But to those wordes of our Sauiour S. Basill doth aunswere saying Nihil aliud ijs recepi verbis intelligi Bas in Ethicis quam quod humanis traditionibus ad mandatum Dei reprobandum obsequendum non sit that nothinge else is meante by those wordes then that wee ought not obey such traditions as are repugnant to Godes lawes as many obseruations of the Iewes and alsoe of the pharisies were then and the like traditions of heretiques are nowe yet we ought to obey the custome of the church otherwise wee should be counted by the wordes of Christe as Ethnicks and Publicans But the traditions deliuered to vs by the pastors and fathers thereof which are the foundation of our faith and which are not repugnant to Godes precepts nor to his lawes or scriptures but doe rather confirme the same are not meant by those wordes for Godes worde doth not consiste onlie of the scripture Vppon what occasion heraesie did growe but also of tradition for such as were old heretiques did not gainsaie the written word but because they did not beleue the tradition of the church and the definition thereof they were soe counted and accursed 2. That the sonne is of the same substance with the father the catholique fathers haue defined by godes word but because the heretiques did not finde the same written they would not beleue the church which did grant it was nor written but deliuered by tradition Soe as you may see the difference betwixt the heretique and the catholique Felix Pontifex writinge to Benignum 130. yeares before the councell of Nyce saith that it was an Apostolicall tradition that the sonne was of one substance with the father and that the holie Ghoast is to be adored as the father and the sonne and that he is of the same substance with the father and when the same heretiques did aske where it was written the church did answere them that it was deliuered vnto them by tradition which two pointes continued afterwardes by the 2. councell of Nyce and Constinople Articles of faith by traditions Also in the councell of Ephesus that the blessed Virgin Marie should be called the mother of God In the councell of chalcedon that there are two natures in Christe In the 3. councell of Constantinople that there are in him two wills and two operations In the second councell of Nyce against heretiques that the church should vse Images In the generall councell of florence that the holy ghoast proceedeth from the father and the sonne And when heretiques did relie all vpon the scripture the catholique fathers did conuince their interpretation of scriptures by tradition of the successiue doctors and fathers in all ages The tradition also that easter daye should be obserued vpon the sondaie next after vnto the 14. daie of the new Moone as some doe write S. Peter and S. Paule ordained so as in all pointes of doctrine wee recurr to the tradition of our ancestors and when you teache that all thinges are â—on by necessitie not by the free will of man wee recurr vnto the successiue age and wee find out that the first author was Symon magnus next vnto him was Marcion next vnto Marcion was Manichaeus next vnto him was Petrus Adelhardus Next vnto him was Iohn Wicklief Next after whome followed your great master Martyne Luther so that we find in all antiquitie of tymes that this doctrine was detested by the holy doctors that liued in those ages 3. Againe when you obiect vnto vs your tradition of your imputatiue iustice where you say that our faith is imputed vnto vs by the iustice of Christ as if it had bene our owne iustice as also that euery one vnder paine of damnation is bounde to beleue Tradition of protestantes and to be certaine that his sinnes be forgiuen him that he should not mistrust his proper infirmitie therein also that not any one is iustified but he that beleues for certaine that he is iustified and that his iustification and absolution of his sinnes is effected by faith onlie without any relation to the Sacraments and that euerie one is bound to beleue that he is in the number of those that are predestinated and that by all infallible certitude he hath the guifte of perseuerance to be the true seruante of God vnto the last gaspe of his life this and such like wee can not find in the scriptures nor in the fathers nor in the doctors of the churche but rather the contrarie and that which the holie catholique churche calles pennaunce All things peruerted by the protestants you call terror of conscience and that which she calles Sacraments and sacrifice you call it the Lords supper wee search the fathers and wee can finde noe such wordes and although somtimes they make mention of the supper yet more often doe they call the same a sacrifice Did not S. Paule wish Timothy to keepe his depositum to auoide the prophane nouelties of voices and oppositions of false tearmed knowledge For the scripture is not subiecte to loftie skill or arrogant or presumptuous mindes who I pray hath greater skill or knowledge and vnderstandinge of the scriptures then the deuilles and yet it auaileth them nothinge because their mindes are possessed with malice and their hartes are emptie of charitie soe as men doe not sinne so much by the ignorance of the vnderstanding as by the malice of the will Aug. de doctrina Christi an cap. 35. and accordinge to S. Augustine the summe scope of all the scriptures is charity whosoeuer saith he that seemes to vnderstaÌ„d the scripture or any parcell thereof soe that his vnderstandinge doth not edifie that knott I meane the loue of God and our neigbors he hath not as yet vnderstoode the scriptures 4. Now all your manner of administration and ministerie is your owne tradition and inuention without scripture or warrant of godes worde but the traditions of the Apostles and ancients and all the preceptes of holie churche were comauÌ„ded to be kepte and they are not prescribed by man only but are made by the holie ghoast ioyninge with our pastors in the regimente of the faithfull Luc. 2.37 Matt. 18. where Christe saith he that heareth you heareth me and he that despiseth you despiseth me they are made by our mother the churche which whosouer obeieth not wee are warned to take him as a heathen 2. Cor. 3. S. Paule willed the people to keepe the decrees that were decreede by the Apostles and auncientes at Ierusalem he commaunded the people to keepe the precepts of the Apostles You are saith he written in our hartes not written with Incke but with the finger of the holy ghost S. Paule wrote many thinges not vttered in any epistle as some of the Apostles wrote the christian religion in the hartes of their hearers Wherfore Ireneus saith Iren. l. 3.4 what if the Apostles also had lefte noe scriptures ought wee not to followe
the order of the tradition which was then deliuered vnto them to whome they comitted the church to the which many nations of those barbarous people that haue beleeued in Christe doe consente without letter or inke hauinge saluation written in in their hartes and keepinge diligentlie the tradition of our elders and soe S. Hier. saith cont Heres 9. The creede of our faith and hope which beinge deliuered by tradition from the Apostles is not written in paper and Incke but in the tables of the hearte and this is in the church booke also wherby wherein shee keepeth faithfully all trueth in the hartes of those to whome the Aposles did preach And therfore S. Paule saith 2. Thes 2.15 Brethren stande hold the tradition which you haue learned whether it be by worde or by epistle not only the thinges written and sett downe in the hollye scriptures but all other truethes and pointes of religion vttered by worde of mouthe and deliuered and giuen by the Apostles to their schollers And so S. Basil saith thus I accompte it Apostolique tradition to continue firmlie euen in vnwritten traditions and to proue this he alleadgeth this place of saint Paule â—n the same booke cap. 17. and saith if wee once goe aboute to reiecte vnwritten customes as thinges of no importance wee shal ere wee beware endamadge the principall partes of our faith and bringe the preachinge of the ghospell to a naked name and so example of these necessarie traditioÌ„s he named the signe of the Crosse prayinge towardes the easte the wordes spoken at the eleuation or shewinge of the holy Euchariste with diuers ceremonies vsed before and after baptisme with three immersions in the fonte the wordes of abrenunciation and exorcismes of the partie that is to be baptised and what scripture saith he taught these and such like None trulie all cominge by secret and silent traditions c. S. Hierome reckneth vpp diuers such like traditions Hieron in dialogo Lucife c. 4. epist com Luci 28. willinge men to attribuit to the Apostles such customes as the Church hath receaued by Christians of diuers Countrie 5. S. August ad Genn saith Let vs holde faste those thinges that are not written but are deliuered vnto vs which beinge generally obserued in all places of the worlde wee must thincke them to come from the Apostles or from the generall councells which oughte to be of greate authoritie in the churche of God and whosoeuer will dispute hereof ought to be counted of most insolent madnes S. Hier. ad Luc. wee must obserue the traditions of our Ancestors S. Paule comaunded vs to submitt our selues to our pastors and teachers S. Augustine saith wee learne by tradition that children in their infancie shoulde be baptized de gen ad liter 101. 23. Tradition caused him to beleeue that the baptized of heretiques should not be rebaptized by tradition onlie he and others condemned Heluidius the heretique for denyinge the perpetuall virginitie of our Ladie and without this noe Arrian noe Macedonian noe Pelagian noe Caluin will will yealde Wee must vse tradition saith Epiph for the scripture hath not all thinges and therfore the Apostles deliuered certaine thinges by tradition S. Iren. lib. 3. 14. saith that in all questions wee must haue recourse to the traditions of the Apostles teachinge vs withall that the waie to true apostolicall tradition and to bringe it to the fountaine is by the apostolicall succession of Bishoppes but especially of the apostolicall church of Rome declaring in the same place that there are manie barbarous people simple for learninge but for constancie in the faith moste wise which neuer had scriptures but learned onlie by tradition Tert. lib de corn reckoneth vpp a great number of christian obseruations or customes as S. Cyprian in mannie places doth whereof in fine he concludethe of such and such If thou require the rule of scriptures thou shalt finde none tradition shal be alleadged the author custome the confirmer and faith of the obseruer Orig. he mil. 5. proueth the same Dyonisius Areopag referreth the oblation and prayinge for the death in the lyturgie or Masse to an Apostolicall tradition Soe doth Tertull Aug. Chrys Damasc alleadge Also wee mighte add that the scriptures themselues euen all the bookes of the Byble be giuen vs by tradition else should wee not take them as they be indeede for the infallible worde of God noe more then the worcks of S. Ignat. S. Aug. S. Dion and the like 6. The true sense alsoe of the scriptures which Catholiques haue and heretiques haue not remayneth still in the Church by tradition the Creede is an Apostolicall tradition Ruff. in expo simb ad principium Hier. Epist. 61. cap. 9. Ambr. ser 38. Aug. de Simb ad Cath. lib. 3. cap. 1. Alsoe it is by tradition wee hould that the holie Ghost is God therfore Macedonius was condemned in the 2. Naz. lib. â— Theol. councell of Constantinople for an heretique for that he denyed the same because in the scripture this name is not giuen vnto him for in the scriptures manny thinges are said to be such by Metaphors which are not soe indeede as that God is a sleepe that he is angrie that he is sorrye although noe such thinge is in God as alsoe manny thinges that are such and yet are not mentioned in the scriptures God to be ingenitus with manny such attributes as Trinitie parson consubstantialitie hypostasis vnto hypostatica homousion and because the Arrians did not yelde vnto the same not findinge them in the scriptures they were in the councell of Nyce condemned for heretiques And althoughe the verie wordes be not in the scripture yet they be collected of the sence of the scriptures And soe S. Cyrill Cyrill l. 1. dialogoruÌ„ de trinit of that place of scripture Ego sum qui sum I am the same that is doth gather that the sonne is consubstantiall with the father although the worde consubstantiall is not founde in the scriptures So the catholique Church in all ages out of the sense of the scripture doth gather that wee oughte to pray vnto Sainctes to pray for the deade that there is a Purgatorie althoughe the verie wordes themselues be not there And when S. Paule did speake of the holy Eucharist he broughte noe scriptures to proue it I haue receaued of our Lord saith he that I deliuered vnto you he alleadged nothinge but tradition which he had receaued from our Lorde that a woman ought not teache in the Churche that a womaÌ„n ought to be couered that the man oughte to be bareheadded that the Bishoppe ought to be husband of one wife he alleadginge nothinge but the custome if any man would be captious or contentious he did oppose against theÌ„ the custome of the Churche saying wee haue noe such custome nor the Church of God and whosoeuer despiseth these thinges he doth not despise man but God And therfore wee are referred by the holie
vs all feare of God or of hell and soe giueth a scope to all mischeefe That the comaundements pertaines not to the christians That there is noe sinne but incredulitie and that all are deceaued if they thincke to be saued by good woorcks with many such vild and absurde doctrines which make a man careles of his saluation rechles of his behauior and nothinge willinge to doe anny good when neither he that doth them is not recompensed or rewarded or God offended or displeased by the saide doings For as by the catholique religion Christ reformed the wicked inclination of man gaue hoalsome precepts and councells to amend his desolute misdeamenor instituted also SacrameÌ„ts to cure all diseases of our soules and to purge our conscience from all filth of sinne now by these carnall and wicked doctrine all ragged conuersation and discomposed misbehauiour is reuiued and as Ouid saieth Iâ— quorum subiere locum fraudesque dolique Metamorphose Insidiaeque vis aâ—â—â— sceleratus habendi In place of simple dealinges and honestie Were brought into the world by heresie â—eceite couetousnes and leacherie 18. The 12. note is the perfecte rule that the Catholique church Io. 20. Luc. 10. Matt. 23. Matt. 19. Iacob 4. and Catholiqueâ— haue to direct them in their faith for the church of Christe hath the holy ghoaste to instruct her in all trueth and to guide her from all errors Iohn 14.16 and wee Catholiques beleeuinge the church as wee are taughte in the Creede when wee saye I beleeue in the holy Catholique church obeyinge her in all thinges as wee be comaunded by our Sauiour wee cannot be deceaued by her nor is it possible we can offend God in submittinge our selues to her doctrine Matt. 18.3 Reg. 4. Actor 15 beinge comaunded by God to hearcken to her and as Rebeca vnder tooke for Iacob to rid him of his fathers malediction if he should followe her aduise soe the Catholique church which Rebecca figured shall deliuer vs from the enormitie of godes malediction if wee shall obey her But the protestants haue noe rule of their faith for they doe not beleeue the churche neither the traditions and generall councells thereof neither the auncient holye doctors of the same The onlie rule they as themselues saie is the scripture But this is noe certaine rule for that wee are bounde to beleeue manny thinges which be not in the scripture Matt. 13. Hebr. 13. yea that which the scripture doth teach the contrarie as the obseruation of the saboath daye and thinges strangled Againe in many places the holy scripture doth wante explication of manny thinges 2. Petr. 3. for saint Peter saith that the epistles of saint Paule are verie hard to be vnderstoode which the vnlearned and vnstable depraue as alsoe the reste of the scriptures to their owne perdition Alsoe all heretiques doe alleadge the scriptures for themselues as saint Augustine sayes Aug. li. 1. de Trin. Hier. aduersus Lucifer for as saint Hierom saith the scripture doth not consiste in readinge but in the sense and vnderstandinge thereof and as for the vnderstandinge and sence of the same there may be a thowsand controuersies as for the trewe sense of these woordes Hoc est corpus meum this is my bodie I am sure Luther and Caluine are against one another touchinge the sense a and meaninge of those woords Therfore S. Augustine saith he would not beleeue the ghospell had he not bene moued therunto by the auctoritie of the churche 19. Soe as these protestants forsakinge the church they haue noe rule of their faith as may appeare by the deadly contention and debate which is daily betwixt them as betwixt Lutherans Caluinists and Anabaptistes for they charge on an other with heresies soe as each of these sectes is diuided into manny sectes for there are 13. sects of Lutherans differinge in opinions one from the other Also amoungest the Caluinists there are many as the world can tell for some of them would haue the kinge to be supreame head of the church others doe repine against it as the puritans doe The Anabaptistes are diuided vnto 14. sects and eche of them haue seuerall and contrarie opinions touchinge the principall pointes of their faith how can two lawiers pleadinge one against the other and ech of them alleadginge lawe for himselfe determine the righte of the cause and the sincere meaninge of the lawe without there were some iudge vnto whome they should referr the controuersie to be decided and debated And because these sectaries will haue noe other iudge but the scripture ech one alleadginge and interpretinge the sense thereof accordinge to his priuate opinion and corrupt affection their controuersie can neuer be decided nor their faith can neuer be setled or made certaine 20. The 13. note is the lawfull authoritie and mission of catholique pastors and preachers whereof the Protestants are wholie destitute no heretique being euer able to shew his next predecessor For as the holie doctors affirme There is no accesse to God but by Iesus Christ No accesse to Iesus Christ but by the church No accesse to the church but by the Sacraments No accesse to the Sacraments but by a Priest None can be a Priest vnles he be ordained by a Bishopp Neuer was there lawfull Bishopp ordained out of the catholique roman church Wherfore as saint Ierom said vnto his aduersarie you are out of the communion of the church of Iesus Christ because you haue not a priest of the order of the Mediator This marke of the vocation and perpetuall succession of pastors in the church of Christ hath euer ben most terrible vnto all heretiques for euen as Baptisme is the only doore to enter into all other Sacraments a Sacrament not reiterable and whose character is indellible euen so this Sacrament of holie Orders and of entring into steward-ship ouer the flock of Iesus Christ was ordayned by our Sauiour as necessarie for distinguishing and discerning such as be vsurpers and robbers from true and lawfull pastors then the other of Baptisme to knowe and discerne sheepe from Wolues and Christs flock from the troupes of infidels 21. This argument doth so gaule and pinche the Protestants that they are forced to fetch all the authoritie they haue for their vocation only from the temporall prince alledging the wordes of saint Paul that all authoritie is from God then saint Matth. that wee must giue vnto Cesar that which is Cesars then saint Peter that wee should be subiect to euerie humaine creature for godes sake all which places aswell the puritantes as the Catholiques doe interprete and vnderstand of temporall authoritie only for gouerning the common weaâ—th and not of spirituall direction and instruction of our soules in articles of our faith and saluation for that all Princes and kinges were then and 300. yeares after Christs passion infidels and especially the Romaine Emperor of whome this was principally intended Otherwise saint Peter and the Apostles who were
Daniell vade quia clausi sunt signatique sermones vsque ad praefinitum tempus Goe your wayes for these speeches are shutt vpp and sealed vntill the time appointed if soe great a Prophett heard and vnderstoode not what he heard what will heretiques and wicked arogant presumptuous people make glosses vpon euerie â—illable of holie scripture Aug. Con. ep c. 4. Wherfore S. Augustine saith Sacra scriptura c. The holie scripture are not knowen to the proude nor manifest or playne to boyes in the begining therof it is easie but when you enter into it it is loftie and couered with misteries and I was not of that capacitie that I might intermedle therin Aug. lib. de vtil cred c. 7. And in another place he perswaded a yonge man learned in humanitie and Philosophie and other liberall sciences that he should not rasâ—lie reade holie scriptures sayinge to set vpon Maurus a Comedian or TereÌ„ce because thou hast noe skill in poetrie thou darest not without a master and to vnderstand him beinge a comon poett thou searchest the commentaries of Asper Cornutus Donatus and infinitte others and darest thou without a guide or iudge venture vpon holie scripture which as S. Paule speaketh in â—js qui pereunt velatum est 2. Cor. 4. in them that perishe is hidd in quibus Deus huius seculi excaecauit sensum incredulorum in whome the God of this worlde hath blinded the myndes of the infidles that the illumination of the ghospell of the glorie of Christe might not shine in them and as S. Iohn saith Ioh. 1. the light shined in darcknes and the darcknes did not comprehende it the heretiques hauinge not the light of Christes spiritt which is giuen to the church not true humilitie by which they should obeie the same cannot haue the shininge light of Christ his ghospell nor the true vnderstandinge thereof Credite intelligetis saith the Prophett beleue the church and you shall vnderstaÌ„d the scriptures Esa 7. vnto whom almightie God hath giuen the true interpretation thereof and to noe particuler spiritt 5. S. Hierom beinge soe well learned as he was and furnished with the knowledge of all the tongues did stumble in many thinges Lib. 1. de Doctr. chr c. 6. for he sweateth in explayninge the prophetts the same difficultie S. Augustine had as he himselfe declares when he would expounde that place of scripture of the sinne against the holie ghoast and when he alleadged many places he was not satisfied in them all so he saith that many obscure places be in the scriptures almightie God ordayninge the same to abate the pride and arrogancie of man and to submitt his priuate spiritt to the vniuersall spiritt of Christ his church therfore Tertul. saith Fides te saluum fecit non exercitatio scripturae it is thy faith that saueth thee and not the readinge or exercise of scriptures the misteries wherof are hidden from the wicked for they be like Margarittes and pretious stones and which ought not to be giuen to swine noe more ought they to be common to euerie one and as a holy man saith Non intelligendi viuacitas sed credendi simplicitas te saluum fecit it is not the quicknes of vnderstandinge but simplicitie of beleeuinge that shall saue thee Omnis prophetia saith S. Hierom in Ezech 45. prophetts are obscure what the disciples doe heare inwardlie the comon people knowes not what is said in them and accordinge to this the prophett saith tenebrosa aqua in nubibus aeris obscure water in the cloudes of the aier the ordinarie gloss in that place hath obscura doctrinae in prophetis the prophets are full of darke and difficult doctrine 6. Was not the Eunuch Threasurer to the Queene of Ethyopia exercised in the scripture and yet he confessed he could not vnderstand them Act 8. Did not Christe interpreate the scriptures to the Iewes and his disciples Luc. vlt Act. 8. Luc. vlt. S. Iohn Chrisostom vpon that place scrutamini scripturas Christus saith he Iudeos c Christe did not referr the Iewes vnto the bare and naked readinge the scriptures but vnto the diligent examination and inuestigation thereof S. HieroÌ„ saith Lib. 1. praef comment in epist. ad Alga q. 2. that all the Epistles of S. Paule to the Romaines be verie obscure and intricate Luther himselfe vpon the Psalme 88. Thronus eius sicut dies caeli his throane is like the daie of heauen saith I would haue noe man to presume in my behalfe that I can vnderstand the Psalmes in their lawfull sense which was neuer performed of anie though neuer soe learned or soe holie for the scriptures must be considered either litteralie in themselues or accordinge to their methode and sense for in themselues they speake and containe things supernaturall and misticall which are hidden from the capacitie of the vulgar sorte or if they should be considered accordinge to their methode or sense they should be deuided into foures kindes of senses vnderstandinge as sensus Anagogicus which is called the celestiall sense The scripture hath 4 senses or vnderstanding Allegoricus which is the spirituall sense Tropologicus which is the morall sense and Historicus which is the litterall sense Therfore the prophett cried out vnto God sayinge da mihi intellectum c. giue me vnderstandinge and I will searche into thy lawe faciem tuam illumina super seruum tuum Domine Illuminate my vnderstandinge with thy grace ô Lord that I may vnderstand thy word sacrae scripturae saith Hylarius non in legendo sed intelligendo Lib. ad Constan. non in praeuaricatione sed in charitate the holy scriptures doe not consiste in readinge of them but in the true sense and meaning of them not in corruptinge or in preuarication of them but in the charitable interpretation of them And when S. Augustine did see the manifest and false applyinge of them by the PellagiaÌ„s he did appeale to the Bishopes both of the east and weast 7. Caluine saith of the protestantes that they would haue the scriptures to patronize and support their errours sayinge In praefat ad lectores ex Phyco Ibi quid non â—nuertunt quid non deprauant what is there but they peruert and depraue Lutherus in hist Sacrament foll 22. Luther would not admitt any translation of scripture but his owne translation noe more would Zuinglius his aduersarie Zuingl to â—2 resp ad Luth. Luther was offended with the printer that did send him Zuinglius his translation who would not once peruse it and so Zuinglius with Luther Kinge Henry the 8. after he made himselfe head of the Church he caused the scriptures to be translated into English which afterwards he suppressed and inhibited Fox in Henri 8. in fine hist. Afterwardes he caused another translation to be made by the authoritie of the parlament Anno regni sui 34. and proclaymed vnder paine of death that noe other translation should
Christe before the ghospell was written sith none of the Euangelists did write vntill 18. yeares after Christs assention With Abraham Isaacke Iacob was a true Churche in the faith of one creator and redeemer to come when there was noe scripture Moyses the first that wrot Euseb li 9 c. 4 li. 10 cap 3 praeparationis Euangelicae for Moyses was the first that comitted the word of God to inke and paper hauinge written the same in the Hebrewe tounge which was the first that inuented characters or letters as Eusebius doth wittnesse c euen by the testimony of prophane writers themselues and haue taught the people beinge rude and ignorante to vse them Moyses beinge dead Cadmas in the daies of Iosue did firste inuente greeke characters 10. The holy scriptures doe testifie as also prophane histories Ioseph 1 â—pionem grammaticam Iosue c. 15 Iudic. 1. that learninge and philosophie came from the Phenicians Assirians Chaldeans and Aegipte vnto Greece and the same doth Iosephus teach The first vniuersitie that euer was was Cariath Sopher in the lande of Canaan in Asiria it was called the cittie of learninge neere vnto the cittie of Hebron longe after the Gretians begann to haue lettres and learninge and Origines saith none amoungest the Grecians did register or write any thinge of the actes or monuments of the Grecians before Homer and Hesiodus which were 400. yeares after Moyses and if there were any thing written of the Assyrians or of the Phenicians before Moyses they did perishe the holie scriptures by godes diuine prouidence beinge reserued safe and before any scripture there was the Church for betwixt Moses and our first Father was more then 2. thowsand yeares in all which time there was noe lawe written but the lawe of nature the word of God which he signified vnto Adam Noe Abraham or what otherwise he did inspire into the hartes of the Patriarches by tradition onlye it came to the posteritie and to Moyses himselfe soe as tradition was before the scripture more then 2000. yeares the lawe of grace which was by a liuely voice deliuered by Christe to his Apostles was not written by him nor commaunded by him to be written and therfore shall not the Christians beleue the same because he commaunded not it should be writteÌ„ or should the Christians which did beleue the Apostles before the same lawe was written be reputed fooles for beleeuinge the same before it was written For our Sauiour did not say Scribite Euangelium sed praedicate Euangelium omni creaturae write the ghospel but preach the ghospel to all creatures how many thowsandes be there in the worlde that cannot write nor read the scriptures and yet shall they not beleue them deliuered vnto them by the tradition and preachinge of the church sicut praedicauimus sic credidistis 1. Cor. 15. saith the Apostle as wee haue preached soe you haue beleued he did not say as wee haue written 2. Tim 3. Tu vero c. Doe you abide in those thinges that you haue learned knowinge or whome you haue learned them Act 15. 1. Cor. 11 soe it seemeth good to the holly ghoaste and vs if any man be contentious wee haue noe such custome He did not obiect scripture but custome and tradition 2. Thes 2 Horm in diacetis Cap 25. q. 1. therfore he said state in side stande fast to your faith and keepe the traditions Therfore it is inserted in the Cannons of Hormista prima salus est rectae fidei regulam custodire in constitutis patrum nullatenus deuiare it is the beginning of our saluation to obserue and keepe the rule of right faith and not to goe one steppe away from the decree and ordinance of our ancestors Certaine obiections answered against traditions taken out of the first Chapter of S. Paule to the Galathians CHAPTER III. 1. ALthough saith S. Paule wee Galat. 1. or an Angell from heauen euaÌ„gelize beside that which wee haue euangelized to you be he anathema or accursed This verie place is cited by S. Athanasius in the defense and confirmation of traditions sayinge If any man will cite out of scriptures any texte againste the decree or determinations of the churche and councells let him be accursed and although he alleadge all the scripture in the worlde against that which alreadie wee haue receaued wee must not beleeue him for children as Athanasius saith ought not to iudge of the decree of their parentes vnles they would haue themselues to be bastardes 2. Yet notwithstandinge wee must distinguishe the wordes of S. Paule which may be vnderstoode two manner of wayes as S. Augustine hath vnderstoode the same saying Aug. trac 96 super Iohn Aliud est euangelizare preterquam quod accepistis aliud est euangelizare plusquam accepistis euangelizare preterquam accepistis est transgredi regulam fidei recedere a via euangeliij semel per Apostolos praedicata for it is not all one to say to euangelize otherwise then you haue receaued and to euangelize more then you haue receaued for to euangelize otherwise theÌ„ you haue receaued is to transgresse the rule and limittes of faith and to departe from the decree of the Apostles which is a detestable thinge and therfore to euangelize more then you haue receaued is not S. Paules meaninge otherwise he should be repugnante to himselfe who desired to come to Thessalonica that he might supply what was defectiue and lackinge of other mens faith For when the Apostles vttered these wordes from Ephesus to Galatia the ghospells of the 4. Euangelistes were not written and specially the ghospell of S. Iohn For it is not all a like the ghospell and the writtinge of the ghospell the first that was written was the ghospell of S. Mathewe and S. Luke did supplye what was wanting of the same and S. Iohn in his ghospell did add in many thinges which was not writen in the other 3. Euangelistes And soe S. Paule himselfe in his Epistles did expresse many thinges which were not soe plaine in anye of the â— Euangelistes 3. Lastlie accordinge to the declaration of alâ— the doctors of the church especially Ireneus Tertulian Cyprian Hierom Augustine and others many thinges were deliuered vnto vs by the tradition of the Apostles which are not expreslie and maninifestly in the scriptures Basil in homil Sabel Arc. And therfore S. Basil saith Te paratum reddat traditio Dominus ita docuit Apostoli praedicauerunt patres custodierunt confirmauerunt martyres c. Let tradition please thee wee are soe taught by our Lord the Apostles haue soe preached vnto vs the fathers haue soe kepte the same and the same was confirmed by the Martyrs And in another place he further saith Basil ep ad Antiochenum Ecclesiae Fidem nos neque ab alijs scriptam nobis recentiorem susceptimus neque ipsi mentis nostrae germina tradere audeamus wee neither receaue a later faith written for
Ierusalem but the vniuersall church cannot erre therfore the generall councells cannot erre For Atha S. Epipha Euseb S. August doe call the generall councells the congregation of the whole world and the consent of the vniuersall churche All such places of scripture as doe proue that the Pope cannot err in the definition of faith proues also that the generall or nationall councell assembled by his authority cannot erre Also such places of scripture as proues and teaches that wee ought to reuerence Bishopps as Pastors to heare them as maisters followe them as captaines he that heareth yow heareth me c. obey your rulers be subiect vnto them and imbrace their doctrine with many such places all which doe argue that they cannot deceaue vs or if they doe wee may attribut the blame to our Sauiour that bids vs to obey them and imbrace their doctrine Atha epi. Epist. Epiph heres 77 Aug. 162. Nemo ca. de summa trinit fide catho Gela ep ad Episc Sardinia 5. This same is proued by the fathers that the difinition of a generall councell is the last iudgment of the church from which there is noe appellation as Athana and Epiphanius and others with S. Augustine doe affirme and soe Leo the Pope requested the Emperor Martianus saying that the definition of the generall councell should neuer be brought in question which the said Martianus established by lawe The same also Gelasius the Pope decreed in the councell of Ephesus circa finem and in the councell of Calchedon Act 5. Canone vlt. Moreouer the fathers and all councells doe teach that they are excomunicated and ought to be countted heretiques that doe not rest themselues vpon generall councells and therfore all generall councells doe pronouÌ„ce Anathema I meane the sore censure of excommunication against such as doe contradict the finall decree of generall councells as Athanasius doth wittnesse of the couÌ„cell of Nice Athan in epist ad Episcopos Afriâ—ae S. Grâ—gor Nazianz. in epistola priori ad ClidoniuÌ„ Leo epist ad Anatâ—lium and soe it is in all other councells Grego Nazianz. doth write when the Apolinaristes denied that they were not heretiques and that they were receaued in a catholique councell said let them shewe this and wee wil be contented S. Leo writinge to the emperor or Leon said they ought not to be accounted catholique that doe resiste the councell of Calcedon And soe he writes the like to Anatolius and S. Basil writes that they ought to be suspected of heresie Basil ep 78. that doe cal in question the determination of the councell of Nice S. Augustine did excuse S. Cyprian of heresie Aug. li. 1. de bap ca. 18. because noe generall councell defined any thinge to the contrary towchinge the baptisme of heretiques Also S. Gregorie pronounced excommmunicatioÌ„ against all that would not receaue the decree of generall councells Greg. li. 1. epist 24. Constantine the great in his epistle to the churches Apud Euseb l. 3. de vit Const Atha ep ad Episc Africanos Cyrill l. 1. de trinit Leo epist 53. ad AnatoliuÌ„ 54 ad MartianuÌ„ ep 37. ad LeoneÌ„ Auâ— Gre. lib. 1. ep 14 Nice epist ad MichaeleÌ„ Ambros epist 32. called the decree of the councell of Nice celestiall preceptes Athanasius also said that the decree of the church was the diuine precept which should remaine for euer S. Cyrill calles it the diuine iuste and holie oracle S. Leo saith that the Canons thereof were ordained by the holie ghoast and that the councell of Calcedon was assembled by the holy spiritt S. Gregorie also saith that he reuerenceth the first 4. generall councells as the 4. Euangelistes Nicholaus the first also saith that the decrees of generall councells are inspired by the holy ghoast S. Ambrose doth affirme that wee should rather die than wee should departe from the definitions of generall councells I will saith he followe the decree of the councell of Nice from the which neither death not sword shall separat me S. Hillarie suffred banishment for the faith of the councell of Nice Hilar. in fine lib de Synod Victor in libris trib de perâ—ec Vandalic Hier. lib. cont Luciferanos Victor Africanus describeth many worthy martires which suffred for the decree and definition of the faith sett downe and explicated in the councell of Nice S. Hierom also speakinge of Athanasius and S. Hillarie and other holy confessors saie How could they doe any thinge against the councell of Nice for the which they suffred banishment 6. This is proued by reason for first if the generall couÌ„cells should err ther should be noe certaine or setled iudgment in the church by which controuersie should be determined and descided and by which the vnitie and concord of the church should be preserued for which generall councells were ordained Secondly if there were not an infallible iudgment of these generall councells then the Arians had not bene condemned for heretiques for sayinge the councell of Nice did erre nor Macedonius for an heretique for sayinge the councell of Chalcedon did err nor Nestorius for an heretick for sayinge the councell of Ephesus did err nor Eutiches for sayinge the councell of Chalcedon did erre Thirdly wee should haue noe certaintie of many bookes of the holie scriptures as of S. Paule to the Hebrewes the 2. epistle of S. Peter the third of S. Iohn S. Iames his epistle S. Iude and the Apocalipes they beinge called in question vntill the trueth of them was made knowen by generall councells That the catolique church in those thing shee doth propound to the christians to beleeue whether they be contained in the Scriptures or not cannot erre CHAPTER II. THis is proued by scripture Ad Tim. 3 Ephes 5. Apoca 21 Psal 79. Isa 2. Matt. 13. 1. Cor 12. Ephe. 1. for that the church of Christe is the firmament and piller of truethe the spouse of Christe the holly cittie a fruitfull vineyarde a highe mountaine a direct way the only doâ—e the kingdome of heauen the bodie of Christe and multitude vnto whome the holie ghoaste is promised is gouerned of Christe beinge her head and of the holy ghoast beinge her soule as it is sett downe by S. Paule saying Ephe. 4. He gaue him as a head aboue euerie church which is his bodie And in another place he said one head and one spirite and he said as the husbaÌ„d is the head of the wife soe also Christ is the head of his church for if the church had bene impeached of error that imputation should be saide on Christe and the holie ghoaste therfore Christ did instruct her by his said holie spirite sayinge the spirite of trueth shall teach yow all trueth Ioh. 16. Againe wee are bounde vnder paine of excommunication to beleue the church in all things as may appeare by S. Math. If he will not heare the church Matt. 18. let him be vnto you as an ethnick and a
which blessed name none disdayned none were called Gospellers Lutherans Caluinists Zuinglians Protestantes or Puritans Anabaptistes Trinitarians or any other sect with innumerable others which the Protestant religion hath sett abroach and inuented men were simple and honest in their dealinges faithfull of their promisses charitable in their workes zealous in their beleefe obediente vnto their Prelates and Pastors This is soe euident a trueth as that all bookes recordes generall and prouinciall councells all parleamentes of kingdomes all vnctions and inuestinge of Emperours and Kinges all consecration of Bishoppes all holy orders of Priestes all churches monasteries and chappels in the worlde all the gates of townes and cyttyes all monuments and recordes both spirituall and temporall all vniuersities and doctours of Christendome both comon and ciuill lawes of all countries yea Protestantes themselues doe plainly witnesse 3. But that Protestant religion is new is a thing most certeine for there are men yet liuinge at this day more auncient then it and can remember when it first came into England and Irelande Wee can shewe you the first inuentours and authors therof The place the time and the occasion by which it crepte in and infected these miserable nor then countries Who haue opposed themselues against it What garboyles callamities came into those countryes that nourished the same What rebellion and insurrectiō of subiects against their princes for defending the same What were the motiues of such as inuented yt and occasions of others that imbraced it The successe of the one and the other and by whome and how the same was condemned I pray you what can be more euident signes and tokens of noueltie for noueltie in all common wealthes but especially in matters of religion as S. Nazianzenus saith is to be auoided yea the Emperour of the Turckes did aduise the Queene of Transiluania to beware of the noueltie of hereticall sectes and that shee should neuer suffer the same to creepe into her countrie It is well knowen also that the name of protestāt religion was neuer heard of before the yeare of our Lord 1529. in the towne of Spira in Germany where the Lutheranes beinge as it were combined against the Emperour Charles the 5. did vse a kinde of protestation wherupon afterwardes they were called Protestantes 4. If thou say that it lay lurkinge and hidden in the worlde I aske where or in what place of the world in what kingdomes and townes or who were the defenders therof Truly no writer or historiographer did or could euer make mētion of any such nor euer before that time any mention was made of them nor was it euer heard that any hereticall secte was so closelie hidden in the worlde but it might be knowen at least when Luther himselfe taught the same they should then haue manifested themselues and yet we can finde none such for such as followed Luther they were before Catholickes Ex nobis prodierunt saith Saint Iohn sed non erant ex nobis Ioan. 2. They went foorth frō vs but they were not of vs for if they had bin of vs they had remayned with vs it is cleare therfore they were not good Christians who forsakinge the narrowe way of saluation runne headlonge into the broade way of perdition and licentious doctrine of newe sectaries Whereas the religion of Christ is a religion moste auncient sacred immutable impregnable inuiolable alwaies the selfe same holdinge and continuinge his vigor and force vnto the worldes ende it is the soule and life of the Church For euen as by the soule fleash is vnited vnto the liuinge man soe by religion mākinde is ioyned vnto the church of Christe beinge his spirituall kingdome and all that euer were saued either before Iustinus mart orat ad Anto. Aug. l 10 confess ca. 43. or after Christe oughte to be called Christians as Iustinus martyr and other holy Doctors doe say for that they embraced Christian religion and as saint Augustine saith Ipse vnigenitus Dei silius homo propter nos factus est c. The only begotten Sonne of God became man for vs that he should become the head of his whole Church against which the gates of hell shall not preuaile Matt. 16. vnto whome Christe promised to remaine withall vnto the consumation of the worlde Matt. vlt. So that the religion by which this church is vpheld and Christe professed did and shall allwaies continue 5. It is well knowen that the name of hugonots began in France an 1562. as themselues of their assēblies made in the nighte at a gate in Tours in France called Hugon confesse to haue taken their denomination went out of the Catholique churche and did embrace the impiety of Caluine In Scotland they fell alsoe from the Catholique Church into Caluinisme anno Domini 1560. In Flanders the Geuses reuolted from the said church ouerwhelmed in the pit of soe manny heresies anno 1566. In England they chaunged religion anno 1535. and first fell vnto Lutheranisme afterwardes to Zuinglianisme afterwardes the bodye of the realme fell from Zuinglianisme to puritanisme the next degree vnto Anabaptisme and since what numbers are fallen to the familie of loue And what swarmes of Athistes are sprunge vpp in euerie shire as Whittguifte noteth against Cartwrith 6. Are not the first Authours of the protestancy also knowen as Luther Carolastadius Oecolampadius in Germanie Pharell in France Thomas Crammer in England Iohn knox and Paule Methen a baker in Scotland George Browne in Irlād In the Apologie of the church of England pag. 142 it is said that Luther and Zuinglius came first to the knowledge of the truth Luth. tom 7. f. 307. and preaching of the ghospell Luther said that God reuealed vnto him the knowledge of his Sōne that he at lenghte might euangelize it to others and that the Gospell was first preached by him D Kellyson reply to Surcliffe fol. 149. But we knowe that they cannot alleadge the author of our religion neither can they nominate vs from any particuler man nor can they chardge the Catholique church with any priuate opinion or faith that is not vniuersally allowed embraced of all Catholiques neither can they nominate the time that shee fayled of her faith Neither can they obiect that our church hath separated herselfe from the greater church or that such as did adhere to the Pope were in number lesse then any Church For it is written in S. Gregories Epistles to the Bishoppes of the Easte that Affrique Spaine France Italie and all the worlde did communicat with him This verie argument other Doctours did vse against other heretiques as Tertullian Tertull. lib. de praescrip Qui estis vos inquit c. What are yee saith he from whence and when came you where did you lie hidden all this while alsoe Optatus mileuita lib. 2. contra Parmenand Vestrae inquit Cathedrae originem ostendite c. Shew the beginninge of your Chaire you who challenge vnto your selues the churche
for a man as meate drinke or sleepe and said moreouer that if a married woman would not render the coniugall debpte of matrimonie Lib. ae vita coniug serm de matrimonio that the husband should not spare his maide The like filthie lust but farre more detestable was the occesion of Caluine his heresie For it is well knoweÌ„ as may appeare by the iudiciall actes and recordes of NouodiuÌ„ Bolsecus in vita Calu. cap. 5. Iul. Brig pag. 59. that he was condemned of the filthie sinne of the flesh against nature had it not beene for the intreatie of the bishop there which obtayned that his punishmente should be turned vnto a hoate burninge iron on his backe he should haue bene altogether burnt Iohn Witcliffe for that he was depriued of his personnage in Oxforde for his vitious misdemenor began his heresie Arrius because Alexander was preferred to the Archbishopricke of Alexandria before him Nicep de pen. l. 5. c. gaue occasion of the Arrian heresie against the deitie of Christe MoÌ„tanus for that he was denyed the primacy of Asia which he soughte verie earnestlie troubled the Church with newe heresies as Nicephorus wyttnesseth de penitentia lâ—b 5. cap. 15. Aerius alsoe for beinge denyed of a Bishopricke fell into Arianisme and afterwardes inuented himselfe a newe heresie which was that wee ought not pray for the dead 2. Henry the eighte as Iohn Foxe a greate puritan in England doth wyttnes Fox in historia pa. 512. edit 1 all the world knoweth to be true for his diuorce made from Queene Catherine his wyfe was by the Bishoppe of Rome excommunicated who beinge sore exasperated therby assembled a parlamente by which he brought to passe that he banished the Popes authoritie out of England made himselfe head of the Church thus far Iohn Foxes owne wordes Hollin in descrip Brita l. 1â— cap. 7. For it is certainly knowen that from the conuersion of England by S. Augustine duringe soe many hundred yeares vnto Kinge Henry the 8. as all English historiographers and ministers themselues doe acknowledge the Catholicke or papisticall religion as it pleaseth them to tearme it did florish in England that the cheefe pointe thereof was that the Pope was iudge moderatour and cheefe Pastor aswell of the English Church as of all other Churches of the Christians in Ecclesiasticall matters which Catholicke faith the said Kinge Henry defended the space of xx yeares as longe as he liued with his lawfull married wife aswell against domesticall heretickes that were his subiects by all penall statutes and exquisit torments at alsoe against forraine hereticks by a most learned booke in the defense of the 7. Sacraments which booke I haue in myne owne custodie for which he was ennobled and honored by Pope Leo the tenth with the title of defeÌ„der of the Catholicke faith which was neuer giuen to any kinge in the worlde before which he receaued as Foxe saies with great ioy for when it came to the kinge beinge then at Greene wich he went to his chapel accompanied with manny nobles Ambassadors Cardinall Wolsey said Masse the Earle of Essex brought the basen of water the duke of Suffolke gaue the assay the duke of Norfolke held the towell the Heraldes with their company began their accustomed cryes prononcinge Fox anno 1528. fol. 441. Henricus Dei gratia Angliae Franciae defensor Fidei Dominus Hiberniae And amongest his other magnificent titles he lefte to this day this title to his posterity as is well knowen to the world Neyther only with bookes but alsoe with his victorious and inuincible armes did he defende the Catholike Romane faith and the dignitie thereof for the which he foughte againste sundrie princes and their confederates as againste Lodowicke the 12. kinge of France and Iames the 4. kinge of Scottes though married to his sister Who beinge vanquished and his great armie ouerthrowen by the Earle of Surrie in England and the said kinge himselfe being slaine in the battle for that he was excommunicated was not suffred to be buried in any Christian graue Also he sent his Armie by sea to ioyne with the Spaniardes againste the kinge of France to assaulte France in the frontiers of Spaine by the powerfull force of the English Iohn Albertus the kinge of Nauare was driuen altogether out of the kingdome beinge excomunicated by the Pope which Spaine doth possesse at this daye Did not the said kinge within fewe yeares after send an Armie into Italie against the Emperor Charles the first in the defence of Clement the 7. then Pope And notwithstanding he was his great frinde and his Nephewe for that Queene Cathrine was his Aunte yet through the filthie concupiscence by which he was besotted and blinded to marrye Anna Bulâ—ene and soe to be diuorced from his lawfull marryed wife he turned all thinges topsie turuie reiected the Popes authoritie which he before aswell by Gods lawes the holy scriptures as by the fathers and Councells of the Church defended and soe by a parlament of one Realme or kingdome he disanulled and abrogated that which was established by soe manny generall parleaments and generall Councells of all Christendome yea by Christe himselfe and by all such as trulye beleeued in him And for not yealding vnto his desire herein manny religious and constant Martyrs offred their liues and their bloode amoungest whome was the lighte of England that most sacred Martyr and learned diuine Iohn Fisher Bishopp of Rochester Sr. Thomas More Lord Chancelor of England of these sorte of people our Sauiour wished vs to beware Act. 20 the Apostle alsoe saith woulues shall enter after my departure and shall not spare the flocke Rom. 16. Therfore in another place he requested vs to marke and knowe what people they be that raise dissentions and scandalls in the Churche and doe teach otherwise then wee haue alreadye receaued and to fly from them Heb. 4. Iohn 4. He alsoe exhorted vs that wee should not be lead away with mutable and strange doctrine S. Iohn alsoe wished vs not to beleeue euerie spiritt but that wee should trye whether they be of God 3. But the doctrine of Luther cannot by any triall be founde true so that as Christ saith Iohn 7. my doctrine is not myne but my fathers which did send me soe Luther may say his doctrine is not his but his fathers the diuell that did send him Luth. lib. de Missa Ang. to G lenens Ger 10. 7. witteÌ„b 1. Cor. 13. 1. Cor. 14. whom he boasted to haue suggested vnto him arguments to ouerthrowe priest-hoode and sacrifice that by that meanes he should ouerthrowe and confounde the true worshipp of the true God for God as the Apostle saith is the God of peace and charitie not of dissention For whosoeuer procures sectes and diuision betwixt brethren saith the prophett is a diuell When therfore by Luthers meanes wee see so manny sectes against Godds Churche wee must
destroied by the heresie of Pelagius giue a Moncke of Bangor for chastisment wherof almightie God suffred the Englishmen to turne the edge of their sworde vppon those that sent for them for their defence Vortiger was the leader of the Church when old Britans weare destroyd and dispossessed them of their Countrie and made themselues Lord thereof called Brittanie Englande by their owne name soe that heresie did soe increase in that kingdome about the tyme that S. Gregorie did send S. Augustine and other holy mounckes thither to preach the Catholick faith therein that 9. hereticall bushoppes beinge there before them no one catholick bishopp was found Ireland alsoe when the Englishe in kinge Henry the 2. gott footinge therein did little esteeme the sacred censure of holly Church Bern. in vita Malachiae Dolman Lib. 2. and the noblemen of that kingdome did vsurpe Church liuinges as may appeare by S. Bernard Edward the 3. beinge a most glorious kinge his end was pittifull his heire kinge Richard after infinitt sedition contention and blood-shedd of the nobilitie and others was deposed and made away the bloody diuision of the howse of lancaster yorcke came in and endured almoste one hundreth yeares with the ruyne not only of the royall lyne of LaÌ„caster by whom especially Iohn Wittcliffe a peruerse hereticke condemned in the Councell of Constance was fauored at the beginninge but with the ouerthrowe of many other Princes and families and most pernicious warres and garboyles continued both at home abroade with the losse of all the states and Prouinces of France Thomas Walsingham settes downe the Commotion of King Richard the 2. his time againste the nobilitie and Cleargie vnder their seditious Captaines Iacke Strawe Watt Tyler and the rest soe againe vnder other kinges whilest this heresie lasted and namly against the two most valiant Catholicke Princes Henry the 4 and 5. his sonne in the first yeare of whose rayne to witt kinge Henry the fift Iohn Stowe wryteth thus That the fauorers of Wiâ—cleefe his secte did nayle vpp scedulles vpon the Church doores of London containinge that there were an hundreth thousand readie to rise against all such as could not awaye with their secte The first tumuâ—tes of Pollardes and Wicliffians in England were Anno 1414. and hereon followed the open rebellion of Sr. Iohn old Castle and Sr. Roger Acton and others in S. Giles fâ—lde by Holborne neuerthelesse this secte could neuer take hold or preuaile in England neither then or after vntill foure pointes thereof beinge renewed by Luther and Zuinglius the later I meane Zuinglius his secte was admitted in kinge Edward hâ—s dayes 5. Did not the kinge of Denmarke bringe the people of Thretmarse which were a free state into a vilde thraldome after they were Lutheranes whereas as longe as they were Catholicks they were a free state of their owne Ces to 4. An Christi 379. S. Amb. in libris ad GratianuÌ„ Caes Baro. to 4. 379. S. Ambrose also doth proue the same as Caesar Baronius doth alleadge and saith Vna cum haeresi in regna cladem inuehi cum fide catholica salutem ferri c. that noe sooner heresie was broughte in then presentlie the kingdomes where it crepte in were ouerthrowen and quickly destroied and were againe restored and established by Catholique religion This he spake of the Empire of the easte sicque in occidente accumulari victorijs Gratianum that in the weast by the Catholique religion Gratianus the Emperor did encrease in many victories Cum in castris excubant cum gratia atque precibus Sacerdotum sancta religio when the priestes in the Campe did watch in prayers and other exercises of sacred religion Contrariewise you shall see the happie and florishinge Empire to decay and cast topsie turuie when the Emperor did fauor heretiques or at leaste when they were slacke in defendinge the Catholicque religion adeo saith he vt perspicuè intelligas claram victoriam religionem penitus consequi hereses tristes erumnas euocatas ab inferis secum ducere soe as you may plainly perceaue that by religion victorie was gotten and alsoe by heresie woe and wreake and all other dolfull calamitie and hellish confusion was broughte to the woâ—lde The like assertion hath holie Basill Basil ep 69 Caes Bar. to 4. An. Christi 363. quod enim comune est ciuitatibus omnibus vt cum semel hereticis aurem praebent mox vna cum heresi dissentiones rixae ac mala omnia sugata recta â—ide paceque subintrent ita planè Neocesarientibus accidit that which is incident to all Citties when once they giue eare vnto hereticques presently trewe faith beinge once abandoned dissentions debates and all other mischeefes will creepe in as wee see an euident example to those of Noecessaria what heresie saith he but which was contraire to the traditions of S. Gregorie the greate his wordes be these aduersaria traditioni magni reuera Gregorij 6. tomo 4. An. Christi 371. many heresies in the East The like miserie yow may read by the Epistles of those holy Sainctes videlicet Mileâ—itaâ—us Eusebius and Basilius to the Bushoppes of Italie and France and related by Caesar Baronius in which he wrote as followeth Miserandus status orientalis ecclesiae c. The state of the Easte Church is to be pitted for not onlie two or three Churches haue fallen vnto this dangerous tempest but that mischeefe of heresie hath extended her selfe from the bondes of Illiâ—ia vnto Tebaira the seede of which was first sowed by Arrius and afterwarde was gathered by wicked people who haue broughte forth wicked and pernitious fruites and discipline and doctrine of pietie and goood life is ouerthrowen all bondes and obligation of honestie and charitie is confounded and decaide none hath sway ouer others but he that is most wicked whose rewarde is the gouernment of others and he that exceedes others in blasphemies exceedes all in the episcopall dignitie The grauitie of Bishopps is lost the honestie of Pastors is gone the holy Canons of the Church are troade vnderfoote the releefe of the poore is altogether abused to their filthie vse The occasions of all such mischeefes are laide open by Saincte Optatus Milenitanus who hauinge reckoned the bloody and cruell actes of the heretickes called Donatistes he applied that place of the scripture vnto them Veloces pedes eorum ad effudendum sanguinem Cruelty of heretiques Mauritaniae videl the sea coast of Affrique next vnto Europe their feete are verie swifte to shedd blood And then addeth In Maritaniae ciuitatibus c. In the Citties of Mauritania by your procuremente they were affrighted with many garboiles Children were kilde in their mothers bellies men were murthered and torne in peeces matrons were violated infantes were slaine by riping vp their mothers bellies behould this your Church which was mantained vpholden by cruell and bloody Bishoppes whose greatest furie and vildest facte although in their estimation
Ibid. f. 15. And a great protestant minister in a supplication sent to the last Queene said that shee was one of those Princes which made profession of the ghospell but opposed her selfe against the ghospell and that they are flatters that tell her the contrarie and if that shee could get the crowne without the ghospell it is doubtfull whether euer the ghospell would haue footing in England Stanchares said that Caluin iumped very well with Arrius and that both of them makes the Sonne of God to pray in the diuine nature that he is a minister a Bishopp and a mediator in that nature and that the ministers in Germany Hungarie Transiluania and Polonia haue celebrated many Councells and sinodes to take away our Catholique faith of the Trinitie and mediator Tiguri ep ad Polonos Anne 1560. and haue made many bookes full of Arrian blasphemies to that effect In Heluetia the ministers of the Church of Tigure do professe the Arrian faith Tiguri epist ad Polonos Anno 1560. And all those that are of the Chruch of Geneua and Tigurie are Arians thus fare the said Stancharus Many saith Iosias Simlerus in pref lib. de eterno dei that are brought vpp in Geneua are become Turckes for they came vnto Polonie and so they did ymbrace Mahometisme as Ochinus Alamanus Blandrata Paulus Alciatus and Gregor Paulus minister of the Church of Cracouia who hauing denied the Trinitie became a Turcke as Gonesius and Gribaldus and Franciscus Dauidis for this last was superintendent of Hungarie So did Adam Nimser the cheefe superinten of Heydelberge in Palatyne of Rhene with his fellowe Iohn Syluanus Stan li. de mediatora fol. 38. who of Caluinistes became Turckes and went to Constantinople where they made open profession theâ—eof and protested that the religion of Caluinistes tended directly to Turcisme and before these people went out of Palatyne they subuerted many great preachers who by their meanes became Turckes and taught publickly the Alcoran in Germanie Also Iohn Socius being brought vpp at Geneua did not only preach the Turkish religion but also published bookes confirminge the same So did Volanus beinge brought vpp in that place not only become Turcke himselfe but also set foorth bookes defendinge Turcisme and auoutched that he learned the groundes of his doctrine from Caluine and Beza Lucas Sternebergerus a minister of Morauia did the like for 1. he preached against the Trinity tooke away all inuocation thereof because saith he there is no mention thereof made in the Scripture 2. that Christ was not God but man but more excellent then all the prophetts 3. that the holy Ghoast is not God 4. that wee must not keepe holy dayes to Sainctes 5. that wee must keepe Saterday holie and not Sonday because saith he God so comaunded in the scripture and by the same argument he brought in Circumcision Prateolus in Elench Alphabetica lib. 10 c. 12. 7. And did not some of the familie of loue publishe these articles at London that Christ is not equall with his Father as by Caluine his interpretation they proue it and that Christ in no sort is God 3. That there is no Trinitie c such as calles God the Father God the sonne and God the holy Ghoast do speake blasphemouslie for say they this is to professe there are three Godes Did not Thomas Lyth Cartwrites companion for puritanisme in the weast part of England as the other in the North part being brought to Ireland by Sr. Iohn Dowdaâ—l to Yonghull a Towne in Mounster in Ireland say that the Angell Raphaell was a witch and that the blessed Virgin Marie was not blessed amoungest all woomen with many other such blasphemous spechees And lastlie did not this Turkish doctrine infect many Northern Prouinces by the infection of one Lastus which was a cheefe superintendent of England in king Edwardes dayes This man being a Disciple of Zuinglian did labour in Polonia to abolish the blessed Trinitie and the Deitie of Christ by whose instigation Nicholas Badzâ—dius the Duke of Olice and Palatine did of vilanie send one Martyne Secouitus with letters to Bullenger and Caluine to ioyne with them in this wicked doctrine of taking away the Trinitie and Deitie of IESVS Christ A further Confirmation that these new gospellers tende directly to Turcisme CHAPTER II. 1. THe first and cheefest of the Protestants did affirme the religion of the Turckes to be far better then that of the Papistes and when the Turcke inuaded Austria Luther writt bookes that the Germanes should not take part with the Emperor against him as Eras in epist. ad fratres Germaniae inferioris saying I had rather fight for a Turcke not baptized then for a Turcke baptized meaninge the Emperor Charles the fift The rebelles of Flanders in the begininge of their insurrection against their lawfull Prince Phillipp the 2 of Spaine in their standart gaue the ensignes and Armes of the Turck videlicet a siluer figure of the encrease of the Moone with this ensigne Plutost Turckes que Papaux Wee will rather be Turckes then Papists How many protestant Princes did sollicitt Amurate and other princes of the Ottoman howse to come to Hungarie Math. de â—annoy en la. repliq lib 2. c. 13 Austria and other places Also anno 1575. the Prince of CoÌ„de being broken with France and at Basill consulting with the ministers there what were best to be done to renewe the warres against his kinge and country they gaue him counsell to submitt himselfe to the Turckes and that by that meanes the warres would be reinflamed againe Did not in the second rebellion of France the Hugonotes by many messengers seeke to bring in the Turcke to the ruyne of France the rest of Christendome An. 1589. for said they our religion is neerest vnto your religion vnlesse that yow obserue more fastinge and praying vnto which our religion doth not tye vs also that wee haue giuen a great impediment by the Princes of Germany who followed our Councell against Charles the fift Ex literis Constanti ad VenetuÌ„ patrium in fine â—ibri de fucoribus Gallicis vide Surium 1568. also wee dissuaded our kinges of France not to giue helpe to his brother the kinge of Spayne in the warres of Millan seas against you for the kinge of Spaine had the possession of those landes which he had lost about that sea had not our Bretheren the gospellers of France dissuaded our kinge from helpinge him also wee promise vnto you whensoeuer it shall please you that wee will be redie to broach any stuâ— or insurrection in Germanie and in France Did not the English Ambassadour labor to putt away the Iesuittes out of Constantinople which are there for the releefe of poore christiÌ„as Resp ad iustaÌ„ Brittanicum pag. 167. Par. 1584. whisperinge into the Turckes eares that they would bringe his monarchie vnto great perill And that the said English Ambassadour sollicited the great Turcke to make warres vppon
quod in eis non bene intelligitur etiam temerè audacter asseritur heresies and other peruerse opinions infectinge and intanglinge our soules euen to the deepe pitt of confusion doe springe of noe other roote then when good scriptures are ill vnderstoode and the badd vnderstandinge therof is bouldly and rashlie applied S. Ambrose doth likewise declare the same sayinge Ambr. 3. ad TituÌ„ S. Hil. in lib. ad Const Haeretici per verba legis legem impugnant by the wordes of the lawe it selfe the heretiques doe impugne the lawe S. Hillarius also saith Neminem haereticorum esse qui se non secundum sacras scripturas praedicare eas quae blasphemat mentiatur there is noe heretique that doth not alleadge falsy the scriptures for his blasphemies Also he saith de intelligeÌ„tia heresis sit Lib. 20. de Trinit non de scriptura sensus non sermo fiat crimen heresie is of the vnderstaÌ„ding not of the scripture the fault is in the sense and not in the word Hiero ad Lucif vnto which agreeth S. Hierom Neque sibi blandiantur c. Lett them not flatter themselues if they alleadge or affirme any thinge of the scriptures when euen the deuill hath alleadged the scriptures for his purpose The scriptures saith he doe not consiste in readinge of them but in vnderstandinge of them Origines also declareth the same Orig hom 9. in Exo saying Non rarò c. Somtimes the diuill doth wreast godes wordes from many for that there is nothinge soe holie but the enemie of mankinde doth abuse the same to the destruction of man Tertulian also saith de scripturis agebant De prefâ—cript her de sciptuâ—is suadebant c. They pleade the scriptures they persuade the scriptures they inculcate the scriptures vnto this they moue some at the first dashe they wearie the stronge they coÌ„nfound the weake and men of indifferent iudgment they dismisse with scrupules Thus far Tertulian soe the Arian heresie the Macedonian the Nestorian Eutichian and all other old heresies would allowe nothinge but scripture and last of all these newe phantasticall heresies doe grounde all their turbulent spirittes and singuler maleperte and headie deuises vpon holie scriptures 2. For example Luther in his first booke against Zâ—uinglius saith that amoungest Zuingilans the Zuinglians themselues concerninge these 5. wordes there arose tenn seuerall sects of different religion I meane 270. sects of heresies in this time Lib de here fabulis hoc est enim corpus meum Stanislaus Rescius hath deuided the hereticall sects of this tyme into two hundred and 70. different heresies euerie one alleadginge scripture for his owne fancie Theodorus did reckon 76. heresies in his owne tyme. Aug. lib. de heres S. Augustine also did reckon 88. heresies vnto his owne tyme. And vnto Luther his tyme there were 290 sortes of heresies all which did alleadge scriptures Yea was there euer any heresie that did alleadge more scriptures for herselfe then that of the Arians did not the Iewes alleadge scriptures against Christ that he should not be holden for a Prophett saying Iohn 7. Scrutate scripturas vide quia a Galilea propheta non surgit search the scriptures saie they and behould that a prophett doth not arise from Galile and by scripture they did endeuour to proue that he was worthie of deathe Iohn 19. Wee haue a law say they and by our lawe he ought to die because he made himselfe the sonne of God Did not Iulian the apostate alleadge scripture as S. Cyrill saithe lib 10. in Iulianum for visitinge Martyrs Reliques alleadginge that place of S. Mathewe 23. that the Scribes Pharisies and Hipocritts are like to white monuments and they ought not to visitt them c. Also he alleadged many places of scripture as Math. 5. Ro. 12.1 Cor. 6. Math. 10. against the christians for repininge against him for takinge away their goodes but to beare all tyrannicall oppressions patientlie Did not Osiander a cheefe secretarie alleadge 20. different opinions touchinge the article of Iustification and at last he cited his owne opinion contrarie to them all 3. Of all these sectes it is saide Obscurum est insipiens cor eorum dicentes se esse patientes stulti facti sunt Their foolish hearte is darkned sayinge themselues to be wise but they be made fooles for heretiques can neuer haue the knowledge of the scriptures In maleâ—olam animam non introibit sapientia Sap. cap. 1 nec habitabit corpore subdito peccatis true knowledge shall not enter into a wicked soule nor lodge in a bodie subiect to sinne Therfore the prophett saithe Discam in via immaculata I will learne in an vnspotted waie and when heretiques through pride and malice haue most maliciouslie opposed theÌ„selues against the catholique church the piller and foundation of all trueth and haue sought by all wicked and malicious meanes to deface the same wee must not thinke they haue had any true knowledge or perfect wisdome for if once a foundation of a house or a rocke vpon which are builded manie chambers do fall all those chambers cannot stand vpp the catholique church is the firme rocke vpon which the faithe of euerie christian is builded if he once fall from the church he hath no faith nor any vnderstandinge of the scriptures and therfore S. Augustine saith he would not haue beleeued the ghospelll without the authoritie of the church which beinge inspired by the holie ghoast hath taught thinges which the scritures haue taught the contrarie as that wee should not obserue the old lawe nor obstaine from thinges suffocated or straungled and such like for the letter saith S. Paule killeth 1. Cor. 3. but the spiritt quickneth And as the letter in the old lawe not trulie vnderstoode nor referred to Christ did by occasion kill the carnall Iewe so the letter of the newe testament not truly taken nor expounded by the spiritte of Christe which only is in his church killeth the heretique who also being carnall and voide of spiritt gaineth nothinge by the scriptures but rather taketh hurte by the same Aug. to 10. de teÌ„pore li. de Spiritu litt c 5. 6. 2. Pet. 3. 2. Tim. 3. as S. Augustine auoucheth for in the newe testament saith S. Peter are certaine thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also they do the rest of the scriptures to their owne perdition of whom S. Paule himselfe saith alwaies learninge and neuer attayninge vnto the knowledge of the truth men corrupte in mind reprobate concerninge the faith but they shall prosper noe further for their folly shal be made manifest to all and as Iames and Mambres resisted Moyses soe they alsoe resiste the truethe 4. If Daniell after that God had reuealed vnto him thinges to come concerninge the militant church saith Ego audiui non intellexi I haue heard but I vnderstood not the Angell said vnto
be vsed but that and this he did to mantayne his opinion Also when his children kinge Edward and Elizabeth came to the Crowne and held contrarie opinions they caused contrarie translations to be published Fox ibid. Vulgar translations of scriptures profitts nothinge vnlesse wee knowe the true sense of them as for the true sense the protestantes giue vs no rule at all for the same For in England they cannott iudge of the controuersie of religion by the scriptures because they are bouÌ„d by their â—awes to beleue according to the will and decree of the parleament howse and of the kinge And in other protestant countries where the parleament or the wil of a prince is not of force there are so many sects and heresies as they cannot be reclaymed euerie one wreasting the scriptures to his owne priuate and fantasticall opinions for the Protestants doe not care for the vulgare translation vnles they may peruert the sense thereof according to their owne turbulent braines 8. Neither is there any people that doe reuerence and honor the scriptures more then those of the Catholick religion Which as S. Paule saith 2. Cor. 4. doth renounce the adulterating of the word of God wicked constructions deceitfull interpretations and sinister application thereof which is common to heretiques as Luther affirmeth that the roote of all heresies hath bene the scriptures yea he added that the scriptures ought to be called the booke of heretiques There is neither iott nor sillable in the scripture but the catholique church doth imbrace allowe the same as written and sett downe by the holie ghoast and although the priuate spiritt of some haue thought some bookes of the sacred scriptures not to be canonicall yet the whole catholique church hath receaued them hath taken awaie that doubte Touchinge the bookes of the old testament videlicet Iudith Tobyas the booke of wisdome Ecclesiastes the two first bookes of the Machabees and of Baruch as alsoe of the newe as the Apocalips the Epistle of S. Paul to the Hebreues the Epistle of S. Iames the 2. of S. Peter the 2. and 3. of S. Iohn and therfore the heretiques of this time doe not allowe those for that some in tymes paste haue doubted thereof Did not S. Tho doubt also of Christs resurrection and therfore ought he or wee doubt thereof still Christ hauing manifested his scarres and his woundes vnto him Euen soe though some learned men haue doubted of those bookes yet by the vniuersall consent of the church these bookes were made knowen to be Canonical scripture As concerninge the booke of Iudith the councell of Carthage vnder Aurelius Bishopp thereof Innocentius the first Geâ—asius with 70. Bishoppes the councell of Florence vnder Eugenius the 4. haue pronounced it to be canonicall as also of the booke of Tobie Ecclesiastes and wisdome As for the two bookes of Machabes the Canons of the Apostles the author whereof is said to be S. ClemeÌ„t in the ende thereof the two bookes of the Machabees are inserted as Canonicall those two bookes are confirmed by Innocentius the first and by the councell of Carthage and confirmed by the 6. Generall councell in such like manner the said 2. bookes are coÌ„firmed both by the two generall councells of Florence Aug. li. 18 de ciuit Dei c. 16. con Gaud. epist lib. 2. cap. 23. and Trentt and as S. Augustine saith that the Churche and not the Iewes doth allowe the Machabees for canonicall and not onlie S. Augustine doth produce wittnesse out of them but also Ireneus Tertul. Cyprian Chrysost and others soe as to doubte of these bookes is rather the infidelitie of the Iewes then the faith of the Christians especially when the Church hath once decreede the same and soe are all the rest of the said bookes made Canonicall by the Church and by her determination which is of greater force to allowe or disalowe of them as also of the true interpretation of them then all the priuate spirittes in the world vnto whome all priuate mens iudgment ought to submit themselues Basill the greate and S. Gregorie Naz. being the cheefest diuines amoungest the Grecians and hauinge cast awaie all other bookes they recollected themselues to studie the holie scriptures the true meaninge and interpretation thereof as Ruffinus testifieth Ruff. lib 2. cap 9. in Eccl hist they gathered out of the authoritie and comentaries of their predecessors not of their owne priuate presumption or proper imagination Gal 2. Aug. lib. 28 in Faust c. 4. 9. Did not S. Paule beinge an Apostle before he preached the Ghospell goe vpp to Hierusalem that he might confer with S. Peter Lucc 22. Iames and Iohn and especiallie with Peter touching the preaching and expoundinge of the Ghospell for that our Sauiour did praie particulerlie for S. Peter that he should not faile in his faith vnto whome he promised the assistance of his holie spiritt If this soe great a doctor beinge illuminated by Christe and receauinge his ghospell froÌ„ him did neuerthelesse conferr the same with S. Peter the foundation of the ecclesiasticall Hierarchy the Pastor of Christs sheepe the captaine of his armie the sonne that shineth in this hemispher of christendome and heade of the misticall bodie of Christe which is his church how much ought others to doe the like which haue not so much securitie nor soe good a warrant to be fauored and inspired of God as he had Howe can wee thinke or beleeue that heretiques can vnderstand the scriptures who haue not the spiritt of God to instruct them in the knowledge thereof For as no member of the bodie hath the spiritt of the bodie vnlesse it be vnited and ioyned to the bodie soe noe member of the misticall bodie of Christ which is his church hath the spirite thereof that is separated froÌ„ the same Wherevpon S. Augustine saith nihil magis debet christianus formidare c. there is nothinge that a christian ought to feare more Aug trac â—7 in Iohn then to be separated from the bodie of Christe for if he be separated and disunited from the bodie of the church he is not a member thereof and if he be not a member of the same he is not quickned by her spiritt and whosoeuer hath not the spiritt of Christe as the Apostle saith he is not his it is the spiritt that quickneth the flesh auaileth nothinge Therfore you beinge not in the Church vnto whome the spiritt of God is promised to direct her in all trueth and to guide her from all errors and heresies wee ought not to beleue that you haue the knowledge of the scriptures or the true vnderstandinge or interpretation thereof for it cannot stande with any reason or rule that this spiritt of trueth can be in turbulent mindes or malicious heades as hetiquees be Esa 66. qui non requiescit nisi super humilem mansuetum trementem sermones suos neuer resteth but vpon the humble and meeke
vs by others neither doe wee presume to deliuer euerie phantasie that springes out of our owne braine least matters of religion should be thoughte to be mens fictions or inuentions Whether we prohibit the scriptures to be translated into the vulgar tounge CHAPTER IV. 1. TRulye the Catholique Church doth nott altogether forbide vulgar translations of holly Scriptures althoughe shee would not haue euerie bodie at his pleasure to read the same or to make glosses thereon The councell of Trentt in the table of prohibited bookes and 4. rule permitted the vse of the vulgar translations to them whome the Bishopp or inquisitor with the licence of the pastoure shall thinke to be such as will reade them to their edification and not to their damadge Malmsburie affirmeth out of S. Bede that there was somtimes permitted vulgar translations in Englande The French alsoe had their French Bibles a long time and soe the Englishe catholiques by permission from Rome had the newe testamente in English 2. After the retourninge of the children of Israell from Babylon the diuine office the holly scriptures were read vnto the people in the Hebrewe tounge not withstandinge the Siriac or the Chaldean language was their vulgar tounge for the Hebrewe was not al that time vulgare otherwise the people should not haue had neede 2. Esd 8.13 of an interpretor when the lawe was read of Esdras as alsoe when Moyses and Iosias did propose the same vnto the people Againe the Apostles did write their ghospell in noe other languadge but in Hebrewe Greeke and Latine for Peter and Iames did write vnto the Iewes dispersed throughout the whole world in the greeke tounge as S. Iohn did write vnto the Persians 3. In Affricke as longe as the Christian religion was there the latine tonge was in vse as S. Aug. and S. Cyprian doe wittnesse Aug. de doctrina Christiana who also say that the psalmes were sounge in that languadge and in the Masse Sursum corda habemus ad Dominum gratias agamus Domino Deo nostro c. Isid lib. 2. de diuinis officijs cap. 2. Conc. Toll 4. Bed lib. 1. hist suaegent VVal to 3. de sacramentalibus Rab 2. de instit Cler. Rup de diuinis officiis That the latine tonge was vsed in Spaine in their churches it is wittnessed by S. Isidorus aboue 900. yeares a goe it was also decreed in the councell of Tollet that order should be obserued in singinge the spalmes In englande aboue 1000. yeres the seruice was in latine as Beda and Thomas Waldēsis doe wittnesse In Fraunce also the same tonge was in vse in their churches as Alcumus de diuinis officijs doth witnesse and Amallaricus Treuirēsis de officijs ecclesiasticis who saith that in all the weast the office of the church was in latine In Germanie the same also was obserued as Rabanus doth wittnesse and Rupertus 4. The Apostles as Iustinus Martyr doth obserue did celebrate and singe the psalmes to the gentiles conuerted to the faith in the greeke tonge notwitstandinge there were diuers tounges as of the Parthiās Medes Elamitans and such like neither yet in the vulgar greeke but in the Atticke which was the more common and more learned soe that the languadge which the greeke priests doe vse at Masse sacrifice is not the same that the vulgar sorte did vse Gregorie the 7. denied the kinge of Bohemia licence to translate the holy Bible into the vulgar tonge soe denied Innocentius the 3. longe requested therunto by the Bishopp of Mentes for these good fathers would not haue such profound misteries of the scripture to be in contempte and subiect to the crosse sense of the vulgar sorte for some simple religious persons readinge the holy scriptures did read of godes eyes armes and feete and such like which indeede ought to be vnderstoode not litteraly Cassiod colla 10. c. 2. 3. 4. 5. but metaphoricallie and therupon thought God to be a corpulent bodye or palpable subiecte 5. Dauid George the Hollander by readinge the scripture alsoe in the hollandish languadge found that the trewe Church should neuer fayle and because he found by experience that noe other church continewed soe longe as the Church of Rome he denied Christ to be the true Messias so that beinge subuerted and carried away by the sectaries of these daies he thought the Church of Rome not to be the true churche vnto which rather then he would yelde any beleefe he denied Christ to be God and soe denied the church of Rome to be true the churche And a certaine wooman in Englande hauinge heard the 25. Chapter of Ecclesiasticus read by the minister against women said it was the word of the diuill and not the word of God Bell. to 1. l. 2. c. 15. 6. Who can giue greater euidence of the inconuenience of readinge the scriptures more then the heretiques of this time euery one groundinge their heresies and absurdities vppon scriptures falslie applied and ill vnderstoode wherfore reason it self without other aucthoritie should perswade the church to haue the scriptures and her seruice in a certaine languadg otherwise there could be noe vnitie or communication of churches for none either learned or vnlearned should frequent any churches or heare seruice but in his owne Countrie where he should heare his owne vulgare languadge neither could there be generall councells for all the fathers that comes thither haue not euerie one of them the gifte of tonges and therfore this is the cause that the Apostles for the moste parte did write all in greeke for that at that tyme it was the commonest languadge of all as Cicero saith Oratione pro Archia poeta the greeke tounge is read almost amoungest all nations but the latine is restayned within her smale bondes and limittes but when the Romaine Empire beganne to florish the latine alsoe florished especially amoungest the learned as in Italie France Spaine Affrique and in other nations and therfore in respect that it is now the commō language the scriptures and seruice of the Church ought to be in the same 7. If any reason should moue the church to haue the scriptures in the vulgar tonges it is for that the simple people should vnderstande them but they cannot vnderstande the psalmes nor the prophetts nor many other bookes of the scripture neither by readinge them take much fruite thereby but rather great harme for if they should read in the prophett Osee Goe and make vnto yourselues children of fornications the adulterie of Dauid the incest of Thamar the lies of Iudith and how that Ioseph made his brethren druncke and how that Sara Lia and Rachell gaue their hand-maides as concubines to other men they would ether despise the Patriarches or imitate them in those thinges and when they should see soe many contradictories accordinge to the litterall sense which the rude cannot resolue they woulde be in a confusion or bringe the scriptures to manifest contempt 8. Also in
respecte that kingdomes and nations are subiecte to conquestes and inuasion of strange nations which alwayes for the most parte bringe with them their languadge vtterly defacinge the languadge of the country conquered soe also in these countries there muste be alterations of trāslations of scriptures which cannot be done without great danger of the corruption thereof either in respect of the ignorance or malice of the trāslators especiallie if they be heretiques which neuer translated the scriptures trulie being carried away by their passsionat affection of their heresie And therfore S. Hierom founde great faulte Hier epist ad Paulinum that the scripture should be soe common and in contempte for saith he talkatiue ould women and doting ould men the cauelinge Sophiste all men doe presume to speake of scripture they rent the scriptures in peeces they teach it before they learne it When S. Basil heard the cheefe cooke of the Emperor in his presence to speake of scriptures he reprehended him sayinge Tuum est de pulmentis cogitare non dogmata diuina decoquere it is thy office to thincke vppon thy cooquerie not to play the Cooke in diuine misteries I am sure if these fathers were liuinge in this wicked age to see the Cobler the Tailor the Tapster speake and dispute of scriptures and alsoe to preach in the pulpitt they would sharplie reprehend them Whether we forbid the ignorante to pray in a languadge which they vnderstand CHAPTER V. 1. Cor 14. 1. THe heretiques obiect vnto vs the wordes of S. Paul saying he that speaketh with the tongue let him pray that he may interprete for if I pray with the tonge my spirite prayeth but my vnderstandinge is without fruite I answere that although it be not fruitfull for his vnderstandinge yet it is fruitefull for his deuotion for here is noe mention made of any other tonges but of such as men did speake in the primitiue churche by miracle as of spirituall collations and exhortations which the christians were wont to make to praise God and not of those lāguadges which were then common to all the world as Hebrewe greeke and latine in which the scriptures both olde and newe were written For it is a palpable and grosse deceit and cogginge of the heretiques to say that the vertue and efficacie or the Sacramentes and sacrifice oblations prayers and religion dependeth vppon the peoples vnderstandinge hearing or knowledge the principall operation and force therof and of the whole misterie of the Church consistinge especially in the verie vertue of the worcke and the publicke office of the priestes who are appointed by Christe to dispose the misteries to our saluation The infant innocente idiott and vnlearned takinge noe lesse fruite by baptisme and all other diuine offices then the learnedest clearcke yea more if they be more humble charitable deuoute and obedient and perhappes wee see more often the simple to be more deuoute and the learned more rechles and more colde for deuotion doth not consiste in the vnderstandinge vnles the will be well affected 2. S. Augustine said of the common people non intellgendi vluacitas sed credendi simplicitas tutissimum facit It is not quicknes of vnderstanding but simplicitie of beleefe that shall saue vs And in another place he saith Si propter solos eos Christus mortuus est sui certa intelligentia possunt quae ad fidem pertinent discernere penè frustra in Ecclesia laboranus If Christe had died onlie for such as can vnderstand well the misteries of our faith in vaine well should labour in godes church for God doth rather respect your simple beleefe then your deepe vnderstandinge the affection of the will concerning your faith then the hawtie knowledge of your loftie minde Charitas aedificat scientia inflat as the Apostle saith charitie doth fruictifie to edification when science serueth for the moste parte to ostentation soe as our Sauiour did speake vnto the common people in parables whose simplicitie and godly affection did proffitt more therby then the wordlie wisdome and proud knowledge of the arrogant and swellinge Scribes and Pharesies 3. Doe you thincke that the children of the Hebrewes did vnderstande when they cried in the Temple Osanna filio Dauid Or that our Sauiour was displeased therby for that they vnderstoode it not but the priests and scribes were much confounded therby saying Audis quid isti dicunt truly our Sauiour was not discontented at the prayses of those littles ones for then the prophesie was fulfilled ex ore infantium lactentium c. thou makest an instrument of the tender infante and suckinge babe to magnifie and praise thy name to the confusion and ouerthrowe of thine enemies seinge the ende of all the scriptures and of the lawe of God and man and of the science and knowledge thereof is true and perfecte charitie inflaminge and inkendlinge our hartes with the firie loue both of God and our neighbors flowinge and florishing abondantlie with all fruitfull exercises and worckes of mercie pietie and religion as the Apostle saith plenitudo legis est dilectio the fulnes of the lawe is charitie 4. The experience of the catholique flocke in agreeing and submittinge themselues to the seruice of the church in the vniuersall and common languadge thereof and of their great increase and charitie pietie deuotion religion therby as their shinning resplendent vertues of their godly conuersation and their externall worckes of mercie may wittnesse and confirme the same and the example of the contrarie practise in fewe yeares paste of these new euangelistes or pretended reformers as in disagreeing from the common vse and custome of the whole churche and reuoltinge from the obedience thereof auoucheth no lesse as also the smale or noe fruite at all that their vulgar and confused translations haue brought both vnto themselues and to their miserable and scabbed flocke which like giddy heades and itchinge braines were not contented nor setled therein but conceaued great loathsomnes thereof like the children of Israell who hauinge soe earnestlie sought vnto themselues a kinge yet when he did raigne ouer them nothinge was more toilsome vnto them Puritants cares nott for prayers soe as nothinge is more troublesom vnto your carnal appetites then any sett prayers or seruice in your vulgar translations which the puritantes doe protest to be collected out of the Popes portuis Masse Admonitio parleamenti and consequentlie verie distastfull vnto them Admonition parl pag. 45. and for this cause by the protestants of englande are censured as scismatickes Was euer their stinge more venemous or their bookes more exasperatinge or more vehement against the seruice of the church in the latine tounge then it i◠this day against the booke of comon prayer set forth in the englishe tonge and set seruice in your owne churches I haue reade the slanderous and bitinge booke of Thomas Cartwrithe oppugninge the same against doctor White-guifte Bishopp of Canterburie for defending it
there-you may see with what inuectiue stiles redoublinge withall oprobrious tearmes they doe entertaine one another and what a generall reuolte wee see nowe a dayes from this vulgar translation of sett prayers order sett downe in that booke and comaunded to be putt in continuall practise into Caluinisme and Puritanisme yea and at last vnto plaine athisme who will haue noe set prayers or common seruice at all sauinge some lasciuious and wanton psalmes of Geneua rather for fashion sake or some carnall delight then for any spirituall deuotion I haue seene a pamphlett in printe which was exhibited to the parlament that it was not lawfull for christians to say our pater noster or the creede yea not in our vulgar tongue 8. God doth knowe and wee ought not to be ignorant that your vulgar and false translation of scriptures or set prayers is not for edification but rather for cauillation though you inculcate the same soe ofteÌ„ your selues not restinge therein but slidinge from it againe In the kingdome of Ireland you comaund the englishe Bible and the english common prayer booke to be obserued in all the churches of that poore kingdome coÌ„pellinge the prisoners to buy those bookes which themselues coulde not vnderstande yea not one person amoungest 40. when that comauÌ„d was giuen forthe could speake or vnderstande the english tonge And now in the kinges raigne you cause those bookes to be set forth in the Irishe tonge compellinge euerie parish church to pay 10. shil for an Irishe Bible when one amoungest a 100. cannott read them or vnderstand them and therfore an Irish protestant Bishopp did laugh at this strange kinde of alteration and said to some of his frindes in Queene Elizabeth her time wee had englishe Bibles and Irish ministers but nowe said he wee haue ministers come out of england vnto vs and Irish Bibles with them 6. Are not for the most parte all the benefices and church liuinges of that kingdome bestowed vpoÌ„ English Scotish ministers not one of them hauinge three wordes of the Irish tonge and although in the English pale and in porte townes the inhabitants especially the best sorte caÌ„ speake Englishe yet fewe of the common sorte except it be betwixt Dublin and Drodach and in 3. barronies in the country of Wexforde can speake any worde of Englishe and truly I thinke that the Irish Bibles haue as many faultes errors in theÌ„ as the translation Martine Luther made of the Bible in which Hieronimus Enser found more then 1000. errors which he set downe in the translation that he made 1522. And not only catholiques haue charged him with those errors but also Zuinglius who made another kind of translation disagreeing from that of Luther The same is also witnessed by your variable traÌ„slations of your English Bible the first not agreeing with the last nor With the seconde In the conference had at Hampton courte the English Bible was censured to be ill translated and containing very partiall vntrue and seditious notes and too much sauoringe of dangerous and traiterous conceites and soe order was taken to make a newe translation How can the true sense and meaninge of the oracles of God be imbraced if they be tossed and corrupted with euerie vulgar tongue which oughte to be a sufficient cause that it should be preserued in those languadges in which it was first set forth by the Apostles and fathers of the primitiue church Cor. 14 7. S. Paule did forbid a womaÌ„ to speake in the church but nowe euerie woman amoungest the protestants is a mistris of scripture are all men Apostles all Euangelists all doctors saith the Apostle but nowe this vulgar translation or rather corruption or prophanation all Shoomakers Coblers Tailors Tauernors yea and lasciuious wanton women yea the most ignorant of all are Apostles prophetts euangelists and doctors so as they take away all order and forme of discipline from godes church and in the place of Hierusalem which ought to be a cittie well ordered withall vnformitie both of doctrine and discipline there is a Babilon builded where there is nothinge but a sauadge and barbarous confusion Soe as wee may perceaue that this inordinate desire of knowinge the hidden and secrett misteries of God which he woulde not haue to be abused by these contemptuous spirittes brought such fruite vnto the worlde as that disordered greedines of our first parentes touching the knowledge of good and euill therfore wee are warned not to knowe to much but rather to feare least wee should abuse our knowledg and therfore the holly ghoast doth aduise vs Eccle c. 3. not to be curious in searching things aboue our capacitie and beyond our reache 8. The beginninge and end of Ezechiel as S. Hierom wittnesseth was read by noe man before he was 30. yeares of age Hier. in proemiâ— Ezech. Baptisme was vealed in the read sea the Eucharist in the paschall lambe in manna and in Melchisedeks bread and wine the trinitie was not knowen to any but to the prophetts and the highe priestes S. Paule calleth the incarnation misterium absconditum à saeculis A misterie hidden from ages for the word misterium is not to be made knowen or diuulged to euerie one Dion lib Eccles Hier. c 1. Orig. hom 5. in cant Hier. ep 81. ad Pamachum as Dyonisius and Origenes doe counsel Did not the Apostles forbide to write the creede that noe man might learne it but by word of mouth of the Christians S. Ambrose alsoe saith lib. de ijs qui initiantur cap. 9. lib. 6. de Sacra c. 4. that ineffable misteries must be kept silent And therfore in the latine translation of the scripture wee retaine many Hebrew wordes and not without great cause are they reserued in the very hebrew it selfe which cannot be soe well translated into the latine much lesse to any other languadge as Alleluia Osanna Amen Emanuell Rabbi Abba as also greeke wordes Kyrie eleison Psalmum Christum Baptismum Episcopum Diaconum Eucharistiam Euangelium which are greeke voyces and when the Pope doth celebrate the Ghospell and the Epistle are read in greeke before the latine in the churche of Constantinople those were read first by the grecians in latine and afterwardes in greeke and soe the latine was interpreted by the greeke and this as Remigius declareth was done to shew the vnitie of faith in those two churches and that greeke in which the priests in Grecia doe celebrate or say Masse is not the same which the vulgaâ—e people doe vse but farr different from it which only the learned sorte of people doe vnderstande euen as the latine tonge is not the vulgare tonge of the latines but the Italian tonge for the latine is only knoweÌ„ to the learned For as S. Basil saith Basil lib. de Spiritu sancto Num. 5. it is not a misterie if it be commoÌ„ to the vulgar sorte for in the olde lawe all the vessells of the tabernacle were couered
though he haue neuer soe much knowledge being the author of separation deuision and schisme sith there is noe greater token of charitie then vnanimitie Quiae multitudo c. Because the multitude of such as beleeue ought to be one harte and one soule and soe one languadge comon to them all especiallie in the seruice of the church and administration of the sacraments for confusion of tounges haue hindred the worke of the Tower of Babilon and before that confusion there was but one languadge and soe before your heresie and diuersitie of religion the church of God was terravnius labij sermonem eorundem of one lip of one speech and as there was but one God adored of all soe there was but one faith embraced and professed by all one administration of the sacraments and one order of ceremonies amoungest all There was vnitie of beleefe withoute deuision of sects simplicitie without duplicitie pietie of religion without impietie of heresie one pastor and one flock the execrable and dreadfull blasphemies and heresies of this wicked age were not heard of all were called christians and not Euangelistes nor Apostles nor Lutherans nor Caluinistes nor Hugonotts nor Geues nor Adamitts nor Anabaptistes nor Papistes children were obedient to their Parents the sheepe did acknowledge their Pastors the lasciuious and pratlinge woman was not a Mistres of the scriptures the pope was not called antechriste his authoritie was not called in question The church was feared and obeied of her subiects against which there was noe rebellion or insurrection of carnall filthie incestuous and abhominable Apostates men were of honest simple disposition without contention or debate touchinge their religion euerie one referringe himselfe to the catholick church whose faith and meritts was communicated and diffused to al her blessed members They had noe newe ghospell but that which was dictated by the holie ghoaste and deliuered by the Apostles to the Church and which the Churche proposed to the faithfull to beleeue And now since they had diuersitie of tounges they haue also had diuersitie of faith and diuersitie of heresies 4. But to aunswere more fullie this obiection the catholique churche doth not forbid any one to praye in any tounge he thinkes good priuately to himself although in the publique and comon seruice thereof shee would haue the comon languadge to be practised obserued to preuent confusion of tounges and corruption both of wordes and sense And as in the Church of God there is one sacrifice one order of ceremonies and administration of the sacraments soe wee haue but one languadge comon to all church men For if you goe to Spaine or America or to any other coÌ„try you shall haue the common languadge by which you may vnderstand them and they you Otherwise if in one church there were fortie different languadges you must haue fortie portuses and fortie Masse-bookes and soe in the like case wee must haue infinitt bookes and portuses and infinite Masse-bookes which cannot be without great inconuenience and I pray you which way can an Irish man saie Masse or mattens who hath no printe in his Countrie to printe those bookes in Irishe I am sure the protestant printer at Dublin would not printe Masse-bookes in the Irish tounge or if the Irishe or English had gon to Spaine or other Countries he could neuer saye or heare Masse and exercise the rites of his religion if it could not be don but in his owne languadge Therfore blessed is that order that taketh awaie this disordered confusion and inconuenience of these sond heretiques 5. As for priuate prayers you should not charge her for her blessed doctors in all ages haue replenished the world with infinite books of prayers of deuotion and pietie in all languadges which haue wrought such maruelous effects and strange conuersions of notorious sinners such contempt of wordlie honor such despisinge of all wordlie vanitie such heroicall resolutions in mens hartes such collections for releeuinge the poore and the distressed and such an ardent loue to our Sauiour Creator and Redeemer as the like was neuer brought to passe nor neuer shal be by any of Luther or Caluines followers Who can be ignorant of the most godlie prayers of S. Augustine and all the fathers of the churche S. Gregorie S. Bernard S. Fulgentius S. Thomas S. Bonaâ—enture S. Anselme and in our owne age â—hose of Dionis Carthusianus Laurentius â—urius Stella and Loartes translated into all vulgar tounges with infinite others which were to longe to rehearse But I cannot passe with silence that most famous renowmed reuerend and religious father Lewis de Granada whose godlie works of deuotion and prayers are translated into seuerall tounges I neuer hearde of anie booke of deuotion or religion sett forth by any of these sectaries any way comparable vnto his whose workes and bookes serue only to ouerthrowe deuotion pietie prayer and religion I haue seene many godly bookes violated and defiled by them It is strange then that you will picke out a certaine languadge for prayers and yet banishe awaie all kinde of prayers sauinge the wanton Psalmes of Geneua corrupted by your false translatioÌ„ wherein you praie to keepe vs from Pope Turcke and Papistrie yea I my selfe haue seene a supplication exhibited to the last Queene and to the parleament house wherein it was auerred that it was not lawfull for christians to saie our Lordes prayer To conclude therfore deuout prayers doe proceede from the ardent loue of God which is diffused into our soules by the holy ghoaste which is giuen vnto vs and inwardlie doth dwell and lodge in vs Rom. 8. by which wee saie and crie out Abba pater our father and by which wee prostrate our selues with our sighinge hartes and dolefull groanes before the throne of the almightie God and by which wee enioye his familiar and blessed presence Whether the Church vniuersall can be charged with errors contrarie to the first institution of the blessed Sacrament of the Eucharist CHAPTER I. 1. THe church of Christ did neuer alter the matter and forme of any of her sacraments much lesse of this beinge the greatest of the rest in which Christ hath shewed his wonderfull great loue vnto the church his only spouse in feedinge and sanctifiinge the soules of her children with his owne pretious bodie and blood that beinge fedd by Christe shee may be purified and clensed by him in that fearfull and dreadful Hoast which doth exceede the capacitie of any earthlie vnderstandinge Of this wonderfull loue of Christe it was said by Isaias Quid est what is it that I ought to doe vnto my vineard and haue not don it meaninge therby that in thâ—â—â—â—â—ament he manifested the bowells of his charitie Isa 5. Chrys homil 61. ad populum AntiochenuÌ„ and loue towardes his churche which loue is magnified by S. Iohn Chrisostome sayinge Nam parentes quidem alijs saepè filios tradent alendos c. For parents doe often deliuer their children to
wee must not iudge by examples but by lawes As for the priestes representinge the person of Christe vnto whome the precepte is giuen Doe this c. they receaue Christ vnder both kindes and yet the greekes doe not vse the Chalice in lent and the latines vpon good fridaye doe receaue Christ vnder one kinde 6. I aunswere further that many thinges are instituted by Christ which doe not bind vs to accomplishe them as matrimonie holie orders vowes and votaries to say masse virginitie and euangelicall councells are instituted by Christe and yet wee are not obliged therunto for it is in euerie mans owne election to marrie to receaue holie orders to vowe to be a virgin it was also instituted of God that wyne should be vsed for drinke and yet wee are not comaunded to drinke it it was also appointed by God that the first fruictes of wyne should be offred vnto the priests for their drinke yet they were not comaunded to drinke it Trulie you should followe Christ and imitate him had yow bene obedient to his church accordinge to the example of himselfe who did submitt himselfe to his mother the Sinagoge and her preceptes For wee must vnderstand that such thinges as our Lord hath ordained by himselfe cannot be altered in his Church nor be dispensed withall as the morall preceptes and the articles of our faith which are immutable and such as pertaine to the substance of the sacraments but such as are positiue precepts as the rites of the sacraments not essentiallie pertaininge to the same which Christe himselfe hath not instituted by occasion of time and place and other circumstancies the churche beinge directed by the spiritt of God may alter them because herselfe hath instituted them as this obseruation of communicatinge either vnder one or both kindes and therfore it may be changed by the churche 7. The holy doctors haue diuided the church into three states of times as Nicolaus de Lussa Cardinall Salmeron tractatis 34. related by Alfonso Salmeron hath obserued The first state of the church was feruent for the Christians in that golden world were inflamed with an ardent loue and feruent charitie to shedd their blood for Christ and in this state Christe was deliuered vnto those faithfull christians vnder both kindes that drincking the blood of our Lorde they should most cheerfully shedd their blood for him as S. Cyprian teacheth in his Epistle to Cornelius S. Cypri epist. ad Cornel. and his Epistle to the Thybaritans Neither did he altogether wish it should be giuen to euerie one of the laytie but in time of persecution to shedd their blood for Christ In the second state the church was zealous though not soe feruente and soe Christ was giuen vnto the christians vnder one kinde that is to say of bread which was dipped in blood as may be gathered out of manny fathers and councells In the third state the church was colde and luke warme and so was Christ giuen vnto the laytie vnder one kinde without dipping it into the blood This the church hath done for good cause beinge taught herein by the holly ghoaste which euer followeth the churche whose authoritie is of the same force nowe as it was then 8. You vrge the wordes of Christ saying Matt. 26. Bibite ex hoc omnes drinke yee all of this I aunswere that these words were spoken and directed to the disciples that were present and vnto the priestes their successors when they shoulde celebrate vnto whome also was said doe this in remembrance of me and therfore that glorious Martyr said Roffensii quotiescunque c. whēsoeuer yee shall drinke thereof c. because that the precepte of drinckinge is not soe absolute as the precepte of eatinge his bodie vnto which noe condition is added therfore it is a precepte deliuered vnto them with condition as when they will drinke of the Chalice they shoulde doe it and offer it in remembrance of him for the wordes of the imparatiue moode doe not alwayes include in them an intente of bindinge as vnder paine of sinne for by them wee pray Miserere mei Deus haue mercy on vs. Patientiam habe in me haue patience with me Sell all that thow haste and giue it to the poore yett wee are not bounde to perfourme this precepte Euen soe in these wordes Drincke yee all of this c. wee are not bounde to perfourme it but such as are priestes when they cōsecrate and therfore the three Euangelists doe declare that our Lord did sit with the twelue Apostles and not with other disciples and therfore none excepte the Apostles and such as lawfullie doe succeede them haue power to blesse or to consecrate the Euchariste as Clemens Chrysostome Ambrose S. Bernarde doe affirme 9. Likewise when he gaue power to remitte sinne Iohn 20. only the Apostles were assembled for as it is not the charge of euerie one to preach to baptise or to feede so it is not the office of euerie one to forgiue sinnes or to consecrate the Euchariste which only belonges to lawful priests vnto whom by those wordes he gaue power to consecrate offer dispense the Eucharist For the laytie by those wordes doe this in remembrance of me haue no other authoritie then that from the priests they shoulde receaue godlie and deuoutlie the Euchariste after whatsoeuer forme◠it should please the churche to giue them eyther vnder one kinde or two kindes Doe this whensoeuer yow shall drincke in my remembrance by which words it is not absolutly commaunded to drinke but whensoeuer yow drinke that it should be done in his remembrance as it was done in times paste In eatinge of the lambe it was simplie commaunded that euerie one should eate thereof but to drincke wine euerie one was not bounde it the supper of the lambe Otherwise the abstainer which did abstaine altogether frō wine should grieuouslie sinne and should not be so highlie commended of God for abstaininge from wine And in like manner the Nazarits should alsoe offend for abstaininge from wine as they did For although man can liue without wine yet he cannot liue without bread euen soe without the chalice a man may liue spiritually Hier. 35. but without the blessed bread he cannot liue spiritually and soe wee say alwayes in the Pater noster panem nostrum quotidianum giue vs this daye our daylie bread 10. Adrianus the 4. did dispense with those of Norwaye to consecrate vnder one kinde by reason of the scarcitie of wyne in that countrie for soe they should performe the obligation of receauing this blessed Sacramente This is also confirmed vnto vs by the three famous and generall councells and assemblies of the flower of all the best and learnedst men in the worlde Conc. Cōst sess 13. Basil ss 30 Trid. ss 21 videlicet the councell of Constance Basill and Trente with in the harte of Germanie where this article of receauinge vnder one kinde of the laitie was defined and
whosoeuer will eate the bread or drincke the Chalice of our Lorde vnworthilie did vse the wordes disiunctiuelie not copulatiuelie in which place S. Ambrose did read aut that is to saie or in the Greeke H. which is a disiunctiue particle and a disiunctiue commaundement is fulfilled if one parte be perfourmed as it is said in Exodus Exod. 15. he that killeth his father mother let him die the deathe for the sense is he that killeth his father or mother shall die because the one was sufficient Also in the actes Cap. 3. S. Peter beinge demaunded almes answered that he had not siluer and goulde that is not siluer nor goulde else he had not answered sufficiently siluer onlie suffisinge to giue almes And although we should graÌ„t that Christ did giue a precepte to the laytie to receaue Christ vnder both kindes yet the laytie doe aswell receaue both vnder one kinde as vnder two for he receaueth flesh and blood in the one and in the other For although by effecte and force of the wordes and sacramentall forme hoc est corpus meum this is my bodie Christs bodie is there yet his blood soule and diuinitie are also there by due consequence and concomitance all these beinge inseparable since his resurrection vnited in Christs person and soe vnder the forme of bread the laytie receaue Christes blood with the bodie though not in forme of drincke or drinckinge but eatinge Cypr. ser de caena Dom. epist 3. for which cause S. Cyprian called it eatinge of Christes blood 19. This is also proued à posteriori by the maruelous effect and euente of receauinge vnder one kinde in the combustion and miserable troubles of the last warres in Fraunce procured by Caluine and Beza and other firebrandes their followers that rushed out of hell for destruction of their countrie Caluine sendinge a Minister of his called North vnto Rochell who hauinge corrupted with his poisoned heresie the Mayor of that towne with many of the cheefest did surprize it and his last attempte was to seaze vpon the poore catholique cleargie which beinge gathered together into a church and expectinge nothinge else then to fall into the cruell handes of this diuilish minister the Abbott of S. Bartholomew which was the cheefest and the learnedst of that clergie beinge in number 24. tooke a loafe of bread and did vse the woordes of consecration applyinge it to the bread for he durst not haue the blessed Sacramente in the pixe accordinge to the custome of the church least those damned and impious crewe should cast it to their dogges as they hade done in other churches in Fraunce and euerie one of that heauie clergie did receaue Domini vic ticum which before the receauinge thereof were both fraile in faith and fearfull of death and readie to make shippwreacke of their profession and religion as I was tould by men of good creditt in that towne but after the consumation thereof they were soe firme and soe constante that euerie one of those 24. except one did endure a most cruell and vilde death which is knowen to all both catholiques and heretiques at Rochell to wit that euerie one of them with a stone about his necke was cast downe headlonge oute of the highest pinnacle of the highe tower in the entrie of the keaye of Rochell into the sea with men in Boates readie to knocke them downe into the bottome of the sea if perhappes anie of them shoulde swimme vpon the water 20. The vertuous Queene both of FraÌ„ce and Scotlande Marie Steward the Kinges mother had the blessed Sacramente reserued in a little pixe which shee her selfe receaued a little before her execution by which noe doubte shee constantlie and most patientlie did endure such a violente death as is knowen to the worlde Wee knowe that the vse of the Chalice did succeede ill vnto all those kingdomes and regions that obserued the same The wofull lott of sectaries for in the east besides that they were infected with sundrie errors and heresies they are plunged into the yoke of the miserablest captiuitie that euer was vnder that damnable tyrant the enemie both of God and man In the countries of the weast alsoe they which doe and did obserue that custome are not onlie now ouerwhelmed and ingulfed in all pernitious and blasphemous heresies but alsoe intoxicated with hatred itched with ambition confounded with tumultuous in surrections and turbulent rebellious wearied with bloodie and cruell warres and defiled with all impudicitie of beastly concupiscence and corrupted with all exercise of extortion iniustice and besides their labours are without fruite their soules without conscience their liues without honestie and their conuersation without shame they are become plaine Aâ—histes worse then either Iewe Turcke or Gentile 21. And in all those countries of the east and weast where nowe this wicked heresie infecteth worse then ether the poison of vipers or the corrupte aire of Basilisks the people especially the nobilitie were diuided into factions and hatred euerie one employinge his best time and his greatest skill to be reuenged vpon his competitors and therfore did embrace this heresie not for godes sake but for a reuenge wherby he might satisfie his vnlawfull ambition and filthie desires for as the wise-man saith Anima callida quasi ignis ardens non extinguetur donec aliquid deglutiat A turbulent minde is like a burninge flame of fire which shall hardly be extinguished vntill he shall deuoure consume somwhat And the Princes that fauoure these heresies are soe miscarried misled with this vnsatiable thirst both of ambition leacherie and couetousnes although they pretend religion herein that they shall neuer be satisfied nor their thirst shal be extinguished thoughe all the Chalices in the world had ben giuen vnto them It was graunted by the councell of Basil the vse of the chalice to the kingdome of Bohemia and the same permitted vnto them by Paulus 3. and by his 3. Legates that he did send to Germanie as also by Charles the fifte this graunt did them no good but rather did much harme for in a little tyme there grewe foure sectes of heresies in that kingdome as the Thaborites Adamites Howelites and Orphans soe as Pius the 2. was fayne to reuoke the graunt that was giuen them by the councell and trulie wee must not expecte great fruite nowe if it were graunted for our cleargie men are noe better then those that went before neither seculer Princes more vertuous or more iuste then their predecessors neither are heretiques more humble or more honest for hauinge the vse of it Theoph in cap. prioris ad Corinth 22. Yow vrge against vs out of Theophilactus in cap. prioris Tremendus hic calix cunctis pari ratione est traditus this dreadfull chalice is giuen to all after one fashion I answeare that his meaninge was to tell howe it was all a like to the twelue Apostles yea to Iudas himselfe yea it may be
was ouerthrowen by the water of baptisme the same was restored By a dreame Ioseph was made a slaue and abused by a dreame he was sett free and aduaunced to the highest dignitie of Egipt By a woman the whole stock of Adam fell by a wooman the same was raised vpp againe By meat the whole world suffred death as it is written In quacunque die comederis ex ea c. Whatsoeuer houre you shall eat thereof you shall die the death by meate the same obteined life himselfe pronouncinge the same qui manducat hunc panem viuet in aeternum whosoeuer shal eate this bread which he plainly affirmeth to be his fleshe shall liue for euer which fleshe is the only remedie vnto Virgins against the frailtie and raginge concupiscence of fleshly desires although matrimony after the fall of Adam was secondarily ordained against the furious passions therof beinge a secondarie effecte of the same yet in the lawe of grace when a sacred Virgin brought foorth a Virgin withoute the carnall operation of voluptuous sensualitie this virginall immaculate and vnspotted fleash brings foorth soe many millions of Virgins which haue bene and shal be in his church vnto the worldes ende and because you tast not of this fleash makinge it but a bare figure yow cannot liue either chaste or continent much lesse Virgins for it is a cheefe paradox in your doctrine that noe man can liue chaste 17. Lastly this is proued by the infallible trueth of Christs promise Iohn 6. who performed whatsoeuer he promised but he promised plainlie and euidentlie to giue his trewe flesh truely therfore he did performe the same The maior is knowen vnlesse yow will charge Christe with a lie The minor is proued in the 6. chapter of S. Iohn The bread that I shall giue is my fleshe for the life of the world and soe he performed it when he said Hoc est corpus meum And in that place he saith Caro mea verè est cibus sanguis meus verè est potus and also he saith vnto the Iewes vnlesse yow eate of the fleash of the sonn of man yow shall not haue life in yow And when he said trulie he did exclude figuratiuely for the one taketh awaie the force of the other But here perhaps an heretique will obiect that if wee adore the Euchariste for beinge the bodie of Christe the people adoringe the same beinge not consecrated by the iniquitie of the prieste should comitt idolatrie Wherto I aunswere that as Laban causinge Lia to lie with Iacob insteede of Rachell was not any imputation to the saide Iacob he beinge ignorant thereof for that he thoughte her to be his proper wyfe soe it should not be idolatrie for the people ignorantly adoringe Christe in an hoaste not consecrated euen as it is not an offence before God if one should reuerence a false brother for a supposed or pretended vertue though otherwise he were a dissembler for he doth not honnor the impietie of hypocrisie of the said dissembler but the religion and sanctitie that is thought to be in him Or as if a blinde man should saie vnto S. Peter Iesu the sonne of Dauid haue mercie vpon me thincking him to be Christ should not comitt Idolatrie Euen soe the Church should not be deceiued or be conuinced of Idolatrie if a wicked priest would not consecrate through his malicious intent for the catholique faith holdeth it for an assured beleefe that Christe is not in anny hoaste but in that which is rightlie consecrated nor euerie one lawfully regenerated or with God reconsiled that is not lawfully baptised and orderlie and rightlie reconsiled That there is a purgatorie which is proued aswell by Scriptures and auncient Fathers as also euen by the testimonies of Protestant theÌ„selues CHAPTER I. 1. THis is proued by reason for if you grant that God is merciful and iust as indeed he is yow must alsoe proue purgatorie For if a man doe liue most wickedlie all his life without any remorse of conscience or any other pennaunce and at his death doth aske for mercy I thinck yow will not saye he shal be condemned vnto the euerlastinge paines of hell because he sought for godes mercie nor yet shall he enioye presentlie euerlastinge blisse for that God is iust in punishinge the sinnes of wicked people for as S. Gregorie sayes as the shadowe doth followe the bodie soe pennaltie and paines doth followe sinne but he shall not haue euerlastinge paines therfore he must be lyable to a temporall which was not inflicted vppon him in this life tyme therfore in some other place which is purgatorie 2. Although God doth remitt sinne quantum ad reatum culpae which is the guilt of sinne yet he doth not remitt temporall paines as may appeare by Dauid who although his sinnes were remitted vnto him yet he suffred temporall punishment as likewise Ezechias the Niniuites and others who notwithstandinge their sinnes were forgiuen them yet they suffred temporall paines and pennalties in this life as the Israelits whose pennance was that they should not enter into the lande of promise S. August tract c. 24. in Iohn saith productior est pâ—ena quam culpa and therfore the church imposed pennaunce after the absolution as wee may see in Conc. Nyce cap. 12. Laodic c. 1. Dionys Areop de eccl Hier. ca. 5. Tertull. lib. de poena qua nihil prodest de poenitentia d. 3. Hieron epist ad Ocea Amb. lib. 5. ca. 10. Orig. homil 15. in Leuit. August epist 54. Bulleng decad 4. serm 10. Bullenger a great protestant doth acknowledge the old doctors of the Church to haue prayed for the dead I knowe saith he that the great Doctors of the Churche S. Augustine as also S. Chrysostome Aug. ser 32. de verbis Apostoli and other great and emâ—nent doctors haue written of this matter I knowe saith he that the fathers doe say that to pray for the dead is an apostolique tradition alsoe that S. Aug. did say that to offer sacrifice for the dead was obserued in the vniuersall Church And Aerius was condemed for reprouinge prayers for the dead thus farre Bullenger This Aerius for beinge refused of a Bishopricke as S. Augustine said Aug to 6. de haeresibus ad quod vult Deum haeres 53. Musc cap. de orat pag. 515. Zuing. to 1. Epicheresis caminusae Caluinist li. 3. ca. 2. tomo 5. Conr. in TobiaÌ„ c. 4 Vrba in Baruch 3. Brent in apol conf VVitteÌ„b cap. 5. de bapt 1. parte fell to Arianisme and reproued prayers for the dead Musculus also another Protestant doth testifie the same Zuinglius said that the Apostles did vse the same Caluine saith that this was vsed in the church aboue 1300. yeares a goe Also Conradus Pellicanus the cheefe protestant at Tigur did alleadge that Tobias did allowe the auncient custome to sacrifice for the dead Vrbanus Regius another great protestant saith that Baruch the prophett did praye for the dead Brentius
themselues to their definition and determination Acto 15. Chal in epist ad LeoneÌ„ 6. Synodus act 17. Celest papa epist ad Conc. Eph. Tolet. 3. Soe in the actes where the first christian councell was held and afterwardes in euerie age as occasion serued the councell of Chalcedon and the six generall councells and S. Celestine the Pope auerreth that generall councells are by manifest declaratioÌ„ shewed by Christ in these wordes Math 15. whensoeuer two or three shal be gathered together in my name there I shal be in the middest of them The Apostles which were replenished with the holy ghoaste did celebrate the first councell by the inspiration thereof when they said Acto 15. It seemeth good vnto the holie ghoaste and to vs. 2. There are four sortes of councells some whereof be generall some nationall Aug. li. 2. de bapt some prouinciall and some diocessiall Of the three formest S. Augustine makes mention of the laste the councell of Tollet The generall councells are such as when all the Bishopps and prelates of the whole world vnlesse they be lawfully letted doe assemble and the Pope or his legate ought to be President Nationall is when the Prelates of one kingdome and the Primate and Patriarche of that kingdome doth assemble together Prouinciall is of one Prouince Diocesiall is of one Diocesse General councells approued are reckned 18. in number The firste is of Nyce which was celebrated from the yeare of our Lord 328. vnto the yeare of our Lord 330. which was the 15. of Siluester the Pope and the 20. of Constantine the Emperor in which there were 318. Bishopps The second councell of Constantinople which was celebrated against Macedonius that denied the deitie of the holie ghoaste S. Damasus beinge Pope and Theodosius the great Emperor Prosper in chronico There were 105. Bishopps and 4. Patriarches Nectarius of Constantinople Timotheus of Alexandria Miletius of Alexandria and Cyrillus of Hierusalem Anno Domini 383. The 3. of Ephesus Celestinus beinge Pope and Theodosius the yonger Emperor Bishopps 200. Patriarches 3. vid. S. Cyrill of Alexandria that was the Pope his Attourney Iohn of Antioche Prosper in Chron. Socrates lib. 7. Iuuenall of Hierusalem against Nestorius Bishopp of Constantinople Anno 434. The 4. of Calcedon against Eutiches Leo the first beinge Pope and Matianus Emperor 454. accordinge the computation of Mathewe Palmer Bishopps there were 630. The 5. of Constantinople Vigilius being Pope and Iustinian Emperor Paulus Diaconus in vita eiusdem The 6. of Constantinople Agatha beinge Pope Constantine the 4. Emperor Anno 681. against those that held one nature only in Christe The 7. of Nice Adrian beinge Pope against Imadge breakers Ibid. lib. Rom. rer Anno Domini 781. in which there were Bishopps 360. The 8. of Constantinople Adrian the 2. beinge Pope and Basilius Emperor Anno Domini 87. The 9. of Lateran Celestine the 2. being Pope and Harrie the 5. Emperor wherin there were 900. Bishopps Anno 1123. for the recouering of the holy land The 10. Lotherius 2. wherin there were a thowsand Bishopps Anno 1237. Innocentius beinge Pope and Lotherius the Emperor The 11. of Lateran Alexander the 3. Pope and Fredericke the first Emperor for the reformation of the church against Waldenses Anno 1558. The 12. of Lateran against many heresies Innocentius the 3. being Pope and Fredericke the 2. Emperor for the recoueringe of the holie land The 13. of Lyons against the Emperor Fredericke the 2 Innocentius the 4. beinge Pope and for the recoueringe of the holie lande The 14. of Lyons wherin there were a thowsand fathers amoungest which there were 500. Bishopps Anno Domini 1274. against the errors of the Greekes Gregorie 5. beinge Pope and Rodolph Emperor The 15. of Viena Clement the 5. Pope and Henry the 7. Emperor against many heresies Bishopps there were 300. Anno 1311. The 16. of Florence against the errors of Greece Eugenius the 4. Albert Emperor 1489. The 17. of Lateran against scisme in the time of Iulius 2. Leo 10. Maximilian Emperor The 18. of Trentt which was begon Anno 1545. ended 1563. against the heresies of Luther Caluine and others in the time of Paulinus 3. Iulius 3. and Pius the 4. Charles the 5. and Ferdinand Emperors There were present 6. Cardinales 4. Legates 3. Patriarches 32. Archbishopps 208. Bishopps But all heretiques refuse generall councells as the Protestants doe and as the councell of Trent saith noe otherwise then wicked theeues refuse the triall of indifferent iurie 3. But we say that the holy councells of Gods church lawfully assembled by S. Peters successors not only by their personall presence Matt. 18 but also by their legates and substitutes in the definition of faith or good manners cannot erre For when our Sauiour said whensoeuer two or three shal be assembled together in my name there I wil be in the middest of them he added afterwardes of a man that is incorrigible tell the church thereof and if he will not heare the church let him be as an ethincke or publican I meane without faith and without grace He added moreouer in that chapter whatsoeuer yow shall binde in earth shal be bound in heauen and if two or three being lawfullie assembled together in Christs name Christ be in the middest of them vid. to assist them by his councell and light of vnderstandinge in those things that are necessarie for them how much more all Bishopps and Prelates which God hath appointed to gouerne and rule his churche shall obtaine of God knowledge and vnderstandinge for that function This argument the councell of CalcedoÌ„ did vse in an Epistle to Leo the Pope Concil Chalc. act 6 con act 17. Io. 16. Io. 14. saying Our Sauiour did promise to send the holie ghoast that should teach the Apostles all trueth and that he meant allâ—o the same to the successors of the Apostles he said that the holie spirite shall remaine in his churche for euer but the holie ghoast doth not teach the Bishopps in priuate or disioyned therfore when they be gathered together and therfore they say it pleaseth the holie ghoaste and vs which holie ghoaste is noe lesse necessarie for the conseruation of the churche nowe then in the begininge for the fondation thereof and therfore our Sauiour saith Mat. vlt. I wil be with yow vnto the consumation of the world and the gates of hell shall not preuaile against the church which as S. Paule saith 1. Tim. 3. is the firmament and piller of truethe 4. The generall councell representeth the vniuersall church 3. Reg. c 8. Athan. in epist de Synodis Arimin Seuleuciae ep ad Episcopos Affricanos Epiph. in fine Ancorat Euseb lib. 3. de vit Const Aug. li. 3. cont Donatist c. 18 Ephes 4. Act. 20. Luc. 10. Hebr. 13. 1. Tim. 3. Tit. as the assemblie that was made by Salomon in the Temple represented the whole church of
publican Further more wee say that the church is holie both in her profession and in the assertion of her faith therfore christian profession ought to containe nothinge but that which is trewe and holie touching faith Lastlie the fathers in all their doubtes and controuersies towching faith and religion did submitt themselues to the arbitrement of the church which they would not doe if they thought the church did err for S. Augustine saith Aug. epi. 118. l. 1. contra Crescentiū cap. 33. it is an insolent madnesse to dispute against any thinge that the vniuersall church decreede And in another place he saith Wee haue the trueth of holy scriptures when wee doe that which pleaseth the vniuersall churche And our Sauiour saith Luc. 10. Matt. 23. whosoeuer heareth yow heareth me c. whatsoeuer they comaund yow doe it c. Whether Catoliques are to be charged with arrogancie for thinkinge that their church cannot faile CHAPTER III. 1. WEe ought not to be cōuinced of arrogancie to affirme that Christe did not lie when he said that the gates of hell should not preuaile against his churche Matt. 16. Heauen and earth shall passe Matt. 24. Matt. 28. Ioh. 14. but his wordes shall not passe what woorde but that which is vniuersally preached by the catholique churche when he saith behold I am with yow to the worldes ende Ephes 5. The spiritt of trueth faileth not for euer Christ praieth that the faith of Peter should neuer faile 1. Tim. 1. she is his spouse and the kingdome of heauen wherfore should shee then faile beinge the piller of truethe shee cannot faile shee beinge his wife his doue his kingdome his portion his vineyarde his inheritance his dwellinge howse for the which he suffred his passion he died and shed his pretious blood shee cannot faile Contra Gent. 2. This was a cheefe argument by which S. Chrisostome did proue against the Gentiles that Christ was God by reason of his power in settinge foorth his church by poore and simple people and the continuance thereof in full force and authoritie notwithstandinge all the power and plotts of Sathan and all the might and strenght of earthlie potentates with the imploimēt of all their malice and strange pollices which were combined and conioined together for her direction If S. Chrisostome did proue the diuinitie of Christe by the continuance of his church 400. yeares how much more a minori ad maius should we proue the diuinitie and power of Christe not against gentiles as S. Chrisostome did but against worst infidels as caluinistes and other heretiques who with greate malice and more cunninge deuises seeke to ouerthrowe the church of God then all the enemies thereof as Iewes Goathes Hunnes Gaules Vandals Sarasins Longobards Bolgares Turcks and all other infidels and yet she is preserued now these 1620. yeares and shall allwaies continewe in full force authoritie to the worldes ende Psal 87. 3. The continewance of godes church is sett downe by the prophett Disposui testamentum electis meis what testament saith S. Aug. in enarrat ibid. but the newe testament I haue sworne vnto my seruant Dauid what is this that God bindeth with an oath that the seede of Abraham shall continewe for euer euer Ad Gal. 3 And soe saint Paule saith If yow be of Christ yow are the seed of Abraham inheritors of that promise this is the church saith saint Augustine not that fleash of Christ taken of the blessed Virgin but all wee that beleue in Christe And in another psalme he saith I will dwell in thy tabernacle wherfore S. Augustine saith that his church shall not be for a time but shall continewe for euer vnto the ende of the worlde And in the 14. our Lord hath bene mindfull of his testament and of the word that he comaunded to a thowsand generations Psal 14. and giuen to Abraham that which he did also sweare vnto Isaac and apointed for a lawe Matt. 24. He said his word should neuer passe away what word but that which did not only continewe duringe the Apostles time but that word and sacrifice which shall continewe to the worldes end Matt. 28. S. Leo prius epi. 3◠ad Pulcher. Aug. Leo 2. epist ad Constan our Sauiour plainlie declaringe the same I wil be with yow vnto the worldes ende as S. Leo the first and Leo the second writes Also when S. Paule Ephes 4. makes mention of soe manny dignities of ecclesiasticall order in Christ his churche as Apostles Prophetts Euangelists Pastors and Doctors he saith that they should continewe to the worldes end as the Prophett saith August Deus fundauit eam in eternum God founded the same for euer Psal 47. I meane his church as S. Augustine expoundeth and this is proued by the 91. chapter of Isay Luc 4. which chapter is vnderstoode of the churche of the newe testament as our Sauiour taughte 4. The same is also proued by the psalme 88. His throne shal be like the sunne in my presence Psal 88. and like a perfect Moone for euer and I will put his seate and his throne as the day of heauen Daniel 2. Daniell also doth manifest the same saying In the dayes of these kingdomes God shall raise vpp the kingdome of heauen which shall neuer be dispersed and his kingdome shall not be giuen to another nation And accordinge to saint Luke of his kingdome there shal be noe end Moreouer that psalme doth say if her children will offend and shall not keepe my lawes and comaundements c. yet I will visitt in a rodd their iniquitie and their sinnes in scourges I will not for all that put away my mercie from the same which place saint Cyprian aswell in this psalme as also in the 2. of Daniell doth expound to be mēt of the afflictions and tribulations of the churche In Cant. serm 79. S. Bernard also in illud tenui eum nec dimittam I held him and I will not let him goe c. neither then nor after the christian stocke shall not faile neither faith from the worlde neither charitie from the churche Lett all the raginge fire all the tēpestuous waues insult freate against her they shall not caste her downe because she is builded vpon a firme rocke and the rocke is Christe which neither by the pratinge of Philosophers or the cauillation of heretiques or by the sworde of persecutors can or shal be seperated Illir Glos in Math. cap. 2. 5. Illiricus a protestant writer saith that the trewe church in the middest of all persecutions destructions of citties comon wealthes and people is preserued miraculously by godes speciall protection and assistance This is also proued by Oecolāpadius vppon Isay cap. 2. by Melancthone in locis communibus cap. de ecclesia editione 1561. by Brentius vppon S. Luc cap. 17. homil 19. Luth. tomo 4. in Isa cap. 9. by Bullenger in Apocali Canc. 72.
For the fall and destruction of the church cannot be denied without the deniall of all the articles of our faithe and fondation of christian religion the trinitie of God the incarnation of Christ his preachinge his death his passion his eternall kingdome and priesthoode and all other misteries of catholique religion For what ende was his cominge to take fleash by his incarnation but to ioyne vnto himselfe in an indissoluble knott of mariadge his churche from which he would neuer be diuorced or seperated To what end was his preaching but to erect and establish the same his passion was to sanctifie it and to leaue her an euerlastinge remedie to blott out her sinnes and offences And I pray yow who is an euerlastinge king that hath not an euerlasting people Osee 2. Ephes 5. Ioh. 17. obeying him and obseruinge his lawes how can he be an euerlastinge priest whose priesthoode and sacrifice for soe manny yeares was applied to none and availed for none To what purpose was the holie ghoast sent but to remaine with his churche for euer and to instruct her in all trueth wherfore to affirme that this church hath failed is to affirme that Christs prophetts and Apostles are all liers and all that is written both in the old and newe testament to be fabulous That this Church which shall neuer be hid but remaine visible is manifest by the parable of Christe our Lord. CHAPTER IV. 1. THe church of God is called a Barne in which there is corne and chaffe a nett in which there is good and badd fishes a field in which there is cockle and wheate a banquett at which there are good and badd a flocke in which there are sheepe and goates all which doth signifie a visible church but the inuisible church hath but only the good accordinge to the opinion of the protestants which is contrarie aswell to the said parables as to our Sauiours owne wordes saying He will make cleane his barne Matt. 13. the wheate he will gather into his garner but he will burne the chaffe with an inexstinguible fire which shall not be vntill the day of iudgmeÌ„t Matt. 3. Our Sauiour saith suffer both of them I meane the wheate and the cockle to grow vntill the haruest which will not be vntill the day of iudgment For a kingdome must be meant of people that are knowen in the kingdome but the churche as before is alleadged is the kingdome of God therfore the dwellers thereof must be knowen S. Augustine doth proue the same lardglie against the Donatistes Aug. in Psal 101. concio 2. who said the church perished O wicked and impudent voice that the church should perish this they say because they be not in her c. Our Sauiour did referr vs to the church when he said Dic ecclesiae tell the church now which way should wee tell the church thereof without the churche be to be seene and therfore our Sauiour tooke away all doubt and said it is a cittie placed vppon a hill which shall giue light to the world 2. This is proued by reason for none can be saued vnlesse he enter into the church of which the arcke of Noe was a figure as all perished that did not enter into the arcke soe they perish also that enter not into the church but none can enter into the church which he knoweth not therfore all must perish because they cannot see this churche The profession of a christian ought to be visible not hidden therfore the church in which this profession is made ought to be soe for it is said Roman 10. Matt. 10. whosoeuer shall denie me before men I will denie him before my father who is in heauen 3. The comparison brought for the forsakinge the sinagoge of the Iewes is not a like for shee was but a figure and a shadow of the holie catholique church the oracles of the holie prophetts all the mornefull cries of the blessed Patriarches all the sacrifices of the Leuitts all the oblations of the Iewes signified or represented nothinge else then the cominge of the Messias at whose cominge all the other rites and oblations of the sinagoge should haue an end as it was prophesied Genes 94. Quando venerit qui mittendus est cessabit vnctio vestra vid. when the Messias shall come your vnction your sacrifice shall cease which also was prophesied and foretould by the Patriarch Iacob when he was dyinge who hauinge all his childreÌ„ about him said these wordes Non auferetur sceptrum de Iuda nec dux de faemore eius donec veniat qui mittendus est ipse erit expectatio gentium vid. the scepter shall not be taken from the tribe of Iuda nor a captaine from her loines vntill he come which is to be sent and he shal be the expectation of nations Soe as after the cominge of Christe aswell the seate royall of the kingdome as also the legall obseruations of the Iewes withall their sacrifices and oblations were accomplished in the death of Christe when he said consumatum est it is accomplished and soe instituted a newe lawe and founded his church which was the seate of Dauid that was giuen vnto him of whome it was said he shall raigne in the howse of Iacob for euer Luc. 1. Damas â—4 57. Esa 6.5 Osâ—â— 2. and of his kingdome there shal be noe ende and that all the world should imbrace the God of AbrahaÌ„ as it is said by the prophett Esay The Princes of people shal be gathered together with the God of Abraham soe as wee see not only the ChristiaÌ„s but also Turcks and Mores to imbrace the God of Abraham as the trewe God of whome it is said also I haue giuen yow a light vnto the nations that yow may be my saftie vnto the vtter most parte of the world 4. Wherfore he hath instituted a newe sacrifice by which his honnor should be vphoulden and by which his name should be glorified which accordinge to the prophesie of Malachias Malac. 1. should be the trewe oblation that should be offred vnto him for euer and in all places of the world this was not meant of the sacrifice of the old lawe for that could not be offred but at Ierusalem as the holie scriptures wittnesse and therfore it is meant of the blessed sacrifice of the Masse which shal be offred for euer in the churche of God for the which Christ hath instituted and ordained priestes which shall offer sacrifice vnto the eternall father accordinge to the institution of Christe and prophesie of Malachias and therfore S. Augustine lib. de vnit ecclesiae cap. 12.13 de ciuit lib. 20. cap. 8. Psal 85. ad illud tu solus Deus magnus Psal 70. affirmeth theÌ„ to denie Christ and to robb him of his glorie and inheritance bought with his blood which teach that his church may faile or perish and S. Ierom refuteth the same wicked heresie in the Luciferans Dialog ad
the sepulchers of sainctes to be reuerenced and worshipped and said moreouer that the praiers of the holy martyrs profitts nothinge after this life imitatinge herin wicked Porphiry and Eunomius by callinge them the sorcerie of diuills Aug. de ecclesiasticis dogma tibus c. 73. therfore S. Augustine did condemne VigilaÌ„tius Aerius did barcke against prayers and suffrages of the dead and maketh noe difference betwixt priestes and Bishopps The Peputians would haue women to be priestes vnto whome they haue attributed all principalitie August de haeres 27. as the Protestantes haue done to Queene Elizabeth Anno 1. Parl. c. 1. Luther tomo 2. li. de captiuit Baby Aug. Homil 50. de Socrat. hist l. 4. Cap. 23. Ambr. de penit li. 1. cap. 2. Of the same heresie also were condemned Eunomius as the said S. August de heresi heres 54. de haeres ad Luther Nouatus was condemned for an heretique by saint Augustine and saint Ambrose for denyinge poure of absoluinge sinnes vnto the priests and confirmation to Bishopps as saint Cyprian doth wittnes lib. 4. epist. 2. Theodoret. lib. 3. de haereticis The Pelagians denyed original sinne in infantes and taught that baptisme is not necessarie for them as saint Augustine writeth Aug. here 's 88. 3. S. Augustine and saint Optatus doe putt the Donatistes in the rancke of heretiques Aug. de heres 69. de vnitate eccle lib. contlitteras Petul. Opta lib. â— Cal. inst l. 4. cap. 15. Optat l. 2. Theod. Dra. 5. for sayinge that the churche fayled in the whole world and that it remayned amoungest themselues in Affrique the like Caluine saith of the Catholique churche Those Donatistes did cast the blessed Sacrament vnto doggs burne churches and breake alters tooke away all church ornamentes as you doe they abolished the sacrifice of the Masse as you doe of which kinde of people Ignatius sayeth there hath bene some that would not away with sacrifices and oblations because they confessed not the Euchariste to be the flesh of our Sauiour Iesu Christe Arrius Nestorius S. Aug. lib. contrâ— MaximuÌ„ Atha p. 488. ExempluÌ„ Synodale Dioscorus Eutiches as saint Augustine and saint Athanasius saye and as it is alleadged in the 7. generall councell act 1. denied all traditions and the wittnesses of the fathers they said alsoe they would allowe nothinge but the scriptures sayinge What scripture doth proue that the sonne is consubstantiall or coessentiall with the Father the same alsoe did Simon Magus saye 4. With Symon Magus Valentinus Aug. here 's 4.6 Clemens Alexandrinus li. 3 recognitionum Tertul. de prâ—script and Manicheus you denie free will With Flornius and with Symon Magus you affirme God to be author of all euill as S. Augustine Clemens Alexandrinus Tertulian saye of the said Symon Magus With Constantius you saye that euerie Ciuill Prince ought to be head of the churche accordinge to Euseb lib. 3. Atha epi. ad solitariam vitaÌ„ degentes Hilar. lib. ad ConstaÌ„tium ex li. qui incipit tempus est loquendi Wherfore S. Athanasius called him antechrist and the abhomination of desolation of whome alsoe S. Hillarie saith these woordes I tell you when I shall speake vnto you that I speake to Nero that Decius Maximianus shal heare me you fight against God you thunder against the church you persecute the Saincts you take awaye the Religion of Christe you are not onlye the Tyrant of men but of God you doe preuent antechrist and worcke his misteries you coyne faith liuing without faith thou of all men the most wicked this he spoake to him in his life time 5. With Marcius and Manicheus and other heretiques you condemne manny bookes of the scriptures which would not receaue the scriptures Nisi cum adiectionibus detractionibus factis but with cuttinge maÌ„glinge of them You take away Chrisme with Nouatus who denied the holye ghoaste With Iouinian as S. Augustine saith of him you take away pennaunce from the church who said also that all sinnes were equall Also with Pelagius yow take away the Sacrament of orders and priest-hoode with Petrus Abalardus Wicleffe and Hus all vocall prayers And with the Armenians you say that matrimonie is noe Sacrament You take away generall councells with the Arians that would not obey the councell of Nice With Nestorius that would not obey the councell of Ephesus with Eutiches and Dioscorus that would not obey the councell of Chalcedon Aug lib. de haeresibus With Iouinianus as saint Augustine wittnesseth you eate all meates euerie daye without any obseruation of dayes or difference of meate you doe the like obseruinge noe faste Caluine tooke away singinge from the church with the heretique Hillarus Aug. li. 11 retract Ambr. in quadam orat cont MaxentiuÌ„ de Basilicis tradeÌ„dis quae ponitur in lib 5. sententiaruÌ„ as saint Augustine and saint Ambrose say when Christe is praysed the Arrians are madd With Iouinian you say that all which be in heauen are equall in glorie because all iuste persons are equall in this life in merittes and all sinners are equall in sinnes With the Catharies you denie all sacraments With the heretiques called Lamprini you take away vowes and votaries With the Eustachians yow take away churches and alters dedicated to martirs 6. Againe Epist 75. with the Eutichian heretiques yow take away oblations sacrifice and chrisme as Leo the Pope complained by his letters to Martianus the Emperor epist 75. where he saith Intercepta est sacrificij oblatio desecit chrismatis sanctificatio The oblation of the sacrifice is intercepted and hallowinge of the chrisme faileth And as in the time of Antechriste as that auncient holy father and constant Martyr Hipolitus that liued in the yeare of our Lord 220. saith Ecclesiarum aedes sacrae tigurij instar erint praetâ—osum corpus sanguis Christi in diebus illis nâ—n extabit c the church shall be like cottadges the blessed body and blood of Christ shall not be seene the Masse shal be vtterly defaced soe as yow seeme to be the precursours of this beast For with the Donatists as Optatus writeth yow giue the blessed Sacrament to dogges the chrismatorie with the sacred chrisme yow violentlie cast vpon the grounde with them also yow breake alters with them also and with the Arrians of Affricke as Victor saith yow ouerthrowe churches monasteries and chappels and as they made shirtes and briches of the â—estimentes and alter cloathes burned bookes spoiled churches of their ornamentes as appeared in an epistle by the bishoppes of Egipte to Marcus the Pope and as Nazianzenus saith misteria verterunt 〈◊〉 commedias the misteries of our religioÌ„ they turned to playes and comedies euen soe doe you the like 7. Againe you refuse with these heretiques to come to the generall councells to giue an accompte of your doinges as saint Augustine saith of them With 〈◊〉 buchodonozer the kinge of Babilon and
vnto him the kingdome of heauen and that through our faith though neuer soe little notwithstandinge anie wickednes wee should be secure of heauen that there is no sinne before God but incredulitie That the tenn comaundements pertaine not to ChristiaÌ„s That accordinge to Caluine it is impossible to the Sainctes to obserue the comaundements Also that there is noe paines of damnation for man but to thincke that God is aduersarie to him Petrus Rycherus said who was it were the Idoll of Beza and who was sente by Caluine vnto the weaste Indies that Christe should not be prayde vnto Wherfore he tooke Gloria Patri Filio c. out of the Psalmes of Dauid Cart. in â— repl pa. 191. 13. Did not Cartwrith say I cannot be persuaded that saint Peter and saint Paule were soe foolish as to thincke that a pooâ— miserable man which they saw with theâ— eyes Beza in respoÌ„ ad arg BreÌ„tiâ— Epist 6. Fox in his Carelesti pag. 1534. Calu. in Hermo in Euange Calu. insti l. 1. c. 18. Peter martyr in 1. Sam. 2. Melancthon in c. Rom. 8. Calu. li. de eterna Dei praedest pag. 101. Zuin glius li. de prouidentia was their God Beza alsoe holdes the same and many others of that stampe yâ— some of them that were burnt in Queene Maries dayes and related by Fox for Martyrs houlde That Christ was in desperatioâ— when he was vppon the crosse accordingâ— to Caluine That God is the author and cause of sinne the procurer and intiser comaunder and worker and that the adulterie of Dauid and the treason of Iudas was as well the worke of God as the conuersion of saint Paule And that man hath noe free will with manny such horrible blasphemies to tedious for me to repeate and irksome for anny Christian to heare Soe as by these wicked paradoxes it must followe that God is turned to be a diuill and that he is most vniuste to condemne men for the offenses which they cannot shunne hauinge noe free will to auoide them nor noe force to resiste God the worker counceller and intiser to sinne That noe iott or sillable of Christian religion ought to be counted a thinge indifferent or of smale moment and that whosoeuer doth not agree with the Catholique Church in all pointes of beleefe cannot be saued CHAPTER III. 1. S Thomas saith that whosoeuer doth err in one article S. Thom. 2 2. q. 5.3 he hath noe faith of the rest for as saint Vincentius Ferar. saith vertue hath noe more fondations then one and the same is indiuisible which is the diuine trueth which cannot be deceaued nor deceaue and soe whosoeuer doubteth in one hath noe foundation of the reste For if a rocke should fall vppon which there should be 12. chambers all those chambers would fall also euen soe the protestants in the beginninge fell from the church which is the rocke vppon which Christe builded these 12. chambers I meane the twelue articles of our beleefe soe once they fallinge from the church they fell from these 12. articles and came vnto vs in spiritu erroris mendacij in the spirite of error and lienge This Martin Luther said of the Zuinglians Luth. dialog 6. c. 11 In vaine saith he they beleeue in God the father the sonne and the holie ghoast and all the rest because they denie this one article Hoc est corpus meum this is my bodiâ— 2. For this cause Iconoclasters or Imageâ— breakers are auncient heretiques becausâ— they denie that article of the catholique church of the reuerencinge of sacred images How many of al estates prelates nobles and common people suffred eyther death or banishmente in the time of the Emperors that were image breakers for they considered that whosoeuer obserueth all the lawe and offendeth in one is guilty of all the reste The trewe mother of the child would haue noe diuision thereof Nonne isti saith saint Augustine quos vâ—catis haeretici doe not these which you call heretiques confesse the same trinitie beleue also in Christe and yet they were called auncient heretiques whose heresies were knowen and nowe altogether extinguished through their absurdities Aug. lib. 2 de trinit cap. 17. Hoc qui credunt saith he lib. 2. nectu in catholica fide sed in schismate aliquo aut haeresi credunt whosoeuer beleeueth all articles of the creede and otherwise remaininge in any scisme and heresie cannot be in the catholique faith The Arrians denied but one letter in the creede Zozo li. 3. cap. 17. Theod. l. 2 cap. 18. 21. and yet saint Ierom saith that if the church had not resisted the Emperor Valenâ— which did fauour the Arrians touchinge that letter which was Omusion in steed of Omision Christendome saith he would haue bene in great danger 3. When the prefect of the Arrian Emperor Valens In vit Basil Naz. orat 20. in laudem Basilij dealt with saint Basil that he should not be soe obstinate or wilfull in his opinions but that he should conforme himselfe to the Emperor and liue in his fauour he answered that such as are fedd with the daintie feastes of holy scriptures they would suffer all kinde of tormentes rather then any iott sillable or letter should be chaunged And as for the Emperors frindshipp he did esteeme it well soe that it were not against pietie and religion Rom. 12. S. Chrisostome vppon that place of saint Paule Hauinge peace with euerie bodie Wee ought not to preferr saith he peace before godes trueth when the same is in danger but rather to offer our liues for the defence thereof Soe as yow see that the Arrians were condemned for heretiques for one letter beinge in all other pointes catholiques but the protestantes haue raised from hell all the heresies that euer were for noe heretiques almoste that euer were but kept ecclesiastical seruice and ceremonies like the catholiques but the protestants haue taken away all therfore they should not bragge that their religion is agreable to the word of God or the Romish church or that the Romish church or anny member thereof should ioyne with them therein That the newe Religion for that it takes away all religion is worse then that of the Turckes and Gentiles CHAPTER IV. Stur de rat concordiae inâ—undâ— 1. STurmius a protestant wryter sayeth that Lutherans and Caluinistes do destroye and take away the cheefeste articles of Christian religion and the fondation of our faith Which thus is proued to be true That religion is beste which thinckes of God most reuerentlie and of their neighbours most charitably but the Turcks and Gentiles doe farr excel the new religion in worshippinge God and helpinge their neighbors therfore it must needes be better then the new Cicero sayeth Cicero lib. 2. de diuinitate that God is a certaine excellent and eternall nature and that the order of ecclesiasticall thinges is the beawtie of the world who although they did speake of
whether shee would forgoe her faith and religion and marrie with a soldior shee most constantlie denied and was cast into the riuer and there was drowned This religious Nunne had a sister that was married and because shee lamented the death of her father and kinsmen her head was brocken by one of the soldiors and that so sorelie that the braines came foorth Other farr more detestable wickednesses were comitted by these tyrannicall reprobates in other prouinces of Flanders Holland Zeland Brabant Gelderland and Frisland which you may read in the histories of Flaunders but this I ought not to omitt that they were soe tormented with such an insatiable thirst to shedd innocent blood that in their detestable conuenticle at the towne of saint Trudan in a vaulte vnder the grounde they purposed and decreed to make a massacre of ecclesiasticall persons in all places of the 17. Prouinces in one night which God preuented afterwardes vnto whome all honnor and glorie Mense Iulij 1566. for his prouident mercie shewed therin 5. And although the hugonottes of France sought diuers times to practise their tragicall plottes in that countrie as in the times of Frauncis the first in whose raigne they nayled a libell at the court gate of Parris of their damnable doctrine printed in the yeare 1534. which being brought vnto his maiestie and perusinge part of the contenâ—es thereof he said Did I knowe my right haâ—de to be infected with that venemous doctrine I would presentlie cut it off from my bodie Henrie the second and Frauncis the second yet they could neuer performe their desigmentes vntill the beginninge of Charles the 9. his raigne who being but a childe of 12. yeares of age and soe abusinge his minoritie they watched their time and oportunitie in the yeare of our Lord 1562. when euerie one that was wickedly disposed and irreligiouslie addicted and as it were forsaken of God began openly to shewe himselfe vpon the theater wheron this wofull tragedie was plaied For first they crowned their captaine generall Prince of Condie kinge of Fraunce and called him by the name of Lodouicke the 13. and the first Christian kinge of Fraunce The cheefest rage of all their malice was practized vpon those thinges which were most sacred and holy as vpon the blessed Euchariste by treadinge the same vnder their feete and castinge it vnto their dogges and vsed that sacred and dreadfull hoast together with the holy chrisme to cleanse their tayles withall and called Christ vnder the veile of bread Iohn le Blanch White Iohn The like outrage they extended vppon Churches Monasteries Alters Chapples Oratories Images Reliques and Sepulchers which they spoiled ransacked destroied burned Vpon Priests Mounckes and religious persons which they put to the vildest and cruelest death that they could imagine vppon sacred virgins and consecrated Nunnes which they rauished and defloured vppon challices and sanctified vessells and hallowed ornaments which they prophaned and defiled 6. Of 12. that shewed themselues the ringleaders vpon this bloodie theater there were 9. of them Apostate Mounckes which Christ vomitted out of his sacred mouth the captaine and leader of them all was Beza who sould his benefice for 700. crownes and then cast forth his venime amongest the licentious courtiers whome he perswaded with his doctrine vid. that it was noe offence before God to coÌ„mit sacriledge to spoile churches to cogge deceaue lye sweare and forsweare whose doctrine herein being the religion of these newe sectaries was most plausible and pleasinge to all miscreantes and malefactors who aboundantlie resorted vnto him from all partes of Fraunce and by which he determined to robb and spoile all the churches and monafteries of that kingdome in one night in the moneth of Ianuarie and appointed people for that purpose in all places of the kingdom which was first put in execution in the Prouince of Aquitaine had not the Duke of Gays come the sooner to Parris they had not only surprised the churches monasteries there but also the cittie court kinge Thus frustrated of their expectation they fled vnto Orlians where before they were lett in by the Cittizens Vide Sur. they did solemnlie swere that they came thither by the comaundement of the kinge to keepe that cittie and that they would offer violence to none either in his person conscience or goodes and that euerie one should haue the benefitt of the edict diuulged the last of Ianuarie wherein it was decreede that the hugonotts should not spoile churches or monasteries but they noe sooner entred the cittie but they spoiled the churches and monasteries burned Images cast downe alters yea cast downe the verie walls of the churches and shewed more execrable wickednes towards all sacred thinges then the verie Turckes for they in takinge any cittie or towne from the Christians doe only vse to cast downe the Images and Alters and not destroy the churches also 7. All the holy Reliques which those hugonotts could gett they burned them they burned the reliques of S. Damianus religiouslie reserued in that place as they also did S. Hillaries reliques at Poytiers S. Ireneus at Lyons S. Iustus and S. Bonauentur and the reliques of S. Martyn At towers they burned the image of Christ in another place they trayled the same through the dirte They spared the image of the diuill burned the Corpes of S. Frauncis the second which was buried in the Chapple of the holly crosse as they did burne the bones of Lodouick the 11. The churches which they broake not downe they turned into stables and storehowses Moreouer Beza comaunded all the Priests to be murthered of whome receauing monny for their redeÌ„ption yet violated the faith and promise which he had formerly sworne and broake the oath and peace which he had before vowed most religiouslie to obserue Soe as it is manifest there were cruelly put to death fiue thousand priests of whom some were flayed aliue others were rackte till they were dead Aboue six hundreth monasteries razed to the verie earth manny others were burned they burned alsoe the holie auncient Bybles which were kept in Fraunce for rare monuments many citties were exhausted with continuall siege their citizens were murthered all the countrie was spoiled and ruinated soe as these ciuill warres of the hugonotts soe often renewed did more consume and oppresse France with greater miseries and calamities then all former warres it euer had abroade For there was no trueth respected or oath performed if any garrison did yeld themselues vnto theÌ„ vpon hope of their oathes which they neuer accomplished to saue their liues as in steede of many examples that of Petraforte alone will serue neuerthelesse contrarie to the lawes of armes to the number of two hunderth were cast downe head longe from the toppe of a mightie high Rocke all which perished with that headlong and violent fall Such crueltie as this more then Turkish they exercised vppon euerie other place where they did carrie anny sway but
from saint Peter to saint Damalus saint Cyprian from saint Peter to Cornelius saint Bernard from saint Peter to Eugenius saint August from saint Peter vnto Anastatius who was Pope in his time lib. contra epistolam fundamenti cap. â— Tenet me in Ecclesia c. The successioÌ„ of priestes from saint Peter the Apostle vnto whome Christe comended the feedinge of his sheepe vnto this present Bishop holdes me in the church the same alsoe doth saint Hierom proue For wee must note that such are true Bishopps in the churche who descende from the Apostles aswell by succession as by ordination but the sectes of Lutherans and Caluinistes haue neither succession from any lawfull Bishopps or lawfull ordination therfore they haue not succeeded in any Apostolique order or succession And for this cause as saint Cyprian said Nouatianus is not in the church Cyp. lib. â— epist 6. ad magnum nor oughte to be called a Bishoppe who despisinge apostolique tradition succeded noe Bishoppe and himselfe tooke that order vppon himselfe 8. The 6. 6. Note note is the vniuersall consent of the Catholique church in euerie point of doctrine of faith as it is said in the Actes Muâ—titudo credentium erat cor vnum anima â—na and contrariwise the errors alterations and dissentions of these sectes in euerie article of their faith as you may see in the first Chapters and 9. Lib. 9. c. 1. Lib. 2 c. 1. bookeâ— also in the 2. booke cap. 1. 7. Note 9. The 7. note is the sanctifie of this Catholique doctrine for the Catholique church is holie in her doctrine and profession as the councell of Constantinople saith which profession containes noe falshoode touchinge faith nor any iniustice touchinge good manners but these sectaries hould soe many absurdities against faith good manners The 9. book caâ— Aug. lib. 2. de ciuitate Dei as in the 1. li. Chapter 9. you may reade But the Catholique church containes noe error absurditie or turpitude nor doth it teach any thing against reason although it teacheth many things aboue reason and therfore saint Augustine saith Nihil in Christianis ecclesijs turpe flagitiosum there is nothinge in Christian churches that is either filthie or obhominable either wheÌ„ godes precepts be insinuated or miracles declared or giftes praised or benefitts asked 8. Note 10. The 8. note is the efficacie of the catholique doctrine in conuertinge the whole worlde vnto the standert of Christe and that by poore weake and sillle persons without armour or munition withoute feare of tormente or punishment only by praiers fastinge charitable woorks miracles and all good examples of hollines of life By these meanes all nations were conuerted to the catholique church from impietie and all wickednes vnto pietie and religion from beastlie pleasures vnto angelicall coÌ„tinency from the fleshe to the spirite from beinge loâ—ers of the worlde to despise contemne and forsake the same and to followe Christ their spouse But these sectaries subuerted many nations not by sounde doctrine or good examples of life but by terror and feare they caused many to forsake Christe and followe the worlde I am sure these holie Saincts that conuerted the world neuer drewe foorth any sworde when they preached I am sure when Sainct Vincent conuerted soe many when saint Aug. conuerted Englande to the faith beinge sent by saint Greg. or when saint Killian an Irishe saincte conuerted the Francks beinge sent from Conon Pope or when saint Patricke conuerted Ireland beinge sent by saint Celestine Pope they neuer killed or murthered burned or spoiled nor made the subiectes to reuolte against their princes or the princes to make tirannicall lawes against their subiects But Caluine and Luther did sowe their pestilent heresie by burninge and spoilinge kingdomes robbinge and ransakinge cittâ—es killinge and murtheringe manny millions of people castinge downe and razinge to the earth manny churches and monasteries rauishinge and deflouringe many Nunnes and Virgins and by bringinge euerie kingdome where the same was nourished to a pittifull confusion 9. Note 11. The 9. note is the hollines and sanctitie of life of such as founded our religion for the holie Patriarches Apostles Doctors Pastors and such as conuerted any countrie to the faith of Christ were mirrours and spectacles of all sanctitie and religion as saint August wittnesseth of the Mouncks of his tyme. Isti sunt Episcopi pastores docti graues sancti Aug. lib. demorib Eccl. c. 31. lib. 2. in Iulian. c. these were learned Bishopps and graue wise and holly pastors most earnest defenders of the trueth by whose planting settinge wateringe and buildinge the holy catholique church did increase but the sectaries of these times as in their doctrine they were most irreligious soe in their liues and manners moste wicked and abhominable In responsione ad libr. quem inscripsâ—rat Lutherus contra Zuing disputatione habita lipsie contra Eck. Luther in postilla super euaÌ„ super euaÌ„ Dominic Aduentus as the protestant authors themselues doe auerre The ministers of Tigur doe write that Luther sought nothing but his owne priuate gaine that he was insolent and stubborne and Luther himselfe confessed that his pretence was not for the loue of God In an other place he said that such as followed this newe gospell were farr woorse then when they were Papists more couetous and more giuen to reuenge Smidelinus in Coment 4. super caput 21. lucae said Lutherans doe peruerte all thinges that they turned fastinge into feastinge surfeâ—inge prayers into swearinge and blasphemies adding that Christe is not soe much blasphemed of the verie Turcks Erasmus also saith thaâ— this gospell neuer reformed any vice in these newe gospellers none that was an epiâ—ure became sober by it norâ— none that was cruell became meeke or gentle by it 12. The like censure the ministers of Madelâ—urge doe giue of them saying Madebur Centuria 11. cap. 11 Cen. 10. When these people were Papistes they were religiouslie addicted they were giuen to much praâ—ers deuotion and sanctifienge the saboâ—th daie they shewed great reuerence towardes churchmen parents were carefull in the education of their childrenn they were liberall and mercifull towardes the poore and there was great obedience in the subiectes The same Caluine wittnesseth Calu. inst lib. 4. cap. 10. scanâ— pag. 118. and in bis booke of scandalls he saith when soe many thousandes doe pretend the gosâ—pell fewe of them euer were refourmed of their wicked liues and hauinge lett the raynes loose to all wickednes Musc in cap. de decalogo de ministris verbis Luth. tâ— 5. Erasm ad fratres inferiores Germanicae they are not woorthy they should become Papists Musculus doth confirme the same Luther the first founder of this vnfortunate gospell said that such as followed the same were odibile genus hominum A hatefull kind of people and althoughe they speake of the gospel in their woorcks they are
not only of England but of all the world against the decree of all the generall counsells therof against all sacred doctors against common sense and honestie against all lawes both ciuill and cannon not only against catholiques but against protestants in all other countries yea against the puritans of England against these constant confessors and blessed martyrs aboue recited which acknowledged no such supremacy in spirituall or ecclesiasticall matters to any king or prince whatsoeuer that did putt them to death whose blessed blood was patiently shed for the defence of Catholique religion and lastly against the practise of all former ages and antiquitie For from Donaldus the first Christian king of the Scots according to saint Victor Anno 197. there were 84. Christian kinges from Ethelbert being made Christian according to saint Aug. an 600. vnto Edward the confessor 1006. there were 80. kings Christian in EnglaÌ„d after the coÌ„quest ther were 20. vnto king Henry the 8. so as none were euer called head of the church before king Henry after him Edward Elizabeth and king Iames. What shall I say of other holy and valiant martyrs that suffered in these later persecutions raysed vpp by Luther and Caluins heresie and by the Princes that embraced the same How many thousandes suffred confiscation of their goodes and landes effusion of their blood confusion of the world desolation and destruction of their wiues children woe and wreake and dissolution of all things such a masse of miserie and callamitie wherin their miserable and forlorne life was plunged withall as no man can rehearse without greefe nor none can see without teares How many thousand did rotâ— in vgly prisons die in banishments suffred patiently the crewelest tormentes and yrcâ—somest death that could be imagined rather then they would preferr the vaine fauor of man before the fauor of God antiquitie before noueltie to forgoe their auncient Catholique religion to become of the new to forgoe the firme Rocke of Christs church to build their faith vpon them that haue neither grownd or foundation of any supernaturall or theologicall faith at al no certitude in their doctrine no deuotion in their religion no honestie in the profession therof no vertue in their liues no pietie in their schooles or synagoges no charitie in their woorckes no mortification in their members or passions and consequentlie no conscience in their doings THE CONCLVSION 1. I Haue gentle reader exposed to thy vew the Theater of catholique and protestant religion where thou maist plainly behould and see the of-spring beginning growndes foundation practise mischeefe and inconuenience of the one and the excellency of the other Liu. 13. Math. 13. by which thou maist perceaue that the catholique religion ought to be compared to the wise husbandman which did sow the good side in his grownd or farme the protestant to resemble the enimie which sowed the badd cockle and darnell the one ought to be called positiue the other negatiue the one ecclesia malignantium the other militantium the one plantation of religion and deuotion the other supplantation or rooting vp of the same 2. The first subiect of corruptible and materiall things which the philosophers doe call Materia prima which neuer holdeth her selfe setled or contented in any certaine course of any forme or composition but is eueâ— more mutable and changeable by a certaine naturall reuolution from one forme and fashion to another for that shee being disgusted with the one euer more seeketh another is not so vncertaine and vnconstant as protestancy which by a certaine fatall reuolution and babilonicall confusion groweth from one errour to another from one mischeefe to another from one sect to another as appeareth by so many sectes forged and coined by this new religion within these 80. yeers which are 240. in number all in differrence and variance amongest themseluees not in ceremonies or things indifferent but in the cheefest articles and substance of their religion as many of themselues do auerre the one detesting condemning and pronouncing their cursed sentence of Anathema against the other as you may read aboue in the â—â— booke cap. 1. The same may be confirmed by a certaine Prince of Germany who being demaunded of what religion his bordering neighbours were he answered he could describe of what religion they were the last yeere but this yeere he could not well tell their religion in respect of the mutabilitie and in constancy therof see the preface and cap 1. lib 2. 3. But the catholique religion is alwaies one and the selfe same alwaise retaineth and holdeth the same continwance and vigour of trueth not in diuersitie of sectes but in simplicitie and vnitie of beleefe and profession without duplicitie or disparitie or contradiction of doctrine or without absurditie or dishonestie in her maners and customes because she hath the holy ghoast to assist and direct her in all trueth and to protect and to defend her from all errors misbeleefe and infidelitie For not only this new religion is changeable and variable in profession and doctrine but also in condition custome and behauiour for alteration in faith and religion procureth also a great alteration and inconstancy in mindes and affections in life and maners as wee may knowe by such nations who when they were catholiques were mercifull chast sober liberall temperat children were obedient to their parentes and people faithfull of their promisse But when they were turned protestantes as they selues do affirme they became most crwell bloody insolent lecherous riotuous couetuous barbarous luxurious and intemperat 4. For when protestancy laboreth to stoope and intercept all the channells and fountaines of Gods grace the enfluence of Christs passion all the inspiration of the holy ghoast from the soules of christians by which they should be inwardly and formally iustified to whome ought to be applied that which was spoken of the Iewes that they resisted the holy ghoast when it an â—ulleth all the excellencies vertues operations effectes of the blessed Sacramentes all the applications of the merites of Christes passion the vallour and vertue of his blood which the eternall and euerlasting father would haue to be religiously and deuoutly applied by religious meanes and our owne proper endeuours to our owne sanctificatioÌ„ when it destroieth reiecteth all the woorkes and merites of the iust as proceeding and hauing their force worth and valloure from that blessed passion and death of Christ and all the blessed rewardes correspondent and proportionable vnto those merites by vertue of the foresaid passion and blood which they deny to be of that force to abolish and blot out our sinnes wickednesse and punishmentes due vnto the same and so reiecting the force and vertue of Christs passion and transferring and building the same vppon another fundation which they call imputatiue iustice of Christ saying that Christ imputeth not vnto vs our offences and as it were couers them by that iustice by which he is iust himselfe nott by which he maketh vs iust when vppon a kind of an arrogant faith and presumptuous predestination without any relation or referrence to his owne endeuoures so as he beleue that Christ suffred for him or that he is predestinated to be saued he must be such When I say protestancy is blinded and nusled in this peruerse doctrine it being the only and cheefe article of their beleefe which is against scripture good life comon reason sense the definition of the catholique church honestie of a christian and the pietie of a catholique yea against operation of grace or instinct of nature it must run headlong vnto all desperat blasphemies and damnable mischeefe their vnbrideled concupiscence and crwell dispositions impelling them therunto For when the transgression of no lawe or the attempt and consummation of no acte though neuer so exorbitant or so abhominable is punished nor the good woorkes or merites or any execution or exercise of vertue or mortification of any their passions is not regarded for that as they say the merites of Christ his passion doe abrogat them nay such worckes or mortifications are iniurious to the same and doe as they say derogat from them Wee must thincke them to be no otherwise then they are taxeâ— with the imputation of all those cruell and vnchristian like Epithethes by their owne gospellers and when their religion is nothinge els then a path way to all dissolute libertie and licentiousnesse their liues and maners must be such for the corruption of the one engendreth the dissolution of the other 5. Finallie this is the cause that wee see many lawes decrees and dishonest plottes daylie deuised with their rigorous and cruell executions nott against transgressors of godes lawes the lawe of nature but against honest and vertuous people so as the reputation of an honest conscionable and well disposed person cannot be without the imputation of a dangerous traitour whose life goodes and landes must waite and lye open as a pray and bootie for euerie miscreant who as he exceedeth others in villanie and wickednesse must excell them also in promotion and authoritie cuius maledictione os plenum est amaritudine dolo sub lingua eius labor dolor Psal 9. whose tonge is full of malediction bitternesse and deceit Idem so as the decay and downefall of the good must be the raising vpp and aduancement of the badde Exurge Domine non confortetur homo Psal 9. iudicentur gentes in conspectu tuo Constitue Domine legislatorem super eos vt sciant gentes quoniam homines sunt Arise Lord let not man be strengthned let the Gentiles be iudged in thy sight Appoint Lord a law-giuer ouer them that the Gentiles may know that they be men FINIS
scriptures to our auncestors to aske knowledge of them Interroga patres tuos Deut. 32. Eccles 8. dicent tibi c. aske thy Fathers and they shall declare vnto thee and thy auncestors Eccles 8. and they will tell thee Non te praetereat narratio seniorum ipsi enim c. Omitt not to heare thine elders for they haue learned of their parents that of them you may learne vnderstandinge Prou. 2â— Non transgrediaris terminos antiquos quos posuerunt parentes Doe not you transgresse the old limittes which your pareÌ„ts haue prescribed Are not the Rechabites praised for followinge the tradition and preceptes of Ionadab Haec dicit Deus exercituuÌ„ Hier. 35.18 pro eo quod obedistis praecepto Ionadab patris vestri c. Thus saith the Lord of hoastes because that you haue obeyed the precepte of Ionadab your father and haue kepte all his commaundements therfore the Lord of hoastes the God of Israell saith there shall not faile one of the stirpe of Ionadab the sonne of Rechab that shall stande in my presence 7. In the dolfull and damnable debate and discorde that Martyne Luther Caluine and others haue raised vp by which they plunged themselues and the worlde into such an intricat laberinth of errors and heresies where shall the poore silly sheepe haue resolution of their doubts but of their parentes and pastors which God hath placed in his churche to gouerne and directe his flocke from all errors shall not the children beleeue their fathers and the sheepe their pastors Wee must not only flie vnto the scriptures as S. Vincentius Lyrinensis saith Vincent 9 â—eres c. 1. but vnto traditioÌ„ of the catholique church notwithstandinge saith he in that place that the scriptures are of themselues sufficient yet saith he because all men doe not conceaue the loftines of the scripture a like but accordinge to euery mans phantasticall censure and humorous passion as soe many heades soe many mindes for men as they be deuided in sects or factions soe they deuide the sense of the scriptures Nouatianus Photinus Sabellius Donatus Arrius Eunomius Macedonius Apollinaris Priscilianus Iouianus and Pellagius haue eche of them grounded their proper heresies vpon the scripture Nan videas eos volare per singula quaeque sanctae legis volumina sacrae scripturae You may see them flie ouer all the bookes of the holie lawe both in publique and priuate in their sermons in their bookes in their banquettes in tauernes in the streate nothinge did they euer produce which was not shadowed by the scriptures for they knewe verie well that their errors coulde neuer be pleasing vnto the people without the scriptures with which as with sweete water they sprinckle the same euen as soure drincke is teÌ„pered with sweet honny so as when children drincke therof hauinge once felte the sweetnes they haue noe loathsomnes of it though neuer soe bitter But the more scripture they bring the more wee ought to feare them saith S. Vincentius and to shunne them Magnopere curandum est in ipsa Ecclesia Catholica vt id teneamus quod vbique quod semper quod ab omnibus creditum est For in the catholique church wee must alwayes beware that wee keepe that which is beleeued alwayes euerie where and of euerie body haec est verè propriè Catholica which is properlie and trulie catholique And in the 9. chapter he saith Quo quisque religiosior est eò promptius nouellis adinuentionibus contrariatur the more vertuous that a man is the more prompte ready he opposeth himselfe against newe inuentions and soe he saith our maister S. Stephen in his epistles to the Bishoppes of Affricke touching rebaptisinge of infants that were baptized by heretiques nihil innouandum est nisi quod traditum est Apud Cypri li. 2. cap. 7. the good and religious man would haue vs children to inuente noe religion but what wee haue receaued of our fathers and whose steppes he would haue vs to followe in all thinges 8. This said author expoundinge 1. Timoth. depositum custodi keepe in depositum what I haue left in your custodie the religion and the obseruation thereof that I deliuered vnto you shunninge prophane noueltie of voices he doth not saye shunn antiquitie or ancientie or continuance but noueltie and innouation of thinges nam si vitanda est nouitas tenenda est antiquitas c. For if wee oughte to auoide noueltie wee shoulde imbrace antiquitie if noueltie be a prophane thinge antiquitie is a sacred thinge keepe the depositum saith he which is giuen vnto thee and to the whole church to be kepte from theeues and enemies least they should sowe cockell or darnell amouÌ„gest the cleane wheate The depositum which you haue receaued not which you haue inuented The deposituÌ„ which is not coyned by thy witt but deliuered by my doctrine Not any mans priuate vsurpation but the common and vniuersall tradition in which you are not the author but the keeper not the instituâ—or but the follower not the mayster but the disciple The depositum saith he Catholicae fidei talentum keepe the talent of the catholique religion vnspotted Exod. 36. inuiolable and vndefiled by you saith he the rosarie of the spirituall tabernacle Pretiosas diuini dogmatis geÌ„mas exculpe fideliter comptè VinceÌ„tius cap. 27. adoâ—â—a sapienter adijce splendorem gratiam venustatem do you garnish turne faithfully and adorne with the pretious Iewell of the diuine decree doe you add therunto splendor grace and beautie 6. All this I haue alleadged out of Vincentius Lyrinensis word by word for his whole booke against heresies hath noe other obiecte but the tradition of our auncestors by which he confuteth and conuinceth the prophane noueltie of heretiques and their arrogant insolent ostentation of scriptures vpon which they grounde all their hereticall cauillation which as all our forfathers before vs soe wee after them doe finde by experience that the interpretation and meaninge thereof as they doe produce them is of greater difficultie then the controuersie it selfe the fathers did vrge them with a shorter way by askinge Hil. 2. ad Const Aug. lib. â— de trinitate cap. 3. quid prius posterius what is first and laste for that heresie is grounded in noueltie and euer cometh after the Catholique trueth first planted And for that euerie heresie pretendeth his heresie to be auncient and from the Apostles the fathers doe alleadge that this trueth muste not onlye be eldeste but also must haue continewed from tyme to tyme at the leaste with the greatest parte of Christians Tertul. li. aduers prax c. 20 And therfore Tertulian saith lib. De praescriptione quod apud multos vnum inuenitur non est erratum sed traditum that wherin moste men doe agree vppon it is not an erronious opinion but a common tradition For the Church of God is a most liuely ghospell for with the Apostles there was the Church of