without spot or wrincle Ephesians 5. 27 such a Church as shall be enlivened for ever with his Spirit Isaiah 59 21 The Fathers affirm the same Saint Aug Contra Crescon lib 1. ca. 3. Saint Cypr Epist 55. ad Cornel. num 3. Saint Irenaeus lib 3. chap 4. Cum multis aljis We say the Church hath been alwaies visible you deny it we have Scripture for it Mat 5. 14 15 The light of the world a City upon a hill cannot be hid 2 Cor 4 3 Isaiah 22 The Fathers unanimously affirm the same Origen Hom 30 in Math That the Church is full of light even from the East to the West Saint Chrisost Hom 4 in 6 of Isaiah That it is easier for the Sun to be extinguished then the Church to be darkned Saint Aug tract in Joan cals them blind who do not see so great a mountain and St Cypr de Vnitate Ecclaesioe We hold the perpetuall universality of the Church and that the Church of Rome is such a Church you deny it we have Scripture for it Psalm 2. 8. Rom. 1. 8. the Fathers affirm as much Saint Cypr ep 57. writing to Cornelius Pope of Rome saith whilst with you there is one mind and one voice the whole Church is confessed to be the Romane Church Saint Aug. de unitate eccles chap. 4. saith who so communicates not with the whole corps of Christendome certain it is that they are not in the holy Catholike Church Saint Hier in apol ad Ruffin saith that it is all one to say the Roman faith and the Catholick We hold the unity of the Church to be necessary in all points of faith you deny it the severall articles of your Protestant Churches deny it we have Scripture for it Eph. 4. 5. One Lord one faith one Baptisme Acts 4. 35. 1 Cor. 1. 10. The Fathers are of that opinion Saint Aug. cont ep Par li. 3. chap. 5. Saint Cyp. li. de unitate ecclesiae nu 3. Saint Hyl. lib. ad constantium Augustum We hold that every Minister of the Church especially the supreme Minister or head thereof should be in a capacity of fungifying his office in preaching the Gospel administring the Sacraments baptizing marrying and not otherwise this we have Scripture for Heb. No man taketh this honour unto himself but he that is called of God as Aaron was this you deny not only so but you so deny it as that your Church hath maintained and practised it along time for a woman to be head or supreme moderatrix in the Church when you know that according to the word of God in this respect a woman is not only forbid to be the head of the man but to have a tongue in her head 1 Tim. 2. 11 12. 1 Cor. 14. 34. yet so hath this been denied by you that many have been hang'd drawn and quartered for not acknowledging it the Fathers are of our opinion herein Saint Damascen ser 1 Theod hist Ecclesi li 4 chap 28 Saint Ignat Epist ad Philodolph Saint Chyrsost hom 5. de verbis Isaiae We say that Christ gave commission to his Disciples to forgive sins you deny it and say that God only can forgive sinnes we have Scripture for it John 20. 23. Whosesoever sins ye remit they are remitted and whosesoever sinnes ye tetain they are retained and John 20. 21 As my Father hath sent me even so send I you and how was that viz. with so great power as to forgive sinnes Mat 9. 3. 8. where note that Saint Matthew doth not set down how that the people glorified God the Father who had given so great power unto God the Son but that he had given so great power unto men loco citato The Fathers are of our opinion S. Aug tract 49 in Joan Saint Chris de Sacerdotio li. 3. Saint Ambros li 3. de penitentia Saint Cyrill li 12 ca 50 saith It is not absurd to say that they should remit sinnes who have in them the Holy Ghost and Saint Basil li 5 cont Eunom proved the holy Ghost to be God so confuted his heresie because the holy Ghost forgave sins by the Apostles and Saint Irenaeus li 5. cap 13 so Saint Greg Hom 6 Evang We hold that we ought to confesse our sinnes unto our ghostly Father this ye deny saying that ye ought not to confesse your sinnes but unto God alone this we prove out of Scripture Mat 3 5 6. Then went out Jerusalem and all Judea and were baptized of him in Jordan confessing their sinnes this confession was no generall confession but in particular as appears Acts 19 18 19. And many that believed came and confessed and shewed their deeds The Fathers affirm the same Saint Irenaeus li 1. ca â— Tertull li de Paenitentia where he reprehendeth some who for humane shame fastness neglected to go to confession S Ambr sat to hear confession Amb Expaulsino S Clem Ep de fratr Dom Origen li. 3. Chrys li 3. de sacerd Saint Ambr urat in muliere peccatrice saith confesse freely to the Priest the hidden sins of thy soul We hold that men may doe works of supererogation this you deny This wee prove by Scripture Mat. 19. 12. viz. There be Eunuches which have made themselves Funuches for the Kingdome of heaven he that is able to receive it let him receive it this is more then a Commandment as Saint Aug. observes upon the place ser li. de temp for of precepts it is not said keep them who is able but keep them absolutely The Fathers are of this opinion Saint Amb. li. de viduis Orig in c. 15. ad Rom. Euseb 1. demonstrat chap. 8. Saint Chrys hom 8. de act paenit Saint Greg nicen 15. Moral chap. 5. We say we have free will you deny it we prove we have out of Scripture viz. 1 Cor. 17. He that standeth stedfast in his heart having no necessity but hath power over his own will and hath so decreed in his heart that he will keep his virgin doth well Deut. 30. 11. I have set before you life and death blessing and cursing chuse life that thou and thy seed may live and Christ himself said O Jerusalem Jerusalem how often would I have gathered thy children together as a Hen gathers her Chicken yee would not where Christ would and they would not there might have been a willingnesse as well as a willing or else Christ had wept in vain and to thinke that he did so were to make him an imposture The antient Fathers are of our opinion Euseb Caesar de praep li. 1. c. 7. Saint Hilde Trin Saint Aug li. 1. ad Simp q. 4. Saint Ambr in Luc chap 12. Saint Chrys hom 19. in Gen Irenaeus li 4. ca. 72 Saint Cyril li. 4. in Joan in cap 7. c. We hold it possible to keep the Commandments you say it is impossible we have Scripture for it Luk 1 6 And they were both righteous before God walking in all the
penknife of Apoccrypha Ruffinus challengeth him for so doing and tells him of the gap that he hath opened for wild beasts to enter into this field of the Church and tread down all ill corn Jerom gives his reasons because they were not found in the Originall Copie as if the same spirit which gave to those whom it did inspire the diversities of tongues should it self be tied to one language but withall he acknowledgeth this much of those books which he had thus markt in the forehead Canonici sunt ad informandos mores sed non ad confirmandam fidem how poor a Distinction this is and how pernitious a president this was I leave it to Your Majestie to judge for after him Luther takes the like boldness and at once takes away the three Gospels of Mark Luke and John Others take away the epistle to the Hebrews others the epistle of Saint Jude others the second and third epistles of Saint Peter others the epistle of Saint James others the whole book of the Revelation Wherefore to permit what the Church proposes to be questionable by particular men is to bring down the Church the Scriptures and the Heavens upon our heads there was a Church before there was a Scripture which Scripture as to us had not been the Word of God if the Church had not made it so by teaching us to believe it The preaching of the Gospel was before the writing of the Gospell the Divine Truth that dispersed it self over the face of the whole earth before i'ts Divinitie was comprised within the Cannon of the Scripture was like that Primeva Lux which the world received before the light was gathered into the body of the Sun this body so glorious and comfortable is but the same light which was before we cannot make it an other though it be otherwise and therefore though the Church and the Scripture like the light that is concomitant and precedent to the Sun be distinct in tearms yet they are but one the same no man can see the Sun but by it's own light shut your eyes from this light and you cannot behold the body of the Sun Shut your eyes against one and you are blind in both he never had God to be his Father who had not the Church to be his Mother if you admit Sillogismes a priori you will meet with many paralogismes a posteriori cry down the Churches Authoritie pull out the Scriptures efficacie give but the Church the lie now and then and you shall have enough will tell you the Scripture is false here and there they who have set so little by the tradition of the Church have set by halfe the Scriptures and will at last throw all away wherefore in a word as to denie any part of the Scripture were to open a vain so to question any thing which the Church proposes is to teare the seamlesse Coat of Christ and to pierce his body King My Lord I see you are better provided with Arguments then I am with memorie to run through the series of your Discourse satisfie me but in one thing and I shall soone yield to all that you have said and that is concerning this Catholick Church you talke of I know the creed tels us that we must believe it and Christ tells us that we must hear it but neither tell us that that is the Church of Rome Marq. Gratious Sir the creed tells us that it is the Catholick Church and Saint Paul tells us in his epistle to the Romans that their faith was spread abroad through the whole world King That was the Faith which the Romanes then believed which is nothing to the Roman Faith which is now believed Marq. The Romane Faith then and now are the same King I denie that my Lord. Marq. When did they alter their Faith King That requires a librarie neither is it requisite that I tell you the time when if the envious man sowes his tares whilst the husband-man was asleep and afterwards he awakes and sees the tares are they not tares because the hushand-man knowes not when they were sown Marq. And if it please Your Majestie in a thing that is so apparent your similitude holds good but in the differences between us and the protestants are not so without dispute as that it is yet granted by the major part of Christians that they are errours which we believe contrary to Your Tenents and therefore the similitude holds not but I shall humbly intreat Your Majestie to consider the proofes which the learned Cardinal Peroone hath made concerning this particular in his answer to Your Royall Father his Apologie to all Christian Princes where he proves how that all the Tenents which are in controversie now between you and us were practised in the Church of Christ within the first three hundred years wherefore I think it would be no injury to reason to require belief that that which hath been so long continued in the Church and so universaly received and no time can be set down when those Tenents or Ceremonies did arise must needs be Catholick for time and place and Apostolical for institution though we have no warrant from the Scriptures to believe them to be such For the Apostle Saint Paul commanded Timothy to keep fast the things which he had delivered unto him as well by word as by writ Wherefore if we will believe no tradition we may come at last to believe no writings King That was your own fault wherefore I blame your Church for the way to make the Scriptures not believed were to adde unto them new inventions and say they were Scriptures Marq. If the Church of Christ had so mean esteeme then as amongst some she hath now certainly the former books received into her Cannon would have been much prejudiced by the admittance of the latter wherefore if the Church be questionable then all is brought in question King My Lord you have not satisfied me where this Church is and as concerning the Cardinals book I have seen it and have read a part of it but do not remember neither do I believe that he hath prov'd that which you say Marq. It may be the proofes were in that part of the book which Your Majestie did not read and as for my proving the Romane Church to be this Church by which we should be all guided I thus shall do my endeavour That Church whose Doctrine is most Catholick and universall must be the Catholick Church but the Romane Church is such Ergo. King My Lord I denie your Minor the Romane Church is not more universall the Grecian Church is far more spreading and if it were not it were no Argument for the Church of the Mahumetanes is larger then both Marq. First This is no Argument either for an English Man or a Protestant but for a Grecian or Mahumetane not for an English Man because he received his Conversion from Rome and therefore he in Reason should not
of my memory for so good a work and imploring a blessing upon my endeavours To which I made answer My Lord no question but you think it a good work or else you would not implore Gods blessing upon it Whereupon my Lord said Ah! Doctor I would to God you thought so too And waiting upon him into his Chamber he further said unto me Doctor Bayly you know I am obliged not to speak unto you in this nature yet I hope I may say thus much unto you without any breach of promise you may be an Instrument of the greatest good that ever befell this Nation I say no more Good night to you The third day after he gave me this Paper to deliver unto His Majestie which I did The Marquess his Paper to the King IT must be granted by all that there must be alwayes in the world one holy Catholick and Apostolique Church one that it may be uniforme holy that it may be certain Catholick that it may be known and Apostolick that it may succeed this Church must be either the Romane or the Protestant or else some other that is opposite to both It cannot be any Church which is opposite to both because the Church of England did not when she separated from the Romane joyn her self to any not to the Grecian for that houlds as many Doctrines contrary to the Church of England as doth the Romane nor to any else because she agrees with none no reformed Church under the Sun that is or ever was hath the same articles of beliefe as hath the Church of England and from any other Church besides the Romane she never had a being and with any other Church besides the Romane she never had Communion She cannot be that one because she is but one nor Catholick because she agrees not with any nor Apostolick because she hath acknowledged such a fine and recovery that has quite cut off the entaile which would have otherwise descended unto her from the Apostles neither can she be holy because she is none of all the other three Now if these Attributes cannot belong unto the Protestant Religion and do clearly belong unto the Roman then is the Church of Rom the Catholick Church And that it doth I shall prove it by the marks which God Almighty hath given us whereby we should know her And the first is Vniversality All Nations shall flow unto her Esa 2. 2. And the Psalmist The heathen shall be thine inheritance and the uttermost part of the Earth for thy possession Psal 2. 2. And our Saviour Matth. 20. 14. This Gospel of the Kingdome shall be preached in all the world as a witness to all Nations c. Now I confesse that this glory is belonging to all Professors of the Christian Religion yet amongst all those who do profess the name of Christ I believe Your Majestie will consent with me herein that the Romane Church hath this forme of universality not onely above all different and distinct Professors of Religion but also beyond all Religions of the world Turkes or heathens and that there is no place in the world where there are not Romane Catholicks which is manifestly wanting to all other Religions whatsoever Now I hope Your Majestie cannot say so of any Protestant Religion neither that Your Majestie will call all those who protest against the Church of Rome otherwise then Protestants but not Protestant Catholicks or Catholicks of the Protestant Religion being they are not religated within the same Communion and fellowships for then Religion would consist in protestation rather then unity in Nations falling off from one another rather then all nations flowing to one another neither is it a Consideration altogether invalid that the Church of Rome hath kept possession of the name all along other reformed Churhes leaving her in possession of the name and taking unto themselves new names according to their severall founders except the Church of England who is now herself become like a Chapter that is full of nothing else whose founder was such a one whose name it may be they were unwilling to own For antiquitie if we should inquire after the old paths which is the good way and walk therein as the Prophet Jeremiah adviseth us if we should take our Saviours rule Ab initio autem non fuit sic if we should observe his saying how the good seed was first formed and then the tares If we should consider the pit from whence we were dug and the rock from whence we were hewen we shall find antiquity more applicatory to the Church of Rome then any Protestant Church But you will say your Religion is as ancienâ— as ours having its procedure from Christ and his Apostles so say the Lutheran Protestants with their Doctrine of Consubstantiation and many other sorts of Protestants having other Tenents altogether contrary to what you hold how shall we reconcile you so say all hereticks that ever were how shall we confute them a part to set up themselves against the whole and by the power of the sword to make themselves Judges in their own causes is dealing that were it your case I am sure you would think it very hard I wish you may never find it so For Visibility Our Saviour compares his Church to a Citie placed on a hill according unto the Prophet Davids Prophesie a Tabernacle in the Sun It is likewise compared unto a candle in a candle-stick not under a bushell and saith our Saviour If they shall say unto you behold he is in the desart go ye not forth Behold he is in secret places believe it not forewarning us against obscure and invisible Congregations Now I beseech Your Majestie whether should I betake my self to a Church that was alwayes visible and gloriously eminent Or to a Protestant Church that was never eminent and for the most part invisible shrowding their defection under an Apostolicall Expression of a woman in the Revelation who fled into the wilderness for a thousand years as if an allegory could wipe out so many clear texts of Scripture as are set down by our Saviour and the Prophets concerning the Churches invisibility And I could not find any Church in the world to whom that Prophesy of Esay might more fitly appertain then to the Church of Rome I have set watch-men upon the walls which shall never hold their peace day nor night which I am sure no Protestant Church can apply to her self It is not enough to say I maintaine the same Faith and Religion which the Apostles taught and therefore I am of the true Church ancient and visible enough because as I have said before every heretick will say as much but if you cannot by these markes of the Church set down in Scripture clear your selves to be the true Church you vainly appeal to the Scriptures siding with you in any particular point for what can be more obsurd then to appeale from Scripture setting things down clearly unto Scripture
setting down things more obscurely There is no particular point of Doctrine in the holy Scripture so manifestly set down as that concerning the Church and the Markes thereof nothing set down more copious and perspicuous then the visibility perpetuitie and amplitude of the Church So that Saint Augustin did not stick to say that the Scriptures were more clear about the Church then they were about Christ. Let him answer for it He said so in his book de unitate Ecclesiae and this he said was the reason because God in his wisedome would have the Church to be described without any ambiguity that all Controversies about the Church may be clearly decided wherehy questions about particular Doctrines may find determinations in her judgement and that Visibility might shew the way unto the most rude and ignorant and I know not any Church to whom it may more justly be attributed then to the Church of Rome whose Faith as in the beginning was spread through the whole world so all along and at this day it is generally known among all nations Next to this I prove the Catholick Church to be the Romane because a lawfull succession of Pastors is required in every true Church according to the Prophet Esay his Prophecie concerning her viz. My Spirit which is upon thee and the words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for ever This succession I can find onely in the Church of Rome This Succession they onely can prove none else offering to go about it This Succession Saint Augustin sayes kept him in that Church viz. a Succession of Priests from the very seat of Peter the Apostle to the present Bishop of his time And Optatus Milevitanus recons all the Romane Bishops from Saint Peter to Syricius who then was Pope and by this he shewed and made it his Argument that the true Church was not with the Donatists bidding them to shew the Originall of their Chayre this no Protestant did or ever can do The Romane Church gave the English Bishops Commission to preach the Doctrine of Christ as they have delivered it unto them but they never gave them any Commission to preach against her Religion which Bishops being turned out for observing the depositum wherewith they were instructed and new Bishops chosen in their room by her who not contenting her self with being a nursing mother thereof must needs be head of the child and moderatrix in the same Church wherein by the Apostles precept she is forbidden to speak the Succession was broke off the branch cut off from the body becoming no part of the tree sit for nothing but to be chopt into smaller pieces and so fitted for the fire this proofe of Succession the Bishops of England thought so necessary for proving their Church to be the true Church that they affirmed themselves to be consecrated by Catholick Bishops their Predecessors wbich never proved argues the interruption and affirming it shewes how that in their own opinion the Succession could not hold in the inferiour Ministers as indeed it cannot for as there is a continued supply of Embassadours in all places yet the Succession is in the royall race so though all vacancies are replenished by Ministers of the Gospel yet the Succession of the Authority was in the Bishops as descended to them from the Apostles according to our Saviours rule I will be with you alwayes unto the end of the world Which Affirmation of theirs argues that their calling is insufficient without it and in that they would faine derive it from the Church of Rome it argues that that is the true Church and yet they would forsake her supposing her to have errors when that Reformation it self was but a Supposition for seeing they hold that their Church may erre they can be certain of nothing and whilst for errors sake they forsake the Church of Rome the Church of England in forsaking her may be in the greatest error of all where there is neither Succession nor assurance I must leave her to her self and Your Majestie to judge Next I prove the Romane Church to be the true Church by her unity in Doctrine for so the Apostle Paul requires all the Churches children to be of one mind viz. I beseech you that all speak one thing Be ye knit together in one mind and one Judgement 1. Cor. 1. Endeavouring to keep the unitie of the Spirit in the bond of peace Ephes 4. 3. The multitude of them that believed were of one heart of one soul Act. 4. 32. Continue in one spirit and one mind of one accord and one judgement Phil. 1. 27. Phil. 2. 2. So our Saviour prayeth that they may be one So Joseph forewarned his brethren that they should not fall out by the way knowing that whilst they were with him he could order them when they came to their father he could order them but having no head they should be apt to dissentious This Vnity I find no where but in the Church of Rome agreeing in all things which the Church of Rome hath determined for Doctrine whereas the Protestant Doctrine like the heresie of Simon Magus divided it self into severall Sects and to that of the Donatists which were cut into small threds in so much that among the many Religions which are lately sprung up and the sub sub subdivisions under them each one pretending to be the true Protestant excluding the other and all of them together no more likely to be bound up in the bond of peace then a bundle of thornes can expect binding with a rope of sand In vaine is their excuse if non-disagreement in fundamentalls for they dis-agree amongst themselves about the Sacrament for the Lutherans hold Consubstantiation but the Church of England no such matter Some that Christ descended into hell others not The Church of England maintaine their King to be the head of the Church The Helvetians will acknowledge no such matter the Presbyterians will acknowledge no such matter the Independent will acknowledge no such matter Concerning the Government of the Church by Bishops some Protestants maintaine it to be Jure Divino others to be Jure Ecclesiastico others no such matter Some thinks that the English translations of the Bible in some places takes away in other places addes and other-some places changes the meaning of the holy Ghost and some think it no such matter or else the Bishops would not have recommended Lincol. min. to K. James pag. 11. 13. it unto the people Lastly they are so far from agreeing about the true meaning of the word of God that they cannot agree upon what is the word of God For Lutherans deny the second Epistle of Saint Peter the second and third Chem. Ex. Contr. Trid. part 1. pag. 55 Also Eucher p. 63. Epistle of Saint John the Epistle to the Hebr.
the Epistle of Saint James and Saint Jude and the Revelation The Calvinists and the Church of England no such matter they allow them And I believe that these are fundamentalls If they cannot agree upon their Principalls how shall they agree upon the deductions thence If these be not fundamentall points how comes Protestants to sight against Protestants for the Protestants Religion The disagreement is not so amongst the Romane Catholicks for all points of the Romane Religion that have been defined by the Church in a generall Councell are agreed upon exactly by all nations tongues and people ubicunque terrarum but in those points which are not determined by the Church the Church leaves every man to abound in his own sense and therefore all the heat that is either between the Thomists and the Scolists the Dominicans and the Jesuits either concerning the Conception of our blessed Lady or the concurrence of Grace and free-will c. being points wherein the Church hath not interposed her decrees is no more prejudicall or objectionall against the Church of RomesVnitie then the disputations in the Schooles of our Vniversities are prejudiciall to the 39. Articles of the Church of England But in each severall protestant Dominion there are certain severall Articles of belief belonging to severall protestant Dominions in which severall agreements not any one agrees with any of all the rest neither is there any possibility they should being there is no means acknowledged nor power ordained whereby they should be gathered together in one councell whereby they might be of one heart and of one soul neither is there this Vnitie in any one particular Dominion as is in the Dominion of the Roman Church for they are all in pieces amongst themselves even in their own severall Dominions practising disobedience to their Superiours they teach it to their Inferiours The greatest Vnitie the Protestants have is not in believing but in not believing in knowing rather what they are against then what they are for not so much in knowing what they would have as in knowing what they would not have But let these negative Religions take heed they meet not with a negative Salvation Neither can the Conversion of Nations be attributed to any other Church then to the Roman which is another mark of the true Church according to the prophesies of Esay cap. 49. 23. Kings shall be thy nursing fathers and Queens thy nursing mothers And Esay 60. 16. Thou shalt suck the milk of the Gentiles and the breasts of Kings shall minister into thee And Esay 60. 10. And thy Gates shall be continually open that men may bring to thee the riches of the Gentiles and that their Kings may be brought And the Iles shall do thee service And the Prophet David I will give thee the heathen for thine inheritance and the uttermosts parts of the earth for thy possession c. Now no Protestant Church ever converted any one Nation Kingdome or People Many protestant people have fallen away from the Church of Rome but this cannot be called conversion but rather perversion for the Romane Church may justly say of such these have not converted Nations from paganisme to Christianity which is the mark of the true Church These are they which went forth from us 1 Joh. 2. 19. Certaine that went forth from us Act. 15. 14. These are certain men who rise out of our selves speaking perverse things Act. 20. 30. These were they who separated themselves Jude 19. which are markes of false and hereticall Churches But the Romane Church I find stretching forth her armes from East to West receiving and imbracing all within her Communion For the first three hundred years the Church grew down-ward like a strong building whose foundations are first laid in the earth whose stones are knit together in Vnity by the morter that was tempered with the bloud of her ten Persecutions Afterwards this building hasting upwards Constantine the great Emperour submitting his neck unto the yoke of Christ subdued all Christian Churches to Pope Sylvester then Pope of Rome from which time to these our dayes the Pope and his Clergie hath possessed the outward and visible Church as is confessed by Napier a learned Protestant in his treatise upon the Revelation pag. 145. and all along hath added Kingdoms upon Kingdoms to her Communion untill she had incorporated into her self not onely Europe but Asia Africa and America as Simon Lythus a Protestant writer affirmeth viz. The Jesuits have filled Asia Africa and America with their idols as he cals them for the late Conversions of the East and West-Indies by the Romans if you read Joan. Petrus Maffeus Hist Indicarum Jos Acosta de natur novi orbis You shall find that no Church in the world hath ever spread so farre and wide as the Church of Rome Wherefore I hope in this respect also I may safely conclude that the Church of Rome most justly deserves to be called the Catholick Church Neither is it a vainer thing to say that the Pope of Rome cannot be head of the Church because Christ himself is head thereof then it is for a man to say that the King of England cannot be King of England because God is King of all the earth Psal 46. 8. As if the King could not be Gods Vice-gerent and the peoples visible God so the Pope Christs Vicar or Deputy the Churches visible head And let Kings beware how they give way to such Arguments as these least at the last such inferences be made upon themselves As strange an inference is that how that the Church was not built upon Peter because it was built upon his Confession as if it might not be built caussually upon the one and formally upon the other as if both these could not stand together as if the Confession of Peters Faith might not be the cause why Christ built his Church upon his Person as if Christ did not as well personally tell him Tu es Petrus as significantly super hanc Petram id est super istam Confessionem aedificabo Ecclesiam No less invallied is that Objection of Protestants against the oecunomacie of the Bishop of Rome viz. that saying of Greg. sometimes Bishop of that sea viz. He that intituled himself universall Bishop exalted himself like Lucifer above his brethren and was a forerunner of Antichrist as if there were no more meanings in the word Vniversalitie then one as if there were not a Metaphoricall as well as a Literall and Grammaticall Sense as if Saint Gregory might not censure this title of Vniversalitie in the Grammaticall and exclusive meaning which being so taken would have excluded all other Bishops from their Offices Essences and Proprieties which they held under Christ thereby depriving them of the Key of orders and yet still keep the Superioritie viz. of one Bishop over another and himself over all in a Metaphoricall and transferent sense thereby still keeping the Key of Jurisdiction in his own hands
you deny it we say his body is there you say there is nothing but bare bread we have Scripture for it Mat. 20. 26. Take eat this is my body so Luke 22. 19. This is my body which is given for you You say that the bread which we must eat in the Sacrament is but dead bread Christ saith that that bread is living bread you say how can this man give us his flesh to eat we say that that was the objection of Jewes and Infidels 1 John 6. 25. not of Christians and believers you say it was spoken figuratively we say it was spoken really revera or as we translate it indeed John 6. 55. But as the Jewes did so do ye first murmur that Christ should be bread John 6. 41. Secondly that that bread should be flesh John 6. 52. And thirdly that that flesh should be meat indeed John 6. 55. untill at last you cry out with the unbelievers this is a hard saying who can hear it John 6. 60. had this been but a figure certainly Christ would have removed the doubt when he saw them so offended at the reallity Joh. 6. 61. He would not have confirmed his saying in terminis with promise of a greater wonder John 6. 62. you may as well deny his incarnation his ascention and ask â—ow could the man come down from heaven and go up again if incomprehensibility should be sufficient to occasion such scruples in your breasts and that which is worse then naught you have made our Saviours conclusion an argument against the premises for where our Saviour tels them thus to argue according unto flesh and bloud in these words the flesh profiteth nothing and that if they will be enlivened in their understanding they must have faith to believe it in these words it is the Spirit that quickneth John 6. 63. They pervert our Saviours meaning into a contrary sense of their own imagination viz. the flesh profiteth nothing that is to say Christs body is not in the Sacrament but it the Spirit that quickneth that is to say we must onely believe that Christ dyed for us but not that his body is there as if there were any need of so many inculcations pressures offences mis-believings of and in a thing that were no more but a bare memoriall of a thing being a thing nothing more usuall with the Israelites as the twelve stones which were errected as a sign of the children of Israels passing over Jordan That when your children shall ask their Fathers what is meant thereby then ye shall answer them c. Josh 4. there would not have been so much difficulty in the belief if there had not been more in the mystery there would not have been so much offence taken at a memorandum nor so much stumbling at a figure The Fathers are of this opinion Saint Ignat. in Ep ad Smir. Saint Justin Apol 2. ad Antonium Saint Cyprian Ser. 4. de lapsis Saint Ambr. lib. 4. de Sacram. Saint Remigius c. affirm the flesh of Christ to be in the Sacrament and the same flesh which the word of God took in the Virgins wombe Secondly We hold tbat there is in the Church an infallible rule for understanding of Scripture besides the Scripture it self this you deny this we have Scripture for as Rom. 12 16. we must prophesie according to the rule of faith we are bid to walke according to this rule Gal. 6. 16. we must encrease our faith and preach the Gospel according to this rule 1 Cor. 10. 15 this rule of faith the holy Scriptures call a form of doctrine Romans 6. 17. a thing made ready to our hands 2. Cor. 10. 16. that we may not measure our selves by our selves 2 Cor. 10. 12. the depositions committed to the Churches trust 1 Tim. 6. 20. for avoiding of prophane and vain bablings and oppositions of sciences and by this rule of faith is not meant the holy Scriptures for that cannot do it as the Apostle tels us whilst there are unstable men who wrest this way and that way to their own destruction but it is the tradition of the Church and her exposition as it is delivered from hand to hand as most plainly appears 2 Tim. 2. 2. viz. The things which thou hast heard of us not received in writing from me or others among many witnesses the same commit thou to faithfull men who shall be able to teach it to others also Of this opinion are the Fathers Saint Irenaeus 4. chap. 45. Tertull de praescr and Vnicent lir in suo commentario saith It is very needfull in regard of so many errors proceeding from mis-interpretations of Scripture that the line of propheticall and Apostolicall exposition should be directed according to the rule of the Ecclesiasticall and Catholike sense and saith Tertullian praescript advers haeres chap. 11. We do not admit our adversaries to dispute out of Scripture till they can shew who their Ancestors were and from whom they received the Scriptures for the ordinary course of doctrine requires that the first question should be from whom and by whom and to whom the form of Christian Religion was delivered otherwise prescribing against him as a stranger for otherwise if a heathen should come by the Bible as the Eunuch came by the Prophesie of Esay and have no Philip to enterpret it unto him he would find out a Religion rather according to his own fancy then divine verritie In matters of faith Christ bids us to observe and doe whatsoever they bid us who fit in Moses seat Mat. 22. 2. therefore surely there is something more to be observed then only Scripture will you not as well believe what you hear Christ say as what ye hear his Ministers write you hear Christ when you hear them as well as you read Christ when you read his word He that heareth you heareth me Luke 10. 16. We say the Scriptures are not easie to be understood you say they are we have Scripture for it as is before manifested at large the Fathers say as much Saint Irenaeus lib. 2. chap. 47. Origen contr Cels and Saint Ambr. Epist 44. ad Constant calleth the Scripture a Sea and depth of propheticall riddles and Saint Hier. in praefat comment in Ephes and Saint Aug Epist 119. chap 21 saith The things of holy Scripture which I know not are more then those that I know and Saint Denis Bishop of Corinth cited by Eusebius lib. 7. hist. Eccles 20. saith of the Scriptures that the matter thereof was far more profound then his wit could reach We say that this Church cannot erre you say it can we have Scripture for what we say such Scripture that will tell you that fools cannot erre therein Esaiah 35. 8. such Scripture as will tell you if you neglect to hear it you shall be a heathen and a publican Mat. 18. 17. such Scripture as will tell you that this Church shall be unto Christ a glorious Church a Church that shall be
Commandments and Ordinances of the Lord blamelesse and 1 John 5 3 His Commandments are not grievious The Fathers are for us Orig Hom 9 in Josue Saint Cyril li 4 Cont Julian Saint Hyl in Psal 118 Saint Hier l. 3 cont pelag Saint Basil We say faith cannot justify without works yee say good works are not absolutely necessary to salvation we have Scripture for what we say 1 Cor 13 2 Though I have all faith and have no charity I am nothing and James 2 24 By works a man is justified and not by faith only This opinion of yours Saint Aug li de fide oper ca 14 saith was an old heresie in the Apostles time and in the preface of his Comment upon the 32 Psal he cals it the right way to hell and damnation See Orig in 5. to the Rom Saint S. Hillar chap. 7. in Mat S. Amb 4. ad Heb c. We hold good workes to be meritorious you deny it we have Scripture for it Mat. 6. 27. He shall reward every man according to his workes Mat. 5. 12. Great is your reward in heaven Reward at the end presupposes merit in the worke the distinction of secundum and propter opera is too nice to make such a division in the Church The Fathers were of our opinion S. Amb de Apolog David ca. 6. S. Hier lib. 3. Cont Pelag S. Aug de Spiritu lit cap. ult and divers others We hold that faith once had may be lost if we have not care to preserve it You say it cannot we have Scripture for it viz. Luke 8. 13. They on the rock are they which when they hear receive the word with joy which for a while believe and in time of temptation fall away So 1 Tim. 1. 18 19. Which some having put away have made shipwrack of their faith This is frequently affirmed amongst the Fathers See S. Aug de gratia lib arbit de correp gratia ad articulos We hold that God did never inevitably damn any man before he was born or as you say from all eternity you say he did we have Scripture for what we say Wis 1. 13. God made not death neither hath he pleasure in the destruction of the living 1 Tim 2. 34. God our Saviour who will have all men to be saved 2 Pet 3. 9. The Lord is not willing that any should die but that all should come to repentance and if you will not believe wben he saies so believe him when he swears it As I live saith the Lord I do not delight in the death of a sinner The Fathers are of our opinion Saint Aug li 1. Civit Dei Tertul Orat ca 8. Saint Cypr lib 4. Epist 2. and Saint Amb lib 2. de Cani Abel We hold that no man ought infallibly to assure himself of his salvation you say he ought the Scripture saith we ought not 1 Cor 9. 27. S. Paul was not assured but that whilst he preached unto others he himselfe might become a cast-away Rom 11. 20. Thou standest in the faith be not high minded but fear c. least thou also maist be cut off Phil 2. 12. Worke out your salvation with fear and trembling The Fathers are of our opinion Amb Ser 5. in Psal 118. S. Basil in Constil Monast chap 2. S. Hier li 2. Advers Pelagian S. Chrysost Hom 87. in Joan S. Aug in Psa 40. S. Bernard Ser 3. de Advent and Ser 1. de Sept saith Who can say I am of the Elect We say that every man hath an Angel guardian you say he hath not we have Scripture for it viz. Mat 18. 10. Take heed that ye dispise not one of these little ones for I say unto you that in heaven there Angels doe alwayes behold the face of my Father Acts 12. 13. S. Peter knocking at the door they say it is his Angel they believed this in the Apostles time the Fathers believed it along S. Greg Dial li 4. cap 58. S. Athanas de Communi Essentia S. Chrys Hom 2. in Ep ad Collos lib 6. de Sacer Greg Turonens lib de gloria Martyr S. Aug Ep ad Prabam cap. 19. and S. Jer upon these words Their Angels Mat. 17. 10. cals it a great dignity which every one hath from his Nativity We say the Angels pray for us knowing our thoughts and deeds you deny it we have Scripture for it Zach 1 9 10 11 12. Then the Angel of the Lord answered and said O Lord of Hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against whom thou hast had indignation these theescore and ten years Apoc 8. 4. And the smoake of the incense of the prayers of the Saints ascended from the hand of the Angel before the Lord. This place was so understood by Irenaeus li 4. cap 34. and S. Hilary in Psal 129. tels us This intercession of Angels Gods nature needeth not but our infirmities do So S. Amb lib de viduis Victor utic lib 3. de persecutione vandalorum We hold it lawfull to pray unto them you not we have Scripture for it Gen 48. 16. The Angel which redeemed me from all evill blesse these lads c. Hosea 12. 4. He had power over the Angel and prevailed he wept and made supplications unto them Saint Augustine expounding these words of Job 19. 21. Have pitty upon me O ye my friends for the hand of the Lord is upon me saith that holy Job addressed himself to the Angels We hold that the Saints deceased know what passeth here on earth you say they know not we have Scripture for it Luke 16. 29. where Abraham knew that there were Moses and the Prophets Books here on earth which he himselfe had never seen when he was alive The Fathers say as much Euseb Ser de Ann S. Hier in Epit Paulae S. Maxim Ser de S. Agnete We say they pray for us you not we have Scripture for it Apoc 5. 8. The twenty four Elders fell downe before the Lambe having every one of them Harpes and golden Viols full of odours which are the prayers of the Saints Baruch 3. 4. O Lord Almighty thou God of Israel hear now the prayers of the dead Israelites The Fathers were of this opinion S. Aug Ser 15. de verbis Apist S. Hilar in Psa 129. S. Damas lib 4. de fide cap 16. We hold that we may pray to them you not we have Scripture for it Luke 16. 24. Father Abraham have mercy on me and send Lazarus c. You bid us shew one proof for the lawfulness hereof when here are two Saints pray'd unto in one verse and though Dives were in Hell yet Abraham in Heaven would not have expostulated with him so much without a non nobis domine if it had been in it self a thing not lawfull You will say it is a parable yet a jury of ten Fathers of the grand inquest as Theophil Tertul Clem Alex S. Chrys
thy Covenant I have sent forth thy prisoners out of the pit wherein is water by this pit could not be meant the place of the damned for they have no share in the Covenant neither are they Christs prisoners but the devils neither could this pit be the grave because Christs grave was a new pit where never any was laid before The Fathers affirm as much Saint Hier in 4. ad Ephes Saint Greg. li. 13. Moral ca. 20. Saint Aug. in Psal 3. 7. v. 1. We hold purgatory fire where satisfaction shall be made for sinnes after death you deny it we have Scripture for it 1 Gor 3. 13. 15. The fire shall try every mans work of what sort it is if any mans work shall de burnt he shall suffer losse but he himselfe shall be saved yet so as by fire Saint Aug so interprets this place upon the 37. Psalme also Saint Amb upon 1 Cor 3. and Ser 20. in Ps 118. Saint Hier lib. 2. chap 13. ad vers Joan Saint Greg li 4. dialog ca 39. Orig. hom 6. in ca 15. Exod. Lastly We hold extream Vnction to be a Sacrament you neither hold it be a Sacrament neither doe you practise it as a duty we have Scripture for it James 5. 13. Is any sick among you let him call the Elders of the Church and let them pray over him annointing him with oyle in the name of the Lord and the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him Neither any nor all the Sacraments were or could be more effectual mens good nor more substantiall in matter nor more exquisite in forme nor more punctuall in designation of its ministry other Sacraments being bounded within the limits of the souls only good this extends it self to the good both of soul and body he shall recover from his sicknesse and his sins shall be forgiven him and yet it is both left out in your practise and acknowledgment The Fathers are on our side Orig Hom 2. in Levit S. Chrys lib 3. de Sacerd S. Aug in speculo Ser 215. de temp Vener Bed in 6. Marke and S. James and many others Thus most Sacred SIR we have no reason to wave the Scriptures umpirage so that you will hear it speake in the mother language and not produce it as a witnesse on your side when the producers tell us nothing but their owne meaning in a language unknown to all the former ages and then tell us that shee saith so and they will have it so because he that hath a Bible and a sword shall carry away the meaning from him that hath a Bible and ne're a sword nor is it more blasphemy to say that the Scripture is the Churches off-spring because it is the word of God then it is for me to say I am the sonne of such a man because God made me instrumentally I am so and so was shee for as saith S. Aug Evangelio non crederem nisi me Ecclesiae authoritas commoveret I should not believe the Gospel it self unlesse I were moved by the authority of the Church There was a Church before there was a Scripture take which Testament you please We grant you that the Scripture is the Originall of all light yet we see light before we see the Sun and we know there was a light when there was no Sun the one is but the body of the other We grant you the Scriptures to be the Celestiall globe but we must not grant you that every one knowes how to use it or that it is necessary or possible they should We grant that the Scripture is a light to our feet and a lanthorne to our paths then you must grant me that it is requisite that we have a guide or else we may lose our way in the light as well as in the darke We grant you that it is the food of our souls yet there must be some body that must divide or break the bread We grant you that it is the only antidote against the infection of the Devil yet it is not every ones profession to be a compounder of the ingredients We grant Your Majesty the Scripture to be the only sword and buckler to defend a Church from her Ghostly enemies yet I hope you will not have the glorious company of the Apostles and the goodly fellow ship of the Prophets to exclude the noble Army of Martyrs and the holy Church which through all the world doth acknowledge Christ wherefore having shewen Your Majesty how much the Scriptures are ours I shall now consider Your opinions apart from us and see how they are Yours and who sides with You in Your opinion besides Your selfe and first I shall crave the boldnesse to begin with the Protestants of the Church of England The Church of England WHose Religion as it is in opposition to ours consists altogether in denying for what she affirmes we affirme the same as the Real presence the infallibility visibility universality and unity of the Courch confession and remission of sins free-will and possibility of keeping the Commandments c. all these things you deny and you may as well deny the blessed Trinity for we have no such word in Scripture only inference then that which ye have already denied and for which we have plaine Scripture Fathers Councels practise of the Church Whereas matters of so weighty concernment as delivering of mens souls into the Devils hands should not be executed but upon mature deliberation and immergent occasions and not by any but those who have the undoubted authority lest otherwise you make the authority it self to be doubted of that which ye hold positive in your discipline is more erroneous then that which is negative in our Doctrine as your maintaining a woman to be Head Supreame or Moderatrix in the Church who by the Apostles rule is not to speak in the Church or that a Lay-man may be so what Scripture or Fathers or custome have ye for this or that a Lay-man as your Lay-Chancellours should Excommunicate and deliver up soules to Sathan a strange Religion whose Ministers are deny'd the power of remitting sins whilst Lay-men are admitted to the power of retaining them and that upon every ordinary occasion as non-payment of fees and the like Whereas such practises as these have rendred the rod of Aaron no more formidable then a reed shaken with the wind so that you have brought it to this that whilst such men as these were permitted to excommunicate for a three-peny matter the people made not a three-peny matter of their Evcommunication The Church of Saxony NOw for the Church of Saxony you shall find Luther a man not only obtruding new Doctrine upon his Disciples without Scripture or contrary to Scripture but also Doctrine denying Scripture to be Scripture and vilipending those books of Scripture which were received into the Canon and acknowledged to be
diligently read it over not without choller when I perceived what manner of writing very many let me not say for the most part but all doe use in the Churches of the reformed Gospel who would seeme notwithstanding to be Pastors Doctors and Pillars of the Church The state of the question that it may not be understood we often of set purpose over-cloud with darknesse things which are manifest we impudently deny things false we without shame avouch things plainly impious we propose as the first principles of faith things orthodoxall we condemn of heresie Scripture at our pleasure we detort to our own dreams we boast of Fathers when we will follow nothing lesse then their doctrine to deceive to calumniate to rail is familiar with us so as we may befend our cause good or bad by right or by wrong all other things we turne upside down Oh times Oh manners e Zanch epist ap Jo Sturm this in fine Ii 7. 8. Missellan It is no marvell that Mr. Sutcliff saies that the Protestant writers offered great violence to the Scriptures expounding them contrary both to antient Fathers History and common reason f Sutclif answ Cal pet p. 141. It is no marvell that Cambden tels us that Holland is a fruitfull province of heretiques g Elizah p 300 It is no marvell that Your royall Father tels us that both Hungary and Bohemea abound with infinite varieties of sects h King James his Works p 371. It is no marvell that he said he could never see a Bible well translaed into English and that the worst of all was the Geneva whereunto were added notes untrue seditious and savoring too much of dangerous and traiterous conceits i Page 45 46. It is no marvell that He protested before the great God that you should never find among the Highland or Border theeves greater ingratitude more lies and vile perjuries then with those phanatick spirits k King James his Works p. 161. It is no marvel that M. Bancroft said that the puritans of Scotland were published in a Declaration by His Majestie to be un-naturall Subjects seditious troublesome and unquiet spirits members of Sathan enemies to the King and the Common-wealth of their owne native Country l Dang posit 2â— And lastly because your Church of England most followed Calvins doctrine of any of the rest I shall shew you what end he made answerable to his beginning and course of life written by two known and appoved Protestant Authors viz. God in the rod of his fury visiting Calvin did horribly punish him before the fearfull hour of his unhappy death for he so struck this heretick with his mighty hand that being in dispair and calling upon the Devil he gave up his wicked soul swearing cursing and blaspheming dying upon the disease of lyce and wormes increasing in a most loathsome ulcer about his privie parts so as none present could endure the stentch these things are objected unto Calvin in publick writing in which also horrible things are declared concerning his lasciviousnesse his sundry abhominable vices and Sodomiticall lusts for which last he was by the Magistrate at Nayon under whom he lived branded on the shoulder with a hot burning iron And this is said of him by Schlusberg m Theolog. Calvinist li. 2. fol. 72. She which is likewise confirmed by Joh. Herennius n lide vita Calvini It may be your Majestie may taxe me of bitternesse or for the discovery of nakednesse But I hope you will give me leave to look what staff I leane upon when I am to look down upon so great terrible a precipice as hell and to consider the rottennesse of the severall rounds of that ladder which is proposed to me for my ascent unto heaven and to forewarne others of the dangers I espie their own words can be none of my railing nor their own accusations my errour except it be a fault to take notice of what is published and make use of what I see Ex ore tuo was our Saviours rule and shall be mine There hath not been used one Catholick Author throughout the accusation and I take it to be the providence of God that they should be thus infatuated as to accuse one another that good men may take heed how they rely upon such mens Judgements in order to their eternall Salvation As to Your Majesties Objection that we of the Church of Rome fell away from our selves and that you did not fall away from us as also to the common saying of all Protestants bidding us to returne to our selves and they will return to us we accept of their offer we will do so that is to say we will hold our selves to the same Doctrine which the Church of Rome held before she converted this Nation to Christianity and then they cannot say we fell away from them or from our selves whilst we maintaine the same Doctrine we held before you were of us that is to say whilst we maintain'd the same Doctrine that we maintained during the four first Councels acknowledged by most Protestants and during Saint August time concerning whom Luther himself acknowledged that after the sacred Scriptures there is no Doctour of the Church to be compared a Luth. loc com Class 4. p. 45. thereby excluding himself and all his associats from being preferd before him concerning whom Mr. Field of the Church writes that Saint Aug. was the greatest Father since the Apostles b li. 3. fol. 170. Concerning whom Covel writs that he did shine in learning above all that ever did or will appear c Covel in his answ to Jo. Burges Concerning whom Jewell appeals as to a true and orthodox Doctor d In his challenge at Pauls Cross Concerning whom Mr. Forrester Non. Tessagraph cals him the Fathers Monarch e In proem p. 3. and Concerning whom Gomer acknowledges his opinion to be most pure f Gom. spec verae Eccles Concerning whom Mr. Whitaker doubts not but that he was a Protestant g Whit. answ to f. Camp in the cont fol. a. 2. parag 28. And lastly concerning whom Your royall Father seemed to appeal when he objected unto Card. Peron that the face exteriour form of the Church was changed since his time and far different to what it was in his dayes wherefore we will take a view of what it was then and see whether we lose or keep our ground and whether it be the same which you acknowledged then to be so firm Our Church believed then a true and reall presence and the orall manducation of the body of Christ in the Sacrament as the prince of the Sacramentarians acknowledged a Zwingl li. de vera falsa relig cap. de Eucharist in these words from the time of Saint Augustin which was for the space of twelve hundred years the opinion of corporal flesh had already got the masterie And in this quality she adored the Eucharist
in Jul. orat 2. wax tapers in sign of joy for the certainty of their future resurrection The Church then had the picture of Christ and of his Saints both x Euseb de Vita Const out of Churches y Paulin Epist 12. Basil in Martyr Bar and in them and upon the very z Prudent in S. Cassian Altars not to adore them with God like worship but by them to reverence the Souldiers and Champions of Christ The faithfull then used the a Tert de coron milit sign of the cross in all their Conversations b Cyril Cont. Jâ—l l 6. painted it on the portal of all the houses of the faithfull c Hier in Vit. Hil. gave their blessing to the people with their hand by the sign of the cross d Athan cont Idol imployed it to drive away evil spirits e Paul Ep 11. proposed in Jerusalem the very cross to be adored on good fryday Finally the Church held then f Tert de praescrip Iren. l. 3. c. 3. l. 4. c. 32. that to the Catholick Church onely belongs the keeping of the Apostolicall tradition the Authority of interpretation of Scripture and the decision of Controversies of faith and that out of the succession g Cypr de unit Eceles Conc Car 4. c. 1. of her communion of h Hier Cont Lucif Aug de util cred c. 8. her Doctrine i Cypr ad pub Ep 63. ad mag Ep 67. Hier. ad Tit c. 3. and her ministery there was neither Church nor Salvation Neither will I insist with you only upon the word then but before and before and before that even to the first age of all will I shew you our doctrine of the reall presence and holy Sacrifice of the Masse Invocation of Saints Veneration of Reliques and Images Confession and Priestly absolution Purgatory and prayer for the dead Traditions c. In the fift Age or hundred of years Saint Augustine was for the reall and corporall presence a Aug Conc 1. in Psall 33. In the fourth Age Saint Ambrose b Lib 4. de Sacra In the third Age S. Cyprian c 5. and l. de iis qui misteriis initiantur c. 9. c Serm de Coena Dom. prope init In the second Age or hundred of years S. Irenaeus d l. 4. c. 32. infin And in the first Age e Ep ad smirnum uâ— cit a Theod Dial 3. S. Ignatius Martyr and disciple of St. John the Evangilist Concerning the honour and invocation of Saints In the fifth age we find S. Augustine f Serm. de Verb Apost prope init medit c. 40. li. de loquutionibus in gen prope finem praying to the Virgin Mary and other Saints In the fourth age we find Greg. Naz. praying to S. Basil the great g In Orat 20. quae est in laudem Basil mag And St. Hier Cont Vigil 13. initio In the third age we find S. Origin praying to Father Abraham h Initio sui lamenti In the second age Justin Martyr i Apol 2. ad Anton pium Imper non longe ab initio And in the first age in the Liturgy of S. James the lesse k Ange Med. For the use and veneration of holy Reliques and Images and chiefly of the Holy Cross In the fifth age Saint Augustine l Tract 118. in Joan fine In the fourth age Athanasius m Ad Antiochum principem In the third age Brigin n Hom 8. in diversos Evangelij locos In the second age S. Justin Martyr o Ad quaest 28. Gentilium And in the first age St. Ignatius p Epist ad Phil ante Med. Concerning Confession and Absolutions In the fifth age St. August q Hom 49. ante Med. In the fourth age S. Basil the great r Sui regulis brevior interr 288. In the third age St. Cypr. Å¿ Serm de lapsis In the second age Tertull. t l. de poenit c. 10. And in the first age St. Clement u Clement Ro Epist 1. Now concerning Purgatory and Prayer for the dead in the fifth age St. Augustin a De Civit. Dei li 26. c. 24. and also Ser. 41. de sanct prope init also Serm. 22. de Verb Apost In the foutrh age St. Ambrose b Ambr. in 1. Cor 3. S. Hier. in Com. in cap. 11. proverb In the third age St. Cypr. c Epist 5. ad Anton post med In the second age Tertull. d li de animae c. 58. de Corona milit c. 3. 4. And in the first age St. Clement l Clem Ro Ep 1. de S Petr prope fin Concerning Traditions in the fifth age St. Augustin f l. 4. de bapt Con. Donaâ—… c. 24. In the fourth age St. Basil g li de Sp Sancto c. 27. In the third age St. Epiphanius h Heref 61. In the second age St. Irenaeus i li 3. c. 4. And in the first age St. Dennis k Areopag c. 1. Eccles Hierar Now suppose that all these quotations be right The saving of a soul of your own soul of the soul of a King of the souls of so many Kingdomes and the gaining of that Kingdom for a reward which in Comparison of these earthly ones for which you so often fight somuch strive and labour so much for to obtaine your tetrarchate would be a gain for you to lose it so that you might but obtain that would be worth the search and when you have found them to be truly cited I dare trust your judgement that it will tell you that we have not changed our Countenance nor fled our Colours nor fallen away nor altered our Religion nor forsaken our first love nor denied our principles nor brought novelties into the Church but that we do antiquum obtinere whereby we should be forsaken of you for forsaking our selves but rather that we should winne you unto us by being still the same we were when we wonne you first unto us and were at the beginning And is it for the honour of the English Nation famous for the first Christian King and the first Christian Emperour to forsake her mother Church so renowned for antiquitie and to annex their Religion as a codicell to an appeale of a company of Protesters against a decree at Spira and to forsake so glorious a name as Catholick and to take a name upon them wherein they had neither right nor interest and then to take measure of the Scotish Discipline for the new fashion of their souls and to make to themselves posies of the weedings of that Garden into which Christ himself came down a Cant. 6. 1. upon which both the north and south-winds do blow b Cant. 4. 16. in which is a well of living waters and streams from Lebanon c Cant. 4 15. about which is an