Churche vvere in vaine all actes of religioÌ„ vvere superstitious all conncells vvhich vvere gathered in this Churche all pastours that ruled in it all doctours that vvrote tanght in it and for it deceiued vvere deceiued Happie then vvas the daie in vvhich Luther leaped out of his Monasterie disobeied the Pope Churche and hauing gotten a yoke fellovv out of a cloy ster of professed and vovved virgins deuised a nevve religion to cloake his villanie And could not Christe all that vvhile fynde out a man fitte to restore his Churche froÌ„ death to life vvas there noc Ambrose noe Austine noe Hierome noe Gregorie fitte for such a purpose and vvas Luther the only man vvhoe for learninge vertue thonghe he vvere an apostata vvas according to God his harte and likinge vvhome God vvished for expected so longe But if I demonstrate that the true Churche caÌ„not die nor decaie theÌ„ is their Churche a bastarde synagogue vvhich as they saie once florishing in the Apostles tyme and after their tyme also for some smalle tyme and astervvardes died for noe litle tyme but rather for some hundred yeares or elfe they must of necessitie shevve a succession of their Churche and Religion from age to age of their pastours from pastour to pastour and if they canot they are not sent by an ordinaire mission bicause they succeed to noe predecessours but are the first of their familie Chap. 5. This I haue demonstrated in the secoÌ„d booke as the reader maie see if he please to tourne oner a fevve leaues so heare I maie suppose it supposinge conclude that they are not seÌ„t by an ordinary missioÌ„ bicause they succeed to none But if this ansvverre vvill not serue as a blinde man maie see that iâ— doth not then they haue another in store and vvhat is that they saie forsooth that they are true successours to the Apostles and that they haue their predecessours vvhoe beleeued as they doe ruled the Church ministred receaued sacramentes but secretly inuisibly bicause their Churche it selfe vvas all that tyme inuisible And so if you demaunde of them vvhoe vvere their predecessours they vvill ansvverre that they had predecessours but they vvere inuisible This is another blinde shifte of theirs vvhich I shall refute in the next booke at large Heare onlie I demaunde vvhether this inuisible Churche vvas inuisible to them selues Chap 5. or to papistes only and paganes vvhoe vvere not of their religion If it vvere inuisible to them selues hovv canne they tell that ther vvas anie religion like to theirs before their tyme or that there vvere anie pastours of their kinde for that vvhich vvas inuisible vnto them coulde not be seene of them and so vvee are noe more to be leeue them in sayinge that they had a Churche pastours before Luthers tyme then a blynde man that vvill determine of coulours If they saie it vvas inuisible only to papistes pagaÌ„nes others vvhich vvere not of their Churche then as it is like Luther and Caluine vvhoe vvere members of that Churche knevv vvell the pastours to vvhome they succeeded of vvhome they receaued authoritie Lett them telle vs then vvhoe they vvere else vve cannot receiue them as ministers of God sent by an ordinarie mission bicause they can not shevve vs their predecessours to vvhom they succeeded Thus I haue plainlie proued that these men are not sent by an ordinarie missioÌ„ bicause they succeed to none vvhoe vvere their predecessours Vvhat novv can they saie vvhy vvee should not reiecte them as false prophetes vvhoe roÌ„ne before they be sent preache before they be called to that function They vvill saie as osten tymes they doe that they vvere sent immediatly from Christe by an extraordinarie missioÌ„ But then vve must put them also to the proofe of this their mission And first of all in sayinge that they are sent extraordinarilie they bevvraie theÌ„ selues to be those Apostles vvhich ronne vnsent bicause it is manifest in scripture that Christe appointing Apostles Ephes 4. ordained a succession of pastours to the ende For as he instituted a visible Churche vvhich is neuer to faile or falle as shall be in the next booke demonstrated so did he appoynte ê‘petuall gouernours pastours to gouerne rule this Church in a visible manner as there also shall be proued Chap 5. else should that visible goodlie misticall bodie of Christe haue bene lefte headlesse vvith out a visible head and bicause the same pastours could not alvvaies lyue to gouerne the Churche visiblie it follovveth that Christe instituted a succession of them consequently that Christe sendeth none to rule it his Churche but by succession to some others by vvhome they vvere ordained instituted therefore he that enters into the gouerment of the Churche and not by this entrie and dore of succession he is a theefe that seeketh vvindovves corners by-vvaies as them selues doe vvho bicause they meane noe good dare not enter into the house as honest men doe by the ordinarie vvaie Let not then the reformers bragge of their extraordinarie mission bicause Christe hauinge instituted a perpetuall succession of ordinarie pastours meaneth not to sende any extraordinarie preachers rather they maie be ashamed of their monstrouse natiuities for they are like vnto those heretikes of vvhom Optatus speaketh qui de se prodigiosè nasci voluerunt l 1. cont Paâ— Vvhich vvould be borne of them selues prodigiously vvithout any ffather or mother They are like to Victor the Donatiste vvhoe as Optatus affirmeth vvas a soÌ„ne vvithout a father l. 2. cont Par. a disciple vvithout a master They are not vnlike the Nouatianes vvhoe as saint Cipriane auerreth l. 1. ep â— Nemini succedentes à seipsis episcopiordinati sunt Succeding to noe man they vvere ordained bishops of them selues But lett vs giue them leaue to saie at least that they vvere sent extraordinarilie that so vve maie see better hovve they canne proue their extraordinarie mission and hovve vve can disproue the same First I demaunde of them vvhere they read in scripture that after Christe had established a succession of pastours to gouerne his Churche to the ende Ephes â— he vvould sende somtymes extraordinarie ministers to put them out of office to enter into the gouerment of the Churche to reforme all absurde abusesâ— for if they can not bring scripture for this they are not to be credited that by their ovvne confession But I knovve they can not alleage anie one lyne of scripture for that purpose and I am sure they are not ignorant Mat. â—â— that Christe saied he builded his Churche vppon a rocke so that it should not need the repairinge of these nevve masons established a kingdome and consequenly gouernours vvhich should continevv for euer and so should need noe innouation Second booke vvhich pointe hear after shall be more amplie proued chap 5. But suppose that our sauiour had foretolde the fall
and vvishing for saint Austines her sonnes conuersion vvho then vvas a Manichee Filius tantarum lachrimarum perire non potest I may say of your Highnes to vvit that the sonne of suche a Mother and Prince of such a Princess and Inheritour of suche vertues such examples such teares such vvis hes can neuer perish that is can not but bee a Catholique This her zeale tovvardes religion these her desires vvishes these her prayers and teares and aboue all her Glorious Martyrdome vvill euer bee before your Graces eyes to moue your harte if not to admitte vvholy the Catholike religion at least to permitte it at least not to persequute it vvhich she loued her selfe so vvell and vvished to your Highnes so hartilie And truly moste Gracious Liege such is our repose in your goodnes that if ther vvere noe other motiues then your Glorious mothers example your Catholike subiectes miserie and your ovvne innate clemencie vve vvould not at all despaire of a graunt of our petition but seing that the thing vve request concerneth not only our good but your graces honour also and the true felicitie of your Kingdome vvee hope confidently not to suffer a repulse in that in vvhich your Highnes also hath a parte and for vvhich not only vvee are humble suppliauntes but your selfe also to your selfe and for your selfe are an Intercessour And first he graunt of our petition shal be most honourable for your moste ExcelleÌ„t Maiestie King Lucius vvas the first king Christian of our Countrie and the first king that laboured in the coÌ„uersion of it vvith Pope Eleutherius by vvhose Counsail and preachers vvhich he sent he extirpated idolatrie and planted Christian Religion and for this glorious facte his name and fame is and euer shal be moste renovvmed both in heauen and earth King Ethelbert vvas the secoÌ„d king vvho by the meanes of Pope Gregorie by Popes alvvayes countries haue been conuerted and tvvelue Monkes of sainct Benedictes Order the second tyme restored this Countrie again vnto the same Christiane and Catholike Religion the vvhich by the inuasioÌ„ of the Saxons vvas againe become Idolatricall and Pagane and he is noe lesse glorious before God and men for so honourable an enterprise But if your Highnes shal be the third King vvho shalle againe reduce this couÌ„trie to the same ancient Religion you shal be as much more glorious and your name as much more renovvmed Th 2.2.4.10.4.6 as heresie is vvorse then Paganisme and more hardly extinguished Vvilliam the Conquerour from vvhome your Maiestie is vvorthilie descended is reckened amongest the Vvorthies of the vvorlde and vvritten in the liste and catalogue of the moste Vvarlike Kinges for that famouse conquest vvhich he made of your litle vvorlde But if your Highnes shall get the conqueste of heresie your honour shal be as farre more greater then his as the conquest of mens soules and myndes is more glorious then subdevving of bodyes In such a CoÌ„quest the vvarre is Christes the victorie is his and yours the crovvne yours only not in earth only but in heauen also You haue the occasion offered ô mightie Prince by vvhich you may make your name and fame immortall let not such an opportunitie passe if you can atchieue so glorious a Conquest as you can if you vvill bicause the body of your Realme vvill follovv the vvill of their head you shall be more Glorious then all the Kinges of England before you If it please your Maiestie to set before your eyes those Glorious ChampioÌ„s of the Churche Constantine Theodosius Pepine Charles all surnamed Great more glorious for their victories ouer heresie and idolatrie then for conquestes of Countries more renovvmed for propagating the ancient Catholique Religion for it vvas not Lutheranisme nor Caluinisme vvhich they promoted then for enlarging their dominions you vvill easilie perceâ—e that it is muche greater honour for your Highnes to consorte vvith them rather then vvith Constantius and ValeÌ„s those Ariane Emperours enemies to that Church vvhich they defended enriched and Leo Isauricus Constantinus Copronymus those infamous Image breakers And if you please to call to mynde the Catalogue of the noble Kinges of EnglaÌ„d Lucius Ethelbert Egbert osvvald osvvine Alfred and many others before the Conquest vvith Vvilliam the Conquerour and so many Henries Edvvardes and Richardes after the Conquest all your Noble predecessours so mightie in force so ritch in treasure so noble of byrth so fortunate in vvarres so couragious in fyght so glorious in victories so vvise in Gouernment so iuste in punishing so mercitall in pardoning so vpright in life so zealous in Religion vvho builte so many goodly Monasteries erected so stately Churches founded so learned Colleges enacted so holsome lavves and vvise statutes and got so many and so straunge victories in Fraunce and other Countries euen vnto Palestine your Princelie vvisdome vvill easilie see that greater vvilbee your honour to ioyney our selfe to these vvorthies then to stande so nakedly accompanyed vvith three only of your Predecessours vvho haue protected the nevv Religion and ruined vvhat they haue builded vvherof the first vvas not vvholly for the nevv Religion bicause by Parlament he enacted six Catholike Articles and at his death founded a Masse for his soule the second vvas so younge that he vvas rather ouerruled theÌ„ ruled the laste vvas but a vvoeman and though they vvanted not Guiftes of nature vvhich might beseem princely authoritie yet for persequuting the Catholike faythe and follovving other pathes then their predecessours had troden theyr names are not eternized vvith that immortall fame vvhich their predecessours haue purchased by their Religious Actes SecoÌ„dly Redoubted Prince the Catholike Religion vvilbe greater securitie for you temporall State Forâ— your Highnes dare relye vppon them vvho by Religion Cal. l. 3. Inst c. 19 §. 14. l 4. â— to § 5.23 27. may disobey youâ— Lavves and Ordinaunces as I haue in my sixte booke demonstrated much morâ— may you put your truste and confidence in your Catholike subiectes vvhom conscience and religion byndeth to obedience For they are taught by Religion that Authoritie is of God 1. Pet. 2. Rons 13. and that in conscience they are subiect vnto it and bouÌ„d to obey kinges though othervvise difficile and harde to please not only for feare but for conscience also And this obedience they giue not only to Christian but also to Pagane Kinges such as all vvere vvhen sainct Peter and sainct Paule commaunded vs to obey them Eâ— Eus Vvee are taught sayed sainct Policarpe to the Proconsul to giue to higher povvers that honour vvhich is devve to them and not hurtfull to vs. Apol. c. 3. 〈◊〉 S. apulaÌ„ Vvee sayed Tertulian to the Ethnikes pray for the Emperour and reuerence him nexte to God and more then vve doe your Goddes To be breefe as I should bee vvith a King if the matter did not enforce me to be longer then I should be giue vs sayeth sainct Austine such Iudges such magistrates
them vvel bestovved bicause they haue the revvard I looked for if thou doe not yet are they not loste quia aliquid est voluisse bicause some thing it is to haue desired thy good and I haue taken no more paynes then thy good deserued If the stile of my booke please thee-not refuse not gold bicause it is ill fashioned and remember that though the autour bee thy countriman by byrthe yet he is more a straunger then an English-man by educatioÌ„ If thou fynde faultes in the printing yet fynd not faulte vvith the Printer he knevv vvhat he did bicause he vnderstood not vvhat he printed and I had not the leisure allvvayes to ouer see his labours If I seeme to speake to sharpely some tymes it is not for any toothe against any person but for hatred of heresie And if thou take this my impolished vvorke in good vvorthe thou vvilte giue me the occasion and courage to take in hande another in vvhich I shall explane as I haue in parte allready and make as plaine and plausible those pointes of the Catholike Religion to vvit Indulgences Merit SatisfactioÌ„ vvorship of Saintes Images and Reliques vvith many such other vvhich seeme to the deceiued to imply iniurie to Christe or absurditie as I haue discouered the grosse errours of the Nevve Religion But novv for a Vale and freindly farevvel I beseech the to take this counsaile at my handes Build not vppon that not so flattering as false opinion vvher vvith many vse to comforte them selues to vvit that thou maiest be saued in any religion My second booke vvill assure thee that vvithout a true and intier faith it is impossible to please God and that out of the true Church See the second booke and 4. chap. there is noe saluation As God is but one the truthe but one so his Religion Church and vvorship is but one This Church and Religion is not to be found amongest the reformers as my second booke vvill tell thee bicause it hathe all the markes of heresie It is only to be found amongest the Catholikes vvho are Nicknamed Papistes as thou mayest see by the same booke and by some chapters of the first booke and by other partes of the other bookes euidently demonstrated The Catholike Church then is the hauen of Securitie to vvhich thou must repayre It is the porte of Saluation the Arke vvherin Noe lodgeth his familie that is Christe and his faithfull people It is the barne vvhere the good corne is layed vp till the vvinovving day It is the folde of Christes Sheepe The piller of truthe The treasure-hovvse of Christes Graces The Shoppe of spiritual Negotiation The lande of promise The paradise of the second Adame The Temple of the second Salomon The misticall body of Christe The terrestrial heauen of those that hope to be blessed The only vvay to life euerlasting If then thou desire to be free from tempests and contrarie vvindes of disagreeing heresies direct thy ship and saile to this quiet hauen if thou vvilt not make shipvvrake of thy soule fly to this porte of Saluation If thou vvilte not be drovvned in the deluge of sinne or Infidelitie haue recourse vnto this Arke out of vvhich none can escape damnation If thou vvilte be of Christes chosen corne repose thy selfe in this his barne vv ch is the only place of purging from the chaffe of sinne If thou vvilte be one of Christes flocke ronne to his folde that thou mayest be fedd vvith his sheepe If thou vvilte be sure of the truthe keepe thy standing vppon the piller of truthe If thou vvilte bee enritched vvith Christes spiritual treasures this is the treasure hovvse of all his graces If thou vvilte traffique for heauen and heauenly merchandise enter the Shopp of Christe I meane his Church the only place of merit and Christian negotiation If thou vvilte be pertaker of Christes promises dvvell in the lande of all his promises If thou vvilte enâ—â—y faelicitie enter into this Paradise of the second A. dame If thou vvilte honour God vvith true sacrifice and vvorship this is the only Temple out of vvhich nether prayers nor oblations nor sacrifices are pleasing If thou vvilte receue any influence and motion from Christe the Head incorporate thy selfe to the Church his mystical body and if thou vvilte bee pertaker of his spirite vvth is the soule and life of this body dismember not thy selfe that thou mayest be a liuely member If thou vvilte enioy the blisse of Angels in the vpper heauen enter first into this lovver heauen out of vvhich is no hope to ascend to the higher If thou vvilte attaine to life euerlasting passe by the Church it is the only vvaye If thou vvilt bee one of the Church triumphaunt bee first one of the Church militaunte and if thou vvilte haue God for thy father take his Churche for thy Mother Nothing more dangerous then to liue out of this Churche and no surer damnation then to dy out of this Churche Be not carelesse therfore in seeking out this Churche and vvhen thou hast found it differre not thy entraunce It is thy greatest affaire and a matter of most importaunce bicause theron depeÌ„deth not a temporall state of thy body but aeternall saluation or damnatioÌ„ both of soule and body Farevvell and pray for him that vvisheth thee vvell and prayeth for thee that thou mayste do vvell Iul. 18. an Dom. 1603. MATTHEVV KEL THE FIRST BOOKE CONTEINETH A SVRuey of the groundes and fondation of this nevv religion on vvhich it may seeme to relye vvhich ether are the authoritie of their preachers or the euidence of scriptures vvhich they alleage or their priuate spirit or credible and probable testimonies or some visible iudge vvho determineth of controuersies for vvant of vvhich it is proued that if vve receiue this nevv religion vve open the gappe to all heretikes and heresies The first chapter examineth the mission of the preachers of this nevv religion and proueth that they cannot proue them selues to be sent from Christ and that consequentlie vve cannot gine eare vnto them vnles vve vvill harken also vnto all false prophetes HARDLIE shall vve fynde a subiect so disloyall or priuate man so imprudent vvho vvill arrogate vnto him self the honourable office of an Imbassadour to deale betvvixt Prince and Prince in denounicinge vvarre or offeringe peace of in establishinge a nevv league or renevvinge an olde vnles he haue authoritie from his Prince in vvhose name he dealeth and canne by letters of credit or other tokens make an euident remoÌ„strance of his legatine povver and commissioÌ„ For if he goe vnsent he abuseth his princes name and if he cannot shevv his comission he runneth on a sleeueles arrande If this be so as experience teacheth vs that it is so and reason telleth vs that it must be so and thath betvvixt man and maÌ„ vve haue noe reason to thinke almightie god to be so deuoid of princelie prudence as to sende his Apostles and preachers to denounce
doth and all the Luthers in the vvorld can not proue that all the fathers held any one opinion against scripture but the question must be vvhether Luther or all the fathers did best vnderstand the scripture and therfore if Luther hold against the fathers in exposition of scripture he preferreth him selfe before them all As for example Luther alleageth scripture to disproue free vvill all the fathers alleage scripture to proue it and Luther expoundes scripture one vvay they another else they could not both alleage scripture for contrarie doctrine Vvherfore if Luther sayeth that he expoundeth scripture truly and therfor cares not for all the fathers he preferreth his ovvne iudgment before them all and so can not ansvvere that argument grounded in the fathers authoritie nor comfort him selfe vvith this that he forsooth hath the vvord of God vvhich is aboue theÌ„ all And so Luther must giue vs leaue to come vppon him vvith his ovvn argument vvhich he shall neuer ansvver The Church from the begiÌ„ning hathe taught and expounded scripture other vvise then thou doest so many Austines Ambroses Ciprianes Councells and ages haue preached other vvise Are they all deceiued hast thou only found out the truth What if thou rather arte deluded Thou art but one they are many thon art of late they of ancient standing thou a sinner they saintes thou some scholler but they vvere learned doctours thou hast a vvitte but all their vvittes vvere of a greater reach thou seest some thing but so many eyes must needs haue a greater insight Thou hast studyed scripture but they more thou hast vvatched at thy booke but they in night-studie haue spent more oyle then thou though thou peraduenture more vvine theÌ„ they thou alleagest scripture for thy doctrine they for the coÌ„trarie And so their iudgemeÌ„t must be preferred before thine coÌ„sequeÌ„ly theirs shal be the true doctrine they the true Pastours theirs the true Churche so ours novv is the true Christiane religion vvee the right Christianes vvho aggree vvith those fathers and the Church of vvhich they vvere pastours and preachers and Luther and the reformers vvho vvill haue noe parte vvith the fathers are no members of the true Churche bicause the ancient fathers and the true Churche vvere neuer yet separated but alvvayes vvent together The first point being proued vve vvill come to the secoÌ„d in vvhich I shall proue that in reiecting fathers they open the gapp to all heretiques vvho may say vvhat they vvill as the reformers do if that authoritie be contemned But first it shall not be amisse to declare vvhat authoritie the fathers haue vvhether they haue infaillible assistaunce of God to expound scriptures righthly for if they haue not nether are Catholiques assured of their fayth by their authoritie nether do the heretiques open the gappe to heresies by reiecting their authoritie vvhich if it be not infallible may it self also authorise and countenaunce heresie Ephes â— Sainct Paule sayeth that God hathe prouided vs of some Apostles some Prophets others Euangelists others Doctours Pastours to the consummation of saintes to the vvorke of the ministerie vnto the edifying of the body of Christ that if for the instruction of his Church Vvhere the first place is giuâ—n to Prophets Apostles and EuaÌ„gelistes vvho vvrote the scripture in the second place follovv doctours and pastours bicause their office is not to vvrite scripture but to interpret it And the reason is yeelded vvhy these doctours are giuen vnto vs least that vvee should vvauer like childrem and be caryed about vvith euery vvind of the doctrine of men Ibidem Novv if all the pastours and doctours vv ch vve call fathers should of could erre then vvere they not appointed to keepe their sheep from vvaÌ„dering rather should they be the cause of their errour for the sheepe must here the voice of their pastours and so if the pastours erre the sheepe must erre vvith them if they vvander the sheepe vvho knovv nothing but by their pastours can not keepe the right vvaye And if thou saye that in case of errour the people must leaue the pastours I demaund of thee hovv they shall knovv vvheÌ„ the pastours erre vvho knovve nothing but by the voice of their pastours And suppose they should leaue their pastours then is the frame of the body of Christes Church dissolued and the members are separated from the head and the Church is a headless body then do they leaue the salte by vvhich they should be salted and preserued from corruption in religion Mat. 5. Then do they leaue the ligt by vvhich they should be illuminated Mat. 2â— And hovv then is that true vppon Moyses chear sit the Scribes and Pharisies do those thinges vvhich they saye are the pastours of the Church of lesse authoritie then the pastours of the synagogue If they can erre then is it not true vvhich Christe sayed vvhoe heareth you heareth me vnless you vvill say that Christe allso may erre in them and vvith them But our heretiques vvill say that all the fathers are men I graunte it but they are men directed by the holy ghost and Christ vvas a man and yet not only as God but as man also he could not erre and the vvriters of scripture as Moyses and Salomon and the prophetes of the olde lavve and the Apostles and Euangelistes in the nevv lavve vvere men and yet they erred not nor could not erre vnlesse vve vvill call scripture in question But vvhere saye they read you that the fathers haue the infallible affistaunce in exposition of scripture Vvhere I read that they are light that they are salte that they are pastours to vvhom vvhen vvee harken vve harken to Christ Mat. â—â— Io. 21. Vvher I read that vve must doe vvhat they say vvhere I read that the Church caÌ„ not erre vvhich must follovve her pastours vvhere I read that the Church vvhich learneth all of her pastours is a piller of truthe 2. Tim. â— But some fathers haue erred I graunte it but neuer all aggreed in one errour together neuer all the fathers of all ages yea not all of one age for to these also vve must harken haue conspired in an vntrutrh And I demauÌ„de of our reformers Vvhether they bee not men also And I thinke they vvill not denye it If they be men I aske vvhether they can not erre in expounding scripture If they can then haue nether they nor others by them any assuraunce If they can not erre bicause euery one of them hathe the spirit Then say I that more probable it is that so many spirits of the fathers conspiring in one can not erre then that noe particuler and priuate spirit can erre especially seing that these priuate spirites are diuerse and contrarie and vve haue noe more assuraunce of one then another Iudge novv gentle reader vvhether that the Catholiques religion vvhich is conformable vnto the fathers and pastours of the Churche be the sincere christian religion or
of their ovvne kinges but of straungers also hamely by the kinges of Asia and that ther vvas neuer doubt of this till the Samaritanes made a schisme After that Andronicus had tolde this tale the proloquutours of the Samaritanes beganne to speake but being demaūded to shovv the like antiquitie and succession they could not but rather vvere enforced to bevvray their infancie and the reuolte vvhich longe after that God had beene vvorshipped in Hierusalem they made from the Ievves Vvherfore the king pronounceth sentence for the Ievves and declareth them to be the right vvorshippers the Temple to be the right place vvhere the Ievvish religion vvas to be exercised If in like manner before the like Iudge I for the ancient Catholique religion and some one of the ministerie for the nevv religion vvere appointed proloquutours for vvhom thinkest thou gentle reader vvould the sentence be pronounced If I should beginne to shevv a succession of our pastours and religion by all histories and monuments euen from the Apostles Iren. l. ◠c. 3. If I should shevve a catalogue out of Ireneus of all the Popes from sainct Peter to Eleutherius l. ◠cont Donatist Epist 16◠out of Optatus vnto Damasus out of sainct Austin vnto Anastasius out of Eusebius Genebrard and others euen vnto these dayes and that in this succession by noe Historiographer vvas euer noted any chaunge or falle in Church or religion If I should proue out of the same histories that this ancient catholike Church vvas that vvhich vvas persequuted by the euill Emperours and aftervvards enriched by Constantine and other good Kings and princes that for this Church Churches and monasteries vvere builded that in this Church all the generall Councells vvere holden that by this Church all heretikes vvere condemned that this Church vvas euen by paganes counted the only christiane Church that all anciēt fathers doctours Martyres Saintes vvere mēbers of this Church should I not incline the Iudge to my parte If vvhen I had doone some one of the Ministery should rise vp and beginne to tell his tale and saye that all the ancient Christians vvere deceiued and liued in errour and ignoraunce vntill that Luther or Zuinglius or Caluin like so many sonnes appeared in our horizont that the religion of these men is the reformed religion thoughe it vvas neuer hard of before And if being by me demaunded hovv their preachers proued their mission he could alleage no proofe at all or being asked hovve they proued their religion he should ansvvere by scripture sensed by his priuate spirit vvhich allvvayes hath been the proofe of all heresies and being commaunded by the Iudge to shevv if their Church bee Christian a succession of their bishopes preachers and practise of religion he should fly vnto an inuisible Churche or saye that the Churche Christian decayed quite after the Apostles tyme and yet could nether tell the tyme nor the occasion of so notoriouse a fall nor alleage one historiographer that vvriteth of so great a mutation in the vvorld If I should tell the first tale and he the second for I see not vvhat better ansvvere hee can make for him selfe thinkes not thou gentle reader that the iudge vvould ansvvere that although hee beleeued not at all in Christe or his religion yet that it seemed most probable that Catholikes are the true Christianes and that their Churche is the place of the practise of this religion as the Tēple of Hierusalem vvas of the Ievvishe seruice and vvorship of God If thē there be no probable reason by vvhich these Reformers can persuade vs to their reformatiō there is noe reasō vvhy vve should forsake our ancient pastours to follovv them vnless vve vvil byndeour selues also to harken vnto all false prophetes preach they neuer so absurde improbable doctrine and so open the gappe vnto all heretikes and heresies The Sixt Chapiter proveth that they haue noe Iudge in matters of religion and so do open the gappe to all heretikes vvho may preache vvhat they list if ther be noe iudge to contrelle them AS yet ther vvas neuer seen any societie vvell ordered vvere it great or litle but some gouernour or moderatour ruled and menaged the same for many men as they haue many heades so haue they diuers opinions and as they are of different complexions and constitutions so are they of diuerse conceipts and inclinations and therfor vvill neuer aggree in one vnless they be directed and commanded by one or at least by diuerse vvhich aggree in one Vvherfore vve see that every kingdom hath his king euery dukedome a duke euery common vvelth a magistrate euery Citie a Maiour or Baily euery army a Generall yea euery village allmoste hathe a constable euery familie a good man of the hovvse euery schole a scholemaister And shall not the Church of god the societie of his faythfull and chosen seruauntes haue a visible head to direct it and a Iudge to rule it by lavves and gouern it by authoritie Or shall vve think that he hath left that societie vv ch hee calleth his spouse vvhich he loued so dearly that he dyed for it as a kingdom vvith out a kinge a Citie vvith out a maiour an army vvith out a Generall a shipp vvith out a Pilot a fold vvith out a pastour or a body vvith out a head No no I vvarraunt you he that descended from heauen to earth to establish this spiritual kingdome and shedd his blood to enrich it hath vvell prouided for the gouernment of the same and so vvell that therby you shall perceiue the skill and vvisdome of the Gouernour And truly if by the effect vve may take a scantling of the cause the good ly order the firme peace and longe continuance of the Church vvill beare vvitnesse of a most prudent princes gouuernement For as diuerse stones in a building could neuer haue kept that order as to make a goodly pallace had not some intelligent vvorkeman disposed them so this goodly order Hierarchie in the Church could neuer haue beene established had not some prince and gouuernour put euery subiect in his roome and place And as many stringes or voices can neuer make one musicall harmonie vnless some coning musician tune the stringes and giue vnto euery voice his tone so shall many people of diuerse dispositions nations sexes conditions such as are in the Church neuer liue in peace free from iarres discords vnless ther be a Superiour to tune these diuerse natures a head to direct these diuerse membres of the body of the Church And as the Sheep vvhich vvant a Shep heard can not longe keep together but are like to vvander and to come in daunger of the vvolfe as an armie can not longe vvithstand the enemie vnless some Generall appoint and commannud euery souldiour to his standing and as the Shippe is neuer any longe tyme free from sandes or rockes vvhen the mariner is absent so could neuer the Church of Christ especially
for if this nevv Clergie be deuided into many sects as all the vvorld seeth that it is then seing that vve haue noe more assuraunce of one Secte then another vve may refuse to be iudged by any of them especially they them selues refusing to be iudged by one a nother Yea not all this nevv Clergie nor any sect of the same can proue their mission and therfore are not to be admitted for true pastours and iudges in religion vnless vve vvill receiue all false prophets also false Apostles Is ther no iudge then nether in Ingland nor in all the nevv Church of the ghospellers If ther be let them name him if they can if ther be none as it seemeth that ther is not for I haue named and teiected by good reason all vvhom I thinke they can name then is not their Churche the Churche of Christ in vvhich as is before proued is alvvayes resident a visible iudge to compose controuersies yea then the Churche vvhich as I shall proue in the next booke is a peaceble kingdom shall be a commoÌ„ vvelth the vvorst prouided for that euer vvas it shall be a body vvithout a head a kingdom vvithout a king or Prince to commaund a conuenticle of vvranglers the vvorst ordered and the most disseÌ„tious societie that euer vvas to be breef the Church militaunt in earth shall more resemble that mutinouse route of the damned in hell then the peaceable societie of the Church triumphant in heauen yea then shall that follovv vvhich I intented to proue to vvit that in the nevv Churche of the ghospellers there are noe meanes to compose determine coÌ„trouersies bicause vvhere there is no visible Iudge there euery man may beleeue and preach vvhat he lift and no man can controlle him and if diuers preach contrarie doctrine they may go together by the eares and noe man shall be to part the fraye bicause ther is noe iudge to take vp the matter betvvixte them and so the gappe is open to all false prophetes vvhose doctrine must goe for currant be it neuer so absurd bicause ther is no Iudge to giue sentence of the truthe or falshood of the same And to make the matter more plaine suppose that novv in Ingland some nevv preacher should preach a nevv heresie yea that many at once should preach contrary opinions and so fall together by the eares ther vvould be no meanes to compose these controuersies bicause ther is no Iudge to take vp the matter nether is ther any vvay to preuent them bicause vvher there is no Iudge to define euery man may teach vvhat he list and vvhere euery one may teach vvhat he vvill there arise iarres and discords and vvhere no meanes are to appease them the societie is ruined 〈◊〉 11. Bicause euery kingdom diuided vvith in it selfe shall be made desolate But in this case peraduenture they vvould call a Prouinciall or generall Councel and so compose matters by common coÌ„sent Bee it so that they could call such a councell and could also all or the most parte aggree yet I see not hovve vve are vvarraÌ„ted to assure our selues that they all can not erre and that therfore vve may rely vppon their sentence for if they say that vve are vvaranted bicause they are the true pastours I caÌ„ tell them that this is not so sure bicause they can not proue their mission I demaund of them vvhether the Catholike Clergie vvhich is farre greater and vvhich for fifteen hundred yeares before Luther vvas hard of vvas counted the only Clergie may not haue their voice and if they may certainly their voice vvil be negatiue and opposit to their affirmatiue But this is spoken vppon supposition that they could calle a councell and aggree also in the same for I haue good cause to doubte that they nether can call a councell nor aggree in a councell For if ther bee no visible supreme Iudge nor Pastour in their Church as I haue proued that ther is not vvho should calle this councell suÌ„mone all the Clergie to appear Lut l cont â—â— Calu. â—i â— Inst 6.7 Luther and Caluin say that this belongeth to the Emperour but seing that this is an Ecclesiasticall office concerning religion it can not appertain vnto a temporall Prince and novv that the Emperour is a Catholike and a Papist as they terme him I thinke they vvould not obey him if he should summone them to apeare especially bicause he vvould call Catholike bishops vvould giue the preeminence to them But I haue proued all ready that the Emperour though in the name of the Pope as an assistauÌ„te he may by the Churches permission call a councell yet of him selfe he can not meddle in spirituall matters Act. â—â— Vvherfore the Councell vvhich the Apostles called vvas called vvithout the Emperours authoritie vvhere theÌ„ there is noe Suprem Pastour as I haue proued that amongest them is none vvhosoeuer should take vppon him to call a councell should vsurpe and the others might refuse to obey his calle Peraduenture they vvould choose one by common consent and so vvould all stande to his arbitermeÌ„t But in this also is difficultie for vvhere ther is none to commaund vvho shall call them together to aggree in the election of this one man Yet let vs suppose that they should meet by chaunce as crovves do in the Pease-feeld vvhen they are met it is not so easie to aggree vppon one vvhen they haue aggreed it is not so easie to aggree vnto his sentence For if he pronounce sentence for the Protestaunte the Puritane vvill repine and may say that he hath noe vvarraunte of his sentence vvho is but a man constituted by men and can shevv noe scripture to proueth at he can not erre But truly I can not thinke that in this matter they vvould euer proceed so farre For as yet they neuer called a Councell together out of all partes of their Churche and those that vvere called together for vvant of a Iudge to determine could neuer aggree in any one point of religion Anno 1554. Surius relateth hovv on a tyme tvvelue Catholique Doctours and tvvelue Ministers met at Vvormatia to make some attonement betvvixte the Confessionistes Gen. Cron. but after a litle disputation fiue of the tvvelue ministers vvere excommunicated by the rest Stapl l 4. de prim fed c. 13. and cast out for vvranglers and so nothing vvas concluded Diuerse other assemblies and meetings they haue attempted but all ended in thundering excommunications bitter taunts and infamous libels and as yet they neuer could aggree in any councell vppon any controuersie in religion and all for vvant of a visible Iudge and pastour to vvhom all the rest are subiect And this they haue gotten by leauing the ancient Catholike Churche vvhich acknovvledgethe the bishope of Rome as Sainct Peters successour and Christes Vicaire and relyeth vppon his sentence as infallible Luc. 22. bicause Christ in fainct Peter prayed for him
names of Catholikes and Christians but by no name taken from any autour must needs be taken for true Christians vvho as they neuer chaunged name so neuer chaunged religion and the reformers vvho are called Lutheranes Caluinistes Zuinglians and such like of some particuler sectmaster or other must needs be condemned for heretikes And as before that the ancient heretikes forsooke the common receiued faith they vvent by the common names of Christians and Catholikes and neuer tooke vnto them particuler names before they follovved particuler maisters and imbraced particuler doctrines so before Luther and Caluin reuolted from the Church they vvent by the coÌ„mon name of Christians and neuer chaunged their names till they chaunged their religion nether vvere any Christians called Lutheranes Caluinistes or such like before they relyed vppon nevv and particuler masters And as the Arians bicause they could impose no name of any autour to the Catholike Christians vvere fayne to calle them Homoâ—usians of their doctrine as before them they vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is carnall for defending second mariadges against Tertulian and the Montanistes so at this tyme our reformers are fayne to call Catholikes Papists for holding the supremacie of the Pope vvho is no nevv autour of any nevve religion but an ancient succesfour of sainct Peter and Vicare of Christ As for the names of Thomists and Scotists they are no names of autours of nevv religion bicause all held the same fayth but of autours of some other nevv opinions or manners of teaching in Philosophie and schoole pointes like vvise the names of Benedictins Dominicanes Iesuites are names deriued from autours of nevv states of life but not of nevv faithe or religion So that in vs vvhom they call Papistes is no name vvhich argueth vs to be heretikes in the reformers are perticuler names of perticuler authours of nevv pointes of religioÌ„ so they vveare the caracter of the beast and are infamous heretikes if Montanus Marcion Arius vvere vvorthily called heretikes The fourth chapter discouereth another marke of an heretike vvhich is a renouation allmost of all olde heresies vvhich argueth the reformers to be heretiques if euer any hertofore vvere iustly counted so MAny ther are in the vvorld vvho finding many absurdities in the nevv religion and yet some difficulties also in the old vvill nether hold altogether vvith the one nor the other but comfort them selues vvith a flattering opinioÌ„ that a Christian may be saued in all religions so that he retain the principalle articles of Christian beleef For say they if he be firmly grounded in a right fayth of the Incarnation Trinitie persuading him self that God is one in essence and three in persones and that Christ is one in persone yet subsisting in tvvoe natures that he suffred for mankind is the Messias and Sauiour of the vvorld he is a Christian good enough may be saued vvell enough vvhatsoeuer his opinion be in lesser matters as iustification merit Sacraments and such like vvhich to them be but petie matters not of such importaunce as that a mans saluation should depend theron But this opinion of theirs vvould they neuer so fayne that it vvere true is most vntrue and as false as flattering And the reason is bicause one only opinion in a matter of fayth obstinately defended against the Churches authoritie Th. â— â— q. s. a. s p. q. ◠〈…〉 is sufficient to dismember a Christian froÌ„ the mysticall body of Christ his holy Churche in that it depriueth him of infused fayth vvhich is the glevv yea the sâ— nevv vvhich vniteth the members of this body together And in deed as yet vvee neuer hard of an heretike but he professed some principall parts of Christiane faith as that Christ vvas God and man or the Redeemer of mankind or the autour of the lavv of grace or some such like for if he altogether denyed Christe he vvas rather an Apostata then an heretike For he is an heretike vvho professeth Christe in some sorte and him selfe also a Christian yet obstinatelie denyeth some parte of Christian religion and he is an Apostata vvho quite renounceth Christe and his religion Vvherfore vnless vve vvil graunt that all heretikes may be saued vve must needs confess that one heresie is sufficient to damne a man perpetually But in this matter least my censur seem to rigorous my sentence to seuere I vvill alleage scriptures vvhich can not deceiue vs if they be rightly vnderstood Our Sauiour Christ denounceth him to be like an ethnike an publicane vvhich vvill not heare the Churche Mat. 1â— and he sayeth not vvho vvill not giue credit vnto her in principall matters but absolutely he sayeth if he vvill not heare the Churche let him bee vnto theee as an ethnike and publicane that is shonne his company as the Ievves did all familiaritie vvith paganes and publicanes And again Christe threatneth that he Mar. 1â— vvho beleeueth not shâ—lbe damned To vvhich aggreeth sainct Paule saying that vvithout fayth Heb. 11. it is impossible to please God meaning no doubt a vvholle and intier fayth deuoid of all errours For else all heretikes may be saued vvho beleeue aright some parts of Christian beleef Gal. â—â— Vvherfore sainct Paule amongest the vvorkes of the flesh that is of a man vvhich follovveth not the spirit of God but his ovvn sensualitie and liking reckeneth not only fornication dronkennes murder and idolatrie but also dissensions sectes and heresies and against all these vvorkes he pronounceth the sentence of damnation I fortel you as I haue for told you that they vvhich do such thiÌ„gs shall not obtein the Kingdom of heauen vvhich sentence as he vvould haue pronounced agaiÌ„st one fornicatioÌ„ or murder so would he against one heresie To this aggreeth Athanasius in his creed saying that vnlesse a Christian Keep intierly and inuiolately the Catholike fayth Symb. Athâ— he can not be saued Vvhich to me seemeth a sufficient argument that one only heresie is a sufficient matter of coÌ„demnation And truly if vve vvill looke backe to ancient tymes and take a vevve of ecclesiasticall histories councells vve shall sinde that for some fevverrours yea sometymes for one only and that not in the principall points of our beleef many haue been accursed and condemned for heretiques Pelagius beleeued that ther vvere three diuine persons aequall coaequall and coÌ„substantiall he professed that Christe vvas God and man and the Sauiour of the vvorld and that by his grace vve might more easilie come to heauen yet bicause that he auerred that vvithout this grace vve might Keep the commaundements and vvith all that litle infants vvere nether conceiued nor born in originalle sinne hevvas by the common voice of the Church and Christian vvorld Posiid in viâ—â— Aug. condemned fora damnable heretike Vigilantius beleeud also rhe Trinitie and incarnation and yet for that he condemned and contemned reliques vigilles lighting of candels in the Churche prayer to saynts and
vvith all aequalized matrimony vvith virginity saint Hierom condemnes him euen vnto hell l. 〈◊〉 Vigil Iouinian also for making all sinnes and good vvorkes equall in demerit and merit lib. cont Ieuin and for putting noe difference betvvixte the state of Virgins and the Maried vvas by the same Doctour coÌ„demned for an heretike to vvhich his sentence all the christian vvorld subscribed And no meruaile For if one heresie depriueth vs of fayth as it doth Th. 2.2 q. â— a. â— bicause he that beleeueth not God and his Churche in one article beleeueth them in none if fayth be the linke vvhich vniteth vs as meÌ„bers to the mysticall body of Christs Churche then one heresie is sufficieÌ„t to separate vs from the Churche as the very name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth and consequently one heresie is enough to damne vs bicause out of the Churche is noe saluation For as the arme cut of dyeth the bovve riuen from the tree vvithereth so vvhether by one or many heresies vve be separated froÌ„ Christs mysticall body vvhich he viuisicateth by his spirit vvee dye and vvither and remain deuoid of life sappe and saluation bicause the spirit if God vvhich is as is vvere the soule and spirit of this body impartes it selfe to none but those vvho by true fayth are members of this body and bovves of this tree Psal 79. vvhich extendeth it selfe by reaching bovves from sea to sea l. de vniâ— Ecel Vvherfor sainct Cyprian sayeth that vvhosoeuer is separated from the Churche hath noe parte in Christes promises he is an alien sayeth he an enemie à prophane person and one that can not haue God for his father vvho hath not the Churche for his mother Yea sayeth he such an one may dy for Christ he may burne he may be caste to the vvild beastes but that death shall be no crovvne of faythe but a pain of infidelitie such a one may be Killed but he can not be crovvned If then it be so that one errour in fayth obstinately defended is sufficient to cut a man from the Churche and to make him an heretike then certes the ghospellers of this tyme must needs be heretikes and that in the highest degree vvho haue renevved allmost all the old heresies and euen those vvhich by the Christian vvorld vvere allvvayes condemned for damnable errours For if Simon Magus his successours vvere euer heretikes for such and such opinions if these men vvill defend the same opinions they must needs be condemned for heretikes allso vnless vve vvill accept persons and vse plaine and palpable partialitie Vine Lirin Simon Magus sayed that God vvas the autour of sinne Aug. her 65. vvhom Cerdon and Marcion Manicheus Photinus and Blastus follovved Eus l. â— c â—â— and vvere for this doctrine by the common voice of the Christian vvorld adiudged heretikes shall not the same sentence passe vppon our reformers vvho say not only as Simon Magâ—s did that God by a certaine consequence is the autour of sinne in that he hathe giuen man a nature necessarilie inclining to sinne Bel. l. 2. â—â— â— c. â— but affirme also that he directly moueth to sinne yea prouoketh vs and eggeth vs forvvard Shall Manicheus and the others aboue named be heretikes vvho sayed only that the euill God vvas autour of sinne for they imagined tvvo Gods and shall our reformers be counted good Christians vvho say that the good and the only God is the cause Promotour of all lies and vvickedness â—i de fide operibus c. 14. Certain old heretikes euen in the Apost les tyme â— Pet 3. 〈◊〉 li t. c.2 â— Aug her 54. grounding them selues vppon sainct Paules Epistle to the Romaines vvhich as saint Peter vvitnesseth they did vvrongly interpret affirmed only fayth to be sufficient to saluation vvhich phantasie Simon Magus and Eunomius also imbraced for this they vvere accursed for heretikes shall Luther Caluine Lut. in c. â— Gaâ— Calu. in Antid ses 6. can it and their adhereÌ„tes goe for sincere Christians vvho teach the selfe same doctrine Leo the third Emperour CoÌ„staÌ„tine the fifthe and Leo the fourth vvith their adherentes called Iconomachi and Iconoclastae Zonar vitae Leoâ— Paulus Diaco â—bid Vvere condemned as heretikes for denying honour to Images and for breaking and defacing them hovv can our ghospellers shevv their faces amongest Christianes vvho exceed those Image-breakers by many degrees Vvith the Simonians Iren. li. â— c. 24 Ignat. ep ad Smyrn Th. Vvald l. 2. de Sacram. c. z. â—3 Damasc l. de heres Ter. l. de bap Menandrians and others in sainct Ignatius tyme yea vvith BerengariaÌ„s and Vviclephistes they deny that in the Eucharist Christs body is really present vvith the Messalians and Caians they deny that the Sacraments giue grace vvith Ihon Vvicleph they deny that Baptisme Confirmation and Order imprint caracters in our soules vvith the Pelagians they say that Baptisme is not necessary Vvald to 2. â— 96. and that vvithout it children may be saued by predestination or the fayth of their parents vvith the Nouatians they deny the Sacrament of Penaunce Infrae Soc l. 4. c. 24. Iren. l. 1. c. 30. vvith the Gnosticks Manichies and Encratites they say Matrimonie is no SacrameÌ„t no more sayeth Caluin then tillage of the ground yea spinning and carding Hier Proce mio l. cont Lucif Vvith the Manichies they deny freevvill vvith Aerius the Sacrifice vvith Heluidius Iouinian they make mariadge equall vvith virginitie Hier. l cont illos They marye preests despise Reliques vvith the same Vigilantius vvith Rhetorius they prayse all heresies Sand l. 7. vi sâ—b mon pag. â—7â— and renevv them all and shall they for one heresie be accursed heretikes and these men vvho haue raked hell to rake them alltogether be esteemed of as pure sincere and reformed Christians Shall seuerall heresies make them heretikes and shall not all heresies allmost assembled together be sufficient to make these men heretikes Truly vnless Apostasie excuse them from beresie vvho haue denyed all most all pointes of religion only Christe remaining to vvhose deny all notvvithstaÌ„ding as the nexte booke shall proue they haue made a great stepp I can not see vvhy the ancient heretikes for seuerall heresies should be counted heretikes these for so many vvhich they haue raked together go for good Christians especially seing that any one heresie is sufficient to make an heretike bicause euery one seuereth and separateth from the Churche and her fayth and doctrine Certes if these men be no heretikes the old heretikes vvere none if these be noe heretikes neuer as yet vvere any If these haue not the marke of an heretike Simon Magus Marcion Cerdon Pelagius Vvicleph had none if these be good Christianes all heretikes vvere so or if they vvere noted vvith the caracter of an heretike these are so marked that they shall neuer be
infant from his mothers pappes shall delight disport him self ouer the Aspes hole vvithout receiuing harme That is such peace shall be in the Church that the children of Christes Church shall liue quietly vvith those vvho before they receiued Christian fayeth by heresies infidelitie or poysoning manners â— 2. like serpents infected others For as in the Arke of Noe those beasts vvhich vvere by nature sauage so long as they vvere in the Arke forgot all crueltie and liued vvith the rest most quietly so hovv soeuer men before their incorporation and admission into the Church of Christe vvere barbarouse in manners and mutinouse in opinions yet vvhen they are once made members of the peaceble kingdoÌ„ of Christs Church they lay a side all sectes and factions and liue quietly together at least in matters of fayth and religion Vvherby it plainly appeareth that in the Church of Christe is peace and vnitie in religion Vvhich the Apostle also insinuateth in those vvords 〈…〉 Being carrefall to keep vnitie of fayth in the band of peace as you are called in one hope of your vocation one body and one spirit one fayth one baptisme one god father of all By vvhich wordes vve are taught that as there is one God one heaueÌ„ one baptisme so is there but one faithe that they are the true chri stianes vv ch conspire in the same And the reason herof is bicause the truthe is one neuer disagreeing froÌ„ it selfe lyes are many mutable and contrarie and therfore seing that the Churche is the piller of truth 1. Tim. 3. it must needs follovv that vvhere the Church is ther is vnitie bicause the truth in vvhich the members of the Churche aggree is but one I vvill not deny but that the Church consisteth of diuers nations but yet they are so liÌ„ked in one fayth that in Christ Iesu there is no distinction betvvixte the Barbarous and Grecian Rom 10. nor betvvene Ievv and Gentile and although these diuers nations speake diuers languages yet as Ireneus noteth these diuers tongues profess one fayth l. 1. câ—nt her c. 3. I graunt also that in the Church there are diuers functions and dignities for there are Popes Patriarchs Primates Archbishops Bishops Eph. 4. and so forthe and from them the state of the laitie is distincte and subiect to them but these diuers orders make one Hierarchie I confess like vvise that in the Church there are diuers states and orders of religiouse as of Benedictins Dominicanes Austins Bernardins Franciscanes Iesuits yet these diuers members make one body all linked vnder one head Christ Iesus by one fayth and religion This vnitie peace and aggreement in one fayth and religion vvhich is to be seen in the Church militaunt in earth seemeth to me more admirable then that of the Church triumphaunt in heauen And the reason is bicause the inhabitaunts of that happy kingdome behold God face to face and see most euideÌ„tly that vvhich vvee beleeue only and see not at all and so their aggreement in vnderstanding is not so straunge bicause the euidence of the verities vvhich they see enclines them to one assent For as the philosopher sayeth the vnderstanding of it selfe is prone to giue asseÌ„t vnto veritie and truth vvhen it is euidently proposed vvhich is the cause vvhy in things vvhich are euident all men are of the same opinion and therfore to this propositioÌ„ The vvholle is greater then the halfe all men aggree but about the creation of the vvorld the immortalitie of the soule the felicitie of man the substaunce of the heauens and such like things vvhich are not so euideÌ„t there haue beene great disputes and contentions vvhence hath risen that diuersitie also of the sectes of Platonists Peripateticks Stoicks Epicureans and such like Vvherfore seing that the happy inhabitaunts of heauen doe see euidently the diuine nature all the mysteries vvhich vvee only beleeue I meruayle not that they all aggree in one opinion bicause the euidence of these things moues them to to one assent But that so many Christians of so diuerse countries and tymes so diuersly affected and disposed should aggree in one fayth and opinioÌ„ and thinke and beleeue the same of all the mysteries of Christian religion vvhich they see not this seemeth to me most admirable and so straung that I must needs saye Exod â— digitus Des hic The finger of God is in this matter and he it is that is the cause of this peace vnitie Scotus q. 2. prologi and aggreement For seing that the euidence of our mysteries causeth not this aggreement and that it can not be the deuill vvho thus linketh their vnderstandings bicause this religion in all points is repugnant to him and his designements it must needs be God vvho inspiring into these diuerse nations and natures one light of faythe makes them all to conspire in one beleef and opinion And therfore sayeth Tertulian Nullus inter multos euentus vnus est exitus l. praesc 28. errare non possunt qui ita in vnum conspirant Ther is not one end emongest many chaunces they can not erre vvho thus aggree in one Thus vve proue the translatioÌ„ of the septuagint to be of God Iustinus oraet paraen ad geÌ„t bicause those diuers vvriters being placed in diuers Celles and forbidden to conferr could neuer haue so aggreed in the translation of the Bible out of Hebrevv into Greeke as if all their translations had been copied out of one had nor God directed their vnderstandings and inspired them a like Sithe then amongest the Catholikes only this vnitie is to be found they only are the true Churche to vvhich Christe hath bequeathed this peace and vnitie and they only are conformable to the primatiue Churche planted by Christe and his Apostles Act. 4. for then the Christian vvorld vvas of one hart and mynde And for as much as amoÌ„gest the nevv Christians of this age there is nothing but vvrangling and dissension and that in principal matters of religion their Church is the Synagogue of Satan and they no members of Christs Church but heretikes apostataes and members cut of for by this marke of dissension the ancient heretikes vvere euer knovven and discried to be heretikes Simon Magus the first famous Arch-heretike beganne a secte but it remained not one for any tyme but by and by degenerated into many and from the Simonians proceeded the Menandrians Saturninians Basilidians CarpocratiaÌ„s and from them vvere descended the Gnosticks From Cerinthus spronge the vnappy branches of the Ebionits Marcionits Cerdonists and such like The Arians vvere no soner hatched but they vvere by and by diuided into Aetians Eudoxians EunomiaÌ„â— and diuers others So variable they vvere l. 2. c 12. that Socrates reporteth that they changed their Creed and forme of beleef noe less then nine tymes The Donatistes likevvise vvere by and by parted into Rogatists Maximinianists and CircumcellioÌ„s The Nestorians vvere seuered into
her selfe so faste vnto you that the death of your person can not dissolue this Mariadge bicause her mariadge vvith your person is the spousage vvith your noble posteritie These great fauours and benedictions of th' Almightie tovvardes your Maiestie make the vvorld to thinke that God hath culled you out for some good purpose and that your Highnes to shevv your selfe gratefull vnto him vvill imploy your selfe in some honourable seruice for that Church and fayth of vvhich you are called the Defendour in so much that if the general voice grouÌ„ded only on the great expectation vvhich commonly is conceiued of you vvere as true as common I should not need at this tyme to be the Suppliaunte for the freedom and libertie of your distressed Catholiques And althoughe your Catholique subiectes at home haue not yet obteined so great a benefit yet so ritch hopes and so firme confidence do they repose in your Graces Bountie that froÌ„ the first day of your raigne they hoped that your Maiestie vvill proue another Moyses vvho shall deliuer your Realmes and Kingdomes from a vvorse then Egiptian captiuitie I meane heresie vvhich makes the vnderstanding a slaue to errour vnder a shovv of veritie yea that you vvill be vnto them another losue vvho shall bring them to their lande of promise the Catholique Churche vvhich is the lande of all Gods promises and that after a longe famine more then Ievvishe or Saguntine not of body but of soule you shal be another Ioseph vvho shall store vs by your vvisdome and authoritie vvith the spiritual prouision of the true vvorde of God true fayth and sacrameÌ„tes by vvhich the soule is nourished Yea that you vvill bee another Constantine to appease the boysterous storme of a longe persequution and to repaire the ruines of the Catholique faith and Church of your Realmes of England Scotland and Ireland And I also armed vvith the same hope and bidden by your Bountie and constrained by necessitie to be bolde in the name of all your Catholike subiectes of vvhome I ame the leaste in the name of the Catholike Church of vvhich I ame a member and you a Defendour in the name of all Catholike Princes yea of al the Christian vvorld vvhich hath conceiued such an expectarioÌ„ of your Gracious Goodnes in the name of the Great King of heauen and earth by vvhom you raigne and by vvhom you were preserued and reserued for this Croune scepter that it would please your Maiestie to caste a Gracious regard vppon the great affliction of your loyall naturall and moste anciente subiectes the Catholikes of your Realme and to bende your most compationate eares to their humble suppliaunte petition vvho desire nether landes nor liuinges nor offices nor pardon for offences but libertie for their consciencee vvhose restrainte they counte more greeuous then imprisonment yea death of their bodyes and not to contristate them vvith a heauie repulse at this tyme especially vvhen euen theeues and murderers are pardoned so Graciously Our zeale tovvards Christe his Churche the loue of our Religion the desire of the saluation of your Maiesties Person of your louing Spouse our moste Gracious Queene of your Royal Children our Noble Lordes of your Kingdome also our deare Countrie moueth vs to desire your Highnes to restore vvhollie thaâ— Religion vvhich your Glorious predecessours maintened vvith Crovvne Scepter Sworde as for the defence theâ— of they vvere all svvorne at their sacreâ— Coronation But if it shall not standâ— vvith your Graces pleasure to graunte vâ— so much vvee moste humblie desire oâ— our knees libertie only of our conscience and Religion vvhich the nature oâ— bothe requireth Nether as vvee hope vvill your Maiestie condemne vs of to great presumption for demaunding that vvhich hath been so longe denyed vs bicause there is no PrescriptioÌ„ against conscience vvhen conscience is enforced and your princely Prudence vvel perceiueth that necessitie on our parte is importune Bountie on your parte imboldâ—neth and the Religion on your most Noble Progenitours parte for vvhich we plead promiseth a Gracious graunte For if it much skilleth froâ— what treâ— the graffe or frute is taken vvhy shall it not much importe to come of a Catholique Race True it must be vvhich the Poet sayeth Fortes creantur fortibus bonis Hor Flac. Est in â—â—uencis est in equis Patrum Virtus nec imbecillem feroces Progenerant Aquilae columbam I graunt that ReligioÌ„ is supernatural and is not transfused vvith flesh and bloud but infused by God vvith consent of our vvill and operation of Grace but yet children are naturally bent to like of that in vvhich their parentes haue excelled And truly for zeale tovvards the Catholike Religion almost all the noble Kinges of ScotlaÌ„d vvhich vvere your Highnes progenitours are most famous as the Valiaunt and noble Malcolmus and the blessed saincte Marguerite his spouse Histoire abbregée par Dauid â—hambre King Dauid vvho builded 15. Abbeyes erected 4. Bishop-rickes Iames the fourth your Great Grandfather surnamed protectour of the faith Iames the fifte your GrauÌ„dfather a moste iust King and liberall to the poore to omit diuers others not only of Scotland but also of England yea and Fraunce also and namelie that vvarlike and moste Catholike Hovvse of Guise to vvhich you are allyed but of all your Glorious Mother is moste renovvmed vvho as for her goodly personage she deserued to bâ— Spouse to a King of Fraunce and for heâ— Princely qualities and Roiall bloud vvaâ— vvorthy a double crovvn in Earth so foâ— her Zeale in religioÌ„ and more then manly Fortitude shevved for the defence oâ— the same at her death She deserued the third Crovvn in Heauen called Aureola Martyrum Is it possible then thaâ— your moste Excellent Maiestie beholding such rare vertue in your Mother should not desire it in your selfe Or thaâ— you should not loue to liue in that Religion for vvhich she loued to dye I haue hard of some that vvere belonging to her and entertained by her vvhen she vvas rather detained then entertained in England that she spent many hovven in prayer shed many teares of sorovve gaue great almes of charitie and vsed diuers meanes of prouideÌ„ce that your Maiestie might bee made a Catholike and amongest other She deuised the meanes that you should be baptized Nicol Burne in his preface to king lames the sixt and confirmed by a Catholike bishop That ranne still in her mynde that vvas deepest iâ— her harre and oftenest in her mouthe foâ— that she fetched many a sighe and sigheâ— out many a vvishe and as liuing for thiâ— she shed many teares so dying no doubte she offered no litle parte of her innocent bloud vvhich as it cryeth vengeaunce before God against her enemies so like a pleasing sacrifice as vve hope it cryeth for conuersion of your Maiestie and your Kingdomes to that religion for vvhich it vvas shedde So that as sainct Ambrose sayed once to sainct Monica vvho vvas allvvayes praying vveeping
that his fayth might not fayle and bicause he hathe suprem authoritie vvhich all Catholike Bishops haue euer acknovvledged he hathe called many Councells and determined many controuersies and vvhilest the Church euer standeth to his Iudgement vvhich neuer yet vvas contrary to it is selfe she enuoyethe great peace and vnitie in faythe and religion vvher as the ghospellers bicause they haue noe visible head could neuer call Councells neuer aggree vppon any one point of religion vvhich vvas before in controuersie and neuer shall hereafter bicause matters of religiō are hard and therfore vvher ther-are many heads there are many opinions vvhere are many opiniōs there are many cōtradictions so no peace nor vnitie bicause noe one supreme visible iudge to determine And as for vvant of a visible Iudge they can not appease dissensiōs after they are arisen so can they not preuēt them For if ther be noe visible Iudge euerie Cock-brain may preach his ovvne fancies for true fayth and religion and no man shall controlle him nor condemne his doctrine nor forbid his preaching bicause if ther bee no visible Iudge no man hath the authoritie so the gapp is open to all false prophetes vvho may enter into the nevve Church thicke and three fold bicause noe man therin is of authoritie to forbid them vvhence it follovveth that if vve accept of the nevv religiō and incorporate our selues to the nevv Church vve expose our selues to all false prophetes vvho may preach vvhat they please bicause no man hath authoritie to controlle them THE SECOND BOOK CONTEYNETH A SVRuey of the Markes of heretikes vvhich are proued to aggree so fitly vnto the professours of the nevv religion that if euer ther vvere any heretikes they are heretikes The first chapter handleth the first marke of an heretike vvhich is his breach vvhich he maketh out of that Church vvhich is commonly counted the true Christian Church THEY say commonly that although the deuill disguise him self neuer so much yet by one marke or other he bevvrayeth him selfe For although sometymes hee inueste him selfe in the habit of a younge gallaunte or of a mortifyed religiouse man yea although in out vvard shovve he transforme him selfe into an angell of light yet so it happeneth and I think bicause God vvill haue it so that by one marke or other he is discouered For ether his staring eyes or stinking sauour or horned head or forked feet or base voice discryeth this gallaunt creature to be not as he seemeth but as he is indeed a fovvle and deformed mēber of the deuill vvho though he shrovvd him selfe vnder the goodly name of a christian and vvrapp lapp him selfe from top to toe in the innocent habit of a pastour Vincent Lytin ◠contra proph heres nouit c 36. vvhich is scripture and the vvord of God yet by one marke or other yea not by one only but by many he descrieth him selfe to be as he is an heretike And the reason is bicause the counterfet neuer attayneth vnto the perfection of the currant and arte though she may imitate nature yet shall she allvvayes be vvanting in one thing or other The counterfet gold of the Alchimistes hath a great resemblaunce vvith the true gold but ether the sound or vvayte or operation vvill proue the old prouerbe to be true that all is not gold that glisters Appelles paīted grapes on a boyes head so liuelie that the byrds pecked at them but yet arte came short of nature for if the boye had been painted as vvell as nature frameth her vvorkes the byrds vvould not haue been so imboldned yea the grapes vvanted some thing for at least by pecking the byrds perceiued that all is not grapes that seemeth so Lysippus could in marble stone make so goodly a portrait of a man that he vvould shevv euery bone vaine and vvrincle vvith all proportion but the vvant of life and motion vvell declared vvhere in arte vvas enforced to yeeld to nature Vvherfore let the heretike counterfett neuer so coningly let him vse all the arte possible to shevv him selfe a sincere and true Christian yet the counterfet must come shorte of the currant and arte must yeeld to nature and hee in one point or other vvill bevvray him self to bee no true christian vvhich he professeth him selfe to bee but a faythless heretike vvhich he vvould not seem to bee And the first mark by vvhich he is bevvrayed is his breach vvhich he maketh out of the Church and Christian societie For as the vvandring sheep vvas once of the fold and the rebell vvas once a subiect and the bovve cut of once liued and florished in the tree so heretikes especially Arch-heretikes vvere at least for the most part once sheep of Christes fold subiectes of his kingdome and members of his body the Church Vvherfore sainct Ihon giues vs this mark to knovv an heretike by Ex nobis prodierunt l. Io. 8. sed non erant ex nobis They vvent out from vs but they vvere not of vs. That is they liued amongest vs for else they could not haue gone out yet so that they vvere not vvorthy our company and therfor as rotten bovves are soone broken of so they vver soone shaken of and took occasion to go from vs vvho before for their euill life in desert vvere none of vs. Or else to follovv another exposition Aug tract 3. in cp 10. they vvere emongest vs in out vvard shevve bicause they frequented sacraments vvith vs but they vvere heretikes in mynde and so none of vs and therfore they vvēt out from vs. They vvere in the Church but as euill humours in mans body and therfor vvere to be expelled bicause they vvere hurtfull to the body and no part of the substaunce For commonly heretikes liue some tyme secret befor they open and disguise them selues and so before they vvēt out from vs openly they vvere none of vs secretly Or else according to another interpretation they vvere once amongest vs and like true Christianes liued vvith vs Aug tract ◠〈◊〉 10. but euen then vvhen they vvere by present fayth and iustice mēbers of our Church God forsavv by his diuine foresigt that they vvould not continevv amongest vs and therfor they vvent out from vs bicause euen then vvhen they vvere amongest vs they vvere none of vs finally to perseuer vvith vs not that God his presciēce vvas the cause but bicause he forsavv vvhich vvas to be that is that they vvhich vvere as yet of our societie vvere of their ovvn free vvill to leaue vs and so in God his foresight vvere finally none of our company So that one euident marke of an heretike is that he makes a breache out of the body of the Churche of vvhich hee ether vvas or seemed to bee a member The same marke sainct Paule giueth vs also to knovve an heretike vvhen he sayeth that Some shall depart from the fayeth 1. Tim. 〈◊〉 Heb. 10. and that some are accoustumed to
forsake the assembly and that some going out from vs Act. 1â— doe trouble others vvith vvords â—o 6. So the first Sacramentaries I meane the Capharnaites vvho vvould not beleeue that Christ could giue his body to be eaten left Christ and his Apostles and vvould vvalke noe more vvith theÌ„ So that going out or breakinge forthe of the Church is a note and marke of an heretike Vvherfore Tertulian sayeth l. praesc c. 8. that vve must not meruaile nor thinke the vvorse of our Church vvheÌ„ some doe leaue vs bicause sayeth he this shevveth vs to bee of the true Christian company according vnto that they vvent out from vs Ibid. â— 10. but they vvere not of vs Yea he sayeth that all heretikes vvere once Romaines in religion and therfore novve are heretikes bicause they separate them selues as Marcion and ValeÌ„tinus did of vvhom sayeth he it is certain that they beleeued once in the Romain Churche vntill vnder Pope Eleutherius they vvere cast out of the same And this note is so certaine that if you roÌ„ne ouer the catalogue of all the ancient heretikes you shall fynde that they all vvere once members of that societie vvhich vvas coÌ„monly called and counted Christiane and vvhen they left the same they vvere by by noted for rebels runne gates and Apostatates as the scripture noteth the tyme and occasion 3. Reg. 18. vvhen the Samaritanes left the TeÌ„ple of Hierusalem and vvould vvvorship God no more in that place as the Ievves euer had doone so haue Ecclesiasticall histories noted the tyme occasion of the breach of euery arch-heretike from the Churche and as yet vve vvell remember it is not so longe the tyme and occasion of Luthers reuolte from the Catholike and Romain Churche Yea him selfe confesseth that once he vvas a Papist and that in the highest degree for these vvords he once vttered in his commentaries vppon the first Epistle to the Galarhians â—n t. cp Gal. Si quisquam alius certè ego ante lucem â—uangelij pie sensi Zelaui pro Papisticis legibus patrum traditionibus easque magno serto vt sanctus earum obseruationem tanquam necessariam ad salutem vâ—si defendi If euer any truly I befoee the light of the ghospell be meanes his ovvn ghospell thought holily and vvas Zealons For the Papisticall lavves and the fathers traditions and I vrged and defended them Ibidem and their obseruation as necessarie to saluation Yea he confesseth hovv he vvatched fasted prayed and tamed his body vvhen he vvas a friar yea sayeth he Tanta erat authoritas Papae apud me vt vel in minimo dissentire ab ipso putarem crimen aeterna damnatione dignum So great vvas the Popes authoritie vvith me that I thought it a crime vvorthy eternall damnation to dissent from him in the least pointe Ibid. Yea once sayeth hee I vvas so zealous for the Pope that I thought Ihon Husse a vvicked heretike and vvould haue burnt him vvith myne ovvne handes And as Luther vvas so vvere all the packe of their first fathers children of our mother the Catholike Churche and sithence they are gone out they vveare the badge and cognisaunce of an heretike They vvil ansvvere peraduenture that vve vvere not the true Church but vvereloÌ„ge before metamorphized and chaunged into the synagogue of the deuill that therfore it vvas tyme for them to leaue vs. But if vvee vvere degenerated I demaund of them vvhen vnder vvhat Pope or Emperour and in vvhat age and from vvhat Church did vvee degenerate out of vvhat Churche did vvee make a breache for as nothing degenerateth but from that vvhich it vvas before And if they can not tell vs vvhen vvee begone to degenerate nor noÌ„ vvhat Churche then caÌ„ they not put this marke vppon vs. Yea I shall in this booke proue that our Churche vvhich novv is aggreeth vvith the Churche vvhich in all ages euen from the Apostles vvas counted the only Christian Church Nether is it sufficient to saie that vvee vvere not the true Churche for so Arrius Nestorius Eutiches and euery heretike vvas accustomed to say vvho notvvithstanding bicause they vvent forth of that Churche vvhich vvas commonly called and counted the Christian Church vvere counted heretikes Sithe therfore Luther Caluin and the rest haue departed froÌ„ our Churche vvhich vvas and still is called the Christian Churche ether they are heretikes or else Arrius Nestorius yea Simon Magus Cerinthus and Ebion vvere noe heretiks Nether caÌ„ they bragge that many haue lefte them also and seuered them selues from their company for that vvas allvvayes the manner of heretikes not longe to continevve in one religion but to diuide them selues into many sectes And if they counte those heretikes vvho goe from theÌ„ make nevv sectes then are they all euen the first of them heretikes bicause the first of theÌ„ vvent out froÌ„ vs. Vvherfore in fevve vvords to coÌ„ prise all and to conclude vvhich I intended They can not name the Churche from vvhich vvee departed nor the tyme nor the occasion vve can tell vvhen they departed and from vvhat Churche that is the Romaine Churche vvhich vvas and is still commonly counted the true Christian Churche vvherfore it follovveth euidently that vve are still in the right Churche bicause there vvas neuer any other out of vv ch vvee could breake forth they are ronne out vve vveare the badge of true Christianes vvhich is neuer to goe out neuer to forsake that vvhich once vve haue professed they are noted vvith the marke of heretikes vvhich is to goe out and to forsake the common receiued Churche and so if euer there vvere any heretikes so called and counted for breaking forth and going out then are they heretikes and neuer shall be able to hide this marke goe they neuer so disguisedly The second Chapter discouereth the second marke of an heretike vvhich is later standing noueltie vvhich also is proued to agree as fitly to the ghospellers of this tyme as to any heretikes of former tymes GOod goeth before badd truth before falshood the currant before the counterfet and art before nature bicause euill is but a priuation of the good and falshood is that vvhich svverueth from the truth and the counterfet is but a resemblaunce of the currant and arte is but an imitation of nature and so these come after those of necessitie must goo before No meruayle then if religioÌ„ take the precedence of superstition and Christian fayth of heresie vvhich is but a priuation of that good a falsitie svveruing from that truth a counterfet resemblaunce of that currant and an artificiall imitation of ChristiaÌ„ sinceritie Religion vvas plaÌ„ted before superstitioÌ„ tooke roote ver tue vvas rooted before vice vvas sovved Mat. 18. and the seed of true fayth vvas sovved before the enemie scattered the euill cockle of heresie and as the true Apostles liued and preached before Simon Magus and other false-prophetes his successours so true fay the
vvere euer counted and called heretikes The eight Chapter discourseth vppon the eight marke of an heretike vvhich is to be condemned for an heretike by that Church vvhich vvas commonly counted the true Christian Church AS vvhen the subiectes beginne to make rebellion the prince suppresseth them or cutteth them of and vvhen any sheep of the flocke are infected the good shepheard separateth them from the rest least they infect the vvholl flocke as the surgeon cutteth of the rotten member least it corrupt the vvholle body and the carefull Husbandman pluckes vp the vveedes least that they ouergrovv the good corne so the supreme pastour of the Church vvhen any rebellious heretikes rose vp in armes against the Church to vvhom they ought of right to be subiect assembled allvvayes his forces together that is called Generall Councels of his Bishops and by the censure of excommunication suppressed these rebelles least that by their ciuil vvarres they should molest the peace of Christe his Church and endeuoured to separate these infected sheepe least that they should infect the vvholle folde of Christ and to cut of these rotten and rotting members least they should corrupt the vvholl body to pluck vp these noysome vveeds least they might peraduenture ouergrovv the good corne of the Catholike Christians And although in the beginning by reason of persequution and vvant of habilitie the Church could not haue her Generall Councels yet euen then the pastours of the Church assembled them selues together in vvriting by vvhich they refuted their heresies and made the autours Knovvn that others might the better auoid them But after that the Church had gotten a Constantine for her champion and temporall princes for her Protectours then against Arius she gathered a Councell at Nice consisting of three hundred and eighteen Bishops Aâ—han ep ad Iou disp con Arian Socr l. 1. c. â— Gen. 14. by vv ch number as Abraham once subdevved fiue Kings so our Sauiour Christ by Pope Siluester his Vicare at Nice the citie of Victorie for so much the Greek vvord impotteth by Victor also and Vincentius vvhose names are victorious gotte the victorie of Arius and the Quartadecimanes and defined against the Arrians that the sonne vvas consubstantiall to the father and against the Quartadecimanes vvhat day Easter should be kept and obserued Vvhich being done the excommunication condemnation curses and anathems vvere thundred our against them and a Synodicall Epistle vvas vvritten to Pope Siluester vvho confirmed the Councels sentence in another Councel at Rome The Emperour Constantine reuerencing this sentence as the sentence of Christes church banished Arius commaunded his bookes to be burned and him and his to be taken for accursed heretikes and after a banquet to vvhich he inuited the holy Bishops he conueighed them home as honourably as he called them together So against Macedonius vvas gathered the second Synode at Constantinople by the authoritie of Pope Damasus for the defence of the holy ghosts diuinitie Against Nestorius a generall Councell vvas called at Ephesus by Pope Celestinê° vvherin vvas defined that in Christ is but one person At Chalcedon by the authoritie of Pope Leo the first in a generall Councell Eutyches vvas condemned for affirming but one nature in Christe And the like generall consent of the Church in condemnation of the Pelagians Berengarians Vviclephistes and such others I could easily alleage out of Ecclesiasticall histories and the Councells them selues But this may suffice to shevve that vvhensoeuer any preached nevv doctrine the Christian vvorld vvondered at theÌ„ the Churche admonished them and if they refused to obey her shee in Generall Councelles condemned them and the Emperours and Catholike Princes executed their lavves vppon them vvhich vvere enacted against heretikes and then all good Christians shunned them as infected and infecting persons l. con proph haeresum nouitates c. 1â— For as Vincentius Lyrinensis sayeth Annunciare aliquid Christianis Catholicis praeterid quod acceperunt nusquam licet nunquam licebit anathematizare eos qui annunciant aliquid praeterquam quod semel acceptum est nunquam non oportuit nusquam non oportet nunquam non oportebit To preach vnto Christians other doctrine then that vvhich they haue allready receiued noe vvhere is lavvfull and neuer shall be lavvfull and to accurse as heretikes those vvhich preach other doctrine then vvhich before hathe been accepted it vvas euer behoueable it is euery vvhere behoueable and euer shal be behoueable And vvhosoeuer readeth the Ecclesiasticall histories shall see hovv allvvayes they vvere taken for heretikes vvho vvere coÌ„demned by Generall Councells and holden so by that Church vvhich commonly vvas called Christian And good reason for he that vvill not obey the Churche muste be by Christes commaundement eschevved as an Ethnike and Publicane Mat. 18. Let novv the indifferent reader be Iudge vvhether this note and marke aggreeth not as properly to Luther Caluin their follovvers as euer it did to Arrius Macedonius Nestorius Eutiches and suche like vvho by their ovvn confession vvere infamous heretikes They taught strauÌ„ge doctrines neuer allovved by that Church vvhich vvas coÌ„monly counted Christian so did Luther and Caluin At them vvhen they began to preach the ChristiaÌ„ vvorld vvondered so did it vvhen these men began Vvhen they by the Churches admonition could not be reclaimed the Churche by a generall Councell in vvhich the Pope ruled by his Legates condemned them as heretikes so vvhen Luther begane to preach Leo the tenth Pope of that name vvarned him of it and sent Cardinall Caietane a larned and famouse diuine to conferre vvith him but he being protected by the Duke of Saxonie though some tymes he fayned that he vvould submit him self remained obstinate vvherfore a generall Councell vvas called at Trent vvherby the sentence of the learnedst grauest and vvisest Prelates of the vvorld for ther vvere present six Cardinalls fovve Legates three Patriarches thirty and tvvo Arch-bishops tvvo hundred and eight Bishops and fiue Abbors seuen Generalls of religions and Proâ—utatours of religions and other learned men very many Luther and all the heretikes and heresies of this age vvere condemned euen as Arrius and other heretikes in other Councels before had been But they say that it vvas not the true Churche vvhich condemned them And might not Arrius haue sayed the same And vvhen I pray you did the true Churche that once vvas and vvhich condemned Arrius degenerate Vnder vvhat Pope and Emperour In vvhat age in vvhat year of our Lord vppon vvhat occasion But this miserable refuge of theirs is already reiected At least that Churche vvhich vvhen Luther began to preach vvas commonly counted the only true Christian Church condemned them and so if euer ther vvere any heretikes these men also must be counted so else Arrius sentence vvhich that societie vvhich vvas coÌ„monly counted Christian pronounced against him must be reuersed or at least again examined To these markes may be added others as vvante of mission allegation of bare scripture bragging
but there vvhich is the cause vvhy the levves since the destruction of their Temple thoughe thy exercise other actes of their religion yet in no place dare they offer sacrifie Vvherfore in the nevv lavv also if Christe hath planted a Churche and in this Churche religion then hathe hee also amongest the offices of religion instituted a sacrifice And this in parte the Ghospellers vvill not let to confesse Isa 53.10.10 Ephes 5. for they graunte that Christe offered his ovvne selfe vppon the Altar of the crosse as a sacrifice vnto his father vvhich vvas the complement of all the old sacrifices the veritie of all those shadovves and the price of our redemption But yet bicause this sacrifice is not sufficient to vpholde religion and the vvorship of God ether they must shevv vs some other sacrifice or else they can not mainteine any true religion For first I haue proued that religion can not stande vvithout a sacrifice vvherfore seing that the sacrifice of the crosse is paste neuer to bee reiterated another sacrifice is necessarie for the continuaunce of religion Nether vvill it suffice for an ansvver to say that the effectes and vertue of the sacrifice of the Crosse remaine for these effects are noe sacrifices but only graces vvhich by vertue of the sacrifice of the crosse are bestovved vppō vs. Much less can it serue for a good ansvvere to say that Christe still in heauen presenteth vnto his father the sacrifice of the crosse for that presentation is not a true nor a nevv oblation of a sacrifice if it vvere yet bicause it is in heauen it is not sufficient to vphold religion in earthe bicause a visible Churche and visible vvorship of God in earth requireth a visible sacrifice in earth L. 10. cont Faust c. 11. Secōndly as S. Austine sayeth neuer as yet did any societie cōsorte together in one religion but by practise and vse of the same visible signes Sacramēts and therfore seing that sacrifice is the proper principall signe of the homage vv ch vve giue to God bicause it vvas neuer offered but to God or at leaste to that creature vvhich vvas esteemed as God it is impossible that this visible religion vvorship should cōtinevve vvithout a sacrifice visible sacrifice also that to the oblatiō of it the people may meete together And seing that the sacrifice of the crosse is noe more visible and is not to be reiterated nether is a visible signe at the vv ch the people maye meet together to vvorship therby allmightie God vniformely externally that is not sufficient to vphold religion in the Church of Christe for as religion begāne vvith visible sacrifices and chaunged vvith chaunge of sacrifices vvhich is the cause vvhy the Prophets vvhen they complaine of the falle of religion they complaine allso of the falle of Sacrifices so dothe it cōtinevv vvith sacrifices 2. Par. 13. Dan ◠12 and can not stande vvithout a Sacrifice For as in Ingland vvhere kneeling is a proper vvorship devv vnto the Prince it is not sufficient by cappe or cursye to shevv your dutie bicause these ceremonyes are giuen to euery noble man or gentleman yea to all those also vvho beare any svvay in the common vvelthe and therfore to deny his maiestie that homage vvere to despoile him of his honour so to take a vvay sacrifice vvhich hetherto hathe been offered vnto God and neuer vnto any but such as vvere esteemed gods vvere to robbe God of his principall and proper vvorship and consequently to ruine feligion vvhich as it principally respecteth God as his proper vvorship so can it not stande vvith out the same And vvhy I pray you should vvee feare to graunt a sacrifice in the nevv Lavv bicause say they Christ abrogated all sacrifices True I graunt he abrogated all the old sacrifices bicause they vvere but shadovves and figures of future thinges and therfore the sonne Christe Iesus rising in the horizonte of the nevv havv and the light of the verities appearinge the darke figures and obscure shadovves vvere to giue place but yet this is no argumente to proue that he hathe not instituted a nevv sacrifice in the nevv lavve for so he abrogated all the old Sacraments as circūcision vvhich vvas a sacrament only and noe sacrifice and yet as sainct Austine sayethe l. 19. contra Faust. c. 15. he hath prescribed nevv Sacraments for the nevv lavv Greater in vertue better for profit easier in vse and fevver in number They vvill say peraduenture that the old sacrifices being abrogated it is sufficient novv to vvorshippe God in Spirite or at least by prayse thankesgiuing and such other vertuous offices But then I must tell them that bicause still vve are composed of soule and body it is not sufficient that vve honour God in spirite only and bicause the Church is a visible congregation it must haue a visible sacrifice nether are the externall actes of vertue sufficiēt bicause they as is proued are noe true sacrifices but only metaphoricall and improper and therfore as hetherto and in all lavves besids those improper sacrifices it vvas necessarie for the maintenaunce of religion to haue some proper sacrifices such as Abel Noe and others did offer soe in the nevv lavve besides the metaphoricall Sacrifices of prayer thankesgiuing contrite hartes and such like vve must haue some proper sacrifice bicause that and religion euer goeth together And if vve haue no sacrifice it follovveth that the Ievves honoured God more then vve do bicause they offered vnto him sacrifice vvhich is the greatest honour that can bee giuen and therfore vvas all vvayes reserued for God A sacrifice then is necessarie in the nevv lavv and vvhat more likely to be this sacrifice then the Sacrifice of the masse Melchisedech and his sacrifice vvere figures of Christe and his sacrifice as before is proued vvherfore seing that there is no likenes betvvixte Melchisedeches sacrifice and the sacrifice of the crosse vve must finde some other in the nevv lavve vvhich doth more resemble it and vvhat more can resemble it then the Sacrifice of the Masse vvhich though it be not bread and vvine yet hathe it the accidentes and outvvard shevv of bread and vvine ◠12. Daniel prophecying of the hauock of religion vvhich Anti-Christe shall make affirmeth that he shall take a vvay the dayly sacrifice And vvhat Sacrifice I pray you not the sacrifice of the crosse bicause that is past and vvhich is doone can not bee vndoone not improper sacrifices of prayer contrite hartes and such like bicause he speaketh of one sacrifice they are many and of a proper and publike sacrifice they are improper and metaphoricall He speaketh therfore of some publike sacrifice vvhich for feare of persequution shall not bee offered any more in publike manner but very secretly and not so commonly as it vvas vvonte to bee This sacrifice is proued vvith Christes preesthood in the third booke And vvhat other sacrifice is
Fourthly as in these alleaged cōuersions mutatiōs the afore named fathers make recourse vnto Gods omnipotēcie so do they in the mutatiō of this Sacrament prouinge that it vvas possible bicause God is omnipotent Sainct Ambrose sayeth li. de ijs qui initiātur c. 9. hee that of nothing could make something can hee not turne one thing Cipr. ser de Coena Domini into another And sainct Ciprian sayeth that by the omnipotencie of the vvord the bread is made flesh And vvere not these fathers madde to endeuour to explicate by so harde examples hovve God his omnipotencie vvas able to chaunge bread into Christes body and vvine into his bloud if the mutation vvere figuratiue only seing that the vintener vvithout omnipotencie can do the like in making an Iuie-bush of no signe a signe Fistly they admire herin our sauiours great charitie and bountie vvho is so liberall as to feast and feed vs vvith his ovvn flesh and bloud Ho 45. in 10. Vvhat shepheard sayeth saint Chrisostome feedeth his sheep vvith his ovvn blood And vvhat say I Shepheard many mother 's ther are vvhich vvill not bestovv their milke vppon their suckling babes but rather do put them forthe to nourcing but Christe dealeth not so niggardly but rather feedeth vs vvith his ovvn flesh and bloud and mingleth his substaunce vvith ours Novve if Christe hathe giuen vs only a bare signe of his flesh and bloud I see no such extraordinarie loue and charitie at least herin he shevveth no more yea not so much charitie as he shevved to the Ievves to vvhome he gaue manna from heauen in their extremitie vvhich vvas a more noble substaunce and a better figure then Caluins bread is Lastly the fathers note for a straunge thinge that Christe is eaten of vs in the blessed sacrament and yet nether diuided in vita apud Sur. nor diminished nor consumed This sainct Andrevv tolde Aegeas the Proconsul for a great miracle I sayeth he do offer dayly vnto the omnipotent God the Immaculate lambe of vvhom vvhen all the people haue eaten the lambe remaineth vvholle and intiere Ser de Coena Domini Hom 2. de Verb. Apost Sainct Cipriane calles this sacrament inconsumptibilem cibum meat inconsumptible Sainct Austine speaking of this Sacrament and of the murmuration of the Ievves vvho imagined that they should teare Christes flesh vvith their teeth sayeth thus sicreficeris vt non deficiat vnde reficeris so thou art refreshed that it is not deficient of vvhich thou arte refreshed And the reason is bicause Christes body is glorious and is receued vvholle of euery one and so is not deuided and vvhen the formes of bread and vvine perishe Christs body leaueth them and though one man receueth Christes body vvholle yet ther is neuer the lesse for another for hee also receueth it vvholle nether in this is there any greater difficultie then that 5000. Io. 6. men should bee fedd vvith fiue barly loaues tvoe fishes yet the reliques to bee as great or more thē vvas the feast novv if Christe be not really presēt in this Sacramēt but only as in a signe and figure it is no more meruaile that hee is not consumed then that the Kinges picture should bee burnt or broken and he receue no harme and if vvee eate him only spiritually by faithe vvhat vvonder is it that his substaunce is not diuided seing that faithe hathe no teeth to rent or teare him I could adde to these fathers vvho as I haue proued in the first booke ener vvent vvith the Churche Chap. 4. the practise of the Christian vvorld l. 1. de Eucharist c 20. vvhich for reuerence of this Sacrament as Cardinal Allen noteth hathe builded so goodly Churches errected so stately Aultars prepared so ritche vessels of gold and siluer to contein this Sacrament hathe caryed it in Procession and adored it vvhich honour and homage Christians vvould neuer haue giuen it had they thought that it vvere but bread and vvine or a bare signe or figure of Christes body So that if euer there vvere any truthe in the Churche this of the real presence is a truthe bicause the Scriptures are as plain for it as for any other mysteries of our faithe the fathers aggree in the exposition of the scripture for the real presence as they do in the exposition of scriptures against the Arrians for the defence of the Trinitie or against the Nestorians or Eutichians for the Incarnation the practise of the ancient Churche argueth noe lesse miracles vnlesse all bookes euen lately Printed lye vvere allvvayes as frequēt for this mysterie as for any the consent of all Christians conspireth in this article as vvell as in the Trinitie this the paganes knevv full vvel In Apol. c. 5.7 Pamel ibid. Euseb l 5 c. 1 vvho therfore called vs Anthropophagos and Infanticidas as vvitnessethe Tertulian And so if vvee haue any truthe of any article of our faithe this is an assured veritie and if euer ther vvere any heresie Caluins opinion vvhich denyeth this real presence is an heresie bicause the autours of this opinion vvere euer noted for heretikes as Berengarius Vvicleph and others before them and their follovvers had particular names as the Arians haue they vvere condemned by Councels and by that Church vvhich vvas commōly called Christian and they haue all other markes of heretikes set dovvne in the second booke as vvill easilie appeare by application of thē vnto Caluin and his follovvers Vvhen this opinion vvas taught the vvorlde vvondred at it and the Pastours and fathers of the Churche vvrote against it and they alleadged as plain scripture against this heresie as euer they did against Arianisme And so if euer there vvere any heresie in the vvorlde the denial of the real presence is an heresie Conferre novve gentle reader the testimonies vvhich Catholikes haue for the real presence vvith those vvhich the reformers alleage against it and tell mee vvhere is likest to bee the truthe Catholikes haue plainer scripture for it then they haue against it the fathers also vvho are interpretours of scripture stand for it the reformers stand against it Vvhich are to bee beleeued thinkest thou Vvhether all the fathers or all the Reformers yea or euery one of the Reformers bicause they aggree not and euery one vvilbe supreme Iudge by his priuate spirit They vvill say scripture must bee beleeued before ffathers but this is not the question for scripturs are plainer for the real presence then those are vvhich the reformers bring against it And fathers bringe scripturs to proue it as vvel as they do to disproue it so that the question is vvhether the fathers are liker to vnderstand the scripturs rightly rather then the reformers yea rather thē any one of the reformers in particuler But to dravv to my intended conclusion out of all this discourse I gather that vvee haue as plaine scripture for the real presence of Christes body and bloud in the blessed