that I am vvhat shall I doe whither shall I goe I that haue lost so great opportunity of reconciling my self vnto God I that haue contemned reiected and despised all good admonitions to eternall blisse finally I that haue lett slipp so larg a benefitt as to do penaunce and satisfaction for my sinne vvhither shall I novv fly vvho vvill receaue me the guilt of my ovvne conscience is as thornes to my hart my ovvne members accuse me and incessantly call for reuenge These me thinkes vvell examined should moue any hart if not obdurate to a most serious examination of his estate But what do I trouble you with all these you are not the principall obiect of this my study No it is you Deere Mother who is the speciall cause of all this endeuour and for whose eternall future happines to requit in some part your motherly care and trouble for vs in our infancy all our thoughts and vitall spirits doe labour with dayly and earnest prayer that God will at lenght haue mercy vpon you and that you may be not only a common mother of nature 2. Machab. cap. 7 2â— but rather such a Mother of Martyres as vvee read of in holy scripture if you should be hold me your sonne vnder the hand of some Antiochus ready either to suffer death or violate the lawes of our forefathers you would with a true Christian Motherly courage stepp forth and say I beseech thee my sonne that thou looke to heauen and earth c. and vnderstand that God of nothing made them and mankind so shall it come to passe that thou wilt not feare this torment c. take that death that in that mercy I may receaue thee againe for then should you find me an answereable son to that of hers and heare me say by the grace of God with him My brethren I mean all Cotholicke martyrs hauing now susteined short payne are become vnder the testament of eternall life and I as also my brethren v. 36.37 doe yeeld my life and my body for the law of our forefathers inuocating God to be propitious to our nation England quickly In that I rather choose to come thus mediatly vnto you impute it not I pray you to any forgetfullnes of dutie or want of filial affection but only the tender respect I haue of that daungerous estate in which you dayly sleepe yea rather dye then lyue which when I duly consider and looke into I confesse I am in a manifold mynde and as perplext as he that encountreth diuers wayes and knowes not which to take My dutie to your person and desire of your saluation bides me be bold and perswades that I cannot performe a better office yea an office by the law of nature bound vnto then to aduertise you of so eminent a daunger but on the other side I feare least my dutie be thought ambition to instruct her from whom I had my first being and because truth breedeth hatred I feare I may force an vnwelcome dutie in place of a filial office and so may incurre the same displeasure which S Paul did by his playne dealing saying Gal 4.16 I am become your enimie telling you the truth and be esteemed a foe in that office wherin I meant to shew my self most dutifull but at length rather resolued that I should do best as good Surgeans and Phisitians do force a bitter pill or smarting salue then suffer a patient to perish Moreouer I presume that your true zeal though wrong imployed wisdome and discreet iudgment will more esteeme the gentle reproofe of one wishing you all happines then the smothe flaterie of a foule deceauer and that you will not interpret that in an ill sense which is meant with all sinceritie and true affection wherefore the same that I craued of my brother in these few words I humbly intreat of you that you will not despise tâ—is my dutie as a matter of smal or little moment which I haue already sufficiently proued to be other wyse but that with all attention and patience you will receaue it and so to your future glorie and eternall comfort make the best vse of it Apoc 2.2 Therefore as vvith S. Iohn I may say I know thy workes and labour and thy patience v 4. so lyke wise But I haue against thee a few thinges thou hast left thy first Charitie which once our auncestors had in the Catholicke church be myndfull therefore from whence you are fallen to witt from that church our Sauiour promised should neuer fall and doe penaunce and the first vvorkes Matt. 16.18 that is the vvorkes first practys d and preached by the Apostles not lately inuented by Apostataes haue regard also I pray you to the vvhole chapter follovving and compare it vvith the arrogancie vvhich also you shall find hereafter vvritten of these our moderne heretiques Luther Caluin and Zuinglius and you shall find them to be the verie persons to vvhome it may most sitly be applyed and consequently to your Church of England for these as you all with one consent acknowledge arre the men that first illuminated our land with the light and true knovvledge of the vvord of God vvhich light notvvitstanding as is most apparent brought vvith it a foule spirit of dissension for who knoweth or seeth not how you are diuided amongst your selues Deere Mother being by heresie cutt off from the Church vvhat hope can you haue of saluation if I should alleadge the terrible threatninges of auncient fathers against such as are out of the Church notwithstanding you least account of their authoritie I feare that endeuouring only to beat into you a feare of damnation I should driue you to vtter despaire And certenly although God and his Church be alwayes ready to receaue you to mercy yet if you resolue to dye out of the Church liue you neuer so well morally you haue iust cause to expect no part in the Church triumphant 〈◊〉 1â— 17. who dye no member of the Church militant for what saith our Sauiour if hee vvill not heere the Church let him be to thee as the heathen and publican And in an other place speaking of those which will not heare nor receaue the Apostles and in them the Catholicke Church he saith 〈◊〉 â—p 〈…〉 Amen I say vnto you it shal be more tolerable for the land of the Sodomites and the Gomorâ—heans in the day of iudgment then for that Cittie Also you may heare S. Cyprian vvhat the primitiue Church taught in his tyme concerning those that vvere not of it They cannot liue with God lih de vnitate Ecclesiae that will not liue in vnitie and concord with his Church and although they burne in flames and being deliuered to the fier or cast to wild beastes doe lay downe their life for Christ there shal be no crowne of glorie for any such but the punishment of his infidelitie such a man may suffer death but crowned he cannot be
I am with you all dayes euen to the consummation of the world h Matt. 18 17. Yf he wil not heare the church Let him be vnto thee as the heathen and the publican i Tim. 4. v. 13.14.16 Attend vnto reading exhortation Doctrine neglect not the grace that is in thee which is giuen thee by Prophecie with imposition of the hands of priesthood c attend to thy selfe and to Doctrine be earnest in them for in this doing thou shalt saue both thy self and them that heare thee k Deut. 17.8 If thou shalt see the iudgment betweene cause and cause betweene Leper Leper to be hard and doubtful with thee and shalt perceaue wordes to varie the iudgment with in thy gates aryse and ascend vnto the place which our Lord thy God hath chosen and thou shal goe vnto the priestes of the Leuites and the iudg which shall be at that tyme thou shalt seeke of them who shall iudg the truth of the iudgment to thee and thou shalt doe whatsoeuer they Shall say that are ouer the place which our Lord hath chosen and what soeuer they shall teach thée according to his Lawe thou shalt follow their sentence neither shalt thou decline vnto the right hand nor vnto the left but he that shal be proud and will not obey the commaund of the priest which at that tyme doth minister vnto our Lord thy God he shall dye according to the decree of the iudg l Aggai 2 v. 12. Thus saith our Lord the God of hostes aske the law of the priestes m lib 2. paralip cap. 19 11 2. paralip cap. 26. v. 16. S. Amarias your high priest shall sit ouer those thinges that perteine vnto God moreouer Zabadias the son of Ismael and Captaine in the howse of Iuda shal be over those workes that perteine vnto the office of the kinge The Scribes and Pharises did sit in the seat of Moyses and our Sauiour said n Matth. 25. Whatsoeuer thinges they shall say keep it and do it but according to their workes do not Also in the o Act. 15.2 Apostles tymes there being a controsie of faith it is remitted to the counsell of Hierusalem Secundly it is proued out of the custome of the church a Act. 15.2 IN the first age or hundreth yeare there did aryse a questioÌ„ about certein old legal ceremonies which was decided in the councell at Hierusalem by S. Peter the Apostles b S. Aug. de hartel 29. tom 6. Euseb 5. cap. 2â— 23.24 Euseb 6. cap. 37. in Ruffino 33 In the secuÌ„d age there was a coÌ„trouersie about celebrating the feast of Easter CoÌ„cerning which there were many couÌ„cells but at leÌ„gth the questioÌ„ was so decided by Pope Victor that whoe soluet after did not obey the Pope of Rome he was held for an heretique c In the third age the Nouatian heresie was condemned by Pope Cornelius Also in that age the heresie of Anabaptisme was condemned by Pope Stephen his successour d tom 1. concil lib. 1. hist. eccl Theodore c. 1. ac Socrat. 1. c. 5. The. 5. hist 9. In the fourth age the Arian heresie was condeÌ„ned in the first councel of Nice The Emperour was present but gaue iudgmeÌ„t in nothing In the same age the couÌ„cell of Constantinople held by the command of Pope Damasus condemned the Macedâ—nioan heresie e Euagruus lib. 1. c. 4. In the fift age The heresie of Nestorius was condemned in the first councell at Ephesus Cyrill being present in the name of Pope Celestine f Ibid lib. 2. cap. 4. Also a little after the heresie of Eutyches was condemned in the councell of Calcedon which was confirmed by the same Pope g August 2. â—etract 50. tom 5. Also the Pelagian heresie was condemned by Pope Innocent and Zepherinus In the 6 age many heresies were condemned in the 5 Synod in which only Bishops were iudges h vide tuÌ„ Concil In the 7. age the Monothelites were condemned in the sixth Synod over which were the Pops Legates The Emperour was present and did subscribe after the Bishops not iudging or defyning any thing as Bishops but only consenting i Lege tomoâ— Concil lib. Photiâ— de 7 Synodis In the eight age Image breakers were condeÌ„ned in the 7. Synod over which were the Pops Legates In the ninth age certayne ecclesiasticall controuersies were defined in the eight Synod over which were the Pops Legates The Emperour also was present and did subscribe after the Popes Legates Patriarches but in the same the Emperour affirmeth that the iudgment of devyne thinges did not appertaine vnto him In the tenth age there was no heresie but only the Greeke Schisme k â—â—fran Guitmundas lib 1. coÌ„tra Berengarium In the 11 age the heresie of Berengarius was condemned by Pope Leo the Ninth in coÌ„cilio wercellensi And Pope Nicholas the secund in Concil Rom l S Bernard epist. 194. In the 12. age was condemned the errour of Abailardus by Pope Innocent the secund m Idem serm 8 in Cantica Also the errour of Gilbert Porrcianus by Eugenius the third In the 13. age n Concil Leter the heresie of Ioachimus Abbot was condemned by Pope Innocent the third Also after that the heresie of the Greekes by Pope Gregory the tenth o Concil viennensi In the 14 age the erroures of the Begardes were condemned by Pope Clement the 5. p in Concilio constantiensi In the 15. age the heresie of Iohn Wicklief and Iohn Husse was condemned by Pope Martyn the 5. q in Concilio floreÌ„â—itio Also the errours of the GreciaÌ„s vnder Pope Eugenius the fourth Finally in this our age 16. the Lutheran heresie was condemned in the councell of Trent FATHERS S Ireneus who Liued an Domini 160. saith a lib. 3. c. 2. That controuersies canduct be decides by only Scripture And a little further b Ibid. c. â— That all the faith fuâ—e ought to haue recourse appeale vnto the Pope of Rome S. Athanasius anno 340. saith c in epist ad solitarivitam ageÌ„â—es When was it euer heard of froÌ„ the begining of the world that the Church should take the authoritie of her iudgment from the Emperour or when hath this euer bene counted for iudgment S Basil anno 80. saith d Epistola ad Athanasium That it did seeme good vnto him to send to the Pope of Rome that he would send some with authoritie into the East to dissolue the actes of the Councell of Ariminensis S Gregorie Naz anno 380. in his oration wherein hee accuseth himself for abstayning soe Longe from his acclesiasticall function saith you sheepe doe not you feed your pastours neither lift your selues a boue ther offices for it is sufficient for you that you be truly fed nether iudg your iudges nor prescribe Lawes to the law makers S. Cyrill anno
vnto vs to flatter the simple but wouÌ„derfull is the profunditie ô God wouÌ„derfull is the profounditie it is a horror to looke into it a horror of honour a feare of Loue. To conclude last of all he saith h Epi. 119 cap. 21. in the holy Scriptures are farre more thinges which â— know not then which I know hitherto for Learning sanctity and Fidelity euen according to our Aduersaries peerelesse Saint Augustine S i Ruffinus lib. 2. hist. cap. 9. Basil and S Gregory Nazianzen both noble men both broughtt vp at Athens both companions for thirteen yeeres together in one monasterie did bestow their whole endeauours in reading the holy Scriptures and gathering the vnderstanding of them not out of their owne presumption but out of the writinges and authorities of their elderes whoe as is manifest had the rule of their vnderstanding from Apostolical tradition S. Ambrose saith the devine Scripture is a k Epist 44 ad constaÌ„tinum sea hauing in it deepe senteÌ„ces and obscuritie of Prophetical riddles S. Hierome that miracle of vnderstanding in the greeke and Hebrew tongue saith of himself l Epist ad I neuer ceased Saith hee euen from my tender ago either to read or to aske learned men such thinges as I did not know neither did I euer take my self to be my master Finally not long since for this only cause I went to Alexandria to see Diâ—â—ymus and to be resolued by him of all such doubtes m epist ad Aâ—gâ—sâ—â—â—n quaest 8. as I had in the holy Scriptures Againe The whole epistle vnto the Romanes saith he is ouerwhelmed with to many obscurities But now I know you are not with outsome euasions and amoÌ„gst many this is a Chief one that although Scripture be obscure in many places yet you w ll haue all required vnto saluation plain to euery man But I proue the Contrarie for Baptisme is necessarie vnto saluation and not with standing that place in S. Iohn n cap. 3. v 5. vnlesse a man be borne againe c is so obscure and doth breed such cauil coÌ„tentioÌ„ betwen Caluin and Breniâ—â—s that o lib. 4. instit cap. 16. v. 15. Caluin doth confound the spirit with the water but p in cap. 3. Matt. Brâ—â—â—ius coÌ„fouÌ„deth both with penauÌ„ce Moreover the Blessed Sacrament of the Eucharist which you call the Lords q Iohn c. 6 v. 51. supper is necessarie to saluation and not with standing it is a wouÌ„der to see how many and diuers expositions their are vpon these sower wordes r Matt. 26 v. 26. This is my body S Claudius Sainctes saith that there are fowescore fower interpretatioÌ„s inuented by heretiques vpoÌ„ them sower wordes only Å¿ Repet 1. cap. 10. Also iustification is necessarie and yet Luke Osiander a chief protestant in Germanie saith that there are tweÌ„tie seuerall opinions of it where of euery one doth challeng Scripture for that which it holdeth Finally at least the belief of the Trinitie and incarnatioÌ„ of our Sauiour is necessarie vnto Saluation and yet notwithstaÌ„ding who doth not see how the â—bionites Arians NestoriaÌ„s Eutychias valentinians do fight and coÌ„tend aboâ—nt it and â—ast of all the new Arians and Eutychians of this our age which certenly they would neuer doe if places of scripture which they haue haÌ„dled necessarie to â—â—â—ation had bene plaine and easie to be vnderstood To coâ—clude the oÌ„ly disobedieÌ„s in not bilieuing the Catholiâ— Church were sufficieÌ„t to condeÌ„ne vs if wee did credit our Sauiours wordes who saith t Matt. 18. v. 17. yf he will not heare the Church let him be to thee as the heatheÌ„ and publicaÌ„ And that wee might not doubt of the doctrine of this Church he saith u ibid. ca. 16 v 18. c. 28. vers 20. The gates of hell shall not preuaile against her and that he will remaine wiâ—h theÌ„ the Doctors of the Church vnto the end of the world But if you will yet obiect and say that you caÌ„ alleage as firme and forceable places of scripture in your behalfe as I haue done in myne or shall doe heate after not with staÌ„ding you may not presently coÌ„clud against vs but rather let vs assure our selues that the scripture cannot nor must not be coÌ„trarie to it self which to affirme and maintayne is blasphemie against the holy ghost certeÌ„ly our sauiour saith x Matth. 12. v. 32 he that shall speake against the holy ghost it shall not be forgiueÌ„ him neither in this world nor in the world to come whereby the way wee may obserue that there is a place after this life where sins are forgiuen for hell I think you expect no absolution there Purgatory you abhorâ—e the name of it so foolist you thinke that opinion but into heaueÌ„ S. Iohn saith There Sâ—â—ll enter no polluted thing not that doth abomination and maketh â—ye To close vp this matter therfore with these few sentences the first is Luthers who seeing that these wordes This is my body doe stand vmnoueable for the Catholicke vnder no colour may be wrested to any other seÌ„se he calleth the deuine scripture the booke of heretiques y lib. 3. cont BreÌ„tium Alanus Copuâ— dialogo 6. cap. 19. as Hosius writeth And in an other place he saith z lib cent ZuingliuÌ„ Ooec olampaducem â—f this world Saith he should loÌ„g eÌ„dure it must needs be for the diuers interpretations of scripture that now are extant that for the conseruation of the vnitie of faith that wee doe receaue againe the decrees of councells and fly vnto them for refuge The other sentence is of Vincentius Lirinensis who saith a lib cont prefanas haereâ—â—m nouitateâ— cap. 37. as ofteÌ„ as heretiques doe alleadge the senteÌ„ces of diuine Law by which being euill interpreted they labour to coÌ„firme their errours there is no doubt but they follow the craftie inuentions of theire author the diuell Again when wee see heretiques vse the Catholicke faith Let vs not doubt but it is the diuell that speaketh in them Now seing the Scripture must haue one true sense let vs be resolued by the most probable authoritie whether by the warrant of the primitiue Church with her doctors or of Luther Caluin vpon their priuate spirit and some few sectaries THE 6. ARTICLE Scripture is not for euery one to read and interpret a Mal. 2.7 THe lipps of the priest shall keepe knowledge the Law they sc Lattie shall require at his mouth b Deut. 24. v. 8. Thou shalt doe what soeuer the priest of the Leuiticall Law shall teach thee c Luke 10 3. Goe behold I send you d Make. 16. v. 15. Preach the ghospell to all creatures e Luke 10 16. He that heareth you heareth me f Iohn 14. v. 26. The holy ghost whome the father wil send in my name hee shall teach you all things g Matt. 28 v. 20. And behold
THE SAFEGARDE FROM SHIP-WRACKE OR HEAVENS HAVEN Deut. c. 32. v. 31. For their God is not as our God euen our enimies being iudges Esai 19. v. 2. And I vvill set the Egyptians against the Egyptians so euery one shall fight against his brother Vt supra cap. 35. v. 8. This therefore shal be vnto you a direct vvay so that fooles cannot erre thereby If you returne then and be quiet you shal be saued Cap. 30. v. 11. Compiled by I. P. Priest PRINTED AT DOVAT By PETER TELV at the signe of the Natiuitie Anno 1618. Superiorum Permissu TO HIS LOVING BRO G. P. All health and peace KINDE Bro after many dayes not hauing visited you by any letter nor lykwise receaued any from you I thought Good and now high tyme to wryte these few vnto you not so much to acquainte you with any now matter worth labour as to make knowne more at large and manifest what hath be fallen me longe since my arriuall in these partes Neither take it in ill part that I haue not certifyed you so much ere now euen then perchance when you first heard some rumor of me concerning the Catholicke faith for I would not rashly moue such a matter or with out firme foundation acquaint you with that which I should not be able to defend for you may not think me ignorant of what opposites I may suspect in such a case wherefore I thought it more secure for both parties to deferre it vntill this tyme. Maruail not therefore I pray you either at my matter or manner of wryting but patiently attend the end and I doubt not but the sequele will giue you better content or at least no iust cause of offence The dutie to our Mother loue to your selfe and the rest our poore Brothers and Sisters is cause of both and therfore though I beginne more abruptlie then I would or had intended it is to avoyd prolixite where the matter it selfe is so vrgent Most trulie therfore was it sayd of an auncient Sainte Oft tymes that vvhich vvee knovv not through our sloth the same by teares is made knovvne vnto vs. and an afflicted mynd more certaynly findeth out a fault comitted and the guilt vvhich she remembred not in security shee clearlie perceaueth being troubled This is the cause why almightie God in holy Scripture so often admonisheth vs Iob c. 4.9 whoe as Iob saith dvvell in hovvses of clay to pull downe our plumes and enter into consideration what state wee stand in which certenly me thinkes may most aptlie be applyed vnto vs for who to omit the relation of our goulden age and dayes wherin wee dranke full cupps of pleasure and delight with all content and least remembrance of God and thankes for his benefits as wee ought with these worldly afflictions so depressed as wee Who of his most supposed sâ—â—ndes so forsaken as wee Nay who by his owne blood and nearest kindred so hardly dealt with all as wee But what Iob 2.9 shall wee hearken to Iobs wyfe and blesse God and die No but rather with patient Iob in the next verse answeare thou hast spoken lyke one of the foolish vvomen if vvee haue receaued good thinges of the hand of God evill thinges vvhy should vvee not receaue Also the Prophet Esaie thundereth out the most terrible comparisons he could deuise to a wake vs out of this damnable Lythargie of carelesse inconsideration of our state and telleth vs saying And behold he shall come in hast speedely c. he vvill not slumber nor sleepe c. all which threatninges in my vnderstanding seeme to haue some peculier reuerence more vnto me then you for as much as God hath not once or twice moued me by often conference Esaie 5 27. of the Catholicke faith but also I haue had Catholicke bookes which might haue satisfied any man not altogether peruerse as indeed at that tyme I was for when at my frindes request I began to read to witt The Suruey of the nevv Religion and that there did many thinges occure repugnant or rather confuting my affectionate religion in which I was nourished my patience by no meanes would search any further into it but with all contempt did vtterly reiect it which how foolish a thinge it was I appeall to your owne iudgment for admitt there were a Turke and a Christian contending about religion and as sure it is no way to be saued but by the one only true Christian and Catholicke faith notwithstanding will obstinatlie content himselfe with his Turcisme in which he had his being and bringing vp and not heare the contradiction of his Alchoran by the knowledge of any other religion how vniuersall or warrantable soeuer would you not repute him a madd man and altogether inexcusable certenly you could not doe lesse much more an astrauagant Christian bred out of the Catholicke Church which not withstanding he hath heard of by the generall coÌ„sent of all yea of her most spitefullest enemies to haue beene the Romane Church are so to haue continued the first six hundred yeares pure and vnspeâ—ted with out stayne or corruption yet not witstanding he will not geue eare to this faith or religion or vnderstand the cause iustly why he should refuse it would you not I say condemne this man as worthy of double punishment certenly such an one was I but God for his longe patience and sufference whoe out of his infinite goodnes and clemencie hath thus through so many troubles and straunge accidentes at length brought me to the true knowledge of his seruice and porte of saluation I render all humble thankes earnestlie imploring his grace of perseuerance and if it be his good will and pleasure to seal the profession thereof with my blood and life Now therefor Lo Bro not to detayne you longer from my intended scope if you approue of that comparison borroweed from a christian and a Turke then I pray let me craue the same of you that you will at least graunt me that fauour as vprightly not passionate or led with affection to peruse this my labour it being awork indeed conducing to no momentary pleasure or profit but taken in hand for your eternall good and future ioye and glorie in the world to come where no sinister chance or froward fortune can euer bereaue you of it In this labour I say my trauells first present themselues vnto you for some speciall causes hereafter notified which verily I may account a trauell to Damascus Act 9.28 wherin a good Annanias by our Sauiours appoyntment hath caused to fall from myne eies those scales of ignorance where with I was formerly blinded so that I may rightly say truth is great and preuaileth â— Esd 4 41. and least you should thinke me heerein not to haue dealt prudentlie I intreat you euen for the loue of your owne soule approue or disproue of my proceedinges as your owne iudgment not forestaled with aslat resolution to condemne me vnheard shall passe
written Againe h lib. de virit Eccles c. 15. heere peraduenture thou wilt say read how Christ commaunded them to be receaued that would paste from heresie vnto the church this neither doe I nor you manifestly read c. therfore because it is no where read wee must belieue the testimonie of the church which Christ testifieth to be true Againe i epist 111. But those thinges which wee keepe not written but deliuered and which indeed are kept through the whole world are giuen to proceed either from the Apostles or generall councels whose authoritie in the church is most wholsome commauÌ„ded and ordayned to be kept as that the passion of our Lord Resurrection Ascension into heauen and coming of the holy ghost from heauen is celebrated with an yearly solemnity THE ADVERSARIE Wheras S. Chrysostome saith that the Apostles did not deliuer all by writing but many thinges without which are as worthy credit as the rest k M. whitaker de Sacra Scriptura pa. 678. M. Whitaker answeareth no otherwyse thervnto then by saying That it is an inconsiderate speach and not worthy so great a Father Also wheras S. Epiphanius saith wee must vse traditions for the scripture hath not all thinges because the Apostles deliuered certayne thinges by writinge and othersome by tradition with whome agreeth S. Basil as aforesaid to whome l in his conclusions annexed to his conference the 1. conclu pag. 689. M. D. Raynoldis answeareth saying I take not vpon me to coÌ„troll them let the church iudge if they considered with aduise inough c. Concerning the fathers of the Latine Church S. Austine only being most approued by our aduersaries as in the beginning of this treatyse shall serue for all whoe is so playne and euidently confessed by our aduersaries that m See him in M whitgistes defence c. pag. 103. Carthweight saith to allow S. Austines saying is to bring in Popery againe And that if S. Austines iudgment be a good iudgment then there be some thinges commaunded by God which are not in the scriptures and ther vpon no sufficient doctrine is conteyned in the scriptures To that former saying of S. Eusebius n M whitaker de Sacra Scriptura pa. 668. Chem. exament par 1 p. 87. 89. 90 M Folk against Purgatory pag. 62 3â— 97. c. against Mâ—â—â—all pag 17â— 17â— against â—â—ist mot pag. 35. 36 M whitaker vb supra pag. 978 685. 690 695 696. 970. 663. M Whitaker answeareth saying That this testimonie is plaine inough but in no force to be receaued because it is against the scriptures Adde now but heervnto that Chemnitius doth reproue for their lyke testimonie of vnwritten tradition Clemens Alex. Origen Epiphanius Ambrose Hierome Maximus Theophilus Basil Damascen c. That M. Furke also confesseth as much of S. Chrysostome Tertullian Cyprian Augustine Hierome c. And lastly that M. Whitaker acknowledgeth as much of all these Fathers See the 10. article where necessitie of tradition is very plainly confessed which is heere omitted fol. 15. LVTHERS DOCTRINE Luther saith o in comm cap. 1. ad Galat neither ought any other doctrine be taught and heard in the church then the pure worde of God that is the holy scripture for Doctores or other Authors with their doctrine let them be accursed Againe p tom 7. ger fol. 29. heere in this place I will repeat my growne worke or foundation where vpon I rely which ought infallibly be kept of all to wit that all thinges which are done without the scripture specially in thinges perteyning vnto God doe proceed from the Diuell And q lib. de serâ—â— arbitrio wee receaue nothing but the holy scriptures r in locis comm de libertate Christian Melanchthon calleth tradition for the inuocation of Saintes simple life and all such lyke that are not written the doctrine of Diuels Et ibidem more ouer also saith he when tradâ—â—ions speake of thinges of their owne nature yet they becom wicked and the doctrine of Diuells in respect of errours which are also propounded and defended to writ That they merit remission of sinns that workes wherby God sheweth himselfe to be honoured are the worship of God or that Bishops haue power to institute such worships CALVINS DOCTRINE Caluin saith Å¿ lib 4. instit cap 8. ¶ 8. Let this then stand for a maxime or generall ground That no other then the word of God ought to haue place in the Church which word is conteyned first in the law and the Prophets next in the Apostles writinges Agiane t ca. 10. ¶ 8. â— therfore wee accompt all constitutions or decrees wicked in whose obseruation the worship of God is fayned to be placed Agiane v ¶ 9. ordinances which they call ecclesiasticall where with the Pope and his clergie burden the Church wee say they are pernitious and wicked but our Aduersaries defend them to be holy and wholesome Againe x ¶ 18. But now to referre the beginning of traditions to the Apostles wher with hither to the Church hath beene oppressed was a meere forgerie or fals hood y ¶ 19. But they obiect this hath beene an ancient opinion that what was done with one consent in the vniuersall Church hath alwayes beene thought to proceed from the Apostles them selues for which they Cyte Augustine as a witnes who saith that those thinges which are obserued through the whole world may well be thought to haue beene ordayned by the Apostles them selues or Generall Councells whose authoritie in the church is most wholsome z ¶ â—0 but that I may not be troublesome I will produce only one example yf any man aske them from whence they haue theire holy water presently they answer from the Apostles as if histories doe not attribute this inuention to I knowe not what Bishope of Rome c. Ibid. what soeuer it be I will neuer graunt that this came from an Apostolicall Spirit c. nether doe I respect it that else where the same Augustine doth ascribe other thinges also to the Apostles for because it hath nothinge but coniectures they ought not to giue their iudgment of soe great a matter Againe a ¶ â—7 this alwayes is only to be excepted in these obseruations of the Apostle Paul that all thinges be done decently and in order least they be thought either necessarie vnto saluation and so binde consciences with religion or be referred to the worship of God and so there may seeme to be some piety in them An old condemned Heresie August 〈…〉 cap. 〈…〉 con◠〈…〉 The Arian Heretickes would by no means receaue the traditions of the church and vnwritten word of God as Maximinus himself an Arian Bishop teacheth which heresie afterwardes many others imitated as Nestor Dioscorus Eutyches c. as you may see in the seuenth Synode 〈◊〉 THE 29. ARTICLE Of the 7. Sacraments THE CATHOLICKE DOCTRINE All the Sacraments of the new testament
of the Donatistes that whersoeuer they came they were accustomed to ouerthrowe and break downe aulters sel the holy Chalices c. wherby it is manifest that the Donatistes who also in tymes past did boast that they were the true reformers of Gods church and proclaymed themselues euery where to be the true auncient and orthodoxall Catholickes did notwithstanding also take away the sacrifice of the masse THE 34. ARTICLE Communion vnder both Kindes THE CATHOLICKE DOCTRINE It sufficeth the laytie or common people to communicate vnder one forme to witt of bread for by this they fullfil the precept to witt that they eat the body and blood of our Sauiour this also our Sauiour and his Apostles haue practysed and that not without good reasons SCRIPTVRE a Iohn 6 51.5â— YF any man eat of this bread he shall liue foreuer and the bread which I will giue is my flesh for the life of the world And he that eateth this bread shall liue foreuer b Act. 242. And they were perseuering in the Doctrine of the Apostles and in the communication of the breaking of bread and prayers c Act. 207 And in the first of the Sabboth when wee were assembled to break bread Iesus going to Emaus vvith his Tvvo Disciples d Luke 24 30 And he entred with them and it came to passe whilst he satte with them he tooke bread and blessed and brake and gaue to them and their eyes were openned and they knew him S. Austine and Theophylactus anno 400. doe explicate this place to be of the Eucharist as heere following is manifest FATHERS S. Austine saith e lib. de consensu Euang. cap. 25 vpon thâ—se wordes their eies were opeÌ„ned and they knew him and the same also sa th S. Chrysostome hom 17. oper imper c alij vpon the same place when he gaue the blessed bread vnto them their eies were openned and they knew him Et infra wee vndoubtedly belieue this impediment to be cast vpoÌ„ their eies by Sathan to the end they might not know Iesus but notwithstanding Christ permitted it euen to the Sacrament of bread that the vnitie of his body being receaued the impediment of the enimie might be knowne to be remoued that Christ might be knowne Theophylactus saith There is another thing reported to witt that their eies who receaued the blessed bread were openned and they knew him for the flesh of our Lord hath great and incredible force and virtue Receaue also this history which may proue the receauing vnder one kind to be practised in the primitiue church it beginneth thus Å¿ Sozomenus lib 8 cap 5. Nicephorus lib. 1â— cap. 7. A certayn man of Macedony being sick had a wyfe infected with the same disease this man when on a certayne tyme he chaunced vpon that excellent man S. Chrysostome disputing what wee ought to thinke of God forthwith hauing chaunged his former opinion he praysed his speeches and was earnest inforcing his wyfe that shee should lykewise chaunge her opinion But when she through the custome and dayly conference with her fellow tatlers did not accept his admonition nor her husband avayle any thing by all his perswasioÌ„s at length in plaine termes he told her that vnlesse shee would hold the commoÌ„ and same opinion of God with him shee should remayne with him no longer the woman afterward by simulatioÌ„ grauÌ„ted his request but revealed to one of her mayds which she thought to be very faithfull what shee intended that shee might deceaue her husband wherfore vpoÌ„ a tyme approching she receaued the Sacrament as the maÌ„ner was reteyning it as if shee head bine earnest in prayer bowing her self shee secretly conueyed it away and hid the holy mysterie or Sacrament and the mayde that stood by gaue her a peece of common bread for it brought from their howse which shee puting to her mouth endeuouring to breake it with her teeth perceiued it to be turned into the hard nature of a stone wherfore strucken with feare least God would reueÌ„g himself grieuously vpon her for this miracle which happenned thus vnlooked for with all speed shee hastenned to that reuerend and learned Father and opening the matter vnto him shewed him the stone which did as yet giue certeÌ„ manifest testimonie of the byting which stone had now lost his former substance and gotten an other new and straung colour But shee afterward hauing obteyned pardon for that fault continued and so remayned in the same opinion with her husband That stone was reserued a long tyme amonge the giftes of the church for a witnes of this miracle to all spectatours These Nicephorus Last of all S. Thomas of Aquine anno 1260. writeth thus It is the custome of many churches to giue the body of Christ to be receaued of the people but not the wine Againe because the multitude of Christian people increased wherin are comprehended both old and young men and children wherof some ar not of so great discretion as to haue due respect and care concerning the vse of this Sacrament as they ought therfore it is prouidently obserued in some churches that the blood be not giuen to be receaued of the people but only of the priest Againe the body may be receaued by the people without the blood neither doth any detrement thence follow because whole Christ is conteyned vnder both formes These S. Thomas Moreouer Tertul. lib. 3. ad vx Clemens Alexabdrinus lib 1 strom Origenes hom 13. in leuit Cyprian Serm. 5 de lap Basil Ad Cas Pat Hieron Approli adu lou epist ad Theo. contr if in the primitiue church in tyme of persecution as these Fathers in the margent witnes they did carry the sacred body of our Lord whome with them vnto their howses vnder the forme of bread only and not of wine it is manifest that the church neuer thought but that the whole Sacrament might be receaued vnder one forme without any offence or violation of the diuine precept which also Luther Melanchthon and Bucer doe acknowledg in their seuerall writinges saying that the communion vnder one or both formes is a thinge indifferent Ioan Hierosol Euseb Caesarien lib 6. hist Eccl cap. 22. August Serm. 152. ad temp Ambros de obi Sac. Bede lib. 4. hist Aug. cap. 24 Luth. lib. ad Boh. l. decl euch li. de form Mâ—ssae Melanch in recognitis hypot Bucerâ—â— colloq Râ—tispen See Fricius in Modcenius lib 2. de Ecclesia ca 2 BreÌ„tius in polog cons wirtem cap de concilijs pag. 900. de formula Missae tom Germ fol. â—74 THE ADVERSARIE Fricius a Chief protestant in Polonia saith That Christ in the last supper did ioyne drinke with the meat therfore saith he if the church separate these shee ought not to be heard Let it be or admitt that the church of Hierusalem hath separated these and that S. Iames which certenly many affirme hath giuen but one only forme to them of
diuine pietie helping iustice by the workes of mercy againe did open acertayn way to defend saluation so that afterward wee may wash away by Almes what soeuer filth wee gather or contract the holy ghost speaketh in the Scripture and saith sinnes are purged by almes and faith not those sinnes which weere formerly committed for those are purged by the blood and satisfaction of Christ Where wee may obserue that he putteth a manifest differeÌ„ce betweene Baptisme and penaunce Againe Wee must pray vnto our lord Sermone de lapsis wee must pacify our lord by our satisfaction Et infra ad finem wee ought to pray and beseech more earnestly and to passe the day in murning with whole nights in watchinges and teares and to the prostrate in ashes and hearcloth and humble in filth c. he that shall in this sort satisfie God and through the penance of his fact and shame of his offence conceaue more force and faith for the very grief of his fall being now heare and hauing obteyned his request of our lord he shall make the Church glade which before the had made sorrowfull and shall not now deserue only pardon of God but also a crowne a lib 6. de vero cultu cap. 24. Lactantius anno 320. saith he may be brought back agayn if he be sorrie for his sinnes and being conuerted vnto a better course of life may satisfie God b in Psal 118. v. 136. S. Hilarie anno 350. saith expounding that of the Psalme Mine eies haue gushed out issues of waters because they haue not kept thy law This saith he is the voyce of penance to pray with teares to shigh with teares and through this confidence say I will wash my bed euery night this is the pardon of sin to weep with a fountayne of weeping and to be made wett with a shower of teares c in oratione super illa verba Attende tibi c. S. Basil anno 380. saith haue a care of thy self that according to the proportion of thy offence thou maist be chaunged by this and haueing a medicine procure thy owne health is the sinne great and grieuous thou hast great need of confession bitter teares earnest contention in watchings long and continued fasting is the offence light and not intollerable let this also be satisfied by penance d in epist 82. ad Ecclesiam vercelleâ—sem S. Ambrose anno 380. saith how can wee be saued vnles wee wash a way our sinnes by fasting Againe e ad Virginem lapsâ—m cap. 8. a deepe wound must haue a great and large medicine a great sin must of necessitie haue great satisfaction Againe f in lib. de Elia and Ieiunio cap 2â— wee haue saith he many helps wher by to redeeme our sinnes hast thou money to redeeme thy sin our lord is not to be sold but thou art to be sold yea thou art sold by thy sinnes redeeme thy self by thy workes redeeme thy self by thy monie â—n orat de paupetum â—more prope exâ—rema S. Greg. Naz. anno 380. saith f Sinnes are purged by mercy and faith therfore let vs purge our selues by mercy and wash a way the filth and spots of our soule with that hearb and become white some as wooll others as snoe to witt according to the proportion of mercy In paraenesi ad paenitentiaâ— S. Paâ—â—nus anno 350. saith I beseech thee and earnestly pray thee that thou be not ashamed of this work that it be not irksome vnto thee with all speed to imbrace necessarie remedies vnto saluation to giue thy minde vnto sorrow to wrape thy body in saccloth to tumble in ashes to afflick thy self by fasting to worke and be earnest in prayer wherin you doe not spare your owne punishment therin God will spare you Et infra behold I promise you if you returne vnto your Father with true satisfaction not sinning any more or adding any thinge to your former sins but saying also some humble and mournfull saying Father wee haue sinned in thy sight and are no more worthy to be called thy sons presently that vnclean beast and deformed meat of huskes will departe from you Epist 1. cap. 7. S. Innocentius anno 402. saith But concerning the esteeming of the weight of sins it belongeth vnto the priest to iudge and to attend vnto the confession of the penitent and to the weeping and tears of him that correcteth S. Leo anno 440. saith g Sermone 1. de â—â—â—unio decimi mensis the mercy of God is obteyned by prayer the concupiscence of the flesh is extinguished by fasting sinnes are redeemed by Almes Againe Speaking of penitent priestes he saith h Epist 92. ad Rusticum cap. 2. such as haue fallen ought priuatly to retire them selues to obteyn the â—ercy of God wherby also their satisfaction may be come fruitfull vnto them if it be worthy In cap. 1. Ioelis S. Hierome anno 380. explicating that of the Prophet Ioel Gird your selues and mourne c. saith he that is a sinner and whome his owne conscience doth bite let him put on hearcloth and mourne either for his owne sins or for the sinnes of the people and let him Goe into the church from which he had strayed by his sinnes and let him ly and sleepe in saccloth therby to recompence his former delights by which he had offended God with the austeritie of his life S. Augustin anno 400. saith in Euchiridio cap. 70. wee must change and amend our life God doth not become mercifull for our sinnes past by almes he is not to be sought after for this that wee might haue leaue alwayes freely and without punishment offend for he giueth no man licence to sinne although he doe blot out sinnes committed by his mercy if due satisfaction be not neglected Againe as for dayly light sins and of smale moment cap. 71. without which no man liueth the dayly prayer of the faithfull doth satisfie for such Againe homil 50. cap. 11. let the sinner come vnto the prelate by whome the keyes of the church are gouerned and as it were now beginning to be a son according to auÌ„cient custome let him receaue the measure of his satisfaction from such as are ouer the Sacraments Et infra it doth not suffice to amend our manners cap. 15. and leaue our wicked customes vnlesse wee doe also satisfie God for such thinges as wee haue already committed c. S. Maximus anno 420. saith he is not reprehended homil in diâ— cinerum that hath heretofore by an erroneous hart and slipperie course of life fallen from the right way vnto saluation and doth now againe endeuour to be reconciled vnto God by sorrourfull satisfaction of penance S. Greg. anno 601. saith lib. 6. in 1. Reg. explicans cap. 15. sinnes ought not only to be confessed but also blotted out by the austoritie of penaunce Ibid. indeed sins that are corrigible are
haue scripture for me and they haue only their owne authoritie Againe lib. ad Ducem Georgium since the Apostles tymes saith he no Doctour or wryter hath so excellentlie and clearlie confirmed instructed and conforted the consciences of the secular states as I haue done by the singuler grace of God this certeynlie I know that neither Austine nor Ambrose who are yet in this manner the best are equall to me herein Aduersus â—also nomiâ—atum Ecclesiasticum statutum Againe I would you should know saith he that hereafter I will vouchsaue you this honour no more as that either you or the Angels themselues from heauen should iudge of my doctrine c. neither will I haue my doctrine iudged by any no not by the Angels because for as much as I am certeyn of it I will iudge by it both you and the Angels Aduer Caro lostadianos lib. 7. Acher his Scholler blusheth not to say I doubt not saith he but that if Austine were now liuing he would not be ashamed to professe himself Martine Luthers Scholler in praefat in libelluÌ„ Ger de Diaboli tyrannide Andraeas Musculus saith since the Apostles tymes there liued not in the world agreater theÌ„ Luther And it may welbe said saith he that God hath powred out all his giftes vpon this only man and that there is as great difference betweene the auncieÌ„t Doctors and Luther as betweene the light of the sunne and the moone neither is it to be doubted saith he but that the auncient Fathers euen those that were chief and best among them as Hilary and Austine if they had liued and taught in the same tyme with Luther they would without blushing haue carried as his ministers the lanthorne before him The examples that might be further giuen of this kind are almost infinite in so much as sundry Caluinists blushing there at in Luthers behalfe haue not for borne to taxe him with excessiue pryde as a lib. Germanico contra Hosium de coena Domini p. 82. Conradus Reis saith of him God saith he hath for the sin of pride where with Luther extolled himself as many of his writings shew taken from him his true spirit c. in place thereof hath giuen him an angry proud and lying spirit The deuines of Tigurt say b in confess Germanica prinred Tiguri 1544. in octauo Luther boasteth himself to be the Apostle and Prophet of the Germans that he learned of none and of whome all others haue learned no man hath knowne any thinge but all haue learned of Luther no man hath done any thing Luther hath done all c. c in Praefat. in libro contra Regem Angl. extant To conclude with Luthers ciuilitie to wardes king HeÌ„ry the eight he calleth him an enuious madd foole babling with much spittle in his mouth more furious then madnes it self more doltish then folly it self indued with an impudent and whorish face In tom 2. wittemberg fol. 333. 334. 335. c. without any one veyne of princely bloud in his body a lying sophist a damnable rotten worme a basiliste and progenie of an adder a lying scurrill couered with the title of a kinge a clownish witt a doltish head most wicked foolish and impudent Henry fol. 338 fol. 240. 333. c. he doth not only lye lyke a most vayne scurie but surpasseth a most wicked knaue thou lyest in thy throat most foolish and sacrilegious king These are his very wordes with much more which modesty will not repeat Caluin Iohn Caluin doth feare neither the name of councells Bishops or Pastours lib. 4 instit c. 6 11 12. lib. 3. cap. 5. 11. 20. Also saith he when they obiect to me this hath beene receaued thirteen huÌ„dred yeares since to wit prayer for the Dead I answere them those Fathers in this thinge wanted both the law of God and good example finally they fell into a horrible errour cap 4. 11. â—2 Also it doth little moue me saith he whatsoeuer doth occurre euery where in the writinges of the Fathers concerning satisfaction It is true I see many of them yea saith he I will speake plainly all most all whose bookes are now extant haue either fayled in this point or els haue spoken to sharply and harsh Also saith he if they be Apostles let them not prattle whatsoeuer pleaseth them lib. 4 cap. 1. 11. 4. but let them teach seriously and truly his commaundements by whome they are sent Againe cap 17. ¶ 15. Thus he proueth his exposition of these wordes This is my body wee saith he as in all the whole scripture besides doe study to know the true sense of this place with no lesse obedience then care neither do wee rashly admit with a preposterous feruor or in consideration what first doth come into our myndes but with earnest meditation wee doe imbrace that sense which the spirit of God doth suggest Zuinglius tom 1. lib. de certitudine claritate verbi Dei fol. 168. Yf thou craue a iudge saith he to determine of the word of God c. euery man may erre vnlesse he be illuminated by the holy ghost but if a man cannot be a certaine iudge vnlesse God illuminate him what doth hinder me that I goe not to this teacher and maister who may illuminate me with the light of his holy spirit But thou wilt say by what signe doest thou shew thy self to be taught of God I know it I say and certainly know it first because whatsoeuer you shall aske and belieue it shal be giueÌ„ you Matth. 21. an other signe also ther is wherby I know my self to be taught by the holy ghost to witt that I perceaue this truth of God to be within me be it spoken saith he without enuy in expositione articuli 44. Again The Catholickes saith he doe affirme the sacrifice of the masse but who shal be iudge I say only quoth he the word of God and thou by and by doest cry out the Fathers the Fathers haue so taught vs but I bring thee neither Fathers nor mothers wherfore I craue the word of God These he Musculus in locis communibus ca. de iustificatione numero 5. a 2. cor cap. 12. v. 11. The Papistes saith he doe obiect the epistle of S. Iames but hee whosoeuer he were although the brother of Christ and Piller amongst the Apostles and as S. Paul saith a great Apostle a boue measure not withstanding saith he he should not preiudice the verity of iustification by faith only Fricius of all the protestantes in Polonia vvithout question the most learned against communion vnder one forme Christ saith he in the last supper ioyned drinke with the meat therfore if the church separate these Modreuius l. 2. de ecclesia c. 2. pag. 411. shee is not to be heard let it be that the church of Hierusalem hath separated these and that S. Iames which certenly