fingers toes and eares are not bodies or deuisions of one bodye but partes and ornamentes of the same because they receaue all life norishment spirite from one soule soe diuers orders of religious men and women not differing in faithe but in manner of life in the Catholique Church are partes and ornameÌ„tes of the same church according to the propheci of her before made The Queen stood at thy right hand in golden apparel Psal. 45. enuironed with varieties These varieties are the varieties of states degrées professions orders in the Catholique Church which al agréeing in one fountaine of faith and taking norishment life and spirite from that vnitie of faithe as diuers members from one soule do not impaire but bewtifie the vnitie of that body which is the Catholique church and therfore are not to be called sectes as the Lutherans Caluinistes and Puritanes are which differ in matter of beléefe and doctrine For all that hath béene saide therfore or euer can be heerafter I doe not sée why our â—aith and Church is not proued true and â—ur aduersaries false by thes fower markes of Catholicke antiquitie succession and vnitie And if we once gaine this we néede noe longer to dispute of contrâ—uersies Hauinge ended this firste and chéefest matter of the true and false Church I must confesse vnto the reader that I am vnwyllinge to wade anye further with Iohn Nicolls in contention about particuler controuersies Cauâ—es whyeâ— Nicolls is noe further answered in particuler controuersies Frste for that all the reste which he hath is oulde broken ware patchte vppe with péeces of soondrye bookes ether aunswered or reiected longe agoe which notwithstandinge is made woorse by his vnorderlye insertinge of it héere without iuste occation and especiallye by his adioynders vnto it of vnséemelye raylinge As after he hath vttered the obiections before mentioned agaynst the true marks of the Church he followethe with full mouth for dyuers leaues togeather agaynst Rome alleaginge Mantuan the Poâ—t and Budeus with Barnarde of Cluniâ—â— without citinge anye place to proue that Rome had vices in it wherefore he conâ—â—udethe and exhorteâ—he his breâ—hren the preistes and other prisoners in the tower to leaue Rome and cleaue to Englande séeinge the Church of England had not soe many hereticks and churchrobbers in it as the Romane Church hath Secondly he rouethe soe wyde from the point of ech matter that he handleth as he séemeth to be ignorante both what we and his owne fellowes holde For aboute miracles and reuelations he laboureth much to proue that false miracles and reuelations are not to be credited which we graunt vnto him without proofe And touchinge Purgatorie and prayer for the dead and inuocation of Saintes he affirmeth them to be late inuentions of Popes and papists wheras his owne companions In his booke against Pâ—rgatorie Pag. 306. 115.316.320 and against articles pag. 39. namly Fulke in his late answers to Doctor Allen and Doctor Bristoe confesseth that all those thrée erroures weare receaued iâ— the Church aboue 1200. yeares paste that is in the times of Augustine Ierome Ambrose and vppwarde and that those Fathers with other beléeued them also In oppugninge Images he bringeth a great heape of quotatioÌ„s against idols thinketh that sufficieÌ„t Against the Pope he disputeth not but raileth coÌ„ncludeth in the end with an impudent lye out of Phillip of Mornay saying That the Pope hath caused men to dispute that he is not simply a man but a partaker of the diuine nature with Christ. A malitious lye againste the Pope Sée the shamelesse foreheade I praye you of men blinded with malice The very wordes of the decretall alleaged are these talking of seperating of a Bishoppe from a certaine Bishoppricke which he held vnlawfully Not man but God doth seperate whom the Bishop of Rome vicegerent in earth Prope InnoceÌ„tius de transl cap. quanto not simply of a maÌ„ but of him which is also true God doth seperate rather by Godes authoritie then mans vppon consideration ether of the necessitie or vtilitie of Churches Thyrdly he hath a propertie ether of ignorance or malice to tyre his answerer by cyting of things which are not to be found albeit they be such for the most parte as we would graunt without citing As for example he alleageth S. Austen li. 2. ca. 20. de consens euang against séeking of Christ in paynted walles but noe such thinge is founde there nor yet occasion of anye lyke matter He alleageth S. Chrisostome hom 30. in Math. repeting the Pharisées words to Christ which albeit it toucheth not the matter yet noe such thinge is to be séene there He citeth William Nubridge li. 2. ca. 15. 25. for S. Thomas of Canterburie his wordes to the Bishoppe of Menze against Rome A newe kindâ— of alleagingâ— doctouâ—s but noe such matter appeareth in that place nor any mention of the Bishop of menze He citeth Allen Cope dial 1. pag. 18. for false miracles before Images in our Churches but read the place and you shal sée there noe lyke argument handled He alleageth S. Basil mistrusting his owne workes in psa 32. which although it be not against vs yet must I note that noe such thinge is there to be séene I could geue dyuers other examples but this is sufficient to which do you add that he nameth almost twentie authores without citinge any place and many things without naming any author As for example where he vrgeth his fellow prisoners the priestes that came from Rome with this greate authoritie in latine and after englished One sayethe that whiles the Romishe preistes endeuour as much as they can to preach thinges in shewe agreeable to health of soules then teach they noe few things tending to perpetuall distruction of soules This one that sayeth this is ether Iohn Nicols onely or els some other of lesse credite then himselfe if it be possible to finde a creature of lesse credite And was not this a forcible texte trow you to be recited in latine out of the pulpet and to be translated in english and to be vrged in that audieÌ„ce for the stirring of hatred againste those learned and vertuous priestes Fowrthly it is a world to sée what his demeanour is in the places rightlye alleaged Nicols conclusioâ—s for first of nothing he wil inferr any thing and commonly his consequeÌ„t hath noe coherence or affinitie with his antecedeÌ„t I haue geuen some examples before as because Iobe sayeth that olde men vnderstand not alwayes iudgemeÌ„t therefore antiquitie is no good marke of the true Church Because Christ sayed to his desciples little flocke therefore the lesser congregations amongeste Christians haue alwaies the better fayth in religion I coulde shew you hundredes of these illations through out his booke Secondly if his wit serue him not to draw some false consequente from the place then audacitie supplieth to corrupt it by translation whereof besides that which hath bene
lacke of successioÌ„ for they might wel haue denied his ordinarie vocation for yâ— want séeinge they had an expresse lawe from God Nu. 1.4.8 that none should be préest but of the Tribe of Leuie wherof Christ was not but of Iuda But the Iews sinn was in reiecting Christs extraordinary vocatioÌ„ which was prophecied to theÌ„ by Moises before that it should be as his was Deut. 18. and which Christ did now proue by many euident supernatural miracles and yet they would not receue him This Christ him selfe testifieth sayinge Ioh. 15. If I had not done the works among them which noe other man hath done they had no sinne And againe Ioh. 14. Beleeue me for my workes sake And againe If I doe not the works of my father that is supernatural works beleeue me not but if I doe them then if you wil not beleue me beleue my works Ioh. 10. Againe Luc. 7. when Iohn Baptist did send to Christ to know whether he was the true Messias or noe he wrought miracles only in their sight and bidd them tell Iohn Baptist what they had séene and harde signifying that that was a sufficient testimonye Extraordinari vocation not to be admitted without miracles and without that he were not to be beléeued The like he hathe shewed in all those that euer he sente besides him selfe to reforme or instructe the people by extraordinarie vocation without succession as in Moyses Aron and all the Prophetes the Apostels also and diuers other after them as Anthonie Hillarion Benedict Dominicke Francis and others which being noe pastors by successioÌ„ wer sent extraordinarily for the help of the Church but their vocatioÌ„ was declared by euident miracles And soe also must â—ur new pastors and prelates shew their extraordinarie vocation by euident miracles séeing they can not plead ordinare succession or Canonical ordination excepte they will challenge more vnto them selues then the very sonne of God whoe required not to be admitted as I haue shewed but only vppon that testimonye concurringe together with the Scriptures which spake of him Nether is that drye shifte of Philipe of Mornay or rather childishe euasion to be admitted where he saythe that it is a sufficient miracle for the protestantes that one poore friar Luther hath made so great an alteration in the world A straung miracle whereby the protestaÌ„ts proue their vocation in soe few yeares and so many thowsand men haue forsakeÌ„ their old religion vpon the onely blaste of his mouth This I say is very ridiculous and worthy of such a deuine as he was For by this argument Arrius Donatus Manicheus Pelagius aboue al other Mahomet wrought verye greate miracles and proued their vocations substantiallye because they drew from the trueth so many thowsand men to followe their errours Nay rather it is an euident argument that Luther was a wicked deceauer preaching plausible doctrine to itching eares 2. Tim. 4. For you shall neuer finde since their was any orderly forme of a Church and ecclâ—siasticall gouernement in the same that ether such as were sent extraordinarily to reforme it had soe greate rushinge of people vnto them for that their doctrine was vnpleasant in reprehendinge mens vices or that they withdrew those few which folowed them from the obedience of their former pastours Note this oâ—seruation ruling them by right of succession as Luther did though those former pastours wer neuer so wicked in life Nay more Christ himselfe which came to plant a new law and new pastours also and to remoue from there places the scribes and pharises yet for the litle time they had to endure which was vntil after the new testament was sealed with his bloode Math. 8. Marc. 1. Luc. 5. he taught obedience to the saide Pharasies as maye appeare by sending the leapers vnto them and by charginge all men to doe as they commaunded Math. 23. And this is greatly to be noted as a very plaine detection of our aduersaries Fifthely Nicols obiectethe that the Iewes bragged of succession from their father Abraham and yet Christ saith they were of the deuill soe diuers that came to their bishoprickes by succession Ihon. 8. were herâ—tiques after as Nestorius and Samosateâ—us But all this as the other is quite from the matter For we graunte as I saide before that those which succéede in good mens places may alter and become wicked and playe also the heretiques or apostatas But that religion which hath come downe by succession from the beginning as ours hath done can not be false nor that religion which raiseth it selfe against the same without succession and the other markes before recited as al heresies haue done cannot be true Lastly he obiecteth that we by this succession of the sea of Rome doe tye our religion to one place and prouince Which is not so but it is his his felowes gross error in mistakinge vs. For albeit we hould the Bishop of Rome as successor of S. Péeter to be the only supreme pastor of al christianitie yet is it not necessarie that he shoulde be in Rome or any way tyed vnto that citie but iâ— that whol citie were distroyed desolate and waste and all Europe besides in the possession of our enemies as it was in ould times of persecuting Emperors yet mighte ther a man be chosen to that dignitie and bishopricke in Aegipte Asia or India and should be asmuch Bishop of Rome and haue as great authoritie as hee that sittethe there nowe and hys faythe be called the Romane faith were hâ—e neuer soe poore or meane a prieste of anye other countrye In his bad aunswere tâ— Howlet Wherfore we doe not make oure Catholique religion locall or of one prouince as besides Ihon Nicols the peart master of penbrooke Haull very vndocterly affirmeth I might heere add a pleasant obiection of Ihon Nicols which he vrgeth in great earnest against succession that is that the Turke at this daye possesseth fower Patriarkcal sées by succession and that Antichrist in the ende of the world shal coÌ„â— to his tirannicall authoritie by succession cet Which is as true as that his religion commeth from Christ and his Apostles by succession What righte the Turke hathe to the fower Patriarchall sées Antechrist to the rule of the world by succession the same hath his religion and her prelates to the gouernmente of Christian people And thus I haue aunswered all that they obiect against the first thrée markes of the true church For against that fowerth which is vnitie they say nothing nor can they bring any excuse of their owne discord but only that we haue sectes among vs also as Benedictins Varietie of religious orders noe sectes in the Cotholique Church Dominicans Franciscans other orders of religion Which is as absurd an illation as you haue in your bodye fingers toes eares like partes therfore you haue distincte bodyes and are a monster For as
you as wel a Kings doughter as Queen Mary as wel a Kings sister as Queene Mary as lawful Quéene of England I wil not say more as Queene Mary why then how can Papistes be otherwise but engâ—she enemies and extreme enemies to Englande These and the lyke arguments in sense though not altogether in the same wordes he dilateth accordinge to his kind of eloquence through out all the firste parte of his booke though he make noe parts at all In the seconde parte he wandreth by certaine controuâ—rsies but as without al wit and lâ—arning lyke an english doctour citing all his matter out of Iewels defence of the Apologie For his Martyrologe and Cowpers Epitomye of the Cronicle soe without al modestie or limitation of lying For he saieth that the Papists hold Pag. 99. 96. 99. The Pope to be very God the light of the world and the Saueour of mankinde that they printe him in their bookes Lâ—ptons lyes Our Lord God the Pope that the Pope also acknowledgeth the thinge taking him selfe in deed to â—e a God 100. 98. 172. 193. 131. 171. 5.6 That he dispenseth both against the oulde and newe Testamente * See of this the societie of the name of God before menâ—ioned let not the Puritanes glorie as thogh they only did â—orbid swearing That he biddeth vs not to forbeare swearinge any day that he aloweth al priests to haue harlots that he geueth licence for monye to keepe as many concubynes as a man wilâ— that his fast is to craÌ„me in as many banquetinge dishes as men can that all Papistes are worâ—e and deserue more death theÌ„ druÌ„ckerdsâ— theeues murderers and pirates This is Luptons charitable doctrine with many thinges more which I omit In his third parte he proueth his religion bâ— euident and manifest miracles out of Mâ— For his Acts and MonumeÌ„ts As for example that one Buâ—ton bayliff of Crowâ—and in Lincolneshire LuPtons miracles Pag. 294. for compelling a Curate to say Masse vpoÌ„ zeale of papistrie in the begininge of Queene Maries dayes was afterwards for his punnishmente called K. by a crow that flâ—w ouer his head and besides that his bearde embrewed with the crows douÌ„g that she let fal vppon him which doung did soe stincke vpon his bâ—arde as made him continuallye to vomite for diuers dayes * Simple fellowâ— that â—orgâ—t â—y cutting oâ— his bâ—arde to saue his lyfe Pag. 92. vntill he died most miserably Againe that in King Henries daies the Earle of willshyre and others goeing to Rome as Embassatours to the Pope refused to kisse the Popes foote when he helde it out to them at what time the Earles dogg hauinge more deuotion to it as he sayeth then they not only went and kissed the Popes foote but also snatched at his great toe * Poore Pope yâ— had no chamberlaine to â—epe out dogs signifiing therby that it was a parte more fitte for doggs to kisse then men All these thinges and many more the lyke he proueth out of M. For his Martirologe otherwise called Acts and monuments tied with long chaines in all Churches of Englande to be read with deuotion After Thomas LuptoÌ„ followeth Thomas Knell of the same predicament but in a higher degrée For he to the vtter extirpation of Papistrie from the face of the earth taketh vpon him to proue that Al Papists whether they be teachers or hearers are in doctrine Schismaticks in faith hereticks in religioÌ„ hypocrits in worshipping Idolatours in obedience traitors by nature dogs in maÌ„ners hogs vnfaithful to all men coÌ„moÌ„ persequutors of the scriptures and Church of God Doe you not thincke we shal be vanquished wheÌ„ our aduersaries armie hath such captaines and champions especially if ryming Elderton ioine with them Eldertonâ—â—â—â—â—tle Ierkes for a â—esuite to become a trewâ— Israeliteâ— assaultinge vs with his Ientle Iirckes coÌ„demning our cause from the tribunal of an ale bench Is not this a beggerly warâ—rap trow you which pawneth out such ragges for robes what miserable pouertie are our aduersaries brought vnto when they are faine to publish such scurrility for diuinity riming for reasoning shamelesse railing for orderly disputing but let them procéede on stil they can by no waye pleasure or profit vs more let theÌ„ publish Nicols booke of Pilgrimage wherin he promiseth to reuile vs froÌ„ top to toe to ring the larme bel against vs to power out al his venome at once to empt the very sincke of slaunder vpoÌ„ our cause What shal this anoy vs or whom shal al this filth defile As long as their shal be ether honest vertuous learned wise modest noble or geÌ„tle mind in Enland so long shal we gaine by these their procéedings A new information from Rome of I. Nicols As I had finished deliuered this treatise to yâ— print ther came vnto me an honest discréet learned geÌ„tlemaÌ„ froÌ„ Rome who affirmed that vpon the sight of I. Nicols booke ther other informatioÌ„s of his doinges in England serche was made for his oration and sermon of ten shéetes of paper presented in Rome before the Pope and regestred as he saith in thrée paper volumes in the office of Inquisition The matter was easely found out and a coppie taken word for word by publique Notaries the coÌ„mon scale also of the office was added vnto it and as this man remembreth the most of all the chéefe officers names subscribed but yet for some other further approbation as I thinke the thing is not hetherto sent from thence or at least not yet come vnto my handes Wherfore the Printer being not able to staye nor I certaine how soone it will come I iudg it not a misse to geue the reader some general intelligence of the matter vntil the thinge it selfe maye be published in print vppon the reporte of this discréet gentleman whoe bothe sawe it and read it and remembreth well the principal contentes therof First therfore he reporteth that Iohn Nicols made nether oration nor sermon in Rome nor that anye suche thinge is there regestred or remembred But only his recantation is ther to be séen of lesse then a shéete of paper in writen hand Nicols oration sermon of ten sheetes become an abiuration of lesse then one sheete together with a longe preface which preface is an ordinarie thing of that courte containing the causes of his repentance and voluntarie offering him selfe thither and the like After this Ihon Nicols commeth to put down his owne faultes committed before in England bothe in doctrine and life And for doctrine the reporter saith he hath numbred vp all the particuler heresies whiche euer he héelde or taught and this with very significante wordes as that he taught the detestable heresie of Luther against prayer for the dead the blasphemus heresie of Caluine against Christes real presence in the sacrament or the like Aboute lyfe the reporter remembreth not much in particuler but only that he saieth there Ego possedi duo
lesse nowe For you knowe the saying Cicero Qui semel vercâ—undiae limites transierit eum gnauiter impudsntem esse oportet 1. Timo. 5. And S. Paule geueth but a hard sentence of those which haue brokeÌ„ their first faythe and promise And as for that he addeth of his minde to be saued it is of small importance for I thinke that rare trobleth him litle as it maye appeare by the reste of his dealinges which I shall haue after occation to touche Slaunderinge of others WE HAVE had a vew in the former part The secodâ— parte of the one side of Ihon Nicols his tongue verie smothe as you sée cléere in his owne praise But now if we turn vp the other side also we shall finde it no lesse cankered and venimous in the slander of his neighboure then the former was currant in his owne coÌ„mendation And here before I passe any further very gréefe of minde enforceth me to â—â—eake a word or two in detestation of a certaine familier propertie of Ihon Nicols which is wilful malitious detractionâ— For as it is a great faulte to fauour detraction in any degrée or to vtter easily a true reproche to the infamie of any man soe to deuise lyes and slaunders without any reason or ground at all and to auouche theÌ„ of a mans owne knowledge as Ihon Nicols dothe is a poynt of a very deadly resolution made within the den of a desperat harte What cause I haue to vtter these wordes shall appeare in the sequel of this part which for more perspicuites sake I will reduce vnto certaine genaral poyntes acording to the diuersitie of parties which are slandered in the same But first by the way I am to examine a reproche layd down by Ihonâ— Nicols in the very beginning of his booke against all Catholiques by which you shal haue a gesse of his truthe in reportinge other maters héerafter A tast of Iohn Nicols truthe in reporting He saithe therfore amongest other thinges in his preface that Catholiques hould the soule of Aristotle to be in purgatorie thence to be deliuered by dirges and masses And this is the first and formest of his reportes against vs the whiche howe malitious grosse and impudent a slaunder it is all the world can witnesse which séethe our bookes wherin we hould more then the plaine contrarie For we are soe farre of from saying that infidels or heritiques goe to purgatorie as also we teach that manie Catholiques departe hence straight to hell for their wicked lyues and onlye such goe to purgatorie as dye in the fauoure of God This place is soe interpreted by saynte Aug in psa 37. li. 21. de Ciu. ca. 26. li. de fide ope cap. 10. in psal 80. but haue not doÌ„ne such penance for their sinnes as Goddes iustice requireth and therfore they are to be purged by fire after this lyfe and so saued as S. Paule signifieth 1. Cor. 3. by the interpretation of the holye Fathers We teache then as it maye appeare in the Councell of Florence in liâ—eris vnionis Orig. ho. 12. 13. in Hiero ho. 25. in Nu. ho 6 in Exod. Greg. lib. 4. dia. cap. 39. Beda in ca. 3. Luc. that there are thrée sortes â—f men which dye one verye good which â—oe straight to heauen one verye euill which goe straight to hel one meane beâ—wixt both which goe to purgatorie and â—here may be reléeued by the pietie of the â—iuing This was the doctrine of the Caâ—holicke Church twelue hundred yeares â—ast sett doune by S. Austen a chéefe doâ—tour of the same Church in dyuers plaâ—es of his workes most plainlie as in his Enchiridion cap. 110. Whose wordes are these Doctryne about the dead iu S. Austens time Nether is it to be denyed that the â—oules of the dead are releeued by the piâ—tie of their liuinge frendes when the saâ—rifice of our Mediatour is offred for theÌ„ or ells almes are geuen for them in the Chruch but yet those things profit only those which deserued whiles they liâ—ed that these thinges might profit them after their death For there is a kinde of â—yfe nether so good but that it may need â—hese thinges after death nether so euill â—ut that these thinges may profit it after death But yet there is another kinde of â—ife so good as it needeth not thes things â—nd againe another so euil as it can not be holpeÌ„ by those things when it is oâ—â— gone Wherefore in this lyfe all meâ—â—eâ— is to be gotten by the which a man may be releeued or oppressed after this lyfeâ— But let noe man hope to obtaine that at God his â—ande after he is dead which he neglected while he was aliue Wherefore these thinges which the Church doth vse for the commending of the dead are noâ— contrarie to the saying of the Apostle aâ— we shall stande c. for that eche man whiles he was yet liuing in flesh â— Cor. 15. gate him selfe this merit that those thinges might profit him For they do not profit euery man and why doe they not profit al buâ— onely for the diÌ„fference of lyfe which ecâ— man did lead in his body therfore when sacrifices ether of the aulter or of any oâ—ther almes are offered for all those thaâ— died in baptisme for the very good they are thankes geuing for the not very euil they are propitiations or intreatinges foâ— pardon for the very wicked althougâ— they helpe not the dead yet they comforâ— in a sort the liuing Hitherto are S. Auâ—sten his words and he repeteth the verâ— same againe in his seconde question tâ— Dulcitius and the like in his 21â— booke oâ— the citie of God the 24. chapter Wherby it appeareth that his Church taught theÌ„ as directlye against our aduersaries as we teach now But of these matters we shal haue occasion to speake more in the thyrd part of this answere Onely here I meant to confute the slaunderous lye of Iohn Nicolls and to geue you some shewe of his shamelesse forhead wherewith I must haue often combate hereafter in this second part which now I beginne according to the diuision promised before of the principall parties slaundered in the same which for methods sake may be reduced to this order The order of this secuÌ„d parâ— First of the Pope secondlye of the Cardinalls thirdly of the prists and religious folks fourthly of the English studeÌ„tes in Rome â—iftly of particuler persons lastely of the citie of Rome it selfe for that all these haue tasted of the whippe of Iohn Nicols tongue without exception Of the Pope Iohn Nicols for lacke of matter rather then malice could haue bene conteÌ„t as it séemeth to passe ouer with silence the Pope which now is but onely for breaking the custome of his companioÌ„s and offending the appetites of his compartners whoe coulde not haue takeâ— well the omittinge of the Pope beinge the principall obiecte of their diuinitye For which
Church true against heretickes Now then let vs examine bréefly both our marks and those of our aduersaries accordinge to these thrée properties and conditionsâ— Our aduersaries bring two principal markes Cal. li. 4. in caâ— 1. num 7. 8.9 whereby they would haue the true Church to be tryed the one is the true vse of Sacramentes the other the true interpretatioÌ„ and preaching of God his word which two thinges albâ—it they be priâ—iledges of the true Church and onely found in the same yet can they be no external markes to shew vnto vs the saied Church Heretical markes reâ—uted for that they want al those thrée properties of true markes before recited For first they are as vnknowen to vs as the thinge we séeke for it being as hard and obscure and as much in coÌ„trouersie who doe preach the worde sincerely and administer the Sacramentes aright as it is whiâ—h is the true Church Secondly these two thinges are not soe proper to the true Church but that euery heretical congregation may and doth in the sight of the world chaleÌ„g the same vnto it selfe consequeÌ„tly it can not be a good marke to distinguishe their coÌ„gregations from the true Church Thirdly the holy Fathers did neuer vse thes two marks against the hereticks of their time but rather did reiect theÌ„ when they were brought for marks by hereticks as they are now Li. 3. ca. 19. de bap con Don. ep 48. ad Rog. li. 1. ca. 29. cont Cresc as it may appeare by S. AusteÌ„ in diuers places against the Donatists Rogatistes and other hereâ—ickes which did labour as he sayeth That their error may be named truth ther wikednes iustice for the sacrameÌ„ts scripturs which they hold for a shew not to saluation The Catholickes on the other side doe alleag more certaine easie and manifest marks for trial of the Church which markes haue al the properties before recited albeit they vse to bring 15. or 16â— sâ—ueral notes or signes al fouÌ„ded in the scripturs by vew wherof it is most esie to discerne the true Church from al other yet for breuities sake I wil name only fower thrée whereof are impugned by Iohn Nicolls in his booke The first marke is that the true Church is Catholicke as our Créed teacheth vs 1 Catholicke Auâ— ep 170. ad Seuer Lirin li. aduer here which word S. AusteÌ„ expoundeth thus The Catholicke Church is that which is spread ouer the whole world an other father not long aâ—ter him exponÌ„deth that to be the Catholike or vniuersal Church which holdeth that faithe â—ero dial con Lucif Pacian ep â— ad Simp. Aug. li de vera religi cap. 7 tract 118. in Ioh. in psal 49. 147. li. 2. cont Pet. cap. 55. ser. 131. de tempore that hath bene hâ—lde generally by Christians euerye where and in all times since the beginningâ— And generally al the holy Fathers doe vse and vrge this marke against all heretiques prouing that church onlye to be the true church which being planted by the Apostles and their successors was spread ouer al partes of the world or the chéefe partes therof wherby it tooke the name of Catholique and that all other congregations which afterwarde began in corners or by some one or fewe men contrarie to the more parte of Christianitie can not be the true Church but hereticall Sinagogues Li. de vtili cre cap. 7. Whereas there be many heresies amongest Christians saith S. Austen and all wil seeme to be catholiques calling other men heretiques besides them selues the Catholique Churche is but one more plentifull in multitude if we consider the whole world as al men will graunt And againe Ep. 165. ad gen If an Angel froÌ„ heauen should saye leaue the Christianitie of the whole world and hould the partes of Donatus he ought to be accursed for that he goeth about to cutt thee from the whole and to thrust thee into a part And againe Li. 4. de simb ca. 10. Whatsoeuer Congregation of heresie sitteth in a Corner she is a harlot and noe mother Now whether this marke agrée to our churche or theirs let our aduersaries iudge The second marke of the true church is Antiquitie 2 Antiquitie For as God was before the diuel and as the good séede was soweÌ„ in the gospel before the cockle Math. 13. soe was Christ his true church before al heresie and al heresies haue sprong vp since our Catholique faithe was planted whiche thing may be shewed in this maÌ„ner See of this Aug. li. coÌ„ Ep. funda cap. 4. IeroÌ„ ep ad Pam. Ocean dial con Lucif Hillar li. 6. de trin ante medium For that in euery notable change or alteration of religion these six thinges maye be shewed First the authore of that newe religion secoÌ„dly the new doctrine which he taught thirdly the time when he began fowerthly the place or couÌ„trie wher he began fiftly that some men resisted and impugned this newe doctrine at the beginning sixthly that some other fewe men first began to embrace the same And al these six thinges we can shewe in euery heresie since Christes time as also of the doctrine of our aduersaries But they can neuer shewe the same of the beginning of our doctrine And therfore it appeareth that their doctrine is new and hâ—retical and ours auncient and Catholique This argument of antiquitie al the Fathers haue vsed against heretiques of their time Lib. de prescrip con here What are you saith TertuliaÌ„ to certaine heretiques wheÌ„ce wheÌ„ came you where haue you beene hidden soe longe Lib. 2. And Optatus against Parmenian Shew the beginning of your chayre which will challenge the holy Church vnto you The third marke vsed by the ould Fathers to know the true Church 3 Succession is succession of Bishopes froÌ„ the Apostles time especially in the sea of Rome Lib. 3. con her cap. 3. For so saieth Ireneus aboue 1300 yeares past reconinge vpp all the Bishopes of Rome from S. Péeter vnto his time And adding that by that succession of Bishopes all heretiques were confounded The same saythe Tertulian Lib. de prescrip Let heretiques laye forthe the beginninge of their churches let them tourne ouer the order of their Bishopes comminge doune by successionâ— cet Epi. her 27. Epiphanius also vseth this argument of reconing vpp the Bishopes of Rome for proofe of the Catholiquâ— faythe and confutation of heresie The like dothe Optatus and S. Augustine against the Donatistes Oopt li. 2. cont Paâ—m Au. â—p 165. 42. Willing them to doe the like if they meane to aquite them selues from heresie And the reasone of this is for the Christ leauing his Churche to be gouerned by his Apostles whiche were Bishopes and they by their successors whosoeuer came in afterward not by this lawfull and ordinarie dore of ordination succession Iohn 10 except he bring extraordinarie
proofe of his extraordinarie vocation must néedes be a theef a wolfe as Christe noteth and as all heretiques haue bene seeking to intrud them selues by extraordinarie wayes and meanes starting vp in particuler countries and making them selues gouerners without anye lawfull calling The fowerth marke of the true church is vnitie consent of doctrine 4 Vnitie and consente For as the deuill is authore of dissention soe is God authore of vnitie and concord 1 Cor. 14. Math. 12. Vide. Aug. Li. 18. de tri Li. 52. 41. the true Church being the bodye of Christ ruled by his holy spirite which is alwaies one and the same must néedes kepe one faith and one doctrine And heretiques beinge gouerned by the contrary spirit must néedes change their opinions as the malice of that spirite changeth For which cause the holy Fathers haue alwayes vsed this as an inuincible argument against heretiques For that the Churche hath indured soe manye ages in great varietie of times and infinite men haue written in diuers countries in diuers tongues and vpon diuers occations And yet in al thes writings they haue agréed in all pointes of faith soe manye hundred yeares together which is a signe of one holy spirite gouerninge their doeinges from time to time Contrariewise heretiques albeit they began but in some one countrie yet could they neuer agrée any space of time in one opinion but would range from one thinge to another vntil by dissention they were all extinguished again Soe Ireneus writethe of the first heretique Simon Magus Iren. li. 1. ca. 21. cont her whose heresie was soone deuided into the sectes of Menandrins Bisilidians and Saturnians Li. de bap cap. 6. Soe S. Austen writeth of the Donatistes whose first heresie was quickly deuided into many secttes Epi. li. 1. coÌ„ her to 3. Soe Epiphanius testifieth of the Marcionistes of whom in smal time sproung the Lucianistes the Appellians and Seuerians The very same doth IIreneus write of the Ualentinians IreÌ„ li. 1. ca. 5. Aug. de her ca. 6. And S. Austen of the Manachies and Epiphanius of the Montanistes Epi. li. 2. to 1 her 80. and of the Massilians And Rufinus of the ArriaÌ„s whoe almoste euery yeare changed their religion as S. Hillarie also witnesseth Hil. li. 1. ad Const. Eua. li. 3 .4 Finally of the Eutichians and other heresies of the east Euagrius and Damascen beare witnes Dam. li. de 100. heret And of our age it is euident also how many sectes haue begun since Luther Fredericus Staphilus counsailer to the Emporoure Staph. li. de concor Lu. shewethe how Luthers schollers were quickly deuided into thrée sectes that is into Anabaptistes Confessionistes and Sacramentaries and they againe sub-deuided into other sectes insomuche that in his time they were 34. but nowe are manie more Soe that by this marke it is easie to iudge whiche is the true Churche and which is the false Now then let vs examine what Ihon Nicols obiecteth against these markes of the Church which although if be soe impertynente and ridyculous as it is not worthe a confutation yet for the readers instructioÌ„ in their maner of dealing I will saye a worde or two about it Against the first marke Nicols obiections againste the â—irst marke which is Catholique fol. 25. he obiectethe out of Exodus 23. Ne insist ito vestigys poteÌ„tiorum ad mala Follow not the stepes of stronger then thy selfe to doe yuel which he translateth thus Thou shalt not followe a multitude to doe yuell Which is not according to the wordes put downe And albeit it be according to the wordes in the very text yet is his fault double First to put down one thing in latine and an other in English This tricke he vseth in many other places and secondly to deuise latine wordes him selfe which are not in the text But to graunâ— this and al the rest which he bringeth against wicked multitudes as of Turkes Iewes Infidels heretiques Math. 7. 24 Luc. 12. which often times are more then the good also that Christe his flock was smal in the beginning often oppressed after by persecuton Iereni 18. Esa. 53. cet What is this to the purpose we talke not of al multitudes but oâ— ChristiaÌ„s nor of Christianitie in the beginning but after it was spread ouer the world nor of vices in manners but of error in faith In resâ—â—â—t therfore of Infidels other wicked of the world Christians are but few very muâ—h fewer at the beginning in respect of the nomber which they are now for manners both now then the more parte parhapes licencious but this is nothing to our question For notwithstanding al this we say Catholique and priuate that after Christian faith was once spread ouer the world by the Apostles their successors and was receaued in vnitie by the followers therof and therby named Catholique whatsoeuer priuat Congregation began afterward among the said Christians or shal doe to the worldes ende teaching different doctrine from this first receaued general doctrine A sure marke to knowe an heretical Congregation and disagréeing to the vniversall multitude of Christianitie as Arrius Pelagius and Berengarius did in their times and Luther in his this priuate Congregaton I saye is conuicted to be heretical by this first marke of Catholique The Churche tried by Scripture Nether is that refuge of heretiques anye thinge worthe when they saye the Church muste be tryed by the Scripture for we graunte that further forthe then they doe and therfore wee bringe all oure markes out of the Scryptures as by examyninge of them maye appeare Against the seconde marke which is Antiquitie Nicols obiections agaynste Antiquitie Fol. 22. Nicols obiecteth out of Iob 32. Old men doe not alwaies vnderstand iudgemente which is not worth the answering for albeit priuate old men may lacke wit yet Christes old spouse which is the Church can not Secondly he alleageth out of Philip of Mornay Phillippe of Mornay translated by feild that the Church is compared to a shippe on the sea to a citie and to a mans body all which decay by old age and néede reparation and therefore the Church in like manner To which I answere that by as good consequente I mighte argue Io. 15. Apoc. 5. Christ is compared to a vyne and therfore néeded to be lopte also to a Lion and therfore néeded to be fedd with raw flesh which is absurde For similitudes must not be lyke in al things especiallye in the matter whereof we talke where comparison is made in perfections and not in defectes For the Church is compared to a shippe on the sea Math. 8.15 in that as a shippe is tossed by many waues and yet not drowned soe the Church by many persecutioÌ„s is not ouerwhelmed Also to a citie and humane body for that as they haue
their members one aboue another and one rulinge the other by good lawes 1. Cor. 12 Ephes. 4. soe she hath her deuision of fuÌ„ctions as S. Paul expoundeth Thirdly he obiecteth that Caine was elder then Abel Ismaell then Isaac the Iewes law then Christes law and yet antiquitie made them not the better I answere that we hold not al old things to be the better for soe old bootes were better then new but in al alterations of religion amongest Christians the elder religion is absolutely the better for that as I noted before Math. 13â— the good corne was first soweÌ„ by Christ and after the cockle cast in by the deuil Fourthly he obiecteth the east Churches of Gréekes Armenians and Ethiopians which are fallen into errours and yet are as aunciente as the Church of Rome To which I answere that lettinge passe the comparison of their antiquitie I saye their errours are not soe auncient but that we know when they beganne and vppon what occation and were controwled euen at the beginning which is sufficient for our purpose For our aduersaries can neuer shew the lyke of the Romane religion Lastly he bringeth in certaine Fathers as Ignatius TertulliaÌ„ and Cyprian inueihing agaynst noughtie wicked customes But what maketh this against vsâ— We defend not noughtie customes nor is our questioÌ„ of such matters but note Iohn Nicols discretion in this place in citing S. CipriaÌ„ in his second booke and third epistle wher he inueigheth against certaine lewde priestes which vppon an euil custome Wyne and water in the sacrifice did vse to consecrate sacrifice wyne onelye in the chalice and not wine and water together as Christ taught them and the Church vsed as he sayeth and is this against vs or against our aduersariesâ— Agaynst the thyrd marke which is succession Nicols obiections agaynste succession Fol. 27. Nicols bringeth more stoare of obiections all or the most parte out of Phillippe of Mornay his booke which booke as I heare bereth some swaye amongest simple men in Englande but how vndeseruedly may appeare partely by his argumentes here answered and before which in déede are the substance of that vayne treatise First therefore Nicols obiecteth that vppon the chayre â—f Moyses sitt the Scribes and Pharises â—hich is as directe a place against his â—wne purpose as may be deuised For â—hrist by those wordes commaundeth â—â—presly Christians to obâ—y those which â—it by succession in Moyses chayre albeit they be Scribes and Pharises that is most wicked men in life By which also is answered his cauil of Annas and Caâ—phas whoe though they were euil men â—et were they by succession in trew auâ—horitye and consequentlye to be obeyâ—â— vntill the oulde Testamente by â—hich they helde their dignitie was abâ—ogated by entraunce of the new Cip. li. 2. ep 3. li. 4. ep 9. wherâ—f S. Cyprian wryteth excellentlye in â—wo epistles of his Secondly Nicols obiecteth S. Paules â—ords to the pastours of Ephesus thus â— knowe Act. 20. that after my departure hence â—aueninge woolfes shall enter and sucâ—eede me and out of your selues shal by â—uccession springe vppe men speakinge â—erueâ—slye By alleaginge of which place â—nelye if there were noe other we may â—onceaue the procéedinges of our aduersaries For to make this place for him whiche is alltogeather agaynste him he hath added of his owne soe much 〈◊〉 soundeth with him which is Marke thiâ— manglinge of Scripture Succeedâ—â— by succession spring vppe c. and haâ—â— lefte out soe much as made against him as not sparing the flocke to draw awaâ— disciples after them c. For the wordâ— vttered by S. Paul are these Vareis I know this that after my departure there shall enter in vpoÌ„ you rauenous or greeuousâ— wolues not sparinge the flocke and ouâ— of your selues their shall arise men speâ—â—king peruerse thinges to draw away diâ—â—ciples after them This sentence condemâ—neth Iohn Nicols not onely of forgeriâ— in translation but also of follie in allâ—â—gation for it maketh directly against hâ—â— partie being meant literally by S. Paâ—â— of heretickes whoe should enter by inâ—trusion vppon the flocke as Luther anâ— Caluin did and not by ordinarie vocatiâ—on and succession and for this cause eueâ—ry word hath his proper emphasis For he sayeth Eiseleusontai â—is hymas They shall enter in vpon you which importeth intrusion and not succession or orderlye vocation He sayeth not sparinge the flocke and not their flocke to signifie that they were not their ordinarie pastours by succession nor the people their flocke He sayethâ— not there shal spring vppe which is proper to successioÌ„ but there shal arise vpp or lifte vp them selues to dignitie without vocation Anastesontai certayne men speakinge peruerse thinges to draw away disciples after them which also is added to signifie that these men had not disciples of their owne because they were noe pastours And this you sée that albeit we grauâ—t that a man which came lawfully to a place by successioÌ„ may afterward fall away and become an hereticke yet heresie cometh not by succession as S. Paul signifieth in this place and therefore straunge is their follie and impudencie which blushe not to bringe this place for proofe of the contrarie Thirdly Nicolls raungeth further from the purpose alleaging S. Ierome his sayinge That they are not alwaies Saintes children which possesse the place of Saintes As though we did holde that they were and that the Turke were a Sainte for possessinge the Saintes places in Hierusalem This is a straunge kinde of argumente against succession But he addeth against the Pope without citing any place that The Pope is heirâ— of S. Peters goodnes And that He receaueth holynes from his chayre c. To which I answere that the Canons doe commaunde eâ—ery man to haue a reuerent iudgement and opinion of their pastours and to thincke except they sée apparantly the contrarye thâ—t God will gâ—ue them for their office and dignities sake sufficient grace and holines to discharge their dewtiâ—s in that roome And this is onely against rashe condemninge of our pastors not to iustiâ—ie them as the words there added A malitiouslye maliciousâ—y left out by all heretickes that cite the place doe playnly declare which are these Dist. 4. can 10. in gloss It is not sayed here that they the pastors are holy but that they are presumed as holy vntill the contrary be manifest Fourthly Nicols obiecteth the eâ—ample of the Iewes whoe refused Christ his doctrine and denied his préesthood for that he came not to thâ—m by succession addinge that if we had bene then aliue we would haue reiected him also for the like causâ— as we doe now Caluin Luther and other Ghospellers with much other like tedious trashe To al which I answere that this argumeÌ„t maketh gretly against his owne side as the most of that did which he obiected against vs before For the Iews sinn was not in refusing Christ for
beneficiâ— vnum simoniace alterum gratis That is * He reported notwithstandinge afterwarde that he had them both by Simonie I possessed two benifices one by simonie the other freelye Hauing declared his faultes he taketh in hand the detestation of them especially of those in doctrine And there as the reporter sayeth he besturreth him selfe in deed for he vseth such vehemencie of wordes as recantation renunciation abnegation detestation abiuration anâ— protestation as he neuer heard nor could imagin the like with thundering amplifications of condemning those heresies with their authores and folowers to thâ— bottomeles pit of hell Last of all ensew his penance enioyned him for his faultes confessed which he then promised to performe soe farre as in him laye what they were in perticuler the reporter remembreth not but onlye in general that they were of fasting and prayeing and other good exercises wherof nowe I thinke Ihon Nicols taketh litle care But yet one thing more there is not to be omitted which the reporter merilye toulde me of the beginning of Ihon Nicols abiuration whiche was thus Ego Iohannes Nicolaus filius alterius Iohannis c. I Iohn Nicols sonne of an other Iohn Wherby the Romans learned what was latine for Iohn ap Iohn An example of Iohn Nicols talent in raylinge at bothe sides THAT the pages folowinge shoulde not be emptie and for the readers better instruction in Iohn Nicols good qualities I thought it not a misse to put downe an example or proofe of his habilitie or rather facilitie in speakinge yuel of bothe partes as his occations haue serued hertofore or maye here after That which I will put downe shal be his owne wordes taken out of his laste booke that is out of his forged oration and sermon which oration and sermon séeinge he neuer made in Rome as I haue proued before it is euident that he hathe diuised them in England for his excercises Pro Con to geat some admiration spéech of him therby without disfauoure And therfore he hathe tempered his talke soe as he hathe spoken some what worse of Catholiques then of protestantes and yet bad ynough of them bothe Of Protestantes IN his oration against the protestantes he calleth them Out of his oration before the Inquisitoursâ— Prating and babling preachers corrupte liuers vsurpers of ecclesiastical liuinges ambitious of promotion proude and statly ruffians in apparrel pamperours of their gorges lauish and ryotus vnstable of promise swering and forswearing them selues for a straw wanton lasciuious followers of alebenches heretâ—ckes and sectaries one a Zwinglian another an Anabaptist one a Libertine another a Puritane one a Caluinist another a Lutheran of wicked prophane rechelesse and lewde lyfe and their religion correspondente to the same more abhorringe the name then the natures of â—picures and Saduces not esteeming of the immortalitye of the soule and in lyfe inferiour to the beastes of the filde farre worse then Iewes instrumentes of Satan murderers enemies of Gods trueth and his Church bubles of water florishing for a time and beleeuing what they liste but continuaÌ„ce shal deface them and destroie them with worse deathes then it hath done Arrius Pelagius and all other heretickes And of Englande in particuler he sayeth Of Englande in particuler This monstrous Realme contemneth and dispiseth the trueth and being ful of blinde ignorance and a Chaos or heape of all kinde of heresies knoweth not whom to beleeue vpon whom to call what trade of lyfe to lead Godes blessed doctrine nourture direction and rule of mans life is litle knowen there wickednes iniquitie cogginge and couzening and corruption are horrible in her Of Papistes Against Catholiks he saieth Out of 〈…〉 mon before Pope The Church of Rome persecuteth all Christians her sentence is burne burne her badge let vs lay waite for blood her head blasphemie her sheeld tyrannie her breast iniurie her eyes fier her girdle fornicatioÌ„ her breath poyson her tongue the stinge of death her feete redy to shee l innocente bloode her sword violence her crosse persecutioÌ„ her pardons iniquitie her triple crowne presumption her keyes ambition and all her doings abhomination Her champions and vpholders are greate swarmes of Cainites Gyantes Sodomites Egiptians Scribes Pharasies Herodians Monkes Prety stuff for the Pope to thanke him for Friers Cardinals Adulterers Idolatours Parasites Poyseners Pardoners Bawdes Flatterers Traytours Rebels Murderers Theeues Canibals Varlets Shauelings Eategods Makegods Hypocrits Illuders Coniurers Wiches Knaues Enchanters Exorsistes Monsters Worshippers of a wheaten cake horrible abhominable and detestable Blasphemers aud chosen children of the Diuil him selfe These are Iohn Nicols modest sober and charitable wordes witnesses of his new hartie conuersion declaringe the spirite that now possesseth him For 〈…〉 thstanding his hap wa◠〈…〉 almost incredible but that he telleth it him selfe to wit that he should receaue thankes reward at the chéefest â—â—â—â—â—â—es handes of the world for them 〈◊〉 he dothe also now comendation from the Protestantes for his inuectiue abiuration against them before He is a very fortunate man that what soeuer he doth turneth to his gaine he may welsay that both Papistes and Protestants obserue the rule Math. 5. Rom. 12. Of restoring good for yuel but yet the Papistes more thenthe ProtestaÌ„ts for that they rewarded him beste beinge most iniured and that to their faces A question vppon the Premisses Iaco. 1. ve 8. Gal. 2. ve 18. DOTHE a fountayne out of the same hole yealde bothe sweete and bitter water And IF I builde vpp againe the thinges which I destroyed doe I not make my selfe a preuaricator or dubble offendor The aunswere Iaco. 1. ve 8. Pâ—o. 20. v. 3. A dubble harted man is vnconstante in all his wayes And All fooles are full of Contumelyes Eccl. 27. v. 12 Eccle. 10. ve 12. 13. A foole dothe chaung as the Moone And His owne lippes shall ouerthrowe him The beginninge of his wordes is folye and the laste that commeth from his mouthe is a wicked error FINIS