to our purpose at length he saith that the Catholikes must vnderstande that all seruice of any honor and sacrifice is giuen of the Catholike Church together both to the Father and to the Sonne and to the holy Ghost that is to the holy Trinitie For though he that offereth directeth the prayer to the person of the Father this is not any preiudice to the Sonne or to the holy Ghost He declareth it thus because The conclusion of the same prayer for so muche as it hath the name of the Sonne and of the holy Ghost sheweth that there is no difference in the Trinitie Looke in the Canon of the Masse and you shall more easily perceiue his meaning The prayer there beginneth thus being directed to the Father Te igitur clementissime pater c. Therefore ô most mercifull Father with humble supplication we beseech thee for Iesus Christ his sake thy sonne our Lorde c. And it is in the ende concluded thus Per ipsum cum ipso in ipso c. By him and with him and in him is to thee God the Father in the vnitie of the holy Ghost all honor and glory world without ende Amen Wherevpon also among his instructions to his friend Petrus Diaconus which you alleage vnder the name of S. Augustine here cap. 10. dem 24. Fulg. alia◠Aug. de fi◠de ad Pet. Diac. ca. 19 béeing too light in very diuerse companies in his pilgrimage to Hierusalem he sayth Holde most firmely and in no wise doubt but to the Sonne with the Father and the holy Ghost they did sacrifice those beastes in the time of the olde Testament And to him nowe in the newe Testament with the Father and the holy Ghost cum quibus illi est vna diuinitas he hauing one Godhead with them the H. Churche Catholike ouer all the worlde ceasseth not to offer in fayth and charitie the sacrifice of bread and wine c. Therefore you might as well haue charged Christ him selfe for directing so likewise the prayer that he taught vs Our father c. v. Of ministring the blessed Sacrament to Infantes But the other error is he saith a notable error and suche a practise as euen the Papistes them selues will confesse to be erroneous This it was S. Augustine and Pope Innocentius and al the Catholike Fathers of that time and all the Westerne Church yea all the Church excepting none but only the Pelagians ministred the Sacrament of Christes body and bloud to Infantes yea and thought it as necessarie for them as Baptisme to wit that they must receiue it or els they should be damned And will not D. Allen deny this will the Papistes them selues confesse it for so you say boldly but in your boldnesse you open withall your wilfull ignorance Fulke neuer read the Councel of Trent Who would thinke it if your selfe did not by this confesse it that you neuer read the Councell of Trent And what a presumption is this for you to preach yea and to write against the doctrine of the Catholike Church nothing regarding eyther what it is or how it is explicated defended defined by occasion of your heresies of the Catholike Bishops in their Generall Councell As if an Arrian doctor should neuer haue séene the Councel of Nice Well our countrey men may perceiue by this what blind guides they haue of you Reade the Councel of Trent I exhort both you and all other that can specially that halfe of it which is of doctrine and you wil either imbrace it as it is most worthy and as I pray God to giue you the grace or at leastwise you shall better know therby what it is that you must confute where now most of you do commonly fight only with your owne shadowes either of ignorance or which is worse of wilfulnes not knowing what in déede we teache There to our present purpose you shall find the said Councel after that it hath said Trid. Con. Se. 21. ca. 4. That Infantes lacking the vse of reason are by no necessitie bound to the sacramentall receiuing of the Eucharist to declare moreouer and say Neque ideo damnanda est antiquitas c. Neither for all that is antiquitie to be condemned if it practised that maner sometime in some places For as those most holy Fathers had pro illius temporis ratione answerable to that time sui facti probabilem causam a reasonable cause of their so doing so verily that they did it not for any necessitie to saluation without controuersie it must be beleeued This declaration of the Councell may satisfie not onely all Catholikes to whom it is the declaration of the Holy Ghost him selfe but also any other reasonable man to whom it can not possibly be lesse then the declaration of many most learned and most discrete men which knew well what they said and that they could not be therin disproued In so much that Kemnitius the Lutheran Protestant not so much as once toucheth the Councell for this though he write of purpose against the Councell Yet for more satisfaction of all men I say further to open the case particularly The heresie of the Pelagians was that Man or Fréewill of man is still notwithstanding the fall of Adam See A◠ad quo haer 88 lagian◠sufficient of his owne naturall strength without Christ or the grace of Christe to saluation And so consequently they saide children to be borne in innocencie and not in sinne The Catholikes to proue the contrarie of children alleaged the necessitie of their Baptisme confirming it by that Scripture Except one be regenerate of water non potest introire in Regnum Dei he can not enter into the kingdome of God Ioan. 3 The Pelagians séeing so plaine a text confessed they Originall sinne No hereticall pertinacie would not let them but a straunge shifte they had They graunted vpon this text that children vnbaptized should not in déede come into the kingdome of God for lacke of Baptisme but yet for their naturall innocencie without Christ they should haue life euerlasting in a certaine other place out of the kingdome of God The Catholikes replyed against that vaine shift and alleaged this text Ioan. 6 Except ye eate the fleshe of the Sonne of man and drinke his bloud non habebitis vitam in vobis you shall not haue life in you Who now would accuse those Fathers of error Yea who would not admire in them such readines to replye so properly to the purpose or let any man stand vp and say that the Pelagians are not by this confuted and their children excluded as before from the kingdome of God so now also from life and so left in death and therefore in sinne and therefore againe not innocent and all this for lacke of the Grace of Christ in Baptisme But now putting the case that a childe were baptized and then immediately died before he receiued sacramentally the Eucharist who reading innumerable places
¶ A REPLY TO FVLKE In defense of M. D. Allens scroll of Articles and booke of Purgatorie By Richard Bristo Doctor of Diuinitie Tit. 3. Haereticum hominem post vnam secundam correptionem deuita sciens quia subuersus est qui eiusmodi est deliquit cum sit proprio iudicio condemnatus Auoyde the Heretike man after the first and second correption knowing that he which is suche is subuerted and sinneth syth that he is condemned by his owne Iudgement Perused and allowed by me Th. Stapleton Imprinted at Louaine by Iohn Lion Anno Dom. 1580. ¶ TO THE READER IT may serue greatly to thy edification gentle Reader as it also perteineth much to my purpose in this booke to let thée vnderstande that where as there are two wayes of finding out Christian truth when it is in controuersie the one by treating of euery matter in particuler the other by giuing certayne generall rules that are infallible Twelue or thirtéene yeres agoe M.D. Allen hauing amongst other learned Catholikes of our time and countrey on this side the sea opened and defended in print most perspicuously and substantially certayne speciall articles of the Catholike saith and béeing driuen not long after by sicknes to séeke to the ayre of his natiue soyle did in the short space of his abode there deale also the other waye with many Gentlemen confirming some and setting vp agayne others by most euident and vndouted rules of truth which were alwayes common for the most part among Catholikes but the weight of them déepely considered of very few and the number of them as yet neither by him nor by any other bound vp together Onely to one gentleman requesting so much he gaue a copie of them suche a one as of extemporall and priuate writing might be looked for It is now nine yeres since I heard the same of his own mouth what time I came first into his blessed familie and was present very often when amongst vs he discoursed familiarly vpon the said rules to such liking of my part that I left him not vntill I had intreated him to take his penne one morning and out of his memorie to frame me also a copie Which copie a friende hauing séene here with me who afterward was sent home into our lords haruest in a letter from thence desired instantly to be made partaker therof affirming that he saw how medicinable it would be to many soules I communicated the matter to the Author of it He béeing wholly occupied him selfe in publike teaching of Diuinitie would haue me who then had more leasure though for skill not worthy to beare his booke to deuise somewhat vpon those and the like rules which might in print be published to the world not as though the very bare rules as in the foresaid copies were not conuenient and sufficient specially for men of intelligence and that willingly would be informed but that by the declaration and confirmation of them the rude also and obstinate might be induced And this was the occasion of my Motiues in the ende of the yeare 1574. and also of my Demaundes in the beginning of the yeare 1576 which I made vpon the motion of certayne who desired to haue the Motiues printed agayne because the first impression was for the greater part taken and destroyed by the aduersaries And now after all this the last yeare 1577. commeth foorth from one W. Fulke an heretike a pretended answere to the first copie aboue mentioned or to some extract thereof ioyned with another like answere of the same Authors to D. Allens booke of Purgatorie and to my handes it came a fewe wéekes agoe euen an 1578 stylo R. this late Christmas Sith which time reading it twise ouer I finde that he neuer so much as once mentioneth either my Motiues or my Demaundes and much lesse doth he euer goe about to infringe any of my probations therein conteined And yet notwithstanding this depe silence Fulke li. 2. p. 107. in one place he bewrayeth him selfe to haue knowen of them where he glaunceth at the diuine worke of a certayne healing which I reported in my Motiues Moti 5. fol. 19. and sayth As you haue myracles now in Flaunders of the honest woman of the olde Baily in London Although otherwise also who can thinke it possible for him to haue heard nothing at least when he sought to print his of bookes written so late of the same matter and so well knowen to the Superintendent of London and innumerable others of that side whiche also any man that had séene the copie that Fulke answereth might easily conceiue to procéede from the same Author and me onely to be his scholar howbeit I also not obscurely professed as much where I said Mot. f. 2· The preiudices and euidences for the Catholike faith against all heresies are innumerable and superable and my chaunce it hath bene through the mercifull prouidence and goodnes of God to liue certayne yeres in companie with Catholike men of great vertue wisdome and knowlege blessed of God most liberally with his graces such as our miserable countrey is not worthy of whose dayly familiar talke of such things 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 sundry times or of my selfe at other times by meanes thereof obserued I purpose as memorie shall serue me and God assist me béeing thervnto both iustly moued and earnestly required in this booke at once to vtter it in part If I may say what I do ghesse hereat I suppose that it should still haue lyen by him Fulk to the Reader as it hath done he saith these eyght or nyne yeares and neuer haue bene put in print but only for shew of an answere to my Motiues and Demaundes specially séeing that where as D. Allens writing was called onely by the name of Articles this man at euery Article hath also printed the worde Demaundes because euery Article consisteth of certayne Demaundes by meane whereof I knowe already my selfe some that are deceyued and thinke it to be an answere vnto me yet in trueth it toucheth not me at all neither maketh any iuste answere to D. Allen but all so simply and so féebly that he is fayne to set it out without priuiledge as also his other booke agaynst Purgatorie Ibidem though that booke was authorized he saith almost two yeares ago wherein I knowe not whether we may beléeue his bare worde for many causes easie to be here noted and one namely for that he thus writeth in the same We beleeue that Pa. 450 VVhat if the Church vvere in Englande only or one vvere king of al countreis sometime vvher it is the Catholike Church hath no chiefe gouernour vpon earth but Christ vnto whom all power is giuen in heauen and earth Well if it haue authoritie at the least without priuilege it hath it and his former booke
Iewel where he had Pur. 145.148 that the Church of God might erre Behold I pray you the confidence of this man in his answere therevnto Whatsoeuer M. Iewel hath affirmed against the Papistes he hath so substantially and learnedly defended that For many Pâ—testants neeâ— no other boâ— to become Câ—â—tholikes he neede not to haue any other man to answere for him Therfore if it were not to choke M. Allen in his owne coller I would trauell no further in this question How then doth he strangle the man The Church you say can not erre and that companie is the Church which hath the Pope for their head Very true both the one and the other If therfore it can be proueâ— that the Pope and all they that take his parte haue erred it is sufficiently shewed that the Churche maye erre Say then S. Augustine was in this error as you will not denie that the sacrament of the body and bloud of Christ was to be ministred to Infants But of the same opinion he affirmeth that Innocentius Bishop of Rome and all the Church in his time was Therfore the Pope and all the Church did erre Reade Augustine contra Iul. li. 1. cap. 2. Whether he saith of Innocentius Qui denique paruulos definiuit nisi manduc auerinâ— carnem filij hominis vitam prorsus habere non posse Which hath defined that Infantes except they eate the flesh of the sonne of man can haue no life at all in them And by eating the flesh of the sonne of man he meaneth eating the sacrament of his flesh and bloud as it is euident to them that will bestow the reading of Augustines discourse in that place Pur. 309. Againe in an other place And by the waye note here one practise of a notable error in Augustines time that the Sacrament of the Lords supper was giuen to children which wist not what it ment contrarie to the worde of God who requireth men to examine them selues before they receiue it Wherfore if any other practise were in his time or allowed by him contrarie to Gods worde we are no more bound vnto it then vnto this which euen the Papistes them selues Or els you can not â—eâ—l will confesse to be erroneous Yea he is not afrayde to preferre the very Pelagians in this poynt before all Gods Church of that time Pur. 390. saying In S. Augustines dayes of whose time the historie of the Church is By vvhat Historiographaâ— largely set foorth vnto vs who preached or writ agaynst that error which he and Innocentius Bishop of Rome and all the Church as he confessed did hold that Infants must receiue the holy Communion or els they should be damned who preached against this error except perhaps the Pelagians that were horrible heretikes Agayne Why was it reuealed to the Pelagians Pur. 422. that Infantes might be saued without the participation of the sacrament of Christes body and bloud rather then vnto S. Austine Innocentius Bishop of Rome and as Augustine saith and the Catholike Fathers of that time which thought it was as necessarie for them to receiue the Communion as to be baptized The reuealing of his ignorant sawcines herein I reserue to the sixt Chapter Here I do no more but note what errors he layeth to the true Churches charge which bene these that you haue heard ¶ The fifte Chapter What reason he rendreth why they in those auncient times had the true Church notwithstanding these their errors THus haue we heard of him that the true Church may remayne the true Church although it erre and that it hath erred in many of the same articles wherein we do nowe erre and moreouer in many other articles beside wherein we do not erre wherof it followeth playnly that neither our erring nor these our errors no nor any other our errors are alone sufficient for him to depriue vs of the true Church And now not béeing able to depriue vs of the true Church if any man do yet thinke that for all that he is not constrayned to graunt to vs the true Church let the same man in this Chapter consider what reason he yéeldeth why our Fathers notwithstanding their foresaid errors had the true Church and he shal most euidently perceiue that by the same reason we notwithstanding our errors haue likewise the true Church He nameth somewhere Tertullian Cyprian Origen Ar. 61. Epiphanius Hilarius Chrysostomus Hieronymus Ambrosius Augustinus c. and saith of them as followeth But for as much as they holde the foundation that is Christ though they haue diuers errors and superstitions they were doubtles the members of the true Church of Christ Pur. 336 In an other place hauing said that in S. Augustines time they vsed vnprofitable prayers for the dead and many other superstitions he addeth neither doth it folow that al that taught or beleeued those errors so long as they buylded vppon Christ the onely foundation haue perished Againe Ar. 74. We take not vpon vs to medle with God his iudgementes whom he condemneth or for what causes further then the worde of God teacheth vs namely that as many as haue not beleeued in the only sonne of God are condemned for their vnbeliefe other secret causes we remit to his secret counsel and knowledge Pur. 34â— In so much that where D. Allen presseth this newe founde Cleargie in our countrey for vsurping those Colledges other ecclesiastical prouisions against the willes of the first founders who meant them to such as should pray for their soules and not to suche as should preach agaynst the same he answereth of them likewise saith Whether any meant to mainteine preaching agaynst Masse or prayers for their owne soules as we know not whether they did or no so we count it not materiall c. and whether the buylders of such places be saued or damned it perteyneth not to vs to iudge or to enquire Agayne where D. Allen had shewed by example of S. Augustine of his mother and of others that they offered prayers and the sacrifice of the Altar for the dead Pur. 325 328. and therevpon concludeth saying Thus loe all these Fathers taughte thus they practised thus they liued thus they dyed none was saued then but in this fayth let no manne looke to be saued in any other nowe Nay saith Fulke not so For althogh they were in that time infected with some errors yet was the faith of their saluation in the only foundation Iesus Christ Pur. 238. c. in the only mercy of God Againe We confesse that in Chrysostomes dayes the onely foundation Iesus Christe was taught and the article of iustification by the only mercy of God was preached but yet we affirme that muche straw wood and other impure matter was buylded vpon the foundation whiche was a preparatiue to the kingdome of Antichrist which was not long after to be reuealed Pur. 287. And in an other place Cyprians
Catholikes as none can be more and some of their suffering in Englande for the Catholike faith in prison in yrons and that after the most terrible and most cruell manner doth most gloriously declare ¶ The ninth Chapter To defend that the Doctors as they be confessed to be ours in very many pointes so they be ours in all pointes and the Protestantes in no point All the Doctors sayings that he aleageth are examined answered The first parte Of his Doctours generally j His chalenging words THat out of the old Doctours Church is no saluation that they make with vs in many things against the Protestants I declared in the thrée first Chapters by Fulkes owne confession Now to declare further that they be wholly ours with the * Aug. sic inuocat Cyprianum de Bapt. con Don. lib. 5. ca. 17. li. 7. cap. 1. Pur. 432. Pur. 383. helpe of their prayers I will defende that in nothing they make for the Protestants against vs because he saith vnto D. Allen speaking of the auncient Doctors and Councels Among whom as we will not denie but you haue some patrons of some of your errors so will we affirme that you haue more enemies in the greatest Againe The Papistes offer to stand to their iudgement in all thinges and yet in most thinges yea in the chiefest pointes of religion they are contrarie to the Doctors and old Councels Againe Brag of them as much as thou wilt Pur. 406. thou shalt neuer be able to proue that of 20. errours which thou defendest Rusticus es Corridon they did hold one If they haue spoken otherwise then trueth in any matter they must be * In the zeale of the Scribes against Christ. told of it as well as other men But thou must not think that for one error common with them thou must hold an hundred cōtrarie to them He saith in most things and Pur. 238. in an hundred for one Yea more then that in another place It may be a shame to you Papists saith he to leaue condemne for heresy all that is true in those mens writings and agreable to the Scripture and to make such vaunt for a few superstitious ceremonies Pur. 407. and vncincere opinions And againe Nay M. Allen though those Doctors buyld some hay or stouble vpon the only foundation Christ their case is ten thousande times better then yours which buyld nothing but dirt and dung tempered with hay and stuble vpon no foundation at all and seeke by all meanes to digge vp the onely true foundation of our faith Iesus Christ making him nothing better then a common person except his bare name Ar. 60. And once againe more particularly The other writers of later yeres he spoke before of Iustinus Martyr and Ireneus we are not afraide to confesse that they haue some corruption wherby you may seeme to haue colour of defence for inuocation of Saintes prayer for the dead and diuers superstitious and superfluous Ceremonies But for the chiefe poyntes of Christian religion and the foundation of our faith that is for the honor of God the offices of Christ Redemption iustification satisfaction the fruites of Christ his passion Grace faith workes authoritie of Gods word authoritie of the Pope Real presence Transubstantiation Communion in both kinds Images c. the most approued writers Tertullian Cyprian Origen Epiphanius Hilarius Chrysostomus Ieronymus Ambrosius Augustinus c. are vtterly against you and therefore can not be of your Church Lo this he saith of our differing from the Doctors First touching the number of the poyntes to wit in most things in many hundreds yea in all that is true in their writings and secondly touching the weight of the poyntes to wit in the greatest and chiefest euen about God and Christ him selfe with those other that he named ij A generall answere to his chalenge declaring that we neede not to answere his Doctors particularly Wherein I thinke Reader whatsoeuer thou art thou doest of thy selfe abhorre the mouth which so filthily runneth ouer and therfore desirest not that I take the payns which I haue promised to ioyne with him in this Chapter vpon the Doctors As also other good causes there are why I might spare that labour Pur. 383 432. First because speaking of the old Doctors and old Councels and the most auncient primatiue Church he saith Pur. 383.432 For which cause that is because the Papistes do offer to stand to their iudgement in al things and not for Confirmation of truth we alleage the authoritie of men we stand for authoritie only to the iudgement of the holy Scriptures In which saying as he agréeth well with himselfe aboue in the seuenth Chapter where he did set at nought all but onely Scripture so I hauing in the laste Chapter answeared all his Scriptures haue by this his owne iudgement fully satisfied him although I meddle not at all with his Doctors vnlesse he require me to spende time onely to mainteine their honor whiche make the forsaid offer being otherwise as he here saith nothing to the matter which is the Confirmation of trueth Againe because he himselfe for me doth answere all his owne Doctors if it be rightly considered See cap. 5. in the end in that he confesseth them to haue helde with vs the very same pointes for the which we must be condemned no remedie as differing from the Doctors in the greatest pointes For why doth he saye that wée are against the honor of God and against the Offices of Christ but because wée hold Inuocation of Saintes and worshipping of their Relikes But the Doctors held the same he confesseth both here Sup. cap. 3. part 2. Sup. cap. 7. par 1. in Traditions and more amply in the 3. chapter Why doth he say that we are against the authoritie of Gods word but because we hold with Traditions But the Doctors held with the same he confesseth in the 7. Chapter And so forth in the residue of those great pointes as may easily be deduced in like maner or at the least so proued that he shal be faine to cōfesse as much In somuch that of one of those points he saith thus expresly I confesse with M. Allen Pur. 156. that the old writers not onely knew but also haue expressed the valew of our redemption by Christ in such wordes as it is not possible that the Popish Satisfaction can stande with them And yet on the other side sée what followeth immediatly Against the valew of which Redemption saith he if they haue vttered any thing by the word of Satisfaction or any thing els we may lawfully reiecte their authoritie not only though they be Doctors of the Church but also if they were Angels frō heauen So that nowe we no more néede to defend against him that we are not contrarie to the Doctors in such great poyntes then that the Doctors are not contrarie to them selues in the same as also that
exauditions partely of curinges are done in so much that the bodies of Geruasius and Protasius Martyrs which laye hidden so many yeares they were Martyred in the Apostles time were reuealed as if they will aske they may heare of many vnto Ambrose and that at the same bodyes one that had bene many yeares blynde very well knowen in the Citie of Millayne receiued his eyes and eye sight Or because such a man had a dreame and such a man in Spirite heard a voyce that he should not enter into the side of Donatus or that he should goe out from the side of Donatus Where hee addeth of these miracles and visions saying Whatsoeuer suche thinges are done in the Catholike Church therefore they are to be allowed because they are done in the Catholike Church otherwise not be they done in Donates side or in Luthers or in Caluines Non ideo ipsa manifestatur Catholica quia haec in ea siunt But not therby is the Catholik church made manifest because these things are done in her You translate it that she is not proued therby as though S. Augustine said that also true allowed Miracles visions wherby in the Scripture also it selfe we sée Christ him self and so many other things purposely proued lacke weight and fashion of iust probation Whereas in deede he saith no more of theÌ„ then he saith of Scripture which is obscure not that it wanteth authoritie to proue the Church but that it doth not make the Church manifest requiring therfore the Donatistes to bring such Scripture as needeth no interpreter Sicut non eget interprete Which we alleage saith he out of so many most manifest places for the Church beginning at Hierusalem and thence growing on continually ouer al Nations euen till Domesday Such Scriptures do make the Church manifest but so do not obscure Scriptures vntill the interpretation be allowed Neither Miracles and visions vntill they be allowed Now the Donatistes would none of the Catholike Church in their time but both we and you confesse it And therefore when we alleage the Miracles done in it you haue not to except agaynst vs by this place of S. Augustine And that againe because we also do apeale with him to such the same Scriptures for manifest triall of the Church so that my vâ—ry first demaund is therof though we vse also other probations to shew that Scripture and all is for vs and nothing for you As he also doth where he saith to the Manichees vpoÌ„ the same matter Aug. coÌ„ ep Fund ca. 4. In Catholicae Ecclesiae c. Many things there be which in the Catholike Churches lappe most worthily do keepe me There keepeth me Consensio Consent of peoples and Nations There keepeth me Authoritas Authoritie by Myracles begon nourished by Hope by Charitie encreased by Antiquitie made firme and sure There keepeth me Successio Sacerdotum Succession of Priestes from the very See of Peter the Apostle to whom our Lord after his Resurrection committed the feeding of his sheepe euen to the Bishop that now is There keepeth me finally Iohn 21. ipsum Catholicae nomen the very name Catholike which not without cause among so many Heresies this Churche alone hath obteined Ista ergo tot c. These then so many so great most deare bonds of Christian calling do wel keepe the man that beleueth in the Catholike Church although as yet he vnderstand not the truth which he beleeueth To which place of S. Augustine you pretend to answere saying vnto vs All this you will say maketh exceding much for vs Ar. 69.70 yea but heare that which followeth Apud vos autem c. But with you Manichées and Protestantes where there is none of these to allure me and keepe me sola personat veritatis pollicitatio there ringeth onely a promising of trueth Then to your purpose as you think quae quideÌ„ si tam manifesta moÌ„stratur c. Which trueth if it be shewed so manifest that it can not come in doubt is to be preferred I graunt before all those things by which I am holden in the Catholike Church And what of this By this you may playnly see quoth you that though Consent and vniuersalitie Antiquitie Succession and the name Catholike be good confirmation when they are ioyned with the truth yet when a truth is seuered from them it is more to be regarded then they all As though S. Augustine graunted that the trueth might be seuered from them Where he playnly saith also moste sincere wisdome syncerissimam sapientiam that is truth and vnderstanding of it without all corruption to be in the said Catholike Church though the Heretikes will not beléeue so muche but thinke that the Catholikes are grosse heades and blind folowers of mens commaundements But them selues though destitute of all that should moue any man to be of their side yet to haue the truth most manifestly and without all doubt For that cause S. Augustine ioyneth with them in that booke and answereth their foundations as I do yours in this booke shewing that all this glorious talking of trueth is but winde of vayne words One such place more you alleage twise to the same purpose Ar. 14. Pur. 203. De pastoribus cap. 14. To a strayshepe seeking the Church what say you Syr Donatist Partis Donati est Ecclesia The peece of Donatus hath the Church Reade me that out of the Scriptures out of the Shepeheards voyce For out of them do I recite Ecclesiam toto orbe diffusam The Church which is not any mans piece but beginning at HierusaleÌ„ spreadeth ouer al the world Sed illi codices tradiderunt But thou sayst such men trayterously deliuered the holy bookes to Dioclesians ministers and suche men offered incense to the Idols such a one and such a one Quid ad me de illo de illo What is that to me of such a one such a one quia nec de illis vocem pastoris annuntias For it is thy selfe that accusest them But tell me the Shepheards voyce if that voyce accuse one I beleeue it alijs non credo other accusers I do not beleeue Sed acta proferes But thou wilt bring foorth Court rolles wherein their crimes are registred Acta profero And I also bring foorth Court rolles wherein the same mens innocencie is registred Credamus tuis crede tu meis Shall we beleeue thine beleeue thou mine also Non credo tuis noli credere meis I do not beleeue thine and I geue thee leaue also not to beleeue mine Auferantur chartae humanae sonent voces diuinae Let mens Court papers be remoued and let Gods sayings be rehearsed Ede mihi vnam Scripturam pro parte Donati Geue me one place of Scripture for the piece of Donatus or of Luther or of Caluine or of any other broken piece Audi innumerabiles pro orbe terrarum But for the Church of the whole world I am ready to rehearse innumerable
confesse Pur. 426. which decréeth of such Penitents as dye before reconciliation saying Placuit nobis c. 2. Tole c. 12 It pleaseth vs that both the memory of suche may be commended to God in their Churches in the memento of the dead and offerings for their sinnes may be taken by the Priestes Item thré others which you neither would confesse nor could denie to wit the fourth of Carthage whervnto the Toletane doth allude decréeing of the same Penitents 4. Carth. ca. 79. vt memoria eorum orationibus oblationibus commendetur that their memory may be commended both with prayers and with oblations or offerings of their owne and their friends almes and of the Altar 1. Brac. c. 34 35.39 The first Bracarense decréeing of such as kill them selues vt nulla pro illis in oblatione commemoratio fiat neque cum Psalmis ad sepulturam eorum cadauera deducantur That no memorie be made for them in the oblation of the Altar nor their corpses brought with Psalmes to their buriall Simili modo In like maner that vpon Catechumenes dying without the redemptiō of Baptisme through their own fault Dying vnreconciled passing dangerous bicause they were not disposed to leaue as yet their yll liuing for which cause many nowe also in England do deferre reconciliation neque oblationis sanctae commemoratio neque Psallendi impendatur officium should be bestowed neither the memorie of the holy oblation which afore they called commemorationem in oblatione the memorie in the time of the oblation but you could not sée so much neither the office of Psalmes Appoynting moreouer that if any thing by contribution of the faithfull be offered eyther at the Feasts of Martyrs or at the minddayes of the dead the Hebdomadarie haue it not but to auoyde inequalitie and discord it be reserued of one of the Cleargie and once or twise a yere diuided betweene all of the Cleargie Not onely these Councels I say do so clearely make against you but also Vasense and the saide fourth of Carthage which you pretende to haue answered in saying that they are flatly falsified by D. Allen because you thinke that Oblations of the dead and Oblations for the dead are not with them as with D. Allen all one But to sée your wrangling let anye reasonable man conferre the two Canons as well of the fourth of Carthage as also of Vasense which D. Allen doth alleage The one Canon 4. Car. c. 79 95. Vase c. 2.4 béeing the 95. of Carthage and the fourth of Vasense excommunicateth the Executors qui oblationes defunctorum aut negant Ecclesijs aut cum difficultate reddunt Who either denie to the Churches or pay very hardly the Oblations of the dead qui Oblationes defunctorum retinent aut Ecclesijs tradere demorantur Who keepe backe or be slowe in deliuering to the Churches the Oblations of the dead The other Canon béeing the 79 of Carthage and the second of Vasense decréeth of obedient Penitentes dying by chaunce without reconciliation Vt eorum memoria orationibus oblationibus cōmendetur That their memorie be cōmended to God both with prayers and with oblations as also afore was alleaged Horum oblationem recipiendam eorum funera ac deinceps memoriam Ecclesiastico affectu prosequendam c. That their oblation be receiued and on the day of their buriall and afterwards vpon their other minddays the churches affection bestowed vpō them because it is vnreasonable to exclude their cōmemorations out of the healthfull sacrings to whom for their passing preparation to the same mysteries Fortasse nec absolutissimam reconciliationem Sacerdos denegandam putasset The Priest peraduenture would haue thought that neither the most absolute reconciliation should be denied For though to all obedient Penitents at the point of death they gaue both reconciliation and the fruite therof which is the blessed Sacrament of the Altar yet they gaue not to all such full absolution from the residue of their penance in case they recouered as we sée Con. Cart. 4. Can. 76.78 So then these foure Councels are against you besides the two General Councels of Florence and Trent which your Caluinicall spirite contemneth like an Heathen and a Publicane You promise D. Allen saying Pur. 187. Your Prouinciall Councels shal be answered by as good Prouinciall Councels as they are But where be those good Prouinciall Councels of yours I find where you promise agayne afterwarde and say Pur. 277. The Councell Bracharense as afterward I shall more playnly shew doth insinuate that no prayers were made at all for the soules of the departed in their Churche at their burials but onely a remembraunce of them in prayers with thankes giuing and singing of Psalmes For Purgatorie should seeme had not yet trauelled into Spayne But when you come to the place Pur. 426.427 3. Tol. c. 22. you playnely confesse the contrarie to wit a memorie for the dead in that Councell Mary the third Toletan Councell you there produce as for you in that it decréeth Religiosorum omniū corpora cum Psalmis tantūmodo Psallentium vocibus debere ad sepulchra deferri That the Corpses of all Religious at the least if the Bishop can not prohibite it in all Christians be caried to their graues with Psalmes onely without that funebre carmen quod vulgo defunctis cantari solet funerall heathen song which is wont to be song to the dead and with the voyces of the Psalmessingers without that heathen beating themselues or their neighbours or their families on the breastes And to make all sure against any reply you adde If you say this doth not exclude prayers and oblations they adde that it must be thought sufficient that in hope of the Resurrection vpon the Corpses of Christians is bestowed Famulatus diuinorum canticorum the office of the diuine Psalmes For so ought Christian mens bodies throughout the whole world to be buried So then this is your argument In carying the Corpses to their graues they did sing Psalmes Ergo in their Churches they had no prayers nor oblations for the Soules namely in Spayne whereas S. Augustine at the same time saide Aug. de cu. pro mor. ca. 1. 2. Mac. 12. Vniuersae Ecclesiae authoritas in hac consuetudine claret Although no where at all in the olde Scriptures it were read as it is in the bookes of the Machabees that Sacrifice was offered for the dead yet greate is the authoritie of the whole Church which in this custome is cleare where in the prayers of the Priest which are made to our Lorde God at his Altar the commendation also of the dead hath his place But to returne to your reason you might with it proue as well that now also we haue no prayers nor oblations for the dead because we carie the Corpse with Psalmes as also the whole dirige in effect is Psalmes and namely De profundis for the dead because it is a
and also set vp c Euseb de laud. CoÌ„st pa. 368.388 Trophaea victoriae contra morteÌ„ partae Triumphant signes of the victorious Crosse in the Churches and Temples consecrated to God And in his Church of our Lords Passion the very Crosse it selfe that our Sauiour dyed vpon kept in secret Quam Episcopus vrbis eius quotannis Paulin. ep 11. ad Seu. cum pascha domini agitur adorandam populo princeps ipse venerantium promit The which most holy Crosse the Bishop of Hierusalem as S. Paulinus Bishop of Nola and S. Augustines great familiar friend writeth bringeth forth euery yere to be adored of the people him selfe beeing the first chiefest of them that worship it and that at Easter die qua Crucis ipsius Mysterium celebratur ipasque sacramentorum causa est quasi quoddam sacrae solennitatis insigne Creeping to the Crosse vpon good Friday â—ere cap. 3. pag. 9. and cap. 6. pag. 39. Vpon the day that the mysterie of the Crosse it selfe is celebrated and it selfe is the cause of the seruice as it were a certayne banner of the holy solemnitie Your religion may not beare these things as which you say the auncient Church tooke of Ualentinian Heretikes nor so muche as one Altar in a Church howbeit then also were many Altars in one Church For the same Paulinus in the same place writeth that the same Church was Auratis corusca loquearibus aureis diues Altaribus glistering with gilded Roses and rich with golden Altars Beda hi. l. 5 c. 16.17.18 And his Church of the Resurrection tria Altaria continebat had three Altars as we reade in S. Bede And what do you talke agayne of Chalices of wood and of glasse and of selling the golden and siluer vessels euen the holiest vessels of all to redeeme captiues séeing that you may beare no Chalices at all Ar. 57. Pur. 69. no holy vessels at all but say playnly Your vestmeÌ„ts are of as good stuffe as your Chalices the old Church knew none such Then belike you neuer read of that Sacra Stola ex aureis filis coÌ„texta Theod. li. 2 ca. 27. Holy Cope wouen of gold thredes the which Constantinus gaue to the Bishop of Hierusalem Vt ea amictus sacrosancti Baptismatis ministerium obiret to weare when he did solemnly celebrate the administration of holy Baptisme Because S. Fulgentius out of a Vita S. Fulg. c. 18. whose life b Ant. 2 p. hi. li. 11. c. 12. your author S. Antoninus tooke it had neuer an c Hier. li. 1. con Pelag. holyday coate but onely one â—oate for all times and for all things you imagine that he saide Masse sacrificabat without holy vestments When those moste perfect Monks are in Histories noted to haue bene monochitonos do you so vnderstand it How then was S. Sasill so commended of the Emperour Ualens Quod in Natali Domini tanto cum ornatu tamque decenter sacerdotio fungeretur For executing in Christmas with such ornamentes and such comelynesse As also Sozo li. 8. ca. 21. when S. Chrisostomes Priestes and Deacons were beaten at Easter by his enemies in the Church Et in ornatu vt erant per vim rapti and in their ornamentes so as they were carried away violently For though some in great pouertie as commonly in times of persecution and spoile as now also in England vsed either none or very simple vestmentes and wooden glasen leaden or copper Chalices and although you say Ar. 57. The seruice of God hath small neede of furniture in outward things for God being a spirit is not worshipped with outward pompe yet it is euident that the Churches then in times of peace were much richer in such stuffe and as Paulinus calleth it in alma sacri pompa ministerij Paulin. epi. 12. ad Seu. in the magnificall pompe of the holy ministerie then they be now in so much that Acacius Bishop of Amida of whom you talke was able therewith to redéeme at once seuen thousand captiues Socr. li. 7. ca. 21. to féede them and to giue them to bring them home into Persia There was belike in England such necessitie to redeeme Captiues or to build Temples of God Ambr. off li. 2. ca. â—8 for the enlarging of the Martyrs monumentes or to prouide that requies defunctorum might be at the buriall of Christian men which are the three vses that S. Ambrose hath in the place that you alleage Sane si in sua aliquis deriuat emolumenta crimen est Marry if any man turne them to his owne commoditie it is an heynous fault As you haue done in England But it was not for that it was for the foresaid causes and then withall a reuerent choise was made first of non initiata vasa vnconsecrated vessell and after when necessitie vrged also to the consecrated great respect was had ne Ecclesia Mystici poculi forma non exiret that a Mysticall cuppe went not from the Church in his owne forme ne ad vsus nefarios sacri calicis ministerium transferetur least the instrument of a sacred Chalice which he there calleth also a vessel of our Lords bloud Gold in which our Lords bloud is powred might be conuerted by the buyers into wicked vses Are you not ashamed to cite such places out of antiquitie you that hate Chalices because they be Chalices and because they be consecrated After all this you say full wisely We are content Ar. 57. that your Church by her gorgeous garmeÌ„ts aswel as by other things should declare it self to be that woman which is prescribed to be clothed in purple gold pearles and such like ornaments Apoc. 17. The true sense of which place I haue giuen cap. 8. pag. 126. But you in the meane time to giue vs a blow care not that the stroke lighteth withall vpon the Primitiue Church for it was not yours why should you spare it as I haue here shewed as your selfe confesse in speaking aboue of those golden and siluer vessels that Acacius sold Pur. 342. and elsewhere of those Princely buyldings that by Constantine and other Christian Princes were first set vp must confesse much like of those former Cryptes Caues or vaultes vnder the earth if you know well the story of S. Laurences martyrdome namely that the Tyrant said to him Prud. Hym de S. Laur. peristeph ij Hunc esse vestris Orgijs MoreÌ„que arteÌ„ prodituÌ„ est Hanc disciplinam foederis Libent vt auro antistites Argenteis scyphis ferunt Fumare sacrum sanguinem Auroque nocturnis sacris Adstare affixos cereos This is the vse and order of your Ceremonies as some haue confessed this is the doctrine of your Testament That the Prelates do sacrifice in gold In siluer cuppes they say the sacred bloud doth smoke and that the tapers stand vpon gold at the sacrifice in the night Likewise by that litle which I haue said of
a sacrifice or no and how it is or is not we nede not stand here about it As also because he doth not say that no sacrifice ought to be offered to Martyrs as you pretend but he speaketh of external sacrifice the definition wherof you may conceiue by that litle which I said cap. 6. pag. 49. and of one certaine externall sacrifice We offer the sacrifice to the one God Aug. de ci li. 8. ca. 27. That prayer to Saintes is not a sacrifice to Saintes who is both the Martyrs God ours At which sacrifice they be named in their place and order In so much that by this one Sacrifice he answereth the Paganes touching certaine dishes of meate brought by some Chrystians to the Martyrs churches euen as I answere you touching prayer made to them Non autem ista esse c. But that these be not sacrifices to the Martyrs he knoweth that knoweth the One Sacrifice of the Christians which is there offered to God Those Christians do meane no more but to haue them there sanctified by the merites of the Martyrs in the name of the Lorde of the Martyrs Let the third example be of ceremonies generally suche as he confesseth here cap. 3. pag. 15. to haue bene in the primitiue church also And two obiections of his against them I haue answered cap. 6. pag. 45. But now he will reproue them out of Scripture also first by his vsual argumeÌ„t ab authoritate negatiue Ar. 19. Because they are destitute of God his word which only is able to giue theÌ„ strength and estimation And yet in other places cleane contrary not only Scripture but also example of the Primitiue church is sufficient for them as where he saith Ar. 21.42 If any thing be allowed without controuersie on both sides it did either procede from the Scripture of God or froÌ„ the Primitiue Church Ar. 48. Iust Apol. 2. or els it is a thing meerely indifferent And to this purpose he citeth Iustinus Martyr who declareth playnly he saith what order of seruice and ministration of Sacramentes our Church vsed before Papistrie preuayled As though the booke or books of seruice were no more then these few lines in Iustinus And yet also to sée the blindnesse of this maÌ„ so litle as he bringeth out of that Martyr yet is there plaine against his CommunioÌ„ booke Water mingled with wine But no one word against the Masse booke yea it is the very suÌ„me of the Masse vnlesse you be so foolish to thinke that the Bishops sermon the Receauing of all present the Carying of it to them that be absent and the Rich mens offering may not be omitted in any Masse nor for any cause Now let vs here against Ceremonies Ar. 19. your authorities of Scripture affirmatiuely We detest and abhorre all your beggarly Ceremonies which you count holy and solemne obseruations For we know that God is not to be worshipped with such thinges but that the true worshippers must worship him in spirite and veritie Ioa. 4. Then belike you detest all Ceremonies and all outward thinges those also of the Primitiue Church yea and of the Scripture it selfe which erewhile you allowed You saw this reply and therefore in another place you would moderate the matter saying The seruice of God hath small neede of furniture Ar. 51. in outward things For God beeing a spirite is not worshipped with outward Pompe but with spirituall and inward reuerence And as for other furniture that is necessarie was decreed to the Church by the Emperour Constantine and his Successors Notwithstanding the Church was in better case before such furniture was graunted then since Like one that will not hold his peace and yet cannot tell what to say If Gods being a spirite admitteth some outward furniture well ynough then haue you missensed that text The meaning is that outward thinges without the inward man please not God But for all that the inward man may vse outward gestures outward wordes and other outward thinges as Christ him selfe his Apostles and all the Church euer did For so to do is to adore God who is a spirit in spirit truth And touching the other text that you alleage not but allude vnto those weake beggerly elemeÌ„tes Gal. 4. are the Ceremonies of the old law specially after the death of Christ whom they shadowed and much more the Galathians being Gentiles to whom they neuer parteyned and you wrest it against the Ceremonies that are vsed in the administration of the gracious Sacramentes of Christ and that by the order of them that could say Visum est spiritui sancto nobis Act. 15. It hath seemed good to the holy Ghost and to vs. Like as agaynst the Lessons Responses Versicles and suche other distinctions or varieties in the Seruice you alleage Matth. 15. Ar. 20. In vayne do they worshippe me teaching for doctrine the preceptes of men Such is your ignorance in the Scripture by reason of your malice The preceptes of men are those which be of men and not of God as those traditions of the two late Elders Hilleb Sammai béeing partly friuolous as those vayne lotions partly also contrarie to Gods Commaundementes as that of Corban Tit. 1. wherevppon S. Paule biddeth Titus to be earnest wiâ—h the Cretensians that they listen not to Iudaicall fables mandatis hominum and to the preceptes of men that turne away from the trueth Wherevpon the inuentions also of Luther Caluine and all other Heretikes are the preceptes of men and their followers worship they knowe not what Ioan. 4. Pur. 21. and if they be also zelous it is without knowledge Rom. 10. But so are not likewise the preceptes of them to whom our Sauiour saide He that heareth you heareth me and he that despiseth you Luc. 10. despiseth me And therefore S. Paule commaunded them of Syria and Cilicia Act. 15.16 to keepe the preceptes of the Apostles and Priestes that were decréed in the Councell of Hierusalem S. Augustine likewise here cap. 6. pag. 45. embraceth the Ceremonies decréed in Councels of Bishoppes and muche more them that are vsed throughout the whole Churche And you falsifie the Councell of Laodicia when you saye It decreed Conc. Lao ca. 59. that nothing should be song or read in the Churche but the Canonicall bookes of holy Scripture No Syr that did rather your friende Paulus Samosatenus who reiected the Psalmes and Songs which to the honour of our Lorde Iesus Christ Eus li. 7. c. 24. decantari solent are wont to be song saith Eusebius tanquam recentiores as beeing but lately made and set out by men of late memorie Renewing the Heresie of Artemon agaynst the Godhead of Christe the whiche a certayne Catholike doth there confute long afore ex Hymnis a fidelibus fratribus antiquitus perscriptis concentu quodam Eus li. 5. c. 27. By the Hymnes made of olde in meeter by faythfull brethren He
of the same place may be deduced also many other contradictions in that among the same chiefe poyntes and foundation he reckoneth also the honor of God the offices of Christ the fruites of his passion the authoritie of Gods worde Images saying that the Fathers in these also were against vs and therefore not of our Church and yet graunteth that the same Fathers helde with vs euen those very poyntes which in vs he counteth contrarie vnto these and to the foundation to witte Honoring of Relikes Inuocation of Saintes Merites Traditions vnwritten Images of the Crosse as by his owne words appeareth here cap. 3. and 7. And them so earnestly also that they condemned the contraries for Heresies Yet saith Fulke Pur. 412. Whosoeuer is not able to proue by the word of God any opinion that he holdeth obstinately he is an Heretike 40 Ar. 10.61 Pu. 403. We know that Luther did not obstinately and maliciousâ—y erre in any article of faith concerning the substance of Religion Ar. 10.61 Pu. 403. Luther Caluine and Bucer shall come with Christ to iudge the world Ar. 10.61 Pu. 403. As for Illyrians if you call them of Flaccius Illyricus they be Lutherans in opinion of the Sacrament differ onely in Ceremonies which can not diuide them from the faith Contra What Flaccius or any such as he is hath said Pur. 147. neither do I know neither do I regard let them answere for them selues But whereas you charge M. Caluine c. 41 There is neuer Heresie Ar. 86. but there is as great doubt of the Church as of the matter in question Therefore onely the Scripture is the stay of a Christian mans conscience Contra Pur. 367. The Church is the stay of trueth If that argument of the Church without triall which is the Church might take place it woulde serue you both for a sworde and a buckler The Church saith it and we or they of the first 600. yeres for that néedeth no triall you confesse it your selfe are the Church Therfore it is true 42 Among the arguments that Augustine vseth agaynst the Pelagians one though the feeblest of an hundred is Pur. 349.367 that their Heresie was contrarie to the publike prayers of the Church Contra All other persuasions set aside he prouoketh onely to the Scripture to trye the faith and doctrine of the Church namely in beating downe the Schisme of the Donatistes the heresie of the Pelagians Where also he contradicteth him selfe againe in shewing the reason why he argued against the Donatistes of onely Scripture but against the Pelagians of the Churches prayers also The Pelagians graunted them to be of the Church that so prayed And therfore when Augustine had to do with the Donatistes that chalenged the Church vnto them selues he setteth all other trials aside and prouoketh onely to the Scriptures 43 a Pur. 432. We stand for authoritie only to the iudgement of the holy Scriptures Contra b Ar. 9.5 10 The ground that we haue to persuade vs of the authoritie of gods booke is because we haue most stedfast assurance of Gods spirit for the authoritie of that booke with the testimonie of the true Church in all ages b Ar. 9.5 10 The church of Christ hath a iudgement to discerne the word of god from the writings of mem b Ar. 9.5 10 The primitiue Churches testimonie of the word of God we allow beleeue c Pur. 364. â—31 Supra ca. 7. pag. 89. Ar. 21.39.42 You should bring a great preiudice against vs and passing well proued for the credite of your cause and the discredite of ours if you could bring the consent and practise of the primitiue pure Church for the space of 100. yeres after Christ or some thing out of any Authentical writer which liued within one hundred yeres after the Apostles age Pur. 362. 44 S. Paule 1. Cor. 11. declareth without cooler or couerture the onely right order of ministration Contra in the nexte line I know the Papistes will flie to those wordes of the Apostle The rest I will set in order when I come That is manifest to be spoken of matters of externall comelines and therefore say we of the order of ministration Pu. 438. 45 The old Doctors neuer heard Purgatory named nor prayer for the dead Contra About S. Augustines time the name of Purgatorie was first inuented Pur. 356. And long afore that also Montanus had in all pointes the opinion of the Papistes c. Here cap. 3. pag. 23. And yet againe Before Chrysostomes time it was but a blind error without a head Pur. 54. Pur. 161. 46 In S. Augustines time Sathan was but then laying his foundation of Purgatorie Contra That error of Purgatorie was somewhat rifely budded vp in his time And specially here cap. 3. pag. 14. saying And this I thinke is the right pedigree of prayers for the dead and Purgatorie where he putteth the very last generation of it to haue bene in S. Augustines time and the foundation long afore Christes time Pur. 242.243 47 M. Allen affirmeth that after mens departure the representation of almes by such as receiued it shall moue God excedingly to mercy O vaine imagination for which he hath neither Scripture nor Doctor Pur. 236. â—37 Contra Chrysostome alloweth rather almes that men geue before their death or bequeath in their Testament because it is a worke of their owne then that almes which other men geue for them howbeit also such almes are auayleable for the dead he saith 48 Here cap. 5. pag. 31. Fulke saith that The auncient Doctors did hold the â—oundation Contra cap. 4. pag. 28. He saith The thyrd Councell of Carthage did define that it is vnlawfull to pray to God the Sonne and God the holy Ghost 49 Here cap 8. pag. 127. he sayth that the iust of the old Testament went not to Limbus Patrum after their death but to heauen immediately Contra Pur. 183. The fierie and shaking sword that was set to exclude man from Paradise was taken away by the death of Christ when he opened Paradise yea the Kingdome of Heauen whereof Paradise was but a Sacrament vnto all beleeuers so that the Penitent theefe had passage into Paradise 50 Who so denyeth the authoritie of the holy Scriptures Pur. 214. therby bewraieth him selfe to be an Heretike Contra I say not this here cap. 9. pag. 170. Pur. 218. Ar. 10. that Eusebius was not accompted an Heretike to excuse them that doubt of the Epistle of S. Iames. As Martin Luther and Illyricus for I am persuaded that they are more curious then wise in so doing Loe here are 50. Contradictions and diuers of them more then single ones Yet doe I find in him many others besides these which I omit for breuities sake and because these may suffice to shew what a writer he is and what a Religion it is that agréeth no better he
this Heretike pretended against the Churche or against any thing of hers I haue answered it all and euery whit omitting nothing to my knowledge and so shall be able with the grace of God and also readie to answere him hereafter also if he harden his heart yet further to make more resistance against the trueth Counselling him rather yea and beséeching him in the bowels of the mercies of Christ to be better to his owne soule and to so innumerable other soules redéemed with the most precious bloud of Christe then to stande any longer against the Church of Christ to the damnation of so many soules specially hauing neither any text of Scripture nor any other authoritie Catholike against the same Churche as I haue here most euidently declared But if he list still without cause to blaspheme the Holy Citie and Tabernacle of God let him knowe Apoc. 13.22.3 and all such as he is that his name will be stricken out of it to his eternall confusion when our names that through the mercie of God be of it shall before all the worlde to our vnspeakable glorie appeare written in it together and in the booke of life of the Lambe and Sonne of God to whom be glorie in the Churche throughout all ages for euer and euer Amen FINIS The Printer to the Reader In two thinges I am to desire thée curteous and friendly Reader to extend thy accustomed gentlenes in perusing and reading of this godly worke One is that thou wilt friendly correct with thy penne these faults and what others els thou shalt therin espie committed in the Printing for although I haue had great care and bene very diligent in the correcting thereof yet because my Compositor was a straunger and ignorant in our Englishe tongue and Orthographi◠some faultes are passed vnamended of me The other that thou wilte not like the worse of this learned worke because it hath not the varietie of letters which is requisite in such a booke and as the Printers in England do customably vse my abilitie was not otherwise to do it and hauing these Characters out of England I could not ioyne them together with any others and so was forst to vse one Character both for the words of Fulke and for all Allegations Remember that when man can not do as he would he must do as he may Iohn Lyon The Errata Cap. 3. Fol. 11. for man reade men Pag. 80. for anima reade omnia Pag. 54. for anima reade anna Pag. 66 for obnaxius reade obnoxius for lanacri lauacri Pag. 190. for milenis reade milleuis Hag. 355. for Ephata reade Epheta for Ephphata Ephpheta ¶ The contentes of this Booke at large ¶ Chapter 1. Fulke confesseth out of the true Church to be no saluation ¶ Chapter 2. He confesseth the knowen Church of the first 600. yeares after Christ and the knowen members thereof ¶ Chapter 3. He confesseth the foresaid true Church to haue made so plainly with vs in very many of the controuersies of this time that he is faine to hold that the true Church may erre also hath erred The first part of this Chapter That the true Church may erre The second part That the true Church did also erre that in the same pointes as we now doe erre in i. Where he chargeth them with many pointes together ii As touching Vigilantius Inuocation of Saintes by it selfe iij. As touching Iouinian of Fasting of Virginities merite of Votaries Mariage iiij As touching Ceremonies v. As touching Purgatorie and praying for the dead 1. What he saith of particular Doctors and their particular times for it 2. What he saith of the whole Church in some of those times 3. To what origin he confesseth the Doctors to referre it to wit vnto Scripture and Tradition of the Apostles 4. He cōtrariwise feareth not nor basheth not to say they had it from the diuell and his limmes vj. As touching the Popes primacie ¶ Chapter 4. He chargeth the said Primitiue true Church also with sundrie errors wherewith he neither doth nor will nor can charge vs. ¶ Chapter 5. What reason he rendreth why they in those auncient times had the true Church notwithstanding these their errors ¶ Chapter 6. An answere first to all the foresaid errors wherewith he hath charged the Church of the first 600. yeares afterward likewise to all errors that he layeth to the Church of these later times His zeale in answering for Caluine and others beeing in deede of his Church The first part of this Chapter Concerning the errors that he layeth cap. 3. part 2. both to the Fathers and to vs. 1. Of Crosse and Images 2. Of Inuocation of Saintes and worshipping of their Relikes 3. Of Abstinence from fleshmeate and from Mariage 4. Of Ceremonies 5. Of Sacrifice And for the dead Purgatorie And Purgatorie fire Prayer for the dead And Oblations for the dead Beeres to carie home the corpses The Second Parte Concerning the errors that he layed cap. 4. to the Fathers not to vs. 1. Touching the Heresies which were in their times 2. Touching the errors of S. Cyprian S. Irenee and S. Iustinus 3. Touching Second Mariages And S. Ierome 4. Touching praying to the Sonne and to the Holy ghost 5. Of ministring the B. Sacrament to Infantes The third part Concerning the errors that he layeth to the Church of later time and not of old 1. Touching the bodies of Angels 2. Touching the Popes Superioritie ouer the Councell 3. Touching the Constance Councels presumption 4. Touching certaine false interpretations of Scripture ¶ Chapter 7. That he hath no other shift against our manifold Euidēces so cleere they be but the name of Onely Scripture as well about ech cōtrouersie as also about the meaning of Scripture it selfe how timerous he maketh vs how bold he bereth himselfe thervpon The first parte How he excepteth by Onely Scripture against all other Euidencies in the Controuersies that are betwene vs. 1. Against the Rule to know Heresie by finding the first authors and theire old Heresies By Antiquitie By names 2. Against the Apostles Traditions 3 Against the true Churches Authoritie that is against her practise and her Iudgement Against her Councels Against her Chiefe Pastors Determinations and their whole Succession 4 Against the Fathers both in generall and in particuler The second part Being tolde that the question betwene vs is not as he maketh it of the Scriptures authoritie but of the meaning How there likewise against al expositors he taketh the same exceptiō of only Scripture requiring also Scripture to be expounded by Scripture The third part What he meaneth by his Only Scripture and that thereby he excepteth also against Scripture it selfe The fourth part What great promises he maketh to bring most euident Scripture against vs and also by Scripture to proue his sense of Scripture Triumphing also before the victorie and saying that we dare not be tried by Scripture but reiect the Scriptures Wherevppon