. as Ethnikes Publicans no credit to be giuen vnto them no cōpanie to be kept with them It was also the familiar saying as Saint Hierome witnesseth Adu Lucif of the Luciferians Factum esse de Ecclesia lupanar that the Church was become a stewes VVhich was as reasonably sayed of them by Saint Hieromes iudgement as if one would say Christum sine causa mortuum fuisse that Christ dyed in vaine Sundrie other Heretikes myght be here brought forth vvith the like blasphemous saying as in deede yt must needes of all Heretikes so be sayd who if they should say well of the Church should euer speake against them-selues And therefore we maruaile the lesse at the feare they haue to name the Church Castaleon therevpon in steed of Dic Ecclesiae Mat. 18. Tell the Church translating vnto vs dicito Reipublicae tell the common wealth others in theyr common talke for the Church hauing in theyr mouths the Congregation as in our countrie it is common VVe meruaile not at thys theyr feare I say For Gods Church is most certainly alwaies that which commonly in the world is knowē by the name of the Church as they alwaies most certainly be Heretikes vvho are commonly called Heretikes And so euermore is the aduise of S. Hierome to be followed of them that wil be saued Ibidem In illa est Ecclesia permanendum saith he quae ab Apostolis fundata vsque ad diem hanc durat In that Church must vvee keepe our-selues vvhich once being founded of the Apostles endureth euen to this daie For certayne it is by the Holie Scripture that as Christ fayleth not hym-selfe so neyther hys Church euer fayleth Psal 2. being his Inheritance of God hys Father giuen once vnto hym and hee neuer deseruing againe to leese it Vpon these two Christ I say and his Church Read S. August de vni ec runneth all the Scriptures of the olde Testament either by Promises or by Figures or by Prophecies and plainer vpon the Church then vpon Christ As worthylie hath Saint Augustine noted Puto proterea quia videbantin spiritu In Psal 30. contra Ecclesiam homines facturos esse particulas de Christo non tātam litem habituros de Ecclesia magnas contentiones exitaturos ideo illud vnde maiores lites futurae erāt planius praedictum apertius prophetatum est vt ad iudicium illis valeat qui viderunt fora◠fugerunt I thinke for this cause saieth he bycause they the Prophetes savv in spirit that against the Church men would make partes and of Christ they would not haue so much strife but of the Church they woluld raise great contentions Plainer Prophecies for the Church then for Christ therefore that whereupon greater debates would be was more plainlie forespoken and more openly prophicied that it might serue to their damnation that saw and yet ranne out And this may he easily perceaue that wil begin at Genesis Gen. 22. where God saying to Abraham In semine tuo benedicentur omnes Gentes In thy seede shal be blessed al Nations in the Seede vvee haue Christ in the Blessing of all Nations wee haue the Church and so go on to the end of that part Then the Scryptures of the nevv Testament specially that be historicall what be they els but certayne recordes of the fulfilling of the sayde former Promyses Figures and Prophecies touching Christ the Gospels touching the Church the Actes of the Apostles And all this so plainly that as the Ievves not seeing of Christ therein so the Heretikes not seing of the Church in the same can not possibly be to any thing els imputed but only to wilful blindnes for damnable lacke of lightsome fayth And therefore as the Iew to haue hys blindnes taken away must turne to our faith Cum autem cōuersus fuerit ad Dominum 2. Cor. ◠auferetur velamen so must the Heretike likewise turne him to the Catholike faith then shall hee see vndoubtedly as plaine Scriptures for the Church as the faithfull Iew shall see for Christ and plainer to as before Saint Augustine vvitnessed Such as we that be Catholikes doe see for both in euery leafe almost so manie so mighty so euident that we perceaue the Iew and Heretike to see no more then a man that seeth not the Sunne at noonedaies Psal 88. nor the Moone in the ful VVell
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
qui vos vocauit in gratiam Christi in aliud Euangelium I maruaile that so soone and so lightlie ye are turned awaie from him that called you into the grace of Christ to be a meÌ„ber of his Church into another gospel which God wotteth is not another is not a gospell or good tidings of Saluation but that some there are that trouble you and that vvill turne in and out the Gospell of Christ He may well charge vs with leuitie for being lightly turned awaie from the truth that he planted so surely and so mightily amongst vs that it lasted nine hundred yeares vnchanged as it doth still also in them that be constant For what lightnes could be greater then froÌ„ so sure a ground whereon wee vvere so fast sett vvith such diuine Miracles to remoue our selues vvith euery puffe of wind blowen by none other but by flesh and bloud and that to the so certaine perdition of our soules destruction of our Countrie as was the former standing to the vndoubted Saluation of the one and triumphant glorie of the other in all affaires so many worldes and ages togeather And therefore may he yet say farther vnto vs as it foloweth in Saint Paul O insensati Galatae Gal. 3. quis vos fascinauit non obedire veritati c. O ye senselesse Galathians who hath bewitched you not to coÌ„tinue in obedience of the truth Sic stulti estis vt cum spiritu coeperitis nunc carne consummeâ—nim Are ye so without sence or vnderstanding that hauing begon in spirit you will now make vpp your selues in flesh Currebatis bene quis vos impediuit veritati non obedire Gal. 5. you did runne well who hath stopped your race not to obey the truth Ego coÌ„fido in vobis in Domino quod nibil aliud sapietis qui auÌ„t coÌ„turbat vos portabit iudiciuÌ„ quicunque est ille I trust in you with the help of our Lord that you wil be of no other meaning then in the beginning you were taught that they which be wil come home againe As for him that troubleth you he shal sustaine iudgemeÌ„t or damnation whosoeuer hee be high or low man or woman one or other And vpon that damnation most intolerable most certaine most nigh at hand God gyue them grace to thinke them deepely that they fall not in to it 2. Thes 2. But to receaue the truth and to loue it that they may be saued denying euery man witâ— Moises to be the sonne of Pharaoes daughter Heb. 11. and chusing rather to be afflicted vvith the peeple of God then to haue the swete of Transitorie sinne esteeming for greater riches then the treasures of AEgypt the reproche of Christ. Asâ—â—ciebat enim in remunerationem For he loked vpon the reward in the end saieth Saint Paul Which that al men may yet more plainly se how many how good causes they haue to doe let vs procede yet to moe other Motiues Going out AND for the next Motiue lett this be coÌ„sidered whether our Church did euer depart cut it selfe or violently breake out of any other company of Christians elder then it selfe by disobedience tumult seuerall packing and faction forsake contemptuosly their ordinary Superiours and into another syngular societie knitte asunder And whether the company that all the world knoweth to haue so done the time wheÌ„ the place where the Superiours from whome they brake all well knowen be not Schismaticall Or let a companie be named that euer since the Apostles time so did that was not schismaticall Thys very same consideration gaue Optatus to know the Donatistes to be schismatikes Li. 1. Videndum est quis in radice cuÌ„ toto orbe manserit quis foras exicrit quis Cathedram sederit alteram quae ante non fuerat quis altare contra Altare erexerit quis ordinationem fecerit saluo altero ordinato It is to be considered who hath remained in the roote with the whole world who is gone forth who is sitten him in another Chaire which Chaire was not afore who hath erected an Aultar against the Aultar who hath placed Bishops there where others were placed afore which are yet aliue In which his wordes that hee might not seeme to speake them of his owne head hee alludeth to many Scriptures which in many places liken the Church to a tree rooted in the Patriarkes Rom. 11. Ioan. 15. Mat. 13. Prophets Apostles and singularly in Christ himself that groweth from the first plaÌ„ting allwaies to the end of the vvorlde spreading it selfe ouer all Nations the braunches whereof that sticke not to it but fall off and breake themselues from it are none but Heretikes Schismatikes and Apostataes They doe likewise in many places describe such vnto vs by the terme of goers out 1. Ioan. 22. as where S. Iohn saith Ex nobis prodierunt sed non eraÌ„t ex nobis nam si fuissent ex nobis permansissent vtique nobiscum sed vt manifesti sint quoniam non sunt omnes ex nobis They went out of vs that are in the church but they were not of vs that shall be saued for if they had bin of vs that shal be saued verilie they had remained vvith vs in the Church But that they may be made manifest because all be not of vs that shall be saued And againe Omnis qui recedit 2. Iohan. non permanet in doctrina Christi DeuÌ„ non habet Euery one that departeth abideth not in the doctrine of Christ hath not Gods fauour S. Paule likewise 1. Tim. 4. Disâ—â—ndent quidam a fide Some will depart from the saith Hee alludeth also to the story of Ieroboam the first king of the ten Tribes 3. Reg. 12 13. who in Dan Bethel set vp an other Aultar against the only true Aultar which was at Ierusalem therefore was vndoubtedly a Schismatike Now it is euident that al this agreeth no lesse to the Protestantes then to the Donatistes and all other the like aforetime Who knoweth not the Tree whereon afore they grew and now deuided from the roote thereof lie withering by themselues Who knoweth not the companie out of which they are departed Who seeth not the chaire and preachers both that were afore that now they haue a new erected Who is ignorant that all the Bishoprikes which they now occupie were before by Catholikes possessed who with wonderfull consent and vnseparable vnitie stoode all most constantly to the Catholike faith as it became true Pastours not shrinking away at the Wolues inuasion and were for that cause throwen out of their charges cast into prisons there are now all almost made vp by Martyrdome This I say is a plaine declaration that the Protestantes be Schismatikes as the Donatists were before them for the like cause Finally let them shew any person or persons of old that did the like and were not Schismatikes certaine it is that they can shew none Rising
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
afterwardes LET this also be considered that no man is able to name any time since the Apostles time wheÌ„ our Church first arose nor any certaine Author and first beginner of the peculiar Articles of our Faith and Religion but CHRIST and the APOSTLES onelie Name the Article the time and person and if I shew not the same Article to haue beene yet more auncient afore that time and afore that person let me then be accouÌ„ted one that promise more then I can performe And theÌ„ let it be farther considered wether that euer there was anie companie other then Schismaticall that can by good record be proued long after that they were christians to haue had their beginning the Author whereof is knowen the time of his rising recorded in Histories the Articles of his Doctrine before vnheard of Consider well with your selues of all such Companies as the Arrians the Sabellians the Eutychians the Pelagians the Donatists and brieflie of all the like that we can tell when they first arose who began them Is it not manifest that they were all Schismaticall and their Articles Hereticall Neither can it euer otherwise be because the holy Scripture can not be false wherein our Sauiour his Apostles doe giue vs this selfe-same marke to know such Masters Multi pseudoprophetae surgent saith our Sauiour Mat. 24. seducent multos Many false Prophets shall arise and shall lead many out of the way S. Paul likewise to the Bishops Priests of Ephesus Ego scio quoniam intrabunt post discessionem meam lupi rapaces in vos non parcentes gregi Et ex vobis ipsis exurgent viri loquentes peruersa vt abducant discipulos post se Propter quod vigilate c. I know that after my departure there will enter in rauening Wolues vnto you not sparing the flocke and out of your selues vvill arise men teaching peruerslie to the end to draw away the Disciples or Christians after themselues Mat. 13. And for the same cause our Sauiour in the Parable likeneth himselfe to a man that sowed good seed in his field homini seminanti bonum semen in agro suo and the Diuell with his Ministers to the enimie that came afterward whiles men were asleepe and sowed cockle amongst it Cum autem dormireÌ„t homines venit inimicus eius superseminauit Zizania in mediotritici where the Latine very aptly expresseth the sense making superseminans to answere vnto Seminans although the Greeke haue not that agnomination Euen so doth Tertullian gather of this Parable Tert. de praescrip Haerot in that fifth book of his written vpon the same matter that this our treatise how to stoppe the mouthes of Heretikes Thus hee saith Principalitatem veritan posteritatem mendacit ali deput andam ex illius quoque Parabolae patrocinio quae bonum sâ—â—en frumenti a Domino seminatum primo constituit auenarum autem sterilis foeni adulteriuÌ„ ab inimico Diabolo postea superducit Former doctrine is truth that which after riseth is lying so we are taught by the Parable which first setteth good seed of wheat to haue bin sowen of our Lord and bringeth after vpon that by the spite of the Diuell the corruption of baren cockle Ita ex ipso ordine manifestatur id esse Dominicum verum quod sit prius traditum id autem extraneum falsum quod sit posterius immissum So by the very order is that declared to be true and of our Lord which was before deliuered that againe to be false of the enimy which was after brought in The Protestantes then and Puritans rising of late vvith Luther Zuinglius Melanchthon Caluine and Sampson are as you see by our Sauiour by Saint Paule by Tertullian marked for Heretikes Let them if they can bring vs one example for exception But no doubt they cannot and therefore Saint Irenee also tooke vpon him boldly to know by the same badge all the Heretikes that were afore his time Lib. 3. cap. 4. Valentinus enim venit Romam sub Hygino increuit vero sub Pio prorogauit tempus vsque ad Anicetum For ValeÌ„tinus saith he came to Rome vnder Hyginus and he encreased vnder Pius and he lasted vnto Anicctus Then of another he saith likewise Cerdon autem qui ante Marcionem hic sub Hygino qui fuit octauus Episcopus c. Cerdon vvho vvas before Marcion came also thither vnder Hyginus that was the eighth Bishop of Rome c. And againe of another Marcion autem illi succedens inualuit sub Aniceto decimuÌ„ locuÌ„ Episcopatus continente MarcioÌ„ that succeeded to Cerdon waxed vnder Anicetus who did hold the tenth place of the Bishoprike Furthermore the like he noteth there of the Heretikes also named Gnostici And then of them all he concludeth together Omnes autem hi multo posterius mediantibus iam Ecclesia temporibus insurrexerunt in suaÌ„ Apostasiam All these much later the Church hauing now bin a certaine time in the meane while did arise into their Apostasie Beginning with wondering and gainesaying of Christians then in vnitie CONSEQVENTLY consider mee this whether at any time the Christian people wondered at our Religion and Doctrine or any point thereof as then first appearing and afore not heard of and whether the Pastors Doctors of the Church then presently controlled the same as new and diuerse from the Doctrine that was before And whether that all Heresies were not so wondred at and so controlled at their first apearing Whether also that which seemed so strange to them that stood in Vnity which was so gainesaid and resisted by them that had the charge of the Church of Christ were not alwaies heresie without exception The Arrians were resisted by Saint Siluester Saint Iulius of Rome Osius of Corduba Saint Athanasius of Alexandria the whole Councel of Nice the Macedonians by the Councell of Constantinople the Nestorians by the Ephesine Councell the Eutychians by that of Chalcedon Finally all others by some others And by the same marke doth S. Irenee point out vnto vs Cerdon for an Heretike saying Liâ— 3. ca. 4. Ab aliquibus traductus in bis quae docebat male abstentus est a religiosorum hominum conuentu Of some he was controlled in the points that he taught amisse and commaunded to absteine froÌ„ the Church or excoÌ„municated As our doctrine therefore which eueÌ„ from Christ his Apostles is come quietly to our hands without such contradiction is sure Catholike so that of the Protestantes and Puritans vvhich vvas streight with the sword of Gods Church sticked in Luther and neuer synce hath ceassed to be by learned Catholike men confuted and hath binne by a Generall Councel also examined accursed nor neuer shal be able to get one day of quiet possessioÌ„ but euer oppugned assaulted vntil it be quite again dispatched as haue al other Heresies byn before it is most certainly without al doubt Heretical