Platina calleth monstra portenta monsters and wonders Platina for their wickednesse were not onely Catholikes but also heads of this Catholike Church And he that married as I said before his owne sister and Ferdinando a king Naples who married his Aunt king Philip of Spaine that married Phil. Comiueus his Neece because they did see these things by the dispensations alowing of holy Popes of Rome were Catholkes and good sonnes of the Catholike Church Now whether of these doctrines concerning this article of our faith I beleeue the holy Catholike Church be the sounder truer let the Christian reader vprightly iudge I doubt not but wisdome Math. 11. shall be iustified of her children And whereas you would make men beleeue that the Church whereof wee are is contained within the narrow boundes of England and that the Lutherans in Germanie the Hugonotes in France and the Gues in Flanders as you tearme them will not ioyne issue with vs in diuers essentiall pointes of Religion you doe to the offending of God and deceiuing of your ignorant reader vtter two notorious vntruths For we as I haue said before confesse our selues to bee members of that holy Catholike Church which hath beene in all ages and is dispersed ouer the world and we haue communion and fellowshippe with all them in all nations that feare God and obey his truth especially in the fundamentall Doctrines of Religion aâ—d saluation But how doe you truely confesse the Church to be Catholike that is vniuersall comprehending all nations in restraining it to the religion and subiection of the Pope of Rome and so consequently to a small part of Europe vnlesse you will now of late adde the West Indians where the Spaniards haue committed moe horrible murthers then they haue made good proselytes And what an improper speech it is that you cal the Church of Rome the Catholik church as if a man shold cal the church of Corinth or Ephesus the Catholike that is the vniuersall Church which if they were holy are but members of the Catholike Church This is therefore that which you vntruly attribute to vs to call England the vniuersall world or Kent the kingdome of England c. But the Church of Rome now committing fornication with stocks and stones is so farre from being the Catholike Church that it is no true member thereof as M. Doctor Raynolds hath learnedly proued Which short Thesis being published in latine about twenty sixe yeares past and in English nineteene yeares yet to the shame of all Papists standeth to this day vnconfuted although it tendeth to the cutting of the throate of their religion and ouerthroweth the maine pillar thereof And that these whom you contemptuously cal Lutherans Hugonotes and Gues do dissent from vs in essentiall points of religion you may easily affirme but shall neuer be able to proue Some indeed in Germany whome you call Lutherans do dissent from vs in one point concerning the Sacrament of Christs body and bloud howbeit you cannot be ignorant but that many Churchs and countries in Germany ioyne with vs in that matter And let the reader reade and examine the confessions of faith set out by the Churches in France and in the low countries and they shall see both how great their agreement in Doctrine is with vs and also what a shamelesse slaunder this is which this authour hath acording to his accustomed maner auouched but not proued And moreouer I will offer this issue to this man who thinketh so highly of him-selfe that whereas he shall proue that there is dissension among vs in one essentiall point of religion and doctrine I will proue that there is in three at the least among them And this much for this article The second article of the communion of Saints you say we many waies denie First by not beleeuing that Christ hath instituted seauen Sacraments wherein the Saints of his Church coÌ„municate But why do not you bring some plaine proofe that our Sauiour Christ iustituted these seauen Sacraments seeing you say that the denying of them is the deniall of this Article of our faith Saint Paul going about to terrifie the Christians of Corinth from going to idolatrous feasts by the example of Gods fearefull iudgements and plagues poured vpon the Israelites for the like sinnes to preuent an obiection which the Christians of Corinth might haue made that the Israelits were not the Children of God so much as they and had not such Sacraments of Baptisme and of Christs supper as they had and therefore God would not deale so hardly with them as hee did with the Israelites to take away I say this obiection he sheweth that they were Gods people as well as the Christians of Corinth were and had the same sacraments in substance that we haue For the Fathers were vnder that cloud and all passed through the sea and were all baptized by Moses in 1. Cor. 10. 1 that cloud and in that sea and did all eate the same spirituall meat and did all drinke the same spirituall drinke for they dranke of the spirituall rocke that followed them and the rocke was Christ Where Saint Paul making mention of the Sacraments which are tokens of Gods grace and markes of his people nameth but these two Baptisme and Christs supper Saint Augustine also writing of the Sacraments whereby Christ hath tied his people together maketh mention but of the same two in these words Primum itaque tenere volo quod est huius disputationis caput dominuÌ„ nostrum Iesum Christum sicut ipse in Euangelio loquitur Leui August ad Ianuar Epist 108. iugo suo nos subdidisse sarcinae leuâ— vnde sacramentis numero paucissimis obseruatione facillimis significatione praestantissimis societatem noui populi colligauit sicut est baptismus Trinitatis nomine consecratus communicatio corporis sanguâ—â—is ipsius si quid aliud in scripturis canonicis commeÌ„datur c. 1. First therfore I would haue thee hold that which is the head of this disputation that our Lord Iesus Christ hath as hee speaketh in the Gospell put vs vnder his easie yoke light burthen wherevpon he hath bound togither the society and communion of his people by Sacraments in number fewest in obseruation easiest in signification most excellent as is baptisme consecrated in the name of the Trinity the communion of his body bloud if there be any thing els commended in the canonicall scriptures The like he writeth in his 3. booke de doctor Christiana cap. 9. by the which it appeareth that he thought these two Sacraments to be sufficient for faithfull Christians to communicate in And if he had acknowledged any mo it is maruel yâ— writing of purpose of theÌ„ he did not name them yet S. Augustine did not deny this article of the coÌ„munion of Saints Bessarion a Cardinall of Rome a learned man dissenteth Bessar de Sacram Eucharistia froÌ„ you saith Haec duo
vnitate ecclesie Adulterari non potest sponsa Christi incorrupta est puaica vnam domum nouit vnius cubiculi sanctitatem casto pudore custodit Haec nos Deo seruat haec filios regno quos generauit assignat The spouse cannot bee defiled shee is vncorrupt and chast shee knoweth one house and keepeth with chast shamefastnesse the holinesse of one chamber she keepeth vs to God she assigneth the children whome shee hath borne vnto this kingdome Saint Hierome saith Ipsa Hieron in Iob cap. 28. ecclesiae quae est Sanctorum omnium congregatio pro aeterna sibi in Domino stabilitate columna fundamentum dicitur veritatis The Church which is the congregation of all Saints by reason of her eternall stedfastnes in God is called Chrysost in Ps Hom. 114. the pillar and ground of truth Chrysostome saith Ecclesia est tabernaculum à Deo fixum non ab homine ab vno lcco in alium fugit sed non à pietate ad impietatem fugit The Church is the tabernacle which God hath pight and not man shee flieth from one place to another but she neuer flieth from Ambros in Ephes cap. 1 Godlines to impietie and wickednes Ambrose Apostolus omnem ecclesiam dicens summatim totum comprehendit quod in coelo est in terra The Apostle meaning all the Church briefly comprehendeth the whole which is both in heauen Bern. in Cant. serm 78. Clem Alexand. Strom. lib. 7. pag. 35. Bedain Cant. 6. and in earth Ternaâ—d saith Electi Dei sunt ecclesia Dei The elect of God be the Church of GOD. So saith Clemens Alexandrinus Non nunc locum sed electorum congregationem appello ecclesiam I call not now the place the Church but the congregation of the elect So saith Beda vna est columba perfecta mea vna est inquit catholica elâ—ctorum omnium multitudo peromnia et mundi Loca et tempora seculorum deo patri subiecta 1. my perfect doue is one hee saith that there is one Catholike multitude of all the elect by all both places of the world and ages of times subiect to God the father Yea Friar Lyra saith Lyra in Mat. 16. Ex quo patet quod ecclesia non consistat in hominibus ratione potestatis vell dignitatis ecclesiasticae vel secularis quia multi principaes summi pontifices alii inferiores inuenti sunt apostatasse à fide propter quod ecclesia consistit in illis personis in quibus est notitia vera et confessio fidei et veritatis Whereby it appeareth that the Church consisteth not in men in respect of their ecclesiasticall or secular power or dignitie for many Princes and Popes and others of lower Popes Apostates degree haue bene found to haue bene Apostates and to haue fallen away from the faith Wherefore the Church consisteth in those persons in whome is true knowledge and the confession of faith and truth So saith the Fryar Alphonsus de castro Ecclesia ex omnibus fidelibus constat Aduers Hares lib. 1. cap. 5. fol. 11. non solum presentibus verumetiam preteritis et in posterum futuris 1. The Church consisteth of al the faithful not onely them that bee now present but also heretofore haue bene and hereafter shall be This is that holy Catholike Church which wee in the Creed confesse and beleeue euen the whole number of them whom God hath elected and chosen to eternall life whom God hath had in all ages and of all nations Of which Church euery true and faithfull man and woman must beleeue him-selfe to bee a true and liuely member whereof hee may bee assured if hee finde and feele that GOD hath lightened his minde with the knowledge of his truth hath wrought in his heart an vnfained faith to trust in his mercies and to beleeue that his sinnes be forgiuen him for Christes names sake and that God hath sanctified his soule and body to hate sinne and to haue a care and conscience to serue him in true holines righteousnes all the eaies of his life This being our confession and bâ— liefe with what conscience truth can this man say that the Church which the Protestants beleeue hath been interrupted al the ages betwixt the Apostles and Luther and in very deed was neuer seene before Luthers daies or that we imagine the same to bee comprehended within the narrow bounds of England I can say no more but that a false witnes shall Prouerbe 19. 5. not be vnpunished and he that speaketh lyes shall not escape But now lette vs see what this man and his fellowes hold beleeue and call the Catholike Church forsooth the companie of all them that receiue and professe the religion and doctrine of the Church of Rome submit themselues to be ruled and gouerned by the Bishop Pope of Rome They that do not this be Heretikes Schismatikes out of Noahs Arke and out of the Catholike Church And herevpon it followeth that the Christians in Graecia Muscouia Armenia Ethiopia c. where Christianitie hath continued vnto this day and among whom no doubt but some haue been of Gods elect and chosen people yet bee they no Catholikes nor of the Catholike Church nor in the state of saluation and why because they neither haue been nor be subiect to the Pope of Rome For so it is with many words sollemnely defined determined by that holy Pope Bonniface the 8. Subesse Roman opontifici omni humanae creaeturae Extra de maior obedien unaÌ„ sanctam declaramus dicimus definimus pronuntiamus omnino esse de necessitate salutis that is We declare say define and pronounce that it is altogither of necessitie of saluation to be subiect to the Pope of Rome Where the Glosse helpeth out the matter with these wordes Quicquid saluatur est sub Gloss ibidem summo ponitfice Whatsoeuer is saued is vnder the Pope And on the other side All they that professe the religion of Rome and submit them-selues to the Bishop thereof bee Catholikes and of the Catholike Church how prophane wicked or vngodly soeuer they be Pope Iohn the 8. the whore Iohn the 12. or as some reckon him the 13. who was an adulterer and of two Cardinals did cut out the tongue of the one the hand of the other and at dice-play would call vppon the Diuell and made the Pallace of Laterane a stewes of strumpets as Luithprand lib. 6. cap. 7. Luithprandus Ticinensis writeth Syluester the second a coniurer who gaue himselfe to the Diuell to be made Pope Gregorie the 7. a coniurer and monster Bonniface the 7. Platina in Syluest 2. who robbed Saint Peters Church and put out the eyes of Iohn a Cardinal Bonniface the 8. who entred into his Popedome like a foxe raigned like a wolfe and died like a dog Jdem Alexander the sixt Iulius the second and al they whome
sola sacrameÌ„ta in EuaÌ„gelio manifestè tradita legimus i We read that these only 2. sacraments are plainely deliuered to vs in the Gospell yet did hee not deny this article of faith Your owne doctor Alexander de Hales flatly affirmeth yâ— neither Christ nor his Apostles did Alexand. de Halis par quest â—4 men 1. institute ordain the Sacrament of Confirmation but yâ— it was afterward ordained in the councel called Meldense yet he denied not this article And therfore you ouershot your self in saying that they which beleeue not yâ— Chtist did institue 7. sacraments deny this article of faith The coÌ„munion of Saints But to proceed with you concerning the true reall presence of Christ in the Eucharist we deny the same not to the faith of the godly worthy receiuer but to the mouth teeth of the carnal eater We beleeue say that Christs body bloud in as much as they were offred vpon the crosse for our redeÌ„ption are the spiritual food of our soules without which wee can neither liue vnto God heare nor liue with God hereafter and that the same is offred to vs partly in the promises of the Gospel partly in the sacrameÌ„ts of Baptisme Christs supper is in both appreheÌ„ded of vs by faith without which neither the word nor Sacraments can profit vs. But here I must put you in mind that you corruptly alleage a place of S. Paul 1. Cor. 10. 17. foisting in this word Body for Bread S. Paules words be thus we that are many are one bread and one body because we are partakers of one bread This shifting of the words of the holy Ghost is too vsual with your companions Bounderius a Louaine Frier alleaging Compend concept titul 21. act the words of Saint Paul in the next chapter verse 27. Quicunque manducauerit panem hunc c. Hee that eateth this bread c. putteth out the word panem and foisteth in the word carnem flesh alleaging it thus Qui manducat carnem bibet calicem Domini indigne c. He that eateth the flesh drinketh the cup of the Lord vnworthily c. D. Harding in his confutation of the Apology intreating Confut. Apolo cap. 16. diuis 1 of Purgatory alleaging the words of S. Paul 2. Cor. 7. 1. to proue satisfaction for sinnes by that fained fire putteth out Sanctification and in place thereof putteth Satisfâ—tation alleaging it thus making perfect satisfaction in the feare of God Cardinall Hosius changeth the words of Saint Paul alleaging them thus Neque ferre possunt vt per verbum Deisigno Consâ— Petri 10 cap. 13. crucis vlla creatura sanctificetur They cannot abide that any creature should bee sanctified by the word of God and signe of the crosse Hee putteth out prayer and putteth in the signe of the Crosse as a more holy thing The foresaid Bunderius doth most shamefully alleage a Ibid titul 3. 0. arti 5. place of the Apostlein this sort Nam si cinis vâ—tâ—lae conspersas populum sanctificauit atque mundauit quantò magis aqua sale conspersa diuinis precibus sacrata poulum sanctificat atque mundat If the ashes of an heifer sprinkled haue sanctified and cleansed the people how much more shall water sprinkled with salt being hallowed with diuine prayers sanctifie and cleanse the people c. The words of the Apostle bee these If the bloud of bulles and goats and Heb. 9. 13. the ashes of an heifer sprinkling them that are vncleane sanctifieth as touching the purifying of the flesh how much more shall the bloud of Christ which through the eternal spirit offered himselfe without fault to God purge your conscience from dead workes to serue the liuing God Is not this horrible handling of Gods word and blasphemous attributing that to their salt water which is proper and peculiar to the bloud of Christ I could shew in like manner how they haue clipped the coine of Gods word in leauing out words of purpose which serue not their turne but I will omit them only this I say yâ— if they which counterfet clip the kings coine deserue haÌ„ging what do they deserue yâ— counterfeit clip the word of the eternall God king of all kings but corrupt doctrine caÌ„not be maintained without corruptioÌ„ of Gods word But to returne to S. Pauls place he there disswadeth the Christians of Corinth from going to Idolatours feasts by a reason taken from the supper of our Sauiour Christ shewing that as the faithfull by eating that bread which there is broken and drinking that Cup are made partakers of Christ Iesus so they that did eate those feasts ordained to the honoring of Idols were partakers of Idolatrie there committed or rather of the Diuell that was there serued And as the faithfull by being partakers of that bread haue communion togither and bee made one body to wit the mysticall body of Christ so they that receiue those Idol bankets haue communion together and shew themselues to be of one bodie videl of the Diuil Now as there needed no transubstantiation of the one no more there doth for the other Also this bread which Saint Paul calleth the coÌ„munion of the body of Christ is broken yet I trust they wil not say that Christs body is broken although Pope Nicholas De consecra distinct 2. Eâ—o Berenga caused that excellent man Berengarius so to confesse But of the grosse and absurd doctrine of transubstantiation I will speake no more at this present You say moreouer that wee deny the communion of the Chuch militant and triumphant by exclaming against inuocation of Saintes by which holie exercise those blessed Saints in Heauen and wee in earth communicate wee by praier glorifying them and they by meditation I thinke it should bee mediation obtayning our requests Herevnto I answere first that this inuocation of Saints is vnlawfull and cannot bee prooued by the holie Scriptures And this offer I do make you that if you can bring one plaine place out of all the holy scriptures wherein it was euer commaunded or of any faithfull man or woman vsed I will yeeld vnto you not onely in this but also in matters of Religion You quote in your margent Genes 48. 16. and Apoca. 1. 4. which make asmuch for proouing inuocation of Saintes as Tityre tu patule doth The words of the place of Genesis be these The Angell which hath deliuered mee from all euill blesse the children and let my name bee called or named vpon them and the name of my fathers Abraham Isaac that they may grow as fish into a multitude in the midst of the earth Out of this place the Papists take two arguments to proue praier to Angels and to Saints The first out of these words The Angell which hath deliuered me c. The other out of those let my name be called vpon them c. But yet let the reader note this that of the Papists some doe finde
43. Math. 27. 46. â—2 death but Christ our Sauiour was in such an Agonie that his sweate was like drops of bloud trickling downe to the ground so that an Angell appeared from heauen comforting him He cryed and said My God my God why hast thou forsaken me Whereby it doth euidently appeare that hee suffred not onely an outward death of the body but did in his soule wrastle with the paines of Hell and beare the burden of GODS wrath due to our sinnes to deliuer vs from the same and to purchase the loue and mercy of God vnto vs. And when the prophet saith of him He hath borne our infirmities and carried our sorrowes Isa 53. 4. 5. 6. he was wounded for our transgressions he was broken for our iniquities the chastisment of our peace was laid vpoÌ„ him and with his stripes we are healed Alwe like sheepe haue gone astray we haue turned euery one to his owne way and the Lord hath laid vpon him the inâ—quity of vs all Did not our Sauiour Christ heere in suffer the punishment which was due to our sinnes Saint Paul saith that Christ hath redeemed vs from the curse of the law being made a curse for vs for Galath 3. 13. it is written Cursed is euery one that hangeth on the tree yet Iesus Christ was neuer accursed of his Father but he bare in his body and soule the curse that was due to our sinnes to deliuer vs from the curse of God aind to purchase to vs the blessing of God But these men who other-wayes are so full of curious distinctions doe herein erre because they doe not with Saint Augustine put a difference betweene that which appertained to Christs owne person Augustin psal 21 c. and that which hee suffered in the person and place of vs the which if this writer or rather slaunderer had don hee might haue abstained from these his blasphemous collections of his owne and not our assertions As if Christ had despaired of his Saluation or GOD had hated him c. Where-unto I answere that Christ was farre from such despaire which properly is a sinne in the reprobate and not a punishment of Gods iustice And we hould that our Sauiour Christ suffered in our person and for vs those torments which are righteous punishments of GODS iustice against sinne and not such as properly bee sinnes in the deuils and in wicked and reprobate men as are despaire and hatred of God And therefore we confesse with our mouthes and beleeue with our hearts that Christ was neuer hated of his Father but alwaies the deerely beloued Sonne of God in whome he was alwayes well pleased But hee hated sinne the which as man had committed so in mans nature Gods iustice was to be satisfied The which for that corrupt and sinfull man was not able to performe the Sonne of God as I said became our surety tooke vpon him our nature and in the same hath suffered vpon the crosse the punishment of Gods anger due to our sinnes and thereby hath satisfied Gods iustice pacified his anger and purchased his loue and mercy to all those that truly beleeue in him And so Christ was tormented with anguish of minde nor for his sinnes as you falsely gather but for out sinnes which hee bare in his body and soule vpon the crosse and God was not enemy to God but enemy to our sinnes which were imputed to Christ that his satisfaction and righteousnes might bee imputed vnto vs To conclude we beleeue that Christ suffered vpon the crosse those punishments of sinne which proceede from Gods iustice and be no sinnes which in some sense may be called the paines of hell the which as Christ by his Deitie ouercame and it was impossible for him to be held and ouercome of them so the diuell and the reprobate shall eternally indure them And this is no disperate doctrine but a most comfortable doctrine to assure vs that in Christ Gods iustice is satisfied our sinnes are discharged hell is conquered and wee from it be deliuered So that we may with the Apostle say O death where is thy sting O 1. Cor. 15. 35. hell where is thy victory The Pamphlet The Protestantes haue no meane to determine controuersies and abolish heresies 5. Article AS the Protestants neither know what they beleeue nor why they beleeue so haue they no meanes in their Church to settle them in vnity of beleefe nor to dâ—termine controuersies nor to abolish heresies as hath the Catholike Church for our Sauiour Christ by his diuine prouidence did foresee that heresies were to arise in his Church as his Apostle S. Paul doth warne vs the which as plagues were to infect his flocke and therefore hee not onely fore-warned vs of them but also gaue vs meanes how to preuent and extinguish them He willed vs to heare his Church if we would not be accounted as Ethnicks and Publicanes He ordained Pastors and Doctors lest we should bee carried away with euery blast of vaine doctrine He promised to the Church the assistance of the holy Ghost in such sort as they which would not heare her would not heare him The Catholikes therefore beleeuing certainly that the Church cannot erre that the general Councells cannot deliuer false doctrine that the Pastors and ancient Fathers with ioynt consent cannot teach vntruths when heresies spring vp presently with the voyce of the Church plucke them vp euen by the rootes and so euer hath practiâ—ed and after this manner hath ouerthrowne al encounters false opinions and errors which the diuel by his ministers euer planted or established in the world and so they haue bene freed from all braules and quarrels in matters of religion But the Protestants admitting the sole Scripture as vmpire and Iudge in matters of controuersies allowing no infallible interpreter thereof but remitting all to euery mans priuat spririt singular expositioÌ„ cannot possibly without error wind themselues out of the laborynth of so many controuersies wherewith they are now inueagled and intricated And the irreconciliable iarres betwixt them and the Puritanes in essentiall points of faith giue sufficient testimonie that they wil neuer haue an end or can haue an end holding those grounds of opinion which they obstinately defend And albeit they goe about to bleare the peoples braines with I know not what vnitie and conformity in matters of faith and in the substance of religion and that their disagreement onely consisteth in points of ceremonies and trifles of small importance yet in very deed they differ in sundry essentiall pointes of religion and although this shift will perhaps serue to cast a mist ouer the confused conceits of silly fooles yet no wise man will euer bleeue them I pray you tell me is not the Kinges supremacy a matter of faith and a cheefe point of religion and doe not all sound Puritanes in the world denie it and defie it Aske Caluin the Puritanicall Patriarke what he thought of King Henry the
in Math cap. 3. can fullfill the law of GOD yea can doe superarrogant workes I should say workes of Supererogation aboue them that the law requireth Ergo the Papists bee proud Hypocrites and Phraisees The Pamphlet The most poynts wherein the Protestants dissent from the Catholikes tend to loosenes of life and carnall liberty 4. Article THis article may bee proued by a generall induction in all such matters as now the Protestants call in question First say that a man hath not free will to doe good but all goodnesse proceedeth so from grace that it lyeth not in his power neither to haue it nor resist it but of necessitie it must haue effect To what other end tendeth this senceles doctrine and fatall fancie but to make men negligent in disposing and preparing their soules to receiue Gods grace and rouse it vp and put it in execution after they haue it making man not much vnlike a sicke asse who neither can dispose nor prepare himselfe to seeke for his medicine but of necessitie must expect till his maister thrusteth it into his throate neither after hee hath drunke it can cause it cure his disease but carelesly letteth it worke as it will Secondly they defend that men be iustified by faith alone the which Solifidian position ouerthroweth flatly true repeâ—tance sorrow for sins mortification of passions al other virtues which tend to perfect reconciliation of the soule with God causing men onely to procure a certaine false fantastical apprehension of Christs death passioÌ„ the which faith although they erroniously auerre cannot be seuered from charity vertues good works yet both experience teacheth that it may for also few or none haue faith because few or none of them haue these works and the Scriptures plainely proue that all faith yea and the most noble faith which hath force to remoue Mountaines may be without charitie Thirdly they assure vs that faith once had can neuer be lost the which vain security openeth the gap to al libertine sensuâ—lity for if a man bee certain that he hath true faith if it bee impossible he should lose it if he be secured that by it alone he shal be saued why may he not wallow in al licentious pleasures in this life neuer doubt of glory in the other could euer Epicurus haue fouÌ„d a better ground to plant his Epicurisme could euer Heliogabalus haue better patronised his seÌ„suality could Bacchus or Venus euer haue forged better reasons to enlarge their dominion Fourthly they say a man cannot keep all the commaundements for what other cause I pray you but thereby to make men negligent in keeping of them to pretend an excuse of impossibilite whensoeuer they transgresse them Fiftly why deny they the Sacrament of penance but to make men careles how they liue and neuer regard the auoiding of sinnes as though they were neuer to render an account of theÌ„ to hinder that shame blushing which men conceiue in discouering their sins the which are most excellent meanes to deter them from sinning another time to shuffle vp restitution satisfaction of iniuries committed against our neighbours to draw men from remorse of conscience by burying their sins in eternal obliuion the sores whereof confession rubbeth causeth remembrance Sixtly why exclude they the true real body of Christ from the blessed Sacrament of the altar but for that they perceiue how by the presence thereof they were deterred from sinne and wickednes for they knew well that sinfull liâ—es consorted not with those sacred misteries and therefore they rather resolued to banish Christ from the Sacrament then sinnes from their soules Finally for what other cause haue they coined a new negatiue religion wholy standing vpon negation of sacraments ceremonies rites lawes customes other principal points of the catholike Church but for fasting to bring in feastâ—g for praying playing for deuotion â—issolutioÌ„ for religious fâ—are of God vain securitie for zeale and mortification a nuâ—ber of vaine verbal sermons and to conclude for a positiue working a flat deniall almost of all points of faith and religion Answere COncerning this article I will first answere these cauils which this cauiller obiecteth to the slaundering of our doctrine as tending to loosenesse of life and carnall libertie Secondly I will shew to what loosenesse and wickednesse of life the doctrine of the Church of Rome tendeth and what fruits or rather weeds of wickednes it hath brought forth euen in Popes their clergie and namely in Rome that holy Citie where that holy Father resideth and wherevpon he especially breatheth and blesseth He beginneth with free will wherein he neither setteth downe truly our doctrine nor the state of the controuersie which is a vsuall custome with his companions to peruert and alter the state of the question as Doctor Whitakers sheweth yâ— Bellarmine vseth to do I wil Epist dedica in contr 1. therefore lay downe our doctrine truly as we teach concerning this matter wee beleeue that although in worldly matters concerning this life man haue wit reason and vnderstanding to know and will for the choise of good and euill iust and vniust yet in spirituall matters pertayning to eternall life and the worship of God wee beleeue that mans reason is so darkened wil be so corrupted that he can neither truly know loue nor couet much lesse do performe those things which bee agreeable to Gods will and acceptable vnto his Maiestie vntill God in his elect and chosen people doe by his holy spirit regenerate them by lightning their blinde reason and forming their wicked wils This we proue by these places of Scripture here following The Lord saw that the wickednes Genes 6. 5. of man was so great vpon the earth al the imaginations of the thoughts of his hart were euil continually And that the Ibid. cap. 8. 21. Math. 16. 17. imagination of mans heart is euill from his youth Flesh and bloud hath not reueiled it vnto thee but my Father which is in John 1. 5. Verse 1â— Iohn 3. 3. heauen That light shined iâ— the darkenes and the darkenes comprehended it not Which are borne not of bloud nor of the will of the flesh but of God Except a man be borne againe he cannot see the kingdom of God That which is born of the flesh 13 is flesh that which is borne of the spirit is spirit A man can 27 receiue nothing except it be giuen him from heauen No man Chap. 6. 44. 65 can come to me except the Father which hath sent me draw him Therefore I said vnto you that no man can coâ—e vnto me except it be giuen vnto him of my Father without mee ye can do nothing The wisdome of the flesh iâ— death The wisedome Cap. 15. 5. Rom. 8. 6. 1. Cer. â— 14 of the flesh is enmitie against God The natural man perceiueth not the things of the spirit of God for they are foolishnes to him
of it did earnestly desire to haue it I haue now passed it as at the first I did write it without addition or alteration This I confesse that thou good Reader mayst reade these things namely those of Aerius Vigilantius c. obiected to vs more learnedly and largely answered by others especially by that reuerend and learned man M. D. Abbot in his learned answere to D. Bishops Epistle Notwithstanding if this my simple labour herein bestowed may serue in some measure to the confirmation of the truth and confutation of errour to the instruction and edification of the faithfull that reade and receiue it and if not to reclaime the seduced yet to be a testimonie and witnesse against them that will be more ready to reiect it then to reade and examine it I know that God shall thereby be glorified and his Church profited the which is the onely thing I seeke and desire Aprill 22. 1608. Thine in Iesus Christ ED. BRILKLEY I receiued of a good Christian Gentlewoman the 14. of Iune 1592. a paper containing three questions with other things hereafter following the title of which writing was set downe in these words Three questions moued to M. Goodman a Preacher in Westchester by a Catholique Gentlewoman to the which hee could giue no answere THis title seemeth partly to containe an vntruth and partly to shew a proud and arrogant spirit Whether this be not an vntruth or in plaine words a Lye that M. Goodman so auncient and learned a man who aboue fortie yeares past was publique professour and reader of Diuinitie in the Vniuersitie of Oxford and since hath beene a continuall and painfull Preacher could not answere these friuolous and fond questions let the indifferent Reader iudge And whether this proceedeth not of a proud spirit that this Catholike gentlewoman as she is termed should propound such pithie and profound questions that M. Goodman could not answere them let the reader vprightly consider But this is the manner of all these counterfait Catholiques to despiseâ—â— as vnlearned and to thinke highly of themselues and then fauourers But let such take heede that the saying of the Prophet take not holde on them Woe be to them which are voise in their Esay 5. 21. owne eyes and prudent in their owne sight I would with Salomon exhort this Gentlewoman not to be vvise in her Prou. 3. 7. owne eyes but to feare God and to depart from euills and rather humbly to submit her selfe to learne of M. Goodman then proudly to think that she is able to propound such questions in Diuinitie as he is not able to answere Now whereas this Gentlewoman is called a Catholique a title which the enemies of Gods truth whom for distinction sake wee call Papists doe falsly arrogate to themselues and vainely bragge of let vs a little consider how truly or falsly they take this title vpon them That godly father S. Chrysostome hath a good saying Satis sufficere credimus Homil. de Adam Euae quicquid secùndum praedictat regulas Apostolica scripta nos docuerunt vt prorsus non opinemur Catholicum quod apparuerit praefixis sentent ijs contrarium i. Wee beleeue to be sufficient whatsoeuer the vvritings of the Apostles haue taught vs according to the aforesaid rules so that vvee doe not at all thinke that to be Catholique vvhich shall appeare to be contrarie to the foresaid sentences Chrysostome here sheweth vs that the Apostles writings doe sufficiently teach vs Gods truth and that that is not to be called or counted Catholique which doth appeare to be contrarie to those Apostolicall writings Now if wee can plamely prooue that sundry points of doctrine which these Catholiques doe Falsly so called hold be contrarie to the writings of the Apostles as their 1. Cor 14. Rom. 10 14. 1. Tim. 2. 5. prayers in a strange vnknowne tongue their prayers to Saints their making of other Mediators Intercessours besides Iesus Christ their mangling of Christs holy supper in taking away the cup from Gods people their offering of Iesus Christ for a propitiatorie sacrifice for the sinnes of the quicke and the dead their Images their Pilgrimages their Popes supremacie sundry such others then neither is their doctrine Catholique nor they true Catholiques Vincentius Lyrinensis an Author greatly esteemed of these men and not misliked of mee writeth thus In ipsa etiam Catholica Ecclesia magnopere curandum Vincen. Lyrinen aduersus prosu omn. Haeresion Nouati est vt id teneamus quod vbique quod semper quod ad omnibus creditum est hoc est etenâ—m verè proprteque Catholicum quod ipsa vis nominis ratioque declarat i. Also in the Catholique Church it selfe vvee ought to be carefull that vvee holde that vvhith hath beene beleeued in all places in all times and of all persons for that is truly and properly Catholique vvhich the force and reason of the name doth declare Now if these called Catholiques can proue that their Romish doctrine hath euery where in all ages of all persons been beleeued then we will grant it to be Catholike and them to be Catholiques But this they shall neuer be able to doe for as it is most certaine that the primitiue Church neuer taught nor beleeued the doctrine now taught in the Romish Church so the Greeke Church the Muscouites the Christians in Aethiopia Aâ—menia and other countries where Christianitie hath continued haue neither submitted themselues to the Church of Rome nor haue beleeued and accepted all the doctrine therein professed In the Councell called Agathense it was thus decreed Concil Agathen Canon 18. distinct 2 cap. Secula and is also recorded in the Popes decrees Seculares qui in narali Domini Pasche Peutecoste non communicauerint Catholici non credantur nec inter Catholicos habeantur i. Those secular on vvorldly men vvhich communicate not al the feast of the Natiuitie of Christ at Easter and Whitsontide let them not be beleeued to be Catholiques nor counted to be among Catholiques By the which this Gentlewoman and many other her fauourers will be prooued to be no Catholiques But to conclude this point those which beleeue and obey the true doctrine of almightie God contained in the holy canonicall Scriptures be true and sincere Catholiques and those which maintaine false and damnable doctrine not agreeable to the same bee indeede Heritiques And whether they or wee doe holde the saide true doctrine of God let euery one that hath care of his owne saluation carefully seeke and wisely in the feare of God consider and let them not be caried away with naked names and bare titles wherewith the enemies of Gods truth haue in all ages seduced the simple There were in the time of our Sauiour Christ a sect and sort of men which held that there was no resurrection Act. 23. 8. of the dead neither Angell nor spirit and yet these Monsters had got them a glorious title and
God the enemie of God Answer IN this fourth article the Sylogisme promised is not performed but in steed thereof here is an accusation that we know not what we beleeeue nor why we beleeue Your proofe before I haue examined and what we beleeue I haue declared whereof the rule is not our owne fancie as you say shew not as the rule of your faith and life is the Popes folly as hath been in part shewed You say we haue no rule whereby to know what is the matter of faith We haue the word of God contained in the canonicall Scriptures of the old and new Testament and is that no rule I pray you what doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie but a rule and why be Thom. Aquinas in 1. Tim. 6. the scriptures called canonical but because they be the rule of our faith life Thomas Aquinas saith Doctrina enâ—m Apostolorum Prophetarum dicitur canonica quia est regula intellectus nostri The Doctrine of the Apostles and Prophets is called canonicall because they be the rule of our vnderstanding Dauid when he said thy word is a light Psal 119 105. vnto my feete and a lanterne vnto my pathes what did hee but make that same the rule direction and guide of his faith and life when Moses said Now therefore hearken O Israell vnto the ordinances and to the lawes which I teach you Deut. 4. 1. to do that yea may liue go in and possesse the land which the Lord God of your Fathers giueth you ye shall put nothing to the word which I command you neither shall take ought therefrom that ye may keepe the commaundements of the Lord your God which I commaund you what did he but make Gods word declared to him and written by him the rule of Iosâ— 1. â— their faith and life When God said to Iosua Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is written therin for then shalt thou make thy way prosperous and then shalt thou haue good successe What did he but make his written word the rule of his faith and whole life When Abraham said to the rich man condemned in Hell They haue Moses and the Prophets let them heare them what Luk. 16. 29. did he but shew that the writings of Moyses the Prophets were the only rule which his brethren should follow to auoyd damnation and consequently to ataine eternall saluation Chrisostom saith Ne igitur multorum opiniones habeamus Chrisost in 2. Col. hom 13. sed res ipsas inquiramus Quomodo autem non asurdum propter pecunias alijs non credere sed ipsas numerare supputare pro rebus autem amplioribus aliorum sententiam sequi simpliciter praesertim cùm habeamus omnium exactissimaÌ„ trutinam gnomonem ac regulam diuinaruÌ„ inquam legum assertionem Ideo obsecro oro vos omnes vt relinquatis quidnam huic vel illi videatur deque hijs à scripturis haec omnia inquirite c. i. Let vs not seeke the opinions of many men but let vs search the things themselues for how is it not absurd not to beleeue men concerning mony but that we wil count it for matters of greater waight to follow simply the minde and opinion of others especially seeing we haue the most exact ballance square rule the doctrine of Gods lawes Therefore I request and beseech you all to leaue and forsake what seemeth good to this or that man of these matters Idem in Genes homil 58. Jdem hom de Adam Heâ—a search ye al these things by the Scriptures The same Chrisostom hath these words Vides in quantan absurditateÌ„ incidunt qui diuinae scripturae canonem sequi nolunt sed suis cogitationibus permittunt omnia i. Thou seest into how great absurdity they doe fall which follow not the rule of the diuine Scriptures but permit all things to their owne fancies and deuises And againe Satis sufficere credimus quicquid secundum preâ—ictas regulas Apostolica scripta nos docuerunt vt prorsus non opinemur catholicum quod apparuerit praefixis Then is not the doctrine of the Church of Rome Catholike sententiis contrarium we beleeue that that is sufficient enough whatsoeuer according to the foresaid rules the writings of the Apostles haue taught vs so that wee doe not at all iudge that to bee Catholike which shall appeare to bee contrary to the foresaid rules Theodoret saith Thedor dialog 3. pag. 268. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. We haue learned from the holy Scripture the rule of doctrines Saint Augustine saith Sancta Scriptura nostrae doctrinae regulam August de bono viduitatis cap. 1. figit â—ne audiamus sapere plusque oportet The holy Scripture doth set a rule to our doctrine that we may not presume to bee wise abue that we ought to be Beda hath anexcelent saying hereof which is recorded in Gratians decrees Beda 8. quest 1. Neâ— sufficere Nobis sacris literis vnica est credendâ— pariter viuendi regula praescripta The onely rule both of faith and also of life is prescribed vnto vs in the holy Scriptures This rule wee haue and will you say this is no rule If you haue a better rule let vs knowe it Whereas in your second cogitations vpon these your forcible reasons you affirme that some say the sphere of their faith is extended soly and wholy to the word of God set downe in holy writ and how-so-euer you pitty our poore ignorance and say that herein wee do no more then all heritiks doe yet wee bee not abashed to professe our selues to bee of this number and desire to haue our faith ranged and restrained within the circumference of this Sphere of the holy Scriptures and herein if our poore ignorance do not deceaue vs wee thinke that we ioyne with S. Paule who being by Tertullus falsely charged with heresie as wee now are answeared in these words But this I confesse vnto thee that after the way which they call herisie so worshippe I the God of my fathers beleeuing Act. 24. 14 all things which are written in the law and Prophets In which words Saint Paule expelleth that acusation of herisie with this argument He that beleeueth all things that are written in the law the Prophets is not to be accompted for an heritike but I beleeue all this written in the law and in the prophets Therefore I am not to bee accounted for an heretike But in the profound knowledge of this writer this was but poore ignorance and a sillie reason For what Heretike saith he beleeueth not so much And so Saint Pauls reason by this mans deepe diuinitie is not worth a rush For Tertullus might haue replied and sayd that notwithstanding his beleeuing all that is written in the Law and Prophetes hee was
were called Sadduces which in the Hebrew tongue doth signifie iust and righteous men Another sect were Pharisies so called as some thinke because they were expounders of the Law as others iudge Tanquam separati i. as separated from the societie of others in effect the same that Monachi that is to say liuers alone yet notwithstanding this glorious title and sundry austere and straite obseruations which in their liues they vsed they were the greatest aduersaries our Sauiour Christ had The Valentinian Epipha herae 31. â—ertul de mongam and Montaniest Heritiques called themselues Spirituales spirituall men and counted others carnall Therefore we are not to be moued with such outward titles which are but sheepes clothings to hide rauening Wolues But Rom. 2. 28. as S. Paul saieth hee is not a Iew which is one outward euen so euery one is not a Catholique that is so outwardly called but hee is a true Catholique that truly in his heart beleeueth and obeieth the heauenly doctrine of almightie God contained in the holy canonicall Scriptures in which the onely rule both of faith and life is Caus 8. Quaest 1. â—ec sufficere prescribed vnto vs as Beda saith the which holy doctrine deliuered and sanctified vnto vs in the holy Scriptures if this Gentlewoman and other of the same sect not obey as most certainely they doe not and as hereafter shall be proued they be no true Catholiques howsoeuer they be so outwardly called and doe vainely bragge of the same to whom may be well applied that saying of the Prophet Heare yee this O house of Iacob which are called by the name of Israel and come out of the waters of Iuda which sweare by the name of the Lord and make mention of the God of Israell but not in truth nor in righteousnesse But now I come to the questions 1. First whether Masse or Communion was brought first to England at the conuersion of our English nation to Christianitie 2. Secondly whether Masse or Communion be more ancient 3. Thirdly whether the CoÌ„munion as it is now practised in England were extant in any nation before the Raigne of King Henry the eight Answere AS touching the administration of the Sacrament of Christs body bloud which is commonly called the Communion because it is a pledge vnto vs of that Communion and fellowship which wee haue both with our Sauiour Christ and also one with another two kinde of things are to be considered First such as be of the substance and essence thereof which are vnchangeable Secondly such things as be Accidentall pertayning to the forme and fashion of the ministration thereof which be variable Of the former sort is the hauing of bread and wine the distribution of the same to them that be present prayer and thankesgiuing in a knowne tongue that all with one mouth and heart may giue thankes to God for his great and infinite mercies towards vs in nor sparing but giuing his owne deare sonne for vs euen his body to be broken vpon the Crosse and his bloud to be shed for our saluation whereof the bread and wine is a Sacrament that is to say a holy signe remembrance and pledge vnto vs yea and a meane and instrument whereby wee are made partakers of Christes body and bloud giuen for vs and of all the benefits of his passion These things be of the substance of the Sacrament and ought alwaies to be vsed and may not be altered Other things there be accidentall as the time and place of ministring the same the habit or tire to be vsed of the Minister the forme of praier and thanksgiuing in respect of the words These and such other be not of the substance of the Sacrament and haue no expresse commandement but be variable and changeable so that all things be done decently and to edification Now to come vnto your questions If you meane by the Communion and Masse the forme of praiers and Liturgie vsed by vs and you I may well say that neither of them both were first brought into England at the conuersion thereof to Christianitie altogether in such forme as now they be vsed for both what diuersities of Liturgies and seruice bookes haue beene and also what additions haue beene put to the same is not vnknowne Gregorie Lib 7. iud 2. Epist 6 3. saith the Apostles did consecrate and minister the Sacrament only with the prayer of our Sauiour Christ There be extant diuers sundrie Liturgies of the which the Papists attribute one to S. Iames another to S. Basil another to S. Chrysostome one differing froÌ„ another And in this small Iland within the time of Popery there were three or foure sorts of Masse bookes one after the manner of Yorke another after Sarum another after Bangor And about thirtie yeares past there was brought in a Romane Missall which abolisheth the rest It appeareth both by Augustine the Monkes questions and Gregorie the first answeres that there were diuers and different orders in diuers Churches Augustines question hath these words Cum vna sit fides sunt Ecclesiarum diuersa consuetudines Beda Ecclesiast hist lib. 1. cap. 28. altera consuetudo missarum in sancta Romana ecclesia utque altera in Galliarum tenetur i. Whereas there is but one faith there be diuers customes of the Churches and there is one custome or order of Masses in the holy Church of Rome and another in the Churches of France So also wee confesse that in the Churches where the truth of Christs Gospell is taught there be sundry Liturgies differing in forme of words and yet agreeing in substance of matter which may well be vsed to the glory of God and comfort of his people So that it forceth not though our Liturgie or forme of prayer vsed at the ministration of Christs holy supper were not brought into this Land at the first conuersion thereof or were neuer vsed before the raigne of King Henrie the eight as long as it cannot be prooued that it containeth any thing vngodly and dissenting from the word of God neither doth it auaile them though they could proue that their Masse as it is now vsed was brought into this Land at the conuersion of it which they cannot doe as long as we can plainely proue that it containeth a false sained sacrifice and hath many wicked prayers and superstitious toyes contrarie to the word of God Well saith Tâ—rtullian Quadâ—unque Tertul. de Virgin vâ—land aduersus veritatem sapit hoc â—rit Hâ—resiâ— ettam vetus consuetudo i. Whaâ—soeuer is against the truâ—th the same is Heresiâ— euen an olde custome But I will shew that some of their olde prayers which they vse in their Masse be wicked and dissenting from the word of God The Priests in the Canon of the Masse after Consecration prayeth in these words Supra quae propitio sereno vultu respicere digneris c. That thou wouldest vouchsafe to looke with a mercifull and fauourable
countenance vpon the said sacrifice and that thou wouldest accept the same as thou vouchsafedst to accept the gifts of thy righteous seruant Abel and sacrifice of our Patriarch Abraham and the holy sacrifice and immaculate hoast which Melchisedech the high Priest offered vnto thee Here the Priest prayeth to God mercifully to look vpon and to accept this sacrifice as hee accepted the sacrifices of Abel Abraham and Melchisedech And what is this sacrifice forsooth say they Iesus Christ himselfe whom they offer for a propitiatorie sacrifice So that by this doctrine the Priest prayeth to God the father mercifully and fauourably to looke vpon and to accept Iesus Christ his sonne S. Paul teacheth vs that Christ sitteth Rom. 8. 34. at the right hand of God and maketh intercession for vs this Popish Canon teacheth vs that the Priest maketh intercession to GOD the father for Iesus Christ And whereas Saint Paul faith that Christ is the onely Mediatour 1. Tim. 2. 5. betweene God and man this Popish Canon maketh the Priest Mediatour betweene God the father and Iesus Christ Is not this good Catholike doctrine the which must needes follow if their doctrine of their Reall offering and sacrificing of Iesus Christ himselfe for a propitiatorie sacrifice be true Moreouer if here by the sacrifice of Melchâ—sedech be meant that which in the 14. of Genesis is mentioned whereby they often endeuour to proue their fained sacrifice then I say the Scripture is falsified for Melchisedech did not offer bread and wine for a sacrifice vnto God but brought them forth to refresh Abraham and his Souldiours returning from the battell In the Canon they haue another prayer Libera nos quaesuâ—us Domine c. Deliuer vs wee beseech thee O Lord from all euils past present and to come and through the intercession of the blessed and glorious and alwaies Virgine Mariâ— the mother of God and of thine Apostles Peter and Paul grant vs mercifully peace in our dayes c. When they shall by the holy Scriptures the onely rule of faith and life as is before said proue that this doctrine of the intercession of the blessed Virgine and other Saints is â—ound and true then we will grant this to be an holy prayer in the meane time we must otherwise iudge of it to be a wicked and blasphemous prayer derogating from the intercession of Iesus Christ of whom Saint Iohn saith If any man sinne wee haue an Aduocate with the father Iesus the iust and 1. Ioh. 2. 2 hee is the reconciliation for our sinnes Where Saint Iohn teacheth vs that hee is the Mediatour and Aduocate to make intercession for vs who is the reconciliation for our sinnes but neither the Virgine Marie nor anie Saint in heauen is the reconciliation for our sinnes therefore no Saints can be our Aduocate and Mediatour to make intercession to God for vs. Other most blasphemous prayers they haue vsed in their Masses as for example Christe Iesu per. Thomae vulnera quaeâ—nos ligant reaxa sâ—elera i. Oh Christ Iesu by the vvounds of Thomas release or vnloose our sinnes vvhich doe binde vs. Againe Opâ— nobis Thoma porrige rege staÌ„tes iâ—centes erige mores actus ac vitam corrige in pacis nos viam dirige Salue Thoma virga iustitiae mundâ— iubar robur ecclesiae plebis amor cleri deliciae salue gregis tutor egregie salua tua gaudâ—nâ—es gloriâ— O Thomas helpe vs gouerne them which stand lift vp them that fall correct our manners actions and life and direct vs in the way of peace All haile Thomas the rod of righteousnes the brightnes of the world the strength of the Church the true loue of the people the delight of the Clergy All haile oh thou worthy preseruer of the flocke saue those that reioice in thy glory Whether these be not most wicked and blasphemous praiers let any that hath any sparke of iudgement iudge What can we more in a manner either aske of God or attribute to our Sauiour Christ then here is attributed and asked of Thomas Becket of whom wee may well doubt whether he be a Saint in heauen or not Yea by the testimony of certaine old chroniclers it may be thought that he is rather a diuell in hell then a sainct in Heauen For both he wickedly disobeied the King which had beene his gratious Lord and aduancer and also most of the Bishops of England then were against him But it is enough that the holy father of Rome hath canonized him and made him a Sainct though God neuer did Then wee may also pray and say Tuper Thomae sanguinem quem pro te impendit fac nos Christe scandere quo Thomas asendit The which that they might not be void both of rime and reason they thus translated and printed in Queene Maries daies By the bloud of Thomas which he for thee did speÌ„d make vs Christ to come whither Thomas did ascend If such praiers as these which tend euen to the denying of our Lord Iesus Christ that hath bought vs were in our communion bookes then I would euen wish them all in a flaming fire with the which I would all the masse bookes Portuisses and popish Primers in EnglaÌ„d were purged Now if these named Catholiques can proue that the praiers vsed by vs at the ministration of Christs supper bee wicked not agreeable to Gods holy word then they say somewhat But if they be sound and godly then it maketh no matter how new they be in respect of the forme of words being olde godly and comfortable in respect of the substance and matter Their owne horae canoâ—icae canonicall houres vsed in their portuises were ordained by Vrbanus the second in the time of William Rufus Moreouer as touching those essentiall and substantiall things of the Sacrament before mentioned I would aske of this Catholique gentlewoman and her fauourers whether they in their consciences doe thinke that the said sacrament was first ministred in a tongue knowne generally of the people or in a strange vnknowne tongue and whether is most ancient the ministring of it vnder both kinds of bread and wine or onely vnder one kinde and whether is elder the distributing of it to all the people present or the sole receiuing of it by the Priest alone the people standing by gazing vpon it and worshipping it I am sure none can affirme the latter but he that is ferreioris et plumbei cordis hath a face of yron and a heart of lead as Lud uicus Vâ—uâ—s himselfe a Papist sometimes said of the Author of The title of the Legend the golden legend And therefore the godly Christian Reader may plainly perceiue that our ministring the Sacrament of Christs body and bloud is more ancient then theirs And if we compare our communion booke with their new Romane Missall now and newly receiued though ours were neuer before the raigne of King Henry the eight yet it is more ancient then theirs which hath
First that the grace of God whereby we are saued is giuen Hier. et Auguâ— aduersus pelag according to our merites Secondly that the law of God might be fulfilled of vs. Thirdly that we haue free-will and sayd that therefore grace was giuen vnto men that what things they might doe by free-will they might the more easily do them by grace I haue heard that there Hier. aduersus Heluidium was an Heritike called Heluidius reproued by an ancient learned father for foolishly thinking that the greeke bookes of the new testament were corrupted which both our Rhemists in their preface of the new testament by them set forth and others also of the same crewe do openly auouch I haue heard of certaine heritikes called Angellici so named for worshiping Angells and of others called Augu de heres cap 39. â—rencus lib 1. cap 35 Epâ—ph heres 79. Collyradiani condemned for worshiping the Virgine Mary And yet they did not call her Queene of heauen Empresse of hell the gate of Paradise their hope c. They did not pray vnto her saying lube deum pecâ—ator bus misereri i. Command God to be mercifull to sinners nor monstrate esse matrem iure matris impera i. Shew thy selfe â—â—nauent in Psâ—lâ—â—rio â—eaâ—â— Viâ—ginis to be a mother rule or command Christ by the authority of a mother but onely they offered a cake in the honour of her Whether these be not now taught and maintained for Catholike doctrines in the Romish church let the indifferent reader vprightly iudge Now to conclude and make an end I would exhort this gentlewoman and all others of her sect and opinion to take heed in the name of God how they resist the truth of God which in his great mercy hee hath reueiled vnto vs and that they doe not wilfully shut their eyes against it nor maintaine false and damnable doctrines which they bee neuer able by the word of God to defend Let them consider the grosse blindnesse and ignorance of former ages when such fables â—egâ—nd Festâ—ual c. and lies were published and preached as they be now ashamed of them and the booke of God was as good as lost the light thereof being kept vnder the bushell of a strange tongue by meanes whereof the people had no instruction nor comfort of it but sate in darkenesse and shadow of death were carried away after creatures and led after dum Idols as the Apostle sayth 1. Corr. 12. 2. Now is the word of God truely translated and sincerely preached the truth of God published and Popish heresies Ioh. 3. 19. effectually confuted and confounded Light is come into the world loue not darkenesse more then light We haue the Heauenly Manna of Gods holy word among vs bee not like the vnthankfull Isralites loathing the same and desiring to eate againe Onyons and Garlike in Aegipt But search diligently the holy scriptures make them the rule of your religion and line to leade your life by Proue all things hold that which is good and abstaine from all appearance of euill The God of all mercie roote 1. Thess 5. 21. out all errors and Herisies and giue free passage to his holy word lighten the eyes of the ignorant strengthen them that be weake treade downe sathan vnder our feete and giue vs grace to bee like minded one towards another according to Iesus Christ that with one minde and one mouth wee may glorifie God euen the Father of our Iesus Christ So be it Amen Amen I receiued aboue two yeares past out of Lankâ—shire this writing here following which I haue haue set downe in the same words forme and orthography as I receiued it and can yet shew it Thus it beginneth with this title Notes of dissention c. D. BVckley in answeare to the 12. articles c. fol. 17. 18. 19. noteth that the Waldenses Albingenses Boemia and many such other c. Were the true church of God were killed for the word of God and haue washed their roabes in the bloud of the Lambe and now haue beauty for asshes the oyle of ioy for mourning c. B. ante o. e. A. ante d. a. A. ante l. i. Vide Coupers Dixionary in these words Boemia Adamitae Albingenses Albanenses Boemia is a Realme called Beame inclosed with the bounds of Germany hauing on the East Hungary on the South Bauier on the West c. They vary from the Catholike faith in sundry opinions and do scorne aâ—l ceremonies In some places there the priuely obserue the sect of the Adamites and Waldenses the act of lechery whereof it is written in the words Adamitae c. 2 Adamitae or Adamiani were heretikes which tooke their beginning of a Piâ—ard who came into the Land of Bohemia And sayd that hee was the sonne of God and named himselfe Adam and hee commanded all men and women to goe naked and that whosoeuer desired to company carnally with any woman should take her by the hand and bring her to him and say that he feruently desired her company and then would Adam saie goe together and increase and multiplie This heresie began the yeare of our Lord 1412. in the time of Sigismundus the Emperour and men suppose that it dureth yet not only in Boemia but in other places also 3. Albingenses were the heretikes which began by Tolouse in Fraâ—ce the yeare of our Lord 120. which held the heresies of the Albanenses touching soule Baptisme God and the generall Resurrection Moreouer that it was not lawfull for the christian men to eate flesh 4. Albanenses were certaine Heretikes in the yeare of our Lord 1120. This sect held sundry heresies one was that the soule of man after his death was put into an other body an other that Baptisme was of no effect The third that there were two Gods one good and an other euill And that of the good proceeded good things and of the euill God euill things the 4. that in heil were none other paines then be in this world the 5. that the generall iudgement is past and that there is none to come the 6. that it is lawful for any man to sweare the 7. that man hath no free-will The 8. that the matter whereof the world was made was not made of God but is co-eternall with God the 9. that there is no originall sinne also that sinne commeth not of free-will but of the diueâ—l the 10. they denied that the body should eftsoones arise at the day of iudgement the 11. they abiected all the olde testament as a vaine thing and of none authoritie An Obiection SEe these seuerall opinions of two of your Doctors Buckley and Couper of the manner of beleefe of doctrine of the aboue named Martirs who Buckley pag. 18. saith haue washed their roabes in the bloud of the Lambe therefore iudge as to your owne selfe shall seeme best Begardy were women impeccabiles that is without sinne Buckley pag. 17 vide acts â—o