he not iustly prouoke all mens hands against him vvhose hands are against all All sayeth he shink thus but I think othervvise But vvhat doest thou think vvhat bringest thou better Vvhat more subtilitie doest thou find Vvhat greater secret doest thou boste to haue been reuealed vnto thee vvhich hathe not been knovven to so many saincts vvhich hath escaped so many vvisemen yet tell vs vvhat that is vvhich seemeth true vnto thee unto no man else And so forth If to these vvords of Sainct Bernard gentle reader thou adde Luther or Caluin in steed of Petrus Abailardus and putting out his singuler opiniō put one of theirs in the place thou vvilt easilie peroeiue that these vvords maye as vvell be vsed against them as him for they are noe lesse singuler then he as appeareth by their proud assertions vvhich I haue alleaged Luth. art 27.28 Ca u l. 2. Inst and may appear more by their opinions of the priuate spirit vvhich in other places they make the iudge of the meaning of scriptures of all other controuersies of religion Do not they saye still in effect that vvhich sainct Bernard calleth intolerable and damnable I say so let all the vvorld saye the contrarie Do not they prefer their ovvne exposition of scripture before fathers councels Churches yea Angels also Do not their mouthes out of vvhich haue proceeded such arrogāt speaches deserue rather to be beaten vvith stones then to be refuted by reasons Behold England my deare fovvly deceaued countrie to vvhat pride these Lucifers haue induced the. Why didst thou forsake the Romain Church vvhich vvas euer taken euen of infidels for the only Christian societie Vvhom diddest thou follovv vvhē thou didst leaue that Church but only a singuler spirit And vvhereon novve doest thou rely vvherō doest thou ground thy religion Not vppon fathers nor councells nor antiquitie nor Church nor common consent for al these thy nevvapostles vvhom thou hast follovved haue reiected doest thou then rely vppon Luther or Caluin or the nevvfound ministers Thou seest by the first chapter hovv they can not proue their mission nor distinguish them selues from falle prophets vvhich are assuredly to come and are all ready come And vvhat reason hadst thou to forsake thy graue learned for fathers for these skipiacks and the common spirit of the Churche for their fingular spirits vvhich are so priuate that thou shalt hardly finde tvvoe of them conspiring in one opinion Doest thou ground thy self on scripture Bare scripture as I haue proued in the second Chapter is no sure ground vvithout the true sense and hovv doest thou knovv that thou hast the right meaning of scripture I knovve thy ansvver My spirit sayest thou telleth me so This then is thy staye this is thy ground in religion this is thy last refuge to vvhich thou must needs stick vnto as I haue declared vvhen thou leauest the Catholique Churche But is not this intolerable pride to make thy priuat spirit to be iudge of scripture and sense of scriptur Is not this intolerable arrogancie to make thy ovvne priuate spirit iudge of councels fathers Churche and all and to prefer thyn ovvne priuat opiniō before their cōmon cōsent as though thou being but one couldst see further into scripture and that at the first reading then they all could do by great studie and labour But vvhat assured stay thou hast in this thy spirit vve shall see anone novve I vvill put a difference herin betvvixt these spiritual men and that absurd heretike Suēkfeldius least I seeme to do iniurie to my aduersarie and not to be able to ouercome him vnless I bely him Suenkfeldius therfore denieth all Sacraments and scripture and is so spirituall that he vvill liue only of the spirit and nether of the vvorde nor Sacraments But Luther and Caluin admitt both Sacraments and the vvorde of scripture mary yet they vvill haue the spirit to giue sentence of scripture and the meaning of scripture For if you aske them hovv they knovve that fayth only iustifieth they vvill ansvver by scriptur But aske them hovv they knovv that vvhich they alleage for that opinion to bee scripture or that to be the true meaning of scripture in vvhich they take the scriptures by thē alleaged They vvill not say that by the fathers councells or Church they at assured but by their ovvn priuat spirit So that although Caluin vvriteth against the Libertines for relying only on the spirit yet at last hee falleth into the same labyrinth him selfe for vvhilest he vvill be iudged by scripture yet so that his spirit must giue sentence vvhich is scripture and vvhat is the meaning therof he pronounceth the last sentence from vvhich is no appeal by his priuat spirit Against this spirit of theirs I could bring many arguments but of it self it is so phantasticall that these fevv shall suffice to refute it First I say that allthough God might haue gouerned his Churche by internall reuelation of a priuate spirit vvhich should propose vnto euery one in particuler vvhich is scripture vvhat is the meaning therof vvhich is true fayth vvhat is the vvill of God vvhich is the vvay to saluation and vvhat are the cōmaundemēts neuer theless this vvere a gouernmēt rather for angels then for men for men are visible and haue a visible conuersation and therfore are tobe directed by visible pastours visible lavves and rules and nor by an inuisible spirit For this cause allmightie god vvhoe could sanctifie vs as he dothe the angells vvithout any visible meanes yet bicause vvee ar men he hath alvvaies bestovved his graces vppon vs by sensible signes and sacraments and by a visible dispēsation of men Secondly suppose God should gouern euerie one by his invvard spirit yet this vvere not sufficient for others amongest vvhom vve conuerse for hovve shall they knovv my spirit to be of God and not of the deuill Vvherfore this spirit is not sufficient to gouern and directe men in a peaceble cōuersation bicause vvhilest euery man vvould bragg of his spirit and none could proue the same vnto othersno more then our spirites in Inglād can they vvould fall together by the eares about their spirits and neuer should bee able to parte the fray or to end the controuersie Thirdly nether is this spirit vnless it be ioined vvith a plain reuelation as our spirituall heretiks see by experience that it is not sufficiēt for a mans ovvne selfe to rely on for the assuraūce quietness of his cōsciēce For I ask of him that thiks him self most assured hovv he knovves that his spirit is of God not of the deuil If he answere that the spirit bringes vvith it a certain firme persuasiō vvhich makes a mā to his thinking aslured I say that this is not sufficiēt bicause euerie heretike yea euery Turk hath this invvard persuasion and Suenkefeldius vvho denyed all Sacramēts and scriptures and vvould be guided only by the spirit vvas fully thus persuaded by his spirit
sacrifice as they confesse that they haue not and in deed they haue not if sacrifice as being the principall office of religion and proper vnto God as is proued is so necessarily required that vvithout it regilgioÌ„ can in no vvise bee supported the coÌ„clusion to vvâ—hich my former discourse driueth must needs follovve to vvit that tâ—e reformers haue noe religion bicause noe sacrifice noe reilgioÌ„ And seing that in the Catholike and Romain Churche only is founde a sacrifice like to Melchisedechs and correspondent to that of vvhich Daniel and Malachie haue fortold as the Sacrifice of the nevv lavve and the same vvhich Christe offered at his laste supper and commaunded to bee offered by his Apostles and their successours it follovvethe that the Catholike Churche is the true Church of Christe and that in it only is practised true faithe and true religion The third Chapter shevveth hovv the reformers amongest them haue reiected all the SacrameÌ„ts and so can haue noe religion bicause SacrameÌ„ts and religion euer goe to together IT is a common opinion amongest the holy fathers and diuines that since the falle of Adam SacrameÌ„tes vvere alvvayes necessary partely to declare mans dutye tovvards God and partely for maÌ„s ovvne instruction For first man being composed of soule and body vvas to serue God not only vvith invvard affectioÌ„s but allso by outvvard and visible signes Secondly bicause he vvas to receiue grace from Christe against the maladie of sinne into vvhich he vvas fallen he vvas also to professe his faythe in Christe from vvhome this grace proceedeth and to acknovvledge it as desceÌ„ding from his passion by visible signes and figures such as Abels sacrifice and Circumcision vvere in the lavv of nature and such as the Paschal lambe and other sacraments vvere in the lavve of Moyses and such as baptisme and the sacrament of the Altare are in the lavve of grace Thirdly bicause he had offeÌ„ded God by vse of corporall thinges it vvas conuenient that by corporall and sensible Sacramentes and by the religious vse of the same he should restore God his honour vvhich sinne had taken from him and make him satisfaction by such thinges as he had done him iniurie For mans behalfe also Sacraments since Adames sinne vvere alvvayes requisite Gen. 3. For first bicause mannes sinne proceeded of pride and a desire to bee like to God in knovvledge of good and euill it vvas conuenient for mans humiliation that hee should be set to Schole Prou. 6. to learne not only of the Ante diligence and of other brute beastes other vertues but also of these senseles creatures such as SacrameÌ„ts are his faithe and religion Vvherfore as the Paschall lambe brought the Ievves into a gratefull remeÌ„braunce of their deliuerie and passage from Egipte and Circumcision did put theÌ„ in mynde of a spirituall Circumcision Rom. 6. So Baptisme setteth before our eyes the buriall and Resurrection of Christe For vvhen the infante is dipped into the vvater vvee thinke of Christes buriall and vvhen hee is lifted vp a nevv creature regenerated to a nevve life vvee call to mynde the resurrection by vvhich Christe is risen to a nevv and an immortall life And in the Sacred Euchariste vvhich by the formes of bread representeth the body of Christe and by the accidentes of vvine the bloud of Christe aparte Mat. 26. vve commemorate the deathe and Passion of Christe Secondly as man by sinne had preferred the creature before the Creatour so vvas it meet and conuenient that he should as it vvere begge grace and seeke his saluation by the meanes of these sensibles signes and Sacraments vvhich are farre inferiour vnto him in nature Lastly as by abuse of corporall creatures he had vvounded his soule by sinne so vvas it expediente that by vse of the same his diseases and spirituall sores should be recured And so it vvas moste requisite that Christe in the nevv lavve should institute seÌ„sible signes and Sacraments â—i 19. cont â—eust c. 10. And therfore sainct Austine sayeth that as yet neuer any societie could ioyne in one religion and vvorship of God but by the vse of the same Sacramentes In vvhich pointe the reformers aggree vvhith vs for they all avouch Suenkfeldius only excepted and some other Libertines that Sacramentes are necessarie but in the number they vary not only from the Catholikes but also from one another The Catholike Churche hathe euer vsed seauen sacramentes vvhich are Baptisme Confirmation the Sacramen-of the Altare Penaunce Order Mariadge and Extreme vnction â— p q. 65. a. â— Vvhich number sainct Thomas the diuine proueth by a very pregnaunte reason or rather similitude vvhich is betvvixte the corporall spirituall life of man For in our corporall life seuen thinges are required to vvhich are correspoÌ„dent seuen sacraments in the spirituall life of man In a corporall life first is necessary generatioÌ„ vvhich giueth the first being and essence and to this is ansvverable Baptisme vvhich regenerateth vs again vnto a nevv life and spirituall being of a Christian by vvhich vvee are nevv creatures borne of vvater the Spirit vnto a nevv life Io 1. l. de Bapt. Vvherfore Tertulian callethe Christians spirituall fishes bicause though they haue their corporal life from earthe by carnall generation yet their spirituall life and being like fishes they receiue from the vvater by spirituall regeneration Secondly in a corporall life is necessarie augmentation by vvhich the litle infante for all beginnings are litle vvaxeth grovveth and gaineth devv proportion quantitie and strengh by vvhich he is able to exercise operations and actions belonging to corporall life as to eate drinke talke vvalke laboure to defend him selfe and to assaulte his enemie And to this is correspondent the Sacrament of Confirmation vvhich perfiteth vs in the spirituall life receiued in Baptisme vv ch is the cause vvhy some fathers say that before this Sacrament vve are not perfecte Christians and giues vs force to defende this our spirituall life by confessing our faythe before the persequutor vvhich faithe is the ground of spirituall life Thirdly bicause this corporall life of ours fadeth diminishethe continuaily for euery hovver vve lose some parte of our substauÌ„ce partely by reason of the conflicte of the contrarie elements vvhich consume vs vvhilest in vs they striue one against another partely by reason of the continuall combate vvhich is betvvixte naturall heate and moysture vvhich is as it vvere the tallovve of our light and life vve stand in need of nurriture and nutrition vvhich restores that substaunce vvhich is dayly loste and so prolongeth our life And to this in our spirituall life ansvvereth the Sacrament of the Altare Ioh 6. vvhich conteining in it the body and bloud of Christe vvhoe calles him selfe liuing bread and sayeth that his flesh his truly meate his blood truly driÌ„ke nourishethe the soule spiritually and conserueth our spirituall life here Io. 6. and prepareth vs to an immortall life in heauen Fourthly man hauing
her selfe so faste vnto you that the death of your person can not dissolue this Mariadge bicause her mariadge vvith your person is the spousage vvith your noble posteritie These great fauours and benedictions of th' Almightie tovvardes your Maiestie make the vvorld to thinke that God hath culled you out for some good purpose and that your Highnes to shevv your selfe gratefull vnto him vvill imploy your selfe in some honourable seruice for that Church and fayth of vvhich you are called the Defendour in so much that if the general voice grouÌ„ded only on the great expectation vvhich commonly is conceiued of you vvere as true as common I should not need at this tyme to be the Suppliaunte for the freedom and libertie of your distressed Catholiques And althoughe your Catholique subiectes at home haue not yet obteined so great a benefit yet so ritch hopes and so firme confidence do they repose in your Graces Bountie that froÌ„ the first day of your raigne they hoped that your Maiestie vvill proue another Moyses vvho shall deliuer your Realmes and Kingdomes from a vvorse then Egiptian captiuitie I meane heresie vvhich makes the vnderstanding a slaue to errour vnder a shovv of veritie yea that you vvill be vnto them another losue vvho shall bring them to their lande of promise the Catholique Churche vvhich is the lande of all Gods promises and that after a longe famine more then Ievvishe or Saguntine not of body but of soule you shal be another Ioseph vvho shall store vs by your vvisdome and authoritie vvith the spiritual prouision of the true vvorde of God true fayth and sacrameÌ„tes by vvhich the soule is nourished Yea that you vvill bee another Constantine to appease the boysterous storme of a longe persequution and to repaire the ruines of the Catholique faith and Church of your Realmes of England Scotland and Ireland And I also armed vvith the same hope and bidden by your Bountie and constrained by necessitie to be bolde in the name of all your Catholike subiectes of vvhome I ame the leaste in the name of the Catholike Church of vvhich I ame a member and you a Defendour in the name of all Catholike Princes yea of al the Christian vvorld vvhich hath conceiued such an expectarioÌ„ of your Gracious Goodnes in the name of the Great King of heauen and earth by vvhom you raigne and by vvhom you were preserued and reserued for this Croune scepter that it would please your Maiestie to caste a Gracious regard vppon the great affliction of your loyall naturall and moste anciente subiectes the Catholikes of your Realme and to bende your most compationate eares to their humble suppliaunte petition vvho desire nether landes nor liuinges nor offices nor pardon for offences but libertie for their consciencee vvhose restrainte they counte more greeuous then imprisonment yea death of their bodyes and not to contristate them vvith a heauie repulse at this tyme especially vvhen euen theeues and murderers are pardoned so Graciously Our zeale tovvards Christe his Churche the loue of our Religion the desire of the saluation of your Maiesties Person of your louing Spouse our moste Gracious Queene of your Royal Children our Noble Lordes of your Kingdome also our deare Countrie moueth vs to desire your Highnes to restore vvhollie thaâ— Religion vvhich your Glorious predecessours maintened vvith Crovvne Scepter Sworde as for the defence theâ— of they vvere all svvorne at their sacreâ— Coronation But if it shall not standâ— vvith your Graces pleasure to graunte vâ— so much vvee moste humblie desire oâ— our knees libertie only of our conscience and Religion vvhich the nature oâ— bothe requireth Nether as vvee hope vvill your Maiestie condemne vs of to great presumption for demaunding that vvhich hath been so longe denyed vs bicause there is no PrescriptioÌ„ against conscience vvhen conscience is enforced and your princely Prudence vvel perceiueth that necessitie on our parte is importune Bountie on your parte imboldâ—neth and the Religion on your most Noble Progenitours parte for vvhich we plead promiseth a Gracious graunte For if it much skilleth froâ— what treâ— the graffe or frute is taken vvhy shall it not much importe to come of a Catholique Race True it must be vvhich the Poet sayeth Fortes creantur fortibus bonis Hor Flac. Est in â—â—uencis est in equis Patrum Virtus nec imbecillem feroces Progenerant Aquilae columbam I graunt that ReligioÌ„ is supernatural and is not transfused vvith flesh and bloud but infused by God vvith consent of our vvill and operation of Grace but yet children are naturally bent to like of that in vvhich their parentes haue excelled And truly for zeale tovvards the Catholike Religion almost all the noble Kinges of ScotlaÌ„d vvhich vvere your Highnes progenitours are most famous as the Valiaunt and noble Malcolmus and the blessed saincte Marguerite his spouse Histoire abbregée par Dauid â—hambre King Dauid vvho builded 15. Abbeyes erected 4. Bishop-rickes Iames the fourth your Great Grandfather surnamed protectour of the faith Iames the fifte your GrauÌ„dfather a moste iust King and liberall to the poore to omit diuers others not only of Scotland but also of England yea and Fraunce also and namelie that vvarlike and moste Catholike Hovvse of Guise to vvhich you are allyed but of all your Glorious Mother is moste renovvmed vvho as for her goodly personage she deserued to bâ— Spouse to a King of Fraunce and for heâ— Princely qualities and Roiall bloud vvaâ— vvorthy a double crovvn in Earth so foâ— her Zeale in religioÌ„ and more then manly Fortitude shevved for the defence oâ— the same at her death She deserued the third Crovvn in Heauen called Aureola Martyrum Is it possible then thaâ— your moste Excellent Maiestie beholding such rare vertue in your Mother should not desire it in your selfe Or thaâ— you should not loue to liue in that Religion for vvhich she loued to dye I haue hard of some that vvere belonging to her and entertained by her vvhen she vvas rather detained then entertained in England that she spent many hovven in prayer shed many teares of sorovve gaue great almes of charitie and vsed diuers meanes of prouideÌ„ce that your Maiestie might bee made a Catholike and amongest other She deuised the meanes that you should be baptized Nicol Burne in his preface to king lames the sixt and confirmed by a Catholike bishop That ranne still in her mynde that vvas deepest iâ— her harre and oftenest in her mouthe foâ— that she fetched many a sighe and sigheâ— out many a vvishe and as liuing for thiâ— she shed many teares so dying no doubte she offered no litle parte of her innocent bloud vvhich as it cryeth vengeaunce before God against her enemies so like a pleasing sacrifice as vve hope it cryeth for conuersion of your Maiestie and your Kingdomes to that religion for vvhich it vvas shedde So that as sainct Ambrose sayed once to sainct Monica vvho vvas allvvayes praying vveeping
that his fayth might not fayle and bicause he hathe suprem authoritie vvhich all Catholike Bishops haue euer acknovvledged he hathe called many Councells and determined many controuersies and vvhilest the Church euer standeth to his Iudgement vvhich neuer yet vvas contrary to it is selfe she enuoyethe great peace and vnitie in faythe and religion vvher as the ghospellers bicause they haue noe visible head could neuer call Councells neuer aggree vppon any one point of religion vvhich vvas before in controuersie and neuer shall hereafter bicause matters of religiō are hard and therfore vvher ther-are many heads there are many opinions vvhere are many opiniōs there are many cōtradictions so no peace nor vnitie bicause noe one supreme visible iudge to determine And as for vvant of a visible Iudge they can not appease dissensiōs after they are arisen so can they not preuēt them For if ther be noe visible Iudge euerie Cock-brain may preach his ovvne fancies for true fayth and religion and no man shall controlle him nor condemne his doctrine nor forbid his preaching bicause if ther bee no visible Iudge no man hath the authoritie so the gapp is open to all false prophetes vvho may enter into the nevve Church thicke and three fold bicause noe man therin is of authoritie to forbid them vvhence it follovveth that if vve accept of the nevv religiō and incorporate our selues to the nevv Church vve expose our selues to all false prophetes vvho may preach vvhat they please bicause no man hath authoritie to controlle them THE SECOND BOOK CONTEYNETH A SVRuey of the Markes of heretikes vvhich are proued to aggree so fitly vnto the professours of the nevv religion that if euer ther vvere any heretikes they are heretikes The first chapter handleth the first marke of an heretike vvhich is his breach vvhich he maketh out of that Church vvhich is commonly counted the true Christian Church THEY say commonly that although the deuill disguise him self neuer so much yet by one marke or other he bevvrayeth him selfe For although sometymes hee inueste him selfe in the habit of a younge gallaunte or of a mortifyed religiouse man yea although in out vvard shovve he transforme him selfe into an angell of light yet so it happeneth and I think bicause God vvill haue it so that by one marke or other he is discouered For ether his staring eyes or stinking sauour or horned head or forked feet or base voice discryeth this gallaunt creature to be not as he seemeth but as he is indeed a fovvle and deformed mēber of the deuill vvho though he shrovvd him selfe vnder the goodly name of a christian and vvrapp lapp him selfe from top to toe in the innocent habit of a pastour Vincent Lytin ◠contra proph heres nouit c 36. vvhich is scripture and the vvord of God yet by one marke or other yea not by one only but by many he descrieth him selfe to be as he is an heretike And the reason is bicause the counterfet neuer attayneth vnto the perfection of the currant and arte though she may imitate nature yet shall she allvvayes be vvanting in one thing or other The counterfet gold of the Alchimistes hath a great resemblaunce vvith the true gold but ether the sound or vvayte or operation vvill proue the old prouerbe to be true that all is not gold that glisters Appelles paīted grapes on a boyes head so liuelie that the byrds pecked at them but yet arte came short of nature for if the boye had been painted as vvell as nature frameth her vvorkes the byrds vvould not haue been so imboldned yea the grapes vvanted some thing for at least by pecking the byrds perceiued that all is not grapes that seemeth so Lysippus could in marble stone make so goodly a portrait of a man that he vvould shevv euery bone vaine and vvrincle vvith all proportion but the vvant of life and motion vvell declared vvhere in arte vvas enforced to yeeld to nature Vvherfore let the heretike counterfett neuer so coningly let him vse all the arte possible to shevv him selfe a sincere and true Christian yet the counterfet must come shorte of the currant and arte must yeeld to nature and hee in one point or other vvill bevvray him self to bee no true christian vvhich he professeth him selfe to bee but a faythless heretike vvhich he vvould not seem to bee And the first mark by vvhich he is bevvrayed is his breach vvhich he maketh out of the Church and Christian societie For as the vvandring sheep vvas once of the fold and the rebell vvas once a subiect and the bovve cut of once liued and florished in the tree so heretikes especially Arch-heretikes vvere at least for the most part once sheep of Christes fold subiectes of his kingdome and members of his body the Church Vvherfore sainct Ihon giues vs this mark to knovv an heretike by Ex nobis prodierunt l. Io. 8. sed non erant ex nobis They vvent out from vs but they vvere not of vs. That is they liued amongest vs for else they could not haue gone out yet so that they vvere not vvorthy our company and therfor as rotten bovves are soone broken of so they vver soone shaken of and took occasion to go from vs vvho before for their euill life in desert vvere none of vs. Or else to follovv another exposition Aug tract 3. in cp 10. they vvere emongest vs in out vvard shevve bicause they frequented sacraments vvith vs but they vvere heretikes in mynde and so none of vs and therfore they vvēt out from vs. They vvere in the Church but as euill humours in mans body and therfor vvere to be expelled bicause they vvere hurtfull to the body and no part of the substaunce For commonly heretikes liue some tyme secret befor they open and disguise them selues and so before they vvēt out from vs openly they vvere none of vs secretly Or else according to another interpretation they vvere once amongest vs and like true Christianes liued vvith vs Aug tract ◠〈◊〉 10. but euen then vvhen they vvere by present fayth and iustice mēbers of our Church God forsavv by his diuine foresigt that they vvould not continevv amongest vs and therfor they vvent out from vs bicause euen then vvhen they vvere amongest vs they vvere none of vs finally to perseuer vvith vs not that God his presciēce vvas the cause but bicause he forsavv vvhich vvas to be that is that they vvhich vvere as yet of our societie vvere of their ovvn free vvill to leaue vs and so in God his foresight vvere finally none of our company So that one euident marke of an heretike is that he makes a breache out of the body of the Churche of vvhich hee ether vvas or seemed to bee a member The same marke sainct Paule giueth vs also to knovve an heretike vvhen he sayeth that Some shall depart from the fayeth 1. Tim. 〈◊〉 Heb. 10. and that some are accoustumed to
vvas sovved rooted come to some height and ripenes before euer the false Apostles scattered the nettleseed and hempseed of their heresies Yea not only by the Apostles generally in the vvorld but also by their successours particulerly in euery particuler country fay the grevv and florished before heresie vvas sovved â—i â— for as Bozius in his fourth booke of the signes of the Churche learnedly proueth the first conuersion of euery country froÌ„ paganisme vnto Christianitie vvas not to heresie but to the true fayth Romain religion and vvhen that vvas receiued then heresie being but a corruption of true fayth as vineger is of vvine begane to take place then the cockle spronge vp after the good corne And therfore Sainct Paule giues vs this marke to knovv an heretike and for heresie that they arise after the true religioÌ„ Act. 80 I knovve saieth he that rauening vvolues that is heretikes after my departure shall enter amongest you not sparinge the flocke So that after sainct Paule had preached and persuaded true fayth the false prophetes entered to ruine the spirituall building vv ch he had framed In like maÌ„ner the ancient fathers haue euer noted heretikes their heresies of later standing and noueltie l. praesc c 2â— In all things sayeth Tertulian the veritie goeth before the image and last of all cometh the similitude Yea sayeth he it is a folly to thinke that heresie in doctrine is the first especially seing that the true religion fortelleth heresies And in another place ll 4. aduersus Marcionens thus hee concludeth Insumma si constatid verius quod prius id prius quod est ab initio ab initio quod ab Apostolis pariter vtique constabit idesse ab Apostolis traditum quod apud Ecclesias Apostolicas fuerit sacro-sanctum In breef if it be manifest that that is truest vvhich is first that first vvhich is from the begining that froÌ„ ye. begining vv ch is from the Apostles it shall likevvise be manifest that that is deliuered by the Apostles vv ch hath been inuiolably holdeÌ„ in the apostolicall Churches And in his booke against Praxeas he sayeth that it is adiudged against all heresies that that is true vv ch is first that is couÌ„terfet vv ch is later And this he shevveth by a similitude for sayeth he as the vvilde oliue springeth out often tymes out of the svveet oliue nutte l. praesc c 36. and the vvilde figtree out of the good figge so heresies haue grovvne out of our ground vvhich yet are not ours degenerating from the true graine of fayth Ireneus also subscribeth to Tertulians opinion in these vvords l 5. circa mâ—dium Omnes illi valde posteriores sunt quam Episcopi quibus Apostoli tradiderunt Ecclesias All they he meaneth heretikes are of much later standing then the Bishops to vvhome the Apostles deliuered and comitted the Churches And as heretikes are noted of later standing so is their doctrine counted to sauour of noueltie Vvherfore Zozomenus sayeth l. 1. c. 1â— that Arrius vvas not a frayed to affirme that vvhich neuer any durst auouch to vvit that God the sonne vvas created of nothing And Vincentius Lyrinensis vvriting a booke against heresies intitleth it against prophane nouelties and vvisely obserueth that the Catholike Churche Keepeth the olde and deuiseth noe nevv doctrine to vvhich sense he explicateth those vvordes of saint Paule O Timothee depositum custodi c. 2. ô Timothee keep that vvhich vvas deposed vvith thee and committed to thy custodie Depositum custodi sayeth he non quod à te inuentum sed quod tibi creditum est quod accepisti non quod excogitasti rem non ingenij sed doctrinae non vsurpationis priuatae sed piâ—blicae traditionis in qua non author esse debes sed custos non institutor sed sectator aurum accepisti aurum redde nolo mihi pro alijs alia subijcias Keep that vvhich is deposed not vvhich is inuented by thee but vvhich is committed to thee vvhich thou hast receiued not vvhich tho hast deuised a thing not of vvit but of doctrine not of priuate vsurpation but of publique tradition in vvhich thou oughtest not to bee an autour but a keeper not an institut our but a follovver thou receiuedst gould restore gould I will not haue thee put in one thiÌ„g for another Vvherin he putteth a playn difference bettvvixt Catholikes and heretikes that they sticke to the olde these are euer deuising nevve doctrine For although the Churche by nevv councells and definitions addeth greater explication of her religion and although by the labours and endeuours of the Doctours of the Church vvhich in no age are vvanting many points of our fayth are more illustrated and dilated yet in substaunce our fayth is still one and the same And therfore diuines saye that fayth neuer from the beginning hathe increased in substaunce but only in explication and that the Churche since the tyme of the Apostles neuer had nevv reuelations in the articles of beleef and that in general Councells she defineth noe nevv things but rather those things vvhich before vvere extaunte in scriptures fathers or tradition shee by her definition declareth more certainly and proposeth more plainly to the vevve of the vvorld So that as Vincentius Lyrinensis sayeth 〈◊〉 29.30 euen as mans body increaseth by nutrition and augmentation yet gayneth no nevv limmes and members but only getteth more quantitie and strength in the former so christian fayth by noe increase did euer yet gaine nevv articles but only hath gotten greater and clearer explication of the former Vvherfore the same doctour counsayleth euery preacher and teacher so to explicate thinges after a nevv manner that he preach not nevv doctrine Eadem quae accepisti say eth hee ita doce c. 〈◊〉 vt cùm dicas nouè noÌ„ dicas noua The same things vvhich thou hast receiued so doe thou teach that vvhen thou speakest after a nevv maÌ„ner thou speake noe nevv things And the reason vvhy faythe admitteth no noueltie is this bicause God speaketh once and neuer recalls or ameÌ„ds his vvorde Iob 33. Psal 6â— and in him that prouerb takes no place Secunda consilia meliora second counsayls are the best For God is as vvise and circumspect at the first as at the last therfore he hauing once reuealed and planted fayth that must stand for good and he that seeks to chaunge declares him selfe a corrupter not a correctour and in that he coÌ„meth after vvith his diuising vvit to adde ordetract froÌ„ the olde receiued faith he bevvrayes him selfe to be of later standing so an heretike and his doctrine to sauour of noueltie so an heresie Vvherfore to coÌ„clude sithe that it is certain that Catholikes vvhom they call papists are of noelate staÌ„ding nor noe vpstarts for I demaund vvhen they beganne and after vvhom they arose they caÌ„ be noe heretikes seing that it is noe lesse certain that the reformers of this
corners till at the length Luther vvhom God and his Church all that vvhile expected brought it to light again And all this vvhile bicause Ecclesiasticall histories conuince them they confess that ther vvas a Church commonly called Christian in vvhich Popes ruled and Kings and Princes vvere baptized but that say they vvas not the Church of Christ but the conuenticle of Papists and chappell of the deuill Io. â— and thus these euildoers fly the light This shifte serues them for tvvo purposes for first thus they vvill free them selues from all iudgemeÌ„t-seats for if you conuent them before Ecclesiasticall Iudges or the vvholle Church they vvill say that they are not lavvfull Iudges and that it is not the true Church vvhich summoneth them to appear and therfore they are not bound to stand to their sentence vvho haue all authoritie on their ovvn side And if you aske them from vvhome they had authoritie they vvill say that they had their predecessours to vvhom they succeed and their Church vvhose fayth they preach and that from them they haue authoritie if you then bid theÌ„ shevv some historie or ancieÌ„t monument of their Church they vvill ansvvere that it vvas inuisible and soe vvill say vvhat they liste and by noe Church paste or present shall you be able to controlle them for they haue a Gygas ring to goe inuisible by Secondly if the Church vvas inuisible you can not vrge them to shevv any continuall succession of it from the Apostles For they vvill say that their Church succeeded the Apostles and is the same vvhich they planted but after the Apostles tyme vvas neuer seen till Luther pulled avvay the bushell vvhich couered this light And truly I vvill easilie graunt that their Church before Luther vvas inuisible For that vvhich vvas not could not be seen but that the true Churche vvas at any tyme inuisible is altogegether improbable For vvhen hapned this darkeness I pray you Mat. 30 Psal â—â— The Church vvas once a citie vppon an hill and a tabernacle placed in the sonne hovv then could it on a sodain come to bee inuisible and noe man in the vvorld to note it Historiographers vvrite of earth-quakes and darknesses and all the vvorld noted the darkness vvhich hapned at Christes death and vvas ther no man to note this darkeness vvhich couered the vvholle face of the earth and hapned after so conspicuous a light Aristotle sayeth that the same sense iudgeth of the obiect and priuation as for example the eye vvhich beholdeth colours and light perceiueth also or at least giues occasion to the invvard sence called sensus communis to perceiue darkeness vvhen the light is gone vvhy then could not they vvhich had seen the Churche florish and shine conspicuously perceiue also vvhen first she lost her light And if they perceiued it hovve chaunceth it that none euer vvrote of so straung an accident But vvhat should I aske so many questioÌ„s vvhere I ame sure to finde noe reasonable ansvveres I vvill novv vvith one argument make all this darkeness of this erronious doctrine giue place to the light of the truth to vvit that the true Church can not be inuisible For Christ bidds vs vvhen our brother vvill not harken vnto our admonitions Mat. 18. to coÌ„playn on him to the Church Suppose theÌ„ that some heretike should preach false doctrine and being admonished to correct his errour vvould yet remain obstinate ther is no other remedie but to coÌ„playn on him to the Church and hovve shall this complaint be made if the Churche can not be found out as it can not if it bee inuisible Suppose again some Christian or infidell should beginne to doubt of his fayth and vvould fayne be instructed noe doubt his only remedie is to repayr vnto the Church for a resolution vvhere only truthe is taught and saluation is found but if the Churche be inuisible or decayed hovv shall he haue access to this Churche vvhich ether is not as they saye or at least is inuisible Truly if the Churche ether decayed or vvas inuisible then vvas the vvorld vvithout meanes of saluation for many hundred yeares But let me demaund of them hovv their Churche vvas inuisible vvhich consisteth of men and is gouerned by men and mainteined by visible gouerment visible Sacraments and audible preaching They liued not allvvayes in holes some tymes they came abroad and comming abroad and carying the name of Christians they vvere by Papists allvvayes enforced to frequent Masse and sacramentes and to professe their religion else had they been excommunicated and deliuered to seculare povver vvhence it must needs follovv that ether Luthers and Caluines Churche vvas neuer before them selues beganne to preach or that their Churche dissembled against conscience for fifteen hundred yeares But vvhat do I fight against shadovves and that vvhich neuer vvas or neuer vvas seen Let mee conclude novv that vv ch I intended The ghospellers can not deny but that the true Churche vvas once plaÌ„ted and that therfore novve that is the true Church vvhich can by succession be deriued from it for to say that the Church fayled or vvas inuisible is but a vayne imagination and seing that Catholikes can by all Histories and monuments shevv that their Church is descended from that vvhich vvas in the tyme of the Apostles theirs is the Church and they are the true Christians and seing that the reformers can not thus deriue their Church from the Apostles bicause before Luthers preaching it vvas neuer seen hard nor felt it follovveth that their Church is not Apostolicall but rather apostaticall and hereticall and they noe true Christianes but heretikes The sixt chapter handleth the sixt marke of an heretike vvhich is dissension in doctrine in vvhich chapter is proued that peace is a marke of the true Church and that the dissentious ghosppellers are heretikes if euer any vvere CIcero that famous oratour and Merchaunt of vvords Philippica 13. speaking of peace giues it this vvorthy commendation Pacis nomen dulce est res vero ipsa cum iucunda tum salutaris The name of peace is svveet but the thing it selfe is bothe pleasaunt and soueraine To vvhich opinion of his all men vvill easilie subscribe if they enter into consideratioÌ„ of the nature of peace For vvhat is more pleasaunt then that vvhich all things desire and vvhat more healthfull and souerayne then that vvhich preserueth all things So pleasaunt is peace that euen senseles creaturs seem vvholly to desire it The heauens moue all from the east to the vvest caryed vvith the svvay of the first heauen called primum mobile and yet by their proper motions at the same tyme they moue also from the vvest to the East some svviftly some slovvly yet vvith such vniformitie aggrement as though they desired nothing more then peace and feared nothing more then iarring and disagreeing in their motions The ElemeÌ„tes vvhen they are out of their naturall places do moue speedily and make great hast to get
4. contra Marcionem Var l. 3 d◠regist c 16. Epiph. har 44. Tertulian compares them vnto vvaspes vvhich as Varro vvitnesseth are like vnto bees and singe like bees but gather nether hony nor vvaxe and can only stinge and therfore are cast our of the hiue but being cast out they make their combes by them selues For so heretikes are baptised like true Christiās cary the name also of Christians and sing also like them euer hauing Christe in their mouthes the Lord and the vverd but they haue nether the hony of svveet doctrine nor the vvaxe of good vvorkes only they can stinge vvith their heresies blasphemies the right bees and Christians and therfore by the cheef Pastour and as it vvere the Master bee they are cast out of the good bees companye by the censure of excommunication and being cast out they make their combes that is sects a part vvhich they also fill not vvith vvaxe or hony but vvith the poison of heresie If therfore some one in Inglād as there are many such should doubt of his religiō I vvoulde fayne knovv to vv ch of all the Churches Sinagogues and sectes he should repair for a resolutiō If he demaund vvhere Christ is vvhere true expositiō of scripture is vvhere true fayth is to be founde the Protestaunts vvill say that it is to bee found amongest them the Puritanes vvill assure him that Christ is vvith them noe vvill the Brovvnists say he is vvith vs. And so the poore man shal be perplex and doubtfull to vvhich partie he shall adioine him selfe for vvhilest none af all these sectes and sect-Masters can proue their mission and euery one of them vvill alleage scripture and their priuate spirit and none can say more for his sect then another he shal be in doubte vvhich to follovve bicause one hathe noe more reason to induce him then another and yet hee can not follovve them all bicause their doctrines and faythes are contrarye Vvherfore he shall do vvell to giue eare to none of them but rather his best vvilbe to follovve the Counsail of Hilarius l. cont Const that is to imitate the mariners vvho after they haue lefte the hauen and are lanced into the maine Ocean if they finde stormes and tempestes return again to the hauen as the only place of securitie For so he hauing lefte the Catholique Churche and out of it finding nothinge but stormes tēpestes and contrarie vvindes of opinions should returne again to the same Churche as the only peaceble and quiet hauen vvhere is no dissension in fayth but all peace and aggreement But they vvill say that amongest vs also are great dissensions and diuers sects also of Thomists Scotists Nominalls Realls and such like To vvhich I ansvvere that this diuersitie of opinions is not in matters of fayth but only in certain subtilities of Philosophie or Quircks of Schoole diuinitie or other indifferēt points of doctrine not defined by the Churche but left to the free censure of euery man But yet these men as herin they shevv them selues men vvho commōly neuer aggree vvher any difficultie is so they shevv them selues Christiās vvho if the Pope or Churche define any opinion are then all ready to yeld and aggree and then you shall see hovv in Christe Iesus and his faith ther is nether Scotist nor Thomist but all good Christians Vvhich is the cause of the great vnitie in the Churche vvhich must needs be vvanting in the heretikes Synagogues vvho hauing lefte the Churche and refusing to stand to her censure haue nothing to make them aggree For nether is bare scripture nor the priuat spirit sufficiēt nether haue they any visible Iudge as is proued and so vvhilest amongest them euery man may beleeue as he liste they must needs haue almost as many opinions as heads Vvherfore to conclude seing that in the Catholike and Romain Churche is such peace and aggreement that all nations vvhich are members of the same professe the same fayth and aggree all in one religiō that must needs be the Churche to vvhich christe bequeathed his peace and for as much as emongest the ghospellers ther is nothing but daggers-dravving and vvrangling in religion that can not bee the Churche of Christ vvho is the autour of peace and concord but rather it is an hereticall Synagogue and they if euer ther vvere any must needs be heretikes vvhoe vvere euer noted for vvranglers in religion The seuenth chapter conteineth the seuenth marke of an heretike vvhich is to be of a particuler secte THe nature of good is not to contein it selfe vvith in it selfe but rather to imparte it self and to make it selfe common vnto others That goodly Planet celestiall body the Sonne vvhich is the light and eye of the vvorld and moderatour of tymes and seasons is not content to abound in him self vvith light but he bestovves the same bountifully on all partes of the vvorld and vvhere he can not be liberall in light he is bountifull in his influences vvhich reach euen to the bovvells of the earth and bottom of the Sea Fire vvill neuer be vvarme alone but heateth also the standers by the fountain vvill not only it self bee full but ronneth ouer to vvater the feeldes medovves and gardens The svveete balme or odoriferous ointmēt cōteines not it self vvith in itselfe no not vvith in the boxe but perfumeth all about To be breefe there is no good vvhich is not good to others And herin the riuers imitate their fountaine the effectes their cause the creatures rather resemble their creatour then attain vnto his perfection For he as he is the fountain of all goodness and goodness it self so dothe he most bountifully imparte this his goodness to others In the creatiō of the vvorld vvhat did he but impart him self by participation vnto all his creatures more or less according to their capacitie But aboue all in the Incarnatiō he hathe shevved him self most boūtifull by vv ch he hath communicated him selfe to our nature not by participation as he did in creation but by hypostaticall vniōo in substaunce and person And bicause in man as in a litle vvorld all things are conteined for mā hath being vvith inanimate creatures life vvth plants feeling vvith beasts and reason vvith angels he hath in man in some sorte imparted him felfe to all creaturs But especially to the humain nature of Christ he hath declared his bounty to vvhich hee hathe in such an admirall sorre vnited his diuine persō that the same man Christ Iesus is God and man omnipotent immense infinite and enriched vvith all the diuine attributs per communicationem idiomatum Wherfore since the tyme or Christes Incarnation in vvhich he so boūtifully bestovved him self God vvould no more be so sparing of his graces as to conclude faith and Saluation vvith in the Confines of Iudea Psal 75. but he vvould haue all saued vvould be knovvn to all by faith and honoured of all by religion And therfore novv he hath
rable of their ministers vvho are no more Preests then they vvere that made them l. â—raesâ— Vltra med The like ordination and institution of ministers Tertulian recordeth to haue beene practised by the heretikes of his tyme Their ordinations sayeth he are light rashe inconstaunte one vvhile they make ministers of Neophits another vvhile of lay men and those vvho are tyed to the vvorld another vvhile of our Apostataes that they may bynde them vnto them by glorie vvhom they can not by veritie Vvherfore one Bishop they haue to daye another to morâ—vv to day he is made a Deacon vvho to morovve is Reader to day he is a preest vvho to morovv is a lay-man for to lay men they inioyne preestly functioÌ„s If then they haue noe Preests they haue none vvho hathe authoritie to minister sacraments to offer sacrifice and to preach vnto the people and so can haue noe religion bicause Preests and religion must euer go together Thus sainct Hierom reiecteth refuteth the sect of Luciferians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucif Hilarius sayeth he vvho vvas the head of the Luciferians vvhen being a Deacon he departed from the Churche and he alone vvich his companions as he thinketh became the only company and Churche of the vvorld can nether consecrate the Euchariste hauing nether Bishops nor preests nether can he giue baptisme vvithout the Euchariste For then Baptisme the Euchariste Confirmation vvere giuen together and novv he being dead his secte and Church is dead vvith him bicause he being but a Deacon could ordanie noe Clerke to succeed him and that is noe Churche vvhich hath noe preest Thus he argued against the Luciferians and the same argument do I make against all the nevv sects of this age you haue noe true preests by your ovvne doctrine nether in deed can you haue any bicause all your ministers vvere ordayned vvithout order that is vvithout consecration and imposition of Bishops hands and they haue their authoritie from them vvho being lay men could nether haue it them selues nor giue it to others and seing that religion and preests of necessitie did euer go together as is all ready proued you hauing noe true Preests can haue noe true religion and so your preachings bishopping and supping or coÌ„municating and your administrations of other sacraments Baptisme only excepted vvhich in necessitie lay men yea vvoemen may minister are noe more actes of religion then if the same vvere doone by players vppoÌ„ the stage bicause you haue noe more preestly authoritie then they haue so haue noe true religioÌ„amoÌ„gest you but only an apish imitation and a Stage-play of religion The second Chapter proueth that religion can not stande vvithout a true sacrifice and that the reformers haue no true religion bicause they haue noe Sacrifice MAN being composed of soule and body is to serue his Creatour vvth bothe therfore must not only beleeue vvith harte but must professe also his beleefe vvith touÌ„gue must not only prayse god in spirit but must vse his mouth also as a troÌ„pet to souÌ„d out this prayse nether must he pray vvith soule oÌ„lie butvvith lip pes also he ought not only to huÌ„ble his mynd in prayer but to bovve and bende his knee and body also and he is not only to mynde and meane vvell but he must also doe vvell Mas. â— to glorifie his father vvhich is in heauen to edifie his brother in earth Vvhich thing is soe deeply imprinted in the mynds of men that ther vvere neuer any ether religious or superstitious vvhose invvard deuotion did not breake forthe into some outvvarde signes or ceremonies by vvhich vvas manifested outvvardly and by some action or gesture of the body vvhat vvas in vvardly coÌ„ceiued and concealed in the mynde And amongest all the externall vvorshipps and outvvard signes of invvard deuotioÌ„ and religion sacrifice vvas euer counted the principal vvhich therfore as Sainct Austine noteth l. 10. cin â— 4. vvas neuer offered but ether vnto God or to some creature vv ch vvas esteemed of as God And therfore all nations of vvhat religion soeuer they vvere haue euer vsed to offer sacrifice as thoughe they thought that they gaue not vnto their God his right honour and vvorship vnless they should offer vnto him one sacrifice or other l. 〈…〉 Plinie reporteth that the people of Sabea offered as sacrifices vnto their Gods all maner of spices but myrhe vvher vvith that countrie aboundeth others haue offered fruites and hearbes of the earth others brute beasts others haue sacrificed childreÌ„ men vnto their Gods vvherin thoughe many superstitions and abominable idolatries vvere committed yet thereby appeareth that noesooner the harte of man is possessed vvith religion true or false but it thinketh of one sacrifice or other aduersâ—â— Colotem In so much that Plutarke sayeth that a man shall sooner hitte vppon cities vvithout vvalles hovvses Kings lavves coynes Schooles and Theaters then vvithout TeÌ„ples and Sacrifices l. quod non patest suauiter viui secunduÌ„ Epis. and therfore sayeth he Epicure vvho in deed serued noe other god theÌ„ his belly and consequently had no other Church then his Kitching noe other Preests then his cookes and no other sacrifices then his dishes offered notvvithstanding sacrifice vnto the Gods for feat of the multitude And as these bicause they had the light of nature offered sacrifices but bicause they vvaÌ„ted light of faithe offered them to false Gods and vvith much superstition so the true vvorshippers of God vvho vvere indevved vvith the true light of faith offered sacrifice vnto the true God In the first booke and last chap. Adam as I haue allready proued vvas a preest therfore did noe doubt offer sacrifice to appease Gods vvrath conceiued against his faulte although the Scripture maketh no meÌ„tion of it Gen. 4. Abelâ—â—s the Scripture vvitnesseth being a Pâ—â—â—st vvas not content to bear a harte full of reuerence vnto God but to make manifest the invvard religion of his mynde he killed the first borne and fattest of his flocke offered them to God as a sacrifice and God respected Abel and his oblatioÌ„s Noê also so soone as the Fludde vvas fallen builded an Altar vnto God and vppon it he sacrificed and offered holocausts and burnt-offerings of the cleane beasts Gen. 8.17 and fovvles vvhich he had preserued from the furiouse vvaues of that vniuersall deluge See the first booke last chap. The like did Abrahame Melchisedech Iob and many other Patriarches and true seruaunts of God vvho liued vnder the lavve of nature as is also in the place alleaged proued and de-declared In the lavve vvritten the vse of offering sacrifice vvas more frequent and the sacrifices and the ceremonies vvhervvith they vvere to bee offered vvere determined by Gods ovvn mouth as appeareth by the booke of Leuiticus and other parts of scripture And for this purpose especially God commaunded Salomon to build that stately Temple and vvould haue noe sacrifice offered
demonstrated See the third booke They assure their Schollers also that the iustifying faith is a full assuraâ—nce of iustice saluation and election as may appear by their ovvn vvords vvhich I haue in this seuenth booke allready set dovvn vvhich also giues great occasion of an insolent pride For if vvhen vve persuade our selues as Catholikes doe that vvee are nether sure vvhat novv vve are before God nor vvhat shall become of vs hereafter vve haue occasion to humiliate our selues Phil. 2. and to vvorke our saluation in feare then certes he that persuadethe him selfe that hee is cocke-sure of his saluation hathe great occasion to become carelesse arrogaunte hautie and high-mynded Greg l. 6. Reg c. 186. Vve haue an example of a noble vvoeman called Gregoria mayd of honour to the Emperess vvâ—oe hauing conceiued highly of saint Gregories sanctitie vvrote vnto him to imparte vnto her a secret to vvit vvhether her sinnes vvere forgiuen or noe but sainct Gregorie ansvvered her that she demaunded of him a harde and vnprofitable questioÌ„ harde bicause his sanct tie vvas not such as to deserue a reuelation from God of so secret a matter vnprofitable bicause sayeth he such a reuelation vnto you vvere not expedient better it is that you should be ignoraunte of that till the laste daye vvhich must allvvayes be feared suspected that in the meane tyme you may vvash avvay your sinnes by teares of contrition See the first booke â—hap â— They affirme also that euery man hath a priuate spirite by vvhich hee is sure vvhich is true scripture and vvhat is the true meaning therof vvho therfore bee hee man or vvoman clarke or cobler is supreme Iudge of religion and is to rely nether on Pope nor Churche nor Councell for faithe and religion Vvhich doctrine hovve highe it is able to enhaunce the spirites of men that are so persuaded a blinde man may see and this is the very cause vvhy Luther vvill iudge both of Churches and Councells and preferre his ovvn iudgemeÌ„t before them all See the first booke chap. 3. For althoughe hee sayeth only that by scripture hee vvill iudge Fathers Churches Apostles Angelles also yet seing that the controuersie is not vvhether fathers or scriptures are to beleeued bicause they vvere neuer contrarie but rather vvhether Luther or they better vnderstood the scriptures hee maketh him selfe in effecte Iudge of Churche Pope Councelles Fathers and Angells vvherin hovv brauely he playeth the parte of Lucifer it is as euident as that Luther and Lucifer begin vvith a letter The thirteenth Chapter shevveth hovv theyr doctrine induceth men to idlenes yea hovv idlenes according their doctrine is the perfection of a Christian life ALl creaturs are created to vvorke labour and so they must attaine vnto their ende and perfection bicause God and nature hathe so ordained it The angelicall spirits like byrds in the spring-tyme for heauen is a continuall spring-tyde sing prayses vnto their Creatour and attend continually vppon the diuine maiestie on highe yet so that they haue also an eye vnto our affayres and necessities in this lovver vvorld For the suprem Angells receue illuminations from God vvhich they imparte vnto the inferiour vvhich are allvvayes occupied in garding and defending vs and menaging our affaires and so ether mediately or immediately they are administratorij Spiritus Heb. â— administring spirits The heauens moue continually for the better and more equal bestovving of their light and influences vppon this inferiour vvorld The Sonne leaues our hemisphere at night not to sleep or to rest him selfe but to ronne another course in the other Hemisphere for the illuminating of those that are Antipodes vnto vs vvhich course being ronne he retournes to vs in the morning so is neuer idle The moone euery monethe endes her course euery starre and planet hathe his taske appointed him vvhich in a certain tyme he must accomplish The earthe vvheÌ„ he is out of his place moueth dovvn vvard to the Center and vvhen by force hee is deteined hee shevveth by his vvaite vvhat an inclination hee hathe vnto his proper motion The fier mounteth aboue all tovvardes the Concauitie of the Moone vvhich is his naturall place the vvater and ayre take vp the middle roomes vvhere and vvhether they moue continually Trees plantes and hearbes seeme in vvinter to take their rest after theyr former labours and in the spring tyme they fall to vvorke again and first they bringe forthe leaues then bloomes and blossomes and lastly the svveete frutes of their labours Brute beastes besides the labours to vvhich by man they are appointed haue their ovvn proper exercises in vvhich they occupie them selues The bee is not soe bigge in body as busie in operation in so much that vvhen vve vvill describe a laborious maÌ„ vvee say that he is as busie as a bee These litle creaturs vvhat paynes take they in gathering their hony in making their combes in disposing and vvorking their hony and vvhilest some are vvorking abroad to bringe home the matter of hony some staye at home to order it some vvatche for the securitie of them that labour and all are incensed against the idle drones and do not only expelle them out of theyr company but punishe them also seuerly euen vnto death it selfe Prou 6. The Ante also of vvhome the scripture biddeth the idle parson to learne his lesson laboureth in the sommer to make prouision for that on vvhich he is to liue in vvinter So laborious are these litle creaturs that many tymes they cary burdens bigger then them selues Plin l. â—â— c. 1. Horat. l. 1. Satyr 1. and that vvith such diligence that vvith passing often times one vvay their litle feete doe make a pathe to appeare euen in the flinte And vvhen amongest other prouision they haue brought home their corne to their barnes they are not idle after haruest is doone but sometymes they are occupied in nibling vppon the endes of the corne and graines least they should grovve a freshe and least that the moysture of the earthe corrupte their corne they bring it forthe in a sonnie daye to drying and aftervvardes they cary it againe into their granaries Byrdes builde their ovvne nestes and flye farre and often for the tymber and morter vvhich is belonging vnto the making of such a pallace Conyes vvorke their burrovves out of the grouÌ„d and there is noe creature vvhich is not deputed to vvorke in one kind or other And shall vve thinke that mans felicitie consisteth in idlenes Noe noe as the birde is bread to flye so man is borne to vvorke and labour Iob. â— in so much that God appointed Adam his taske in Paradise vvhich vvas to labour till the grounde vvhich labour notvvithstanding should haue been noe paine but rather a pleasure and recreatioÌ„ vnto him For if Cirus king of the Persians tooke such delight in gardening in so much that he caste the beddes and knottes of his ovvne gardeÌ„s sette his
the same vvith some kinde of religion For men easilie perceiued that to maiestie povver and excellencie honour vvas a devve tribute and by good consequence that to supreme maiestie povver and excellencie vvas devve also supreme homage and religion Vvhich is the cause as Liuie reporteth l. 〈◊〉 that Rome vvas no sooner builte but a religion also vvas established and temples dedicated vnto the Gods l. 1. c. 1. For vvhich deuotion Valerius Maximus commendeth the Romaines saying that they thought nothing vvas to bee preferred before religion but that rather as the Gods vvere esteemed aboue their Senatours Dictatours and Emperours so religiō should take place before their ciuil lavves customes Of vvhich opinion Plato also shevveth him selfe to haue been vvho in his vvorke vvhich hee made of lavves decreed some for gouernment and pollicie l. 4 others for religion and these he counted the principal and fundamental lavves vvel knovving that to bee true l. 1. de natur◠deorum vvhich Cicero after him obserued that if once pietie and religion to vvards God be taken a vvay fidelitie and iustice amongest men can not longe continevv And Plutarch affirmeth that you shall sooner find a citie vvithout coyne vvalles lavves learnīg thē vvithout temples and vvorship of Gods And although this religion of the paganes vvas no religion but superstitiō yet this superstition proceeded by abuse from a naturall inclinatiō vvhich man hathe to vvorship and honour a God Bicause superstition and religion do only differ in this that superstition ether vvorshippeth a false God or at least giues not a right honour vnto the true God but religion vvorshippethe the true God and not vvith a vaine and phantasticall but vvith a true sincere and reasonable vvorship So that man by natur is inclined to religion only he faileth ether in the thing vvhich is to bee vvorshipped or in the māner of vvorship and therfore if a man be of any discourse able to knovv that ther is a God you shall not need to persuade him that God is to be vvorshipped only in this he shall need your help vvhat is this God and vvith vvhat vvorship and religiō he is to be serued And herin consisteth the principall pointe of the controuersie vvhich to this day euen frō the beginning hathe troubled the vvorlde the greatest vvittes of the vvorlde to vvit vvith vhat vvorship and religiō God is to bee serued for althoughe all allmoste aggree in this that God is religiously to bee honoured and respected as the diuersitie of religions vvhich possesse the vvorld vvill testifie yet in the other point to vvit vvith vvhat religion he is to bee reuerenced men are as diuerse as ther are diuers religions in the vvorld Vvherfore here might I take occasion to refure the religion of the Ievves paganes and heretiques by many argumentes and by as many argumentes I could demonstrate the Catholique and Romaine faithe and vvorship of God to bee the only true religion vvhich I haue done in my commentaries vppon Secunda Secundae but this vvere a thinge to longe and beside my purpose vvhich vvas onlye to make general a suruey and examination of the nevve religion vvherfore that I leaue to others and peraduēture to some other booke vvhich if this bee vvell accepted I may herafter set forthe onlye here in a vvord or tvvoe I vvill direct the reader to certaine places of this Suruey in vv ch vppon occasion I haue disproued the nevve religion and established the olde by pregnaunte reason For first of all my first booke demonstrateth that vvee can not admit nether them nor their religion for good and lavvfull vnlesse vvee bynde our selues by the same reason to receue all heretikes and heresies that euer vvere hertofore or shal bee herafter yea in the fifte chapter of the sayed booke I haue proued the Catholike religion to bee the only religion bicause it is conformable to that vvhich vvas so straungely planted by the Apostles and in the same place I haue proued manifestly that the reformers haue noe probable meanes or motiues to induce a reasonable man to bee of their profession In the second booke I haue declared hovve the markes of heretikes aggree vnto them and that therfore they must be taken for heretikes their doctrine for heresie if Arianisme or any other suche like doctrine bee iustly so to be censured In the third booke I declare hovve their doctrine disgracethe Christe and so can not bee Christiane religiō in the bookes follovvīg I shevve hovve it repugneth to ciuile state and pollicie hovve iniuriouse it is to God hovve it openeth the gap vnto all vice and Atheisme and so can not bee of God Yea in the fourth booke I proue that they haue no religion bicause they haue noe preestes nor sacrifices nor prayer scarsely any sacramentes notvvithstanding that these thinges and religiō euer vvent together Secondly in the alleaged fifte chapter I haue compared our ancient pastours of vvhom vve receued our religiō vvith their nevve ministers of vvhom they receiued theirs and I haue proued that our pastours in all pointes are to be preferred and consequently our religion Thirdly in the second booke and fifte Chapter I proue that once Christian religion vvas planted in the vvorld and Pastours vvere appointed I haue proued also that this religiō and these Pastours are neuer to bee chaunged and that consequently that novv is the true Churche religion vvhich can deriue it selfe by a cōtinuall succession from the first pastours and the first faith that vvas planted and practised I haue proued also that the reformers haue not this succession and that Catholikes haue vvhence it follovveth euidently that their religion is not the true Christian religiō and that ours is the true and only religion In the Sixte Chapter I proue that in Christes Church religion is peace and vnitie in faith and doctrine vvhich Christe at his departure bequeathed to his Church I haue demōstrated that this peace and vnitie is not to be found amongest the reformers but only amongest Catholikes and cōsequently that the Catholike religion is the only Christian religion In the Seuenthe chapter I proue that the religion of true Christianes is noe particuler sect but catholike and vniuersall and one and the same in all countries and ages and seing that only the Catholike religion hathe this propertie it follovveth that that is the true Christian religiō So that I shall not need to vse any other argumēt to proue that the Catholike religion only is the true religion and vvorship of God It remaineth therfore only that I novve declare hovve the reformers open the gappe to a certaine kinde of Atheisme vvhich is irreligiositie and cōtempte of all religion and bicause this conclusion is often tymes to be inferred out of other pointes of their doctrine in the Chapters follovvinge I content my selfe in this Chapter vvith their doctrine alleaged in the former Chapter and out of that only I vvill deduce my
intended conclusion vvhich I maye doe vvith as muche breuitie as facilitie For if God bee the autour of all sinne then if vvee maye gather vvhat the tree is by the frute hee is of a malitious nature as is before proued and if hee commaund vs impossibilities and punishe vs vvith Hell fyer for not fullfilling them then is hee vnreasonable cruel and barbarous And if vvee once make this conceit of God as vvee must needes if vvee beleeue the aduersaries opinioÌ„ then must our hartes of necessitie bee cold in religion and vvorship of God For vvho can bee induced to vvorship loue and honour such a God in vvhome is nothing vvhich is amiable nothing vvorthy honour vvel may vvee feare him for his crueltie but loue him and honour him from the harte vve can not And so religion fallethe The third Chapter shevveth that in contempte of the Churches authoritie they bring all religion in contempte IT is a maxime and almost an article of faithe receued amoÌ„gest the reformers that the true Churche vvhich once vvas hathe erred grosselye in no lesser matters then faithe iustification merit freevvil vvorkes satisfaction purgatorie prayer to Sainctes vvorship of images nuÌ„ber and vertue of Sacramentes Sacrifice such like Yea they confess that the Romain Church vvas once the true Church but thy adde vvith all that aftervvardes it erred grossely and fell sovvlye novv of the Church of Christ is become the Synagogue of the deuil This is the cause vvhy vvhen vvee vrge the authoritie of the ancient and present Churche for the proofe of the reall presence free vvill prayer to saintes sacrifice of the Masse they ansvvere vs that the Church vvas but a congregation of men vvhich hathe erred in these and other matters And therfore Luther careth not for a thousand Churches and Caluin Beza and others despise all the Councelles and ancient fathers as appearethe by their vvordes vvhich are related in the first booke and the third and fourth chapter So that vppon the bare authoritie of the Churche they vvill not hange their faithe as they saye least they hange their soules bicause the Churche as it maye bee deceued so it maye deceue I demaund of theÌ„ therfore vvhat assuraunce they haue of scripture and by vvhat meanes they come to the knovvledge of it A Catholique vvould say that he beleeuethe these bookes to bee the vvorde of god bicause the Catholike Church vvhich is it the piller of truthe vvhich by the sonne of God vvas promised a spirit vvhich should teach her all veritie 10.14.15 l. on t epist fund c. â— hath cuer so beleened and defined Vvherfore saint Austine sayeth that hee vvould not beleeue the ghospel vnlesse the Churches authoritie mâ—ued him not that the Church maketh scriptures or giueth them their truthe and veritie for that they haue of God vvho vvas the indighter of them but bicause vvee can not knovv vvhich is Scripture vvhich is not but by the voice of the Church to vvhich only in this matter the ancient fathers vvere vvont to harken as Ireneus l. 2 c 2 3. 4. l prâ—esc de expos Symb. l. 2 c 1. 46. l. 4. c 11. Tertulian sainct Hierom Leo the first and dâ—uers others of vvhom Nicephorus maketh mention Vvherfore the first Toletane Councel in the one and tvventith canoÌ„ accurseth theÌ„ vvho accept of any other Scriptures theÌ„ those vvhich the Catholique Churche receiueth Hee vvould alleage for an argumeÌ„t that Christemade Peter his successour the Pope supreme pastour of the Church and commaunded him to feed his sheep lo. 2. and seing that a principal office of the shepheard is to shevv them suche pasturs as are most holsom for them it perteineth to the â—uprem Pastoure of the Churche to tell vs infallibly vvhich are the true scriptures for vvhen hee declareth vv ch are the true Scripturs he shevves vs our pasture the place vvher vvee are to graze and vvhen hee expoundethe them hee feedethe vs. And seing that the Pope of Rome is this Pastour as is proued in the last chapter of the first booke it follovveth that vvee must receue that for scripture vvhich hee allovveth of as scripture He vvould alleage also the antiquitie of scriptures for a profe of their sinceritie l. 2. cont Ap. 〈…〉 prabar Euangel in Apolog c 19. 20. 24. bicause Moyses vvhoe vvas the vvriter of a great part of the old testament as Iosephus Tertulian and Eusebius affirme by many handred yeares vvas more ancieÌ„t then all the vvritâ—rs of the Romains and Grecians also vv ch therfore deserue great credit reuerence 1 Tuse bicause as Cicero sayeth in his Tusculane questions to Antiquitie noe lesse is devve Hee vvould confirme this argument by another of no lesse efficacie to vvit that these bookes haue beene conserued so many thousand yeares not vvithstaÌ„ding so many captiuities of the Ievves and persecutions of the Christians vvhich argueth that God vvho vvas the Authour of them had a speciall care of them and a vigilant eye vnto them as vnto his ovvn vvord and vvriting Hee might alleage also the coÌ„formitie of those booke vvhich vvere indighted of diuers at diuers tymes and yet haue in them no contrarieties and vvere translated out of Hebrevv into Latin by 70 Interpretours â—nstin orat paroen ad geÌ„â—â—â— diuersely disposed vvho yet not vvithstanding soe aggreed as if all their traÌ„slations had been copied out of one For vvhich causes euen the Gentils Paganes them selues haue borne great respect vnto these vvritinges not daring to mingle them vvith their ê“phane vvritinges bicause as Iosephus and Eusebius affirme some that haue atteÌ„pted it l â—â— Aut. c. 1. â— l. â— praeparâ— â— by the diuine and secret povver haue beene very sharpely and seuerly punished all vv ch is vvarraÌ„ted by historie traditioÌ„ This a Catholike vvould saye vvith great applause and no lesse probabilitie for the authoritie of scripture But vvhat vvould or vvhat could our reformers saye vvould they saye vvith the Catholike that they beleeue them to bee holy scripture bicause the Church sayeth so â—â— Hostâ— l. 3. â—â—nt Brent Luther in deed sayeth that hee in this point beleeuethe the Churche and Pope and good reason hathe hee bicause of vvhoÌ„ did hee receue the scriptures vvhen hee began first to preach his nevv doctrine but of the Romaine Churche vvho cuer had the custody of them euen since the tyme of the Apostles And hovve could he knovve that the ghospel of the Nazarens of sainct Barnabas Euseb l. â— c. 25. and sainct Thomas vvere not as rrue scripture as the ghospel of sainct Matthevve and other Euangelistes but that the Romain Churche allovved of these and not of those For this cause some of them do saye that in this point they must needs beleeue the Pope Romain Church bicause they caÌ„ not in deed haue any probable knovvledge of Scripture but by this meanes as shall appeare by the refutatioÌ„ of all other meanes vvhich they
Greatest vvho tooke in as good parte the vvidovves mite as the ritchest Offringe But yet I vvould not haue your Maiestie to esteeme of this my booke only as of a bare bundel of papers bicause I present you vvithall that hūble harte and sincere affection vvhich a subiecte can beare or ovve vnto his Soueraigne and vvith my affection I offer my selfe as your Maiesties most lovvly faithfull seruaunte vvhich is a guifte so great be the giuer neuer so vile that the great King of heauen requireth yea desireth no more at our handes but esteemeth that vve giue all vvhen vvee giue our selues and that vvee giue noe litle vvhen vvee giue our All bee it neuer so litle Nether is my presēt it selfe to bee misprised nether can it of such a Prince bicause the booke is not my present it is but the boxe the present is that vvhich it conteineth And if your Maiestie demaund of me vvhat that is I ansvvere not gold nor Iuorie of India not ritch and orient pearle for vvith such treasures your England like an India aboundeth but it is that vvhich is more vvorth and vvhich your India only vvanteth and vvhat is that It is religion the vvorship of God the Saluation of your soule the safetie of your Subiectes the health of the body of the Realme of vvhich you are the Heade the strength of your Kingdome the peace of your people and the ritchest pearle of your crovvne This is the subiect of my discourse these are the contentes of my booke and this is my guifte and present vvhich amongest so many guiftes vvhich by so many and so mightie Princes are presented vnto your Highnes I offer vvith all humilitie hopīg yea persuading my selfe that such a guifte as Religion can not but be gratefull vnto that Prince vvho is the Defendour of the faith Protectour of Religion And bicause this vnhappie age hath been more frutefull then profitable in deuising of religions in so much that as all is not golde that glisters so novv all is not religiō vv ch is called soe least I may be thought to offer Counterfet for currante and heresie for true religion it is the Catholike Religion most noble Prince vvhich I present and vvhich my booke conteyneth and by many argumentes as occasion serueth not only proueth but also conuinceth to be the only sincere and true Christian religion and vnmasking the nevv religion by a seuere yet syncere Examination declareth it to be nothing else but errour and heresie though vnder the painted face of a Reformed Religion it hath deceiued some parte of the vvorld and especially your litle vvorld England vvhich the Poete chose rather to calle a vvorlde by it selfe separated from the greater vvorld then a parte or parcel of it bicause like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and litle vvorld it conteineth compendiously and in a lesser roome vvhich also is a grace all commodities and perfections vvhich in the greater are dispersed But bicause I ame more in examining and refuting the nevv religion then in confirming the olde bicause the good corne grovveth easilie vvhen the vveedes are extirpated I entitle it a suruey of the nevv religion And if your Maiestie demaund of me vvhy I dedicate such a booke vnto you I can not vvante an ansvveare bicause I can not vvante a reason Flauius Vegetius vvill tell your Highnes that it hathe beene euer the custome to dedicate bookes to Kinges and Emperours as he him selfe did to Valentinian th' Elder bicause sayeth he nether is any thing vvel begōne vnless after God the King fauour it nether doe any thinges beseem Kinges better then bookes vvho as they gouern all so if it vvere possible should knovve all For as in the head vvhich guideth the vvholle bodie are all the sences so a Prince the head of the people should be indevved vvith all sciences and as the Sonne bicause it illuminateth the planets vvhich vnder it rule and guide the inferiour vvorld is replenished vvith more light then they so the King vvho is the Sonne of his ovvn vvorld and Kingdome from vvhom not only the people but inferiour Princes also are to receue their light and direction should be illuminated vvith a greater light and knovvledge then any of his subiectes and therfore Cirus vvas vvonte to say that he is not vvorthy an Empire vvho is not better and vviser then the rest vvhich also in effecte King Salomon surnamed vvise affirmed vvhē he gaue that holsome counsayle to his fellovv-Kinges Sap. 6. Si delectamini sedibus sceptris ô Reges populi diligite sapientiam vt in aeternum regnetis If you be delighted in thrones and scepters ô Kinges loue you vvisdome that you may raigne for euer and to signifie this by an Embleme God him selfe gaue his people for their first King no other then Saule vvho vvas higher then the rest of the people by the head and shoulders And seing that your Maiestie is not only a Kinge but a learned King also as by many monumentes of your rare vvitte and learning vvhich the learnedst admire doth plainly appeare to vvhom ought I of dutie to consecrate this my vvorke but to such a King vvho for his authoritie can protecte it and for his vvisdome can Iudge of it Yea the verie subiect of my booke vvhich is religion seemed to require of right no other Patrone then your most Excellent Maiestie vvho by office and Title are the protectour of Religion the champion of the Church and Defendour of the Fayth This common congratulation also not only of your ovvne litle vvorld but also of all the Christiane vvorlde this vniuersall ioy these triūphes these bonefyers vvhich the french-man calleth feux de ioye haue moued and stirred mee vp to shevv some signe also of my affection and ioye vvhervvith my harte is so full that my toungue can not be silent All reioise most Gracious Prince at your Coronation as though it concerned all and the hope vvhich is generally conceiued of your Graces Bountie hath not only passed your seas but the Alpes also The vvorlde admires the svveet prouidence of the Almightie tovvardes your Maiestie vvhoe euen from your infancie hath protected you from many imminent dangers as thoughe he had reserued you as no doubte hee did for the crovvne of England The vvorld expected ether ciuil vvarres or foraine inuasions after the deathe of her Maiestie of late memorie bicause the Heire apparaunt vvas not named and though all men had their eyes and expectations and desires also fixed on your Highnes person yet they feared that vvhich they desired and hoped not vvithout feare and yet cōscience directing your Nobles and God gouerning their cōscience vvithout any bloud shed vvithout contradiction yea vvith great applause of all your Highnes is placed peaceably in your Regall throne and vv ch is rare England vvas so inamoured vvith your Princely vertues and so moued by your vndoubted Title that shee sent for you as for her louing spouse and hath betrothed
Epist â— ad Mâ—r ellinuÌ„ such souldiours such subiectes as our Religion requireth and Princes shall raigne securely and their kingdomes shall flouriâ—h more happilie then Platoes common vvelth And bicause ReligioÌ„ good or badde beareth a great svvay in the rule of mans life the Professours of the nevve Religion must needes be more prone to disobedience and rebellion then vvee bicause Religion vvhich serueth for a bridle to vs is a Spurre to them Vvherfore by Catholikes all your Predecessours haue been serued vvith great fidelitie both in vvarre and peace and your glorious Mother if she vvere liuing in Earth as she is better liuiÌ„g in Heauen vvould not lette to vvitness vvhat affectioÌ„ she hath found amongest the English Catholiques and vvould vvarraunt your Grace that they vvill neuer bee false to the Sonne vvho haue been so true to the Mother But if your Highnes doubte of our fidelitie vve vvill bynde our selues by corporall oathe to obey your lavves in all temporal causes and to defend your Roial Person your Deare Spouse our Gracious Queene and your tovvardlie Children our Noble Lordes vvith the laste droppe of our bloud and this our oathe vve shall be contented to diuulge to all the Princes of Europe yea all the Christian vvorlde And as your Grace may accounte of vs as of your surest so not of your fevvest nor vveakest subiectes for notvvithstanding this longe persequution vvee are so many Apalog c. 37. that as Tertulian sayed to the Paganes of the Christianes of his tyme vve fill your Courtes your Vniuersities your Cities your Tovvnes your Villages yea your prisons not for theftes or murders but for Religion only vvee haue lefte the Churches to the Ministers bicause in them is practised and preached a Religion vvhich our consciences can not brooke Yea a greater parte are vvee then any particuler secte in your Maiesties Realme and vvee are linked in Religion to all Catholique Princes and countries about you vvho vvill bee more louing neighbours if they see that vvee their bretherne synde this desired fauour at your Graces handes and the noblest and mightiest of them vvilbe more desirous to ioyne in mariadge vvith your Royall posteritie vvherby hovve your Kingdome shal be strengthned and your Dominions enlarged your Princely vvisdome easilie perceueth and you haue an example in the noble Hovvse of Austria Your Noble Brother of Fraunce that novv raigneth may be a president in this matter vvho though he vvas once an enemie to the Catholique Religion yet findeth more faythfull correspondence in his Catholique subiectes then in all the rest and by permitting bothe is serued of bothe and serueth him selfe of bothe Thirdly moste Gracious Soueraigne to admit the Catholique Religion or at least to permit it is your greatest safetie for your conscience For as you are a Prince so are you a Christian Prince and therefore a champion cap. 4.9 and as the Prophet Esaie sayeth a Foster-father of the Church and as the Kinges of Fraunce euen from Clodoueus the first Christian Kinge of that Realme haue beene called Christianissimi for their good offices tovvardes the Catholique Church Genebrar l s. Chron. Baron to 9. Annal. and the kinges of Spaine From Ferdinande yea from Alphonsus yea as some thinke from Recaredus for extirpating Arianisme and propagating the Christian faythe Geneb l. 4. Chron. Sleid l 3. Georg. Lilius in Chr. Angl. are surnamed Catholike so the Kinges of England froÌ„ King Henrie the Eight your Graces great vncle for his Catholike lerned booke writteÌ„ agaiÌ„st Luther other his most honourable seruices vvhich he perfourmed for the Catholike Church are called Defendours of the Faithe that is the Catholike faith Wherfore your Maiestie first bicause you are a Christian King Secondly bicause youâ— are a Defendour of the faithe are to see that the right vvorship of God and the true Christiane religion be practised in your Realme This the honour of God vnder vvhom you raigne this the good of his Church vvhose Champion you are this the saluation of your people vvhose King you are this the spiritual health of the body of your Realme vvhose head you are requireth For if in any couÌ„trie it be true that the inconstaunte people changeth vvithe the King in England it is moste true as vve haue seene by diuerse changes of religion in this Vnhappie age and so in your Maiestie it lyeth to saue or not to saue your people vvhich so admireth your authoritie and Princely vertues that your vvill is their lavve and your lavv their rule of religion And vvhere can your Grace finde a securer hauen for the Saluation of your selfe and your subiectes then the Catholike Church In vvhich soe many Martyrs haue dyed so many Doctours haue taught and preached so many virgins haue liued in flesh like Angells and so many sainctes haue vvrought so straunge and vvonderfull miracles by vvhich so many heresies haue been condemned so many Councels called so many Ecclesiasticall lavves enacted and such goodly order and discipline established For vv ch so many monasteries Churches Colledges Vniuersities and hospitalles haue beene builded fouÌ„ded In vv ch so many Emperours Kinges and Princes haue liued raigned dyed and as it is to bee hoped also haue beene saued and against vvhich so many cruel persequutours in vaine haue raysed forces and vsed tormeÌ„tes and so many heretikes haue raged and railed vvhich is descended froÌ„ the Apostles can proue a continuall succession of her pastours and religion from them vnto this daye Vvheras the nevv Church began but yesterdaye and her Preachers vvith her vvho also can not proue their mission nor distinguish them selues from false Prophets vvhose doctrine hath all the markes of heresie and is rather Antichristian then ChristiaÌ„ plucking at Christes Diuinitie spoiling him of many Honourable Titles to vvit Redeemer Spiritual Phifitian Lavv-giuer Aeternall Preest Iudge of the quicke and dead equalizing euery Christian vvith him making him an ignoraunt desperate and damned man vvhich hath nether Preest nor sacrifice nor in effect any sacrameÌ„t no prayer not so much as our Lords prayer no nor a sermon according to their doctrine nor any of the essential partes of Religion vvhich is blasphemous in many pointes against God iniurious to State and Authoritie fauourable to vice and bending to Atheisme all vvhich pointeâ— I haue proued in this booke But if youâ— Maiesties pleasure or leisure be not such as by perusing this booke to informe your selfe vvhich is moste likely to be the true Christian religion if it shall please your Highnes to commaund a conference or disputation vvhich hathe euer beeâ— the vsual meanes to determine coÌ„troueâ—sies as appeareth by the disputation oâ— Helias vvith Baals Prophetes â— Reg 18.10 8. Act. 7.9 17. 18 19. 20. Aug ep 47. Ruf. l. hist of Christ vvith the Ievves of Sainct Paule vvith levves and Gentils and of the ancieâ— doctours in Councels and out of Councels vvith Ethinkes and heretiques youâ— Maiestie shall finde diuers of your
dull pate and such like names for pressing him vvith the authoritie of fathers thus he decideth the matter Hencricus dicta patrum inducit pro sacrificio missario c. Henrie for his massing sacrifice bringes in the sayinges of fathers Here say I that by this meanes my sentence is confirmed for this is it vvhich I sayed that the Thomisticall asses haue nothing vvhich they can alleage but a multitude of men and the ancient vse But I against the sayings of fathers men angells and deuills put dovvne the ghospell vvhich is the vvorde of the aeternall maiestie here I insult ouer the sayings of men thoughe neuer so holy so that I care not though a thousand Austines and Ciprianes should stand against me Thus one Martin Luther braueth them all thus this good child reuerenceth and respecteth his ancient fathers for as I sayed in the last chapter although he seemeth only to preferre the scripture yet seing that they admitted and alleaged scripture also the question is vvhoe hath better skill in expounding scripture and if vve beleeue this man all the fathers might haue gone to schoole to him in expos a. 6â— fol. 167. Zuinglius vvill not be behind Luther in this matter They affirme sayeth he and vve deny that the masse is a sacrifice Vvho shal be iudge of this controuersie The sole say I and the only vvord of God But by and by thou beginnest to crye The fathers the fathers haue thus deliuered vnto vs. But I bring to thee not fathers nor mothers but â— require the vvord of God Caluine desireth to be counted modest but herin also he could not conteine him self l. â— Inst ca. 8. â— 10. Vvhen the aduersaries obiect to me sayeth he that this vvas the cusstome I ansvverre that the old fathers in this matter vvanted both lavv and exemple vvere caryed avvay into an errour vvhilest they attributed to much to the name of poenaunce and the common peoples opinions And again I ame litle moued vvith those things vvhich occurre cuery vvhere in the vvritings of fathers concerning satisfaction I see truly many of them yea I vvill speake simply as it is all allmost of them vvhose bookes are extant vvere in this matter deceâ—ued and spoake hardly And in another booke of his he calles the fathers of the councel of Trent hogges asses in Antid can â— Peter martyr calleth papistes Patrologos not Theologos 〈◊〉 votis for alleaging fathers Doctour Humphrey in the life of levvell perceiuing that levvell had offered to much vvhen in the heat of his sermon he vvas content to be tryed by fathers sayeth that he might haue vsed a better defence for him selâ—e then the authoritie of fathers Vvhoe sayeth hee if they teache contrarie it litle skilleth for vvhat haue vve to do vvith fathers vvith flesh bloud or vvhat perteineth it to vs vvhat the false Synods of bishops do decree Vide â—undem in praefat in Orig. Beza calleth Athanasius Satanasius and the fathers of the Nicen Councell blind sophistes ministers of the beast and staues of Antichrist â—â—ont PapatuÌ„ And althoughe Luther affirmeâ—h that sainct Gregorie the great vvas the last good Pope yet Bibliander calleth him in derisioÌ„ the Patriarch of ceremonies Melancthon condemneth him for allovving of the sacrifice of the masse for the dead praef ep Zuiâ—â— gl Mel. Paulus Vergerius vvrote a booke of the toyes and fables of Gregorie Horne in his booke against Abbot Fecnam calleth this sainte to vvhome vve English men ovve noe lesse then our conuersion from paganisme to christiantie a blind bussard Cent 1. pag. 66 72 Cent. â— par 678. Bile the cronicler sayetâ— that this saint sent Austin the monke to plante in England his Romish religion but yet sayeth he Latâ—mer is much more vvorthy to be counted Englands apostle bicause Austine brought nothing but mans traditions masse crosses letanies vvheras Latimer vvith the hooke of truth cut of these superstitions Vvhitaker in his booke called reprehension Pag. 8â— sayeth that the fathers for the most part vvere of opinion that Antichrist is but one particular man but in that as in many other things theâ— erred The like respecte they bear to generall Councells in vvhich the vvisest and grauest fathers of the Church vver allvvayes assembled Luther in his booke of Councels calleth them Sicopâ—ants and flaterers of the Pope and sayeth that the canoÌ„s of the Councell of Nice vvhich Constantine reuereÌ„ced and honoured vvith his presence are hay stravve stickes and stubble Ibidem Yea in this councel he findeth a playn coÌ„tradiction bicause the councell forbiddes all Eunuches to be promoted to preesthood and yet commaundeth preestes to liue chastly As though only they vvho are gelded could liue chast and as though ther vvere no mean betvvixt vviuing and gelding Yea sayeth Luther l. â—â—nt Regem Angliae if all the decrees of councells vvere povvred into theee vvith a pipe yet vvould they not make thee a christian l. 4. Inst c. 9. sect 8. Caluin vvill examine all councells by the vvord before he vvill giue any credit vnto them and seing that the fathers in councells examined their decrees by scripture also Caluin vvill make an examination vppon their examinatioÌ„ and so vvill bee Iudge of them all But least I vveary the reader vvith to longe a catalogue of reuiling speeches of these contumelious chammes and parricides I report me vnto the indifferent reader vvhether they deserue not the punishment of parricides vvho so scoffe taunte contemne and reuile their forfathers But my meaning vvas not to condemne them vppon vvhom God his sentence must passe my drifte is herby to shevv hovv much in reuiling fathers they crack the credit of their religion and hovv vvithall in reiecting this authoritie they open the gapp to all heretikes and heresies And as concerning the first point it is vvell knovvn that antiquitie vvas allvvayes reuerenced old age vvas euer respected olde coynes priced ancient statues admired old vvritings esteemed and in all artes the moste ancieÌ„t professours of the same bear the bell a vvay In painting Appelles hath the credit aboue all painters in statuary vvorks Lycippê° in comedies Plautus and Terence in Tragedies Seneca in histories Liuie Salust Iustine in Poetrie Homer Virgil Ouid in Rhetorick Demosthenes and Cicero in Philosophie Plato and Aristotle in Diuinitie Peter Lombard sainct Thomas of Aquin Scotus and such other subtile schoolmen And shall not the ancient fathers and doctours of the Church vvho by their arte professed exposition of scripture be reuerenced and credited in their arte before oure vnlearned and vpstart ministers shall antiquitie giue credit to Poets and painters and not to Doctours interpretours of scripture Vvhat is this but to preferr ê“phane literature before religioÌ„ Philosophie before fayth diuinitie paganisme before Christianitie yea Poetes painters before Doctours fathers of the Church If any one novv should say that Plato and Aristotle vvere but
Romain Empire subiect to Christes Churche and caused the Scepter to yeeld to Christes crosse and made Philosophie as an handmayd to serue and attend â—ppoÌ„ the fayth of Christe A straunge conquest certes vvhether you coÌ„sider the vvarryers or the manner of fight or the force of the enemie against vvhoÌ„ they vvaged battayle And as concerning the souldiours good lord hovv vnlikely meÌ„ to atcheue such a victorie Vvarriers should bee men of force and strenght to make the assault and to giue the onsett to defend or offende These vvere feeble fisher men 1. Cor. 1. Infirma mundi elegit Deus God chose the vveakelings of the vvorld Vvarryers especially the kiÌ„g or generall should haue ritches and treasures good store bicause armies can nether be releeued nor leuied vvithout mony vv ch therfore is called neruus belli the sinevv or streÌ„gth of vvarre These meÌ„ vvere poore fishers vvho had no other treasur then ragged nettes their Generall Christe Iesus vvas as poore as they liuing on almes not hauing sometymes that vvhich vvolues and vvilde beastes haue a chamber to lodge in Lus â— Vvarriers especially if they be the leaders must be of noble birth and parentage for souldious are hardly ledd by them vvho are base and not easilie commaunded by them vvho are as meane in qualitie and condition as them selues These men vvere fisher men the basest kinde of People if vve beleeue Plutarche that are to be found vvho therfore by their trade are banished humain societie and coÌ„uerse more vvith fishes then men and liue more on the vvater then on the lande ignobilia contemptibilia huius mundi elegit Deus 1. Cor. â—â— God hath chosen the ignoble and coÌ„temptible of this vvorld Vvarriers should be vvise and ingeniouse to lay plottes to deuise stratagemes and to vse force of vvit vvher force of armes vvill not serue These vvere simple Fishermen neuer trayned vp in scholes and more coning vvith a hooke then vvith a booke Stulta huius mundi elegit Deus â— Cor. â— God chose the foolish of this vvorld Souldiours should be many in nuÌ„ber least the grosse troupes of the aduersarie terrifie them vvith the sight of the multitude These vvere a small army and a silly flocke Luc. 1â— only tvvelue Capitaines the tvvelue Apostles and 72. priuat souldiours I meane seauentie tvvo disciples And yet these vveakelings vvere to vvrastle vvith the might of the Romain Empire These poore beggers vvere to deale vvith them that had the vvelth of the vvorld These base fishers vvere to coÌ„tende vvith the nobilitie of the vvorld These simple soules vvere to encounter vvith the Vvisest Philosophers and these fevv vvaged battayle against all nationes vppon earthe yea all the deuills in hell vvho also opposed against them all their hellish forces And as touching the manner of the fight that made the victorie more incredible For the enemies came vvith the florish of eloquence these vvith halfe barbarouse simplicitie they came armed vvith povver these vvith infirmitie in vvhich vertue is perfited 〈◊〉 Cor. 1â— they vvith pride these vvith humilitie they shot maledictions these benedictions They layed on blovves these boare them patieÌ„tly they cried kill kill these cryed suffer suffer A strange manner of fight vvhere the souldiours ouercame by putting vp iniuries not by reuenging by bearing not by giuing blovves by laying the body open to the enemyes vveapon not by close vvarding or defending But if these fevv souldiours so ill armed might haue kept together they had been more stronge bicause force vnited is greater then the same dispersed but these fevve souldiours diuided forces and one man single vvent against a vvholle countrey yea somety mes many Countries Sainct Peter setts vppon Pontus Bithinia Galatia and Rome it self sainct Paule goeth against Illiricus Cappadocia Ciprus sainct Iames the elder encounters vvith all Spain sainct Iames the younger vvith Iurie sainct Thomas vvith India sainct Matthevv vvith Aethiopia others vvith other countries and in fine thus they conquered the greatest parte of the vvorld Novve if vve consider in vvhat consisted the victorie it vvill yet appeare more admirable This victorie consisted not in surprising of a citie in vndermining a castle in burning of villages in gayning of rauelings in maymiÌ„g and killing bodyes but in extinguishing of idolaâ—rie in extirpating vice in subdevving mens vnderstanding in ouercomming their vvilles in curbing bridling their affections in planting a nevv religioÌ„ neuer hard of before vvhich commaundeth men to beleeue firmely thiÌ„gs aboue reason and to obserue lavves contrarie to sensualitie vice and pleasure vvhich by longe custome vvere become all most narurall vnto men And to this they persuaded not a fevv but all the vvorld nor fooles but philosophers such as Dionisius Areopagita Iustinus martyr and others vvere not poore men but Kings yea and Emperours such as Philip and Constantine vvere and that in despite of all the tyraunts in earth and maugre all the deuills in hell Yea so firmely they persuaded mâ— vnto this nevv religion and nevv life that thousandes by and by vvere ready to suffer all torments rather then to deny the least article of this nevv beleefe Let not any therfore obiect vnto vs that our religion is obscure and that it teacheth thinges aboue reason for all though vvee can not by reason see the truthe nor proue the truth of this religion yet it can not but bee true and of God bicause such men as the apostles vvere to such as all thevvorld but they vvere that is nusled and persuaded in a contrarie religion and after so straunge a manner could neuer haue plaÌ„ted so hard a religion and that in despite of the tyraunts in earth and deuills in hell vnless God had seconded and assisted theÌ„ Let not theÌ„ the A theiste of this godless tyme call in questioÌ„ the miracles of Christe and his saintes vvrought by them in confirmation of this religion and related in the scripture and ecclesiasticall histories as though they vvere but olde vviues tales vvhich they tell amongest their mayds spinning by the candle Let them not say that neuer miracle vvas vvrought for this religion by this they shall gaine nothing I vvil come vppon them vvith that of sainct Austine that such a religion by such and in such a maÌ„ner should be planted in the vvorld vvithout miracles is the greatest miracle of all and so in denying miracles vvill they nill they they graunt a miracle Deny if thou vvilt our miracles for vvhich not vvith standing vve haue as good better histories then thou hast for the Romain Emperours Captaynes legions vvarres and victories thou canst not deny but that a fevv fishermen obscure base vnlearned haue turned all the vvorld vpside dovvne for this thou seest Thou canst not deny but that the vvorld is dissuaded from idolatrie vnto Christian religion from sensualitie to chastitie from gluttony to fasting from ritches to voluntarie prouertie from vsuall vice to vnacquainted vertue from the broad and easy
amply Truth allso is the daughter of tyme vv ch in tyme bringes the truth to light and therfore vve are most prone to beleene olde men to vvhome longe tyme brings great experience and vvee vvell imagin that to bee true vvhich for a longe tyme hath been holden for true And bicause many men see more they one alone vve count the voice of many men the voice of God and vve reuerence that for a veritie vvhich most men haue auerred Rom. 1â— and lastly bicause all authoritie is of God and men in office are appointed by him to gouerne vve are ready to thinke that God especially directeth theÌ„ vvho haue charge not only of them selues but of others also vvhich is the very cause vvhy vve vse to reuereÌ„ce superiours decrees vnless vve see a manifest absurditie in them If then the reformers vvill haue vs to forsake old pastours and to harken vnto nevv if they vvill haue vs abiure old religion and imbrace a nevv let them shevv vs greater authoritie then that of the ancient fathers else vve haue no reason to preferr them and their doctrine before old doctours and old religion But this they can neuer doe and so they can neuer bynde vs in reason to accept of their religion For if vve compare them vvith the olde and ancient fathers in all the meanes alleaged by vvhich credit and authoritie is gotten vve shall finde them to come shorte by many furlongs in euery one of theÌ„ And first for vvitt and learning I think nether Luther nor Caluine nor any of them all vnless theyr faces be brasen haue the face to compare vvith the ancient fathers For they vvere Gregories Austins Ambroses Basilles Hieromes Cirilles and such like vvho vvrote more then euer they read and studied more then euer they loytered and vvere in all literature so learned that the reformers vvere scarse vvorthy to cary their bookes after them And allthough Luther and Caluin vvanted not altogether learning yet they came short of these men And as for their follovvers vv ch vvere neuer trayned vp in our schooles vvell may they prattle in Greeke and florish in a fevve vayne latin phrases yet solid learning ether in diuinitie or philosophie they haue not Let the vniuersities of Oxford and Cambridge of Basill and other places let the confraternitie of Geneua shevv vs a Bellarmine Baronius Molin Suares Vasques Bannes Gregorie of Valence an Allene Hatding Bristovve Gregory Martin Stapleton if they can Vvhat vvorkes haue they set out coÌ„parable to the bookes of these Catholique vvriters Let an in different reader pervse the learnedest booke of these reformers Ievvel Plessis he shall see in them false allegations of fathers corruptions of scriptures fathers and councells lyes impostures affirmations vvithout proofes vvordes vvithout matter praeterea nihil and nothing else As for vertue if they haue any modestie remayning they vvil not being guiltie of so vicious liues make any comparison vvith the former fathers vvho by the common report of all vvere saintes and their vvritinges miracles almesdeedes fastinges austere penaunce prayer chastitie mortification contempte of the vvorld and such like vvill testifie no lesse And althoughe they may obiect that many amoÌ„gest vs also haue liued viciously yet vvee can giue theÌ„ herin a ma nifest differeÌ„ce For first the first founders of our religioÌ„ vvere meÌ„ of great perfectioÌ„ as the Apostles their successours in the primitiue Churche yea as the planters of religion in euery countrie vvere l. 1. c. 23. 26. Read sainct Bede and you shall see that the benedictines vvhome S. Gregorie sent into our country to recall vs from idolatrie vvere Sainctes moued mâ—â—e the kinge by their holy coÌ„uersatioÌ„ theÌ„ by their preaching and miracles And yet euen the first of these nevve families the first preachers of this reformation euen Luther and Caluin then selues vvere notorious and infamous for euil life Luther vvas an Apostata he maried a Nonne he liued beast-like dyed accordingly for after a merry and a moyst supper he vvas found dead the next morning in his bedde vvith his tongue hanging out Caluin liued like an epicure serued his belly for his God he vvas a man giuen to reuenge puffed vp vvith pride and ambition True it is hee caryed markes on his backe but not such as saint Paule caryed but such as the minister of iustice noted him vvith all for his abominable lethery â—â—lsec in vita qius Gen. l. 4. an Christi â—â—66 and as he liued so hee dyed an Herodes death bicause lise vvere his executioners Secondly although many be badde amongest vs yet I thinke moe amongest them Thirdly euill life amongest vs is a fault of our ovvne peruerse vvill and nature but amongest them it is the frute of their doctrine vvhich as by many arguments I shall proue hereafter leadeth and induceth vnto all dishonestie In the seuenth booke Lastly they vvhich amongest vs lead a viciouse life are neuer amended by comming vnto you vvhich experience hath taught proued in some loose Catholiques vvho partely for feare partely for libertie haue repayred vnto you For they vvere soe farre from being reformed by you that so long as they conuersed vvith you they fell dayly from one vice to another and neuer stayed till they came to the depthe of iniquitie And yet vve haue seeÌ„ many vvilde GallauÌ„tes loose in life and rioutouse in coÌ„uersation vvho after that they bee admitted into our Church ad societie and instructed in our fayth and religion do cast of all euil customes become modest in behauiour temperat sober and vvho before feared nether sinne nor God nor the deuill vvaxe scrpulous and fearfull of conscience and vvho before could not spare one halfe hovver in a day for prayer thiÌ„ke novve vvholle dayes to short a tyme. Yea you seem to giue good life vnto vs. For you vvill trust our vvord more then an obligation of one of your ovvn secte and if you see a man milde modest chaste temperate giueÌ„ to prayer fasting almesdeeds vpright in all his actions and exemplair in conuersation you suspect him for a papiste Yea vvhen our preests vvould the better escape your Pursiuauntes they must fayne then selues in out vvard shevv and habit to be roistours ruffions and dissolute companions as though vice vvere the badge of your religion As for number vvee exceed them by many countries and ages in vvhich they neuer liued and for one nevv minister vvee haue hundredâ— of ancient pastours and learned fathers For antiquitie although they fayne an inuisible Church before Martin Luther yet as I haue proued in the first chapter and shall again herafter their preacher are vp startes theyr doctrine is as younge and vvheras vve can shevv a succession of our religion and pastours for the space of sixteen hundred years euen from the A postles they can deriue their pedegree noe higher then from Martin Luther Lastly our doctours vvere pastours and boare great offices in
tyme bee all nouellaunts and nouellers vpstarts and of later standing arising many hundred yeares after the Romain Church vvhich vvas euer counted the only true Church for Luther the first of all this nevv frye and his religion is not yet an hundred yeares old it is as certaine that they are heretikes and their religion heresie as that Arius Nestorius Pelagius vvere heretikes and the same fathers and scriptures before alleaged vvhich haue condemned them for heretikes bicause of their late standing can not vvithout plaine partialitie free our reformers from the same sentence vvho vveare the same badge are noted vvith the same marke of an heretike vvhich is later standing The third Chapter noteth the Reformers vvith another mark of an heretike vvhich is a particuler name vvhich they take from their sectmaster THe hart of man is a secret closet Psal 7. Sap. 1. Hier. 11. Th. 〈◊〉 p q. 57. art 4. of vvhich God only Keepeth the Key it is a bottoÌ„lesse pit vvhich he only vvho searcheth the hart and reines can sound to the bottoÌ„ in so much that vnlesse God reueale or this hart of man vouchsafe to open it selfe nether deuill nor angell can discouer the hartes cogitations much lesse can one man tell vvhat another thinketh Vvherfore that men might impart their thoughts one to another God hath guien them a toungue as an Interpretour of the mynde and a messenger of the thoughts and a mouth also as a trompet vvherin the tounge soundeth forth by voice vvhat the hart thinketh And bicause the things vvhich vve vvould speak of can not by them selues immediately be brought into discourse the toungue frameth vvords and giueth names vvhich goe for the thiÌ„gs that so vvheÌ„ vve hear the sound of the vvord name vve may vnderstaÌ„d the thing vv ch is spoke of Vvherfore the nevv Christians of this tyme must not meruaill that by their name as by an infallyble marke I seck to discouer them for names are Symboles and signes of things by vvhich vve knovv the natures of things together vvith their proprieties But vvhat vvill you saye is this name by vvhich they are conuinced to bee heretikes it is the Surname vvhich they take from their Sect master by vvhich they vvere alvvayes more famouse then by their proper names At the first vvhen all Christianes vvere of one hart and lippe beleeuing and professing the same Act. 4. they vvere called all by the same names as Christianes of Christe brethren for their mutuall charitie faithfull in respect of one fayth but vvhen certain inconstaunte and deuising heads vvould vary from the rest of the faythfull in certain pointes of religion their names chaunged as they them selues vvere altered bicause they novv beganne to leaue the common receiued fayth vvhich Christe by him selfe and his Apostles and their successours had deliuered they vvere noe more called by the common name of Christiane but by the name by vvhich their autour vvas called vvho deuised their religion and so as in fayth they vvere separated from other Christians so in names also vvhich explicate the natures of things they vvere of necessitie seuered Simonians vvere named of Simon Magus the Ebionites of Ebion Marcionites of Marcion the Manichies of Manicheus the Arrians of Arrius Nestorians of Nestorius Eutichianes of Eutiches Pelagians of Pelagius Donatists of Donatus vvho not vvith standing before they varyed in religion and follovved nevv Masters vvere called only by the common names of Christians vvherfore the ancient fathers euer condemned them as heretikes vvho vvere marked vvith these particuler names Sainct Hierome pronounceth boldly this sentence li. contra Lucifer in fine Sicubi audÃeris eos qui dicuntur Christiani non à Domino Iesu Christo sed à quopiam alio nuncupari vâ—pote Marcionitas Valentinianos Montenses c. scito non Ecclesiam Christi sed Anti-christi esse Synagogam If any-vvhere thou here of them vvho are called Christians yet take their name not of Iesus Christ but of some other as for example of they be called Marcionits Valentinians Montanists c. Knovv thou that there is not the Churche of Christe but the Synagogue of Antichriste Iustinus Martyr discrieth heretikes by the same badge and marke Dial. cum Triphone There are sayeth he and euer vvere many vvhich come in the name of Iesus yet are called by diuers Surnames as Marcionits Valentinians Basilidians Saturninians euerie one Biorrovving a name of the first inuentour of their doctrine Of such kind of men this is sainct Ciprianes opinion They vvhich vvere once Christians Ep. ad Nouatum novv Nouatians are novv no more Christians bicause sayeth hee primam fidem vestram perfidia posteriori per nominis appellationem mutastis you haue chaunged your former fayth by a later infidelitie by the appellation of your name And the reason vvhy these father 's accounted allvvayes such nicknamed persons as heretikes is easilie seen Mat. 18. bicause such as leaue the Churche and vvill not here her voice vvere allvvayes esteemed as heretikes as the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth vvhich signifieth election and separation Li. 2. contrâ— Faust c. 3. Cipr. l. 1. cp 6. and therfore S. Austin and sainct Ciprian put this difference betvvixte an heretike and a schismatike that although both doe separate them selues from the Church yet a schismatike only is diuided in vvill contumacie and breach of charitie an heretike also in fayth and opinioÌ„ and therfore seing that these diuerse names taken from diuerse autours argueth such a leparation for if they had still remained in that Church vvhich commonly vvas called Christian and had not follovved nevvmasters ther had needed noe distinction of names from other Christians it must needs follovv that all such as are distinguished thus in name from other Christians are diuided also from them in fayth and religion and so are noe true Christians but perfidiouse heretikes I demaund novv of our Lutheranes Zuinglianes Caluinistes Osiandrians Bezists Brovvnists Martinists and such like nevv named Christians of this age vvhether they dare stande to the sentence of Iustinus Martyr S. Ciprian and sainct Hierom in this point Truly I thinke they dare not and I thinke also that they haue good cause for if that they be heretikes vvhich are surnamed of particuler autours as they plainly affirme if our nevv Christianes be so surnamed as all the vvorld vvilbe vvitnesse that they are then must needs follovv this conclusion that they also are heretikes But to conclude more plainly that vvhich vvas intended This marke of an heretike can in noe vvise aggree vnto Catholikes but rather to them aggreeth the signe of the true Christians For as in the tyme of the Arians they vvere counted true Christians vvhich vvere called by generall names Christians and Catholikes and they vvere esteemed of as heretikes vvhich had particuler names deriued from the autour of their secte as Arians Aetians Eudoxians and such like so novv vve that are called by the same
names of Catholikes and Christians but by no name taken from any autour must needs be taken for true Christians vvho as they neuer chaunged name so neuer chaunged religion and the reformers vvho are called Lutheranes Caluinistes Zuinglians and such like of some particuler sectmaster or other must needs be condemned for heretikes And as before that the ancient heretikes forsooke the common receiued faith they vvent by the common names of Christians and Catholikes and neuer tooke vnto them particuler names before they follovved particuler maisters and imbraced particuler doctrines so before Luther and Caluin reuolted from the Church they vvent by the coÌ„mon name of Christians and neuer chaunged their names till they chaunged their religion nether vvere any Christians called Lutheranes Caluinistes or such like before they relyed vppon nevv and particuler masters And as the Arians bicause they could impose no name of any autour to the Catholike Christians vvere fayne to calle them Homoâ—usians of their doctrine as before them they vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is carnall for defending second mariadges against Tertulian and the Montanistes so at this tyme our reformers are fayne to call Catholikes Papists for holding the supremacie of the Pope vvho is no nevv autour of any nevve religion but an ancient succesfour of sainct Peter and Vicare of Christ As for the names of Thomists and Scotists they are no names of autours of nevv religion bicause all held the same fayth but of autours of some other nevv opinions or manners of teaching in Philosophie and schoole pointes like vvise the names of Benedictins Dominicanes Iesuites are names deriued from autours of nevv states of life but not of nevv faithe or religion So that in vs vvhom they call Papistes is no name vvhich argueth vs to be heretikes in the reformers are perticuler names of perticuler authours of nevv pointes of religioÌ„ so they vveare the caracter of the beast and are infamous heretikes if Montanus Marcion Arius vvere vvorthily called heretikes The fourth chapter discouereth another marke of an heretike vvhich is a renouation allmost of all olde heresies vvhich argueth the reformers to be heretiques if euer any hertofore vvere iustly counted so MAny ther are in the vvorld vvho finding many absurdities in the nevv religion and yet some difficulties also in the old vvill nether hold altogether vvith the one nor the other but comfort them selues vvith a flattering opinioÌ„ that a Christian may be saued in all religions so that he retain the principalle articles of Christian beleef For say they if he be firmly grounded in a right fayth of the Incarnation Trinitie persuading him self that God is one in essence and three in persones and that Christ is one in persone yet subsisting in tvvoe natures that he suffred for mankind is the Messias and Sauiour of the vvorld he is a Christian good enough may be saued vvell enough vvhatsoeuer his opinion be in lesser matters as iustification merit Sacraments and such like vvhich to them be but petie matters not of such importaunce as that a mans saluation should depend theron But this opinion of theirs vvould they neuer so fayne that it vvere true is most vntrue and as false as flattering And the reason is bicause one only opinion in a matter of fayth obstinately defended against the Churches authoritie Th. â— â— q. s. a. s p. q. ◠〈…〉 is sufficient to dismember a Christian froÌ„ the mysticall body of Christ his holy Churche in that it depriueth him of infused fayth vvhich is the glevv yea the sâ— nevv vvhich vniteth the members of this body together And in deed as yet vvee neuer hard of an heretike but he professed some principall parts of Christiane faith as that Christ vvas God and man or the Redeemer of mankind or the autour of the lavv of grace or some such like for if he altogether denyed Christe he vvas rather an Apostata then an heretike For he is an heretike vvho professeth Christe in some sorte and him selfe also a Christian yet obstinatelie denyeth some parte of Christian religion and he is an Apostata vvho quite renounceth Christe and his religion Vvherfore vnless vve vvil graunt that all heretikes may be saued vve must needs confess that one heresie is sufficient to damne a man perpetually But in this matter least my censur seem to rigorous my sentence to seuere I vvill alleage scriptures vvhich can not deceiue vs if they be rightly vnderstood Our Sauiour Christ denounceth him to be like an ethnike an publicane vvhich vvill not heare the Churche Mat. 1â— and he sayeth not vvho vvill not giue credit vnto her in principall matters but absolutely he sayeth if he vvill not heare the Churche let him bee vnto theee as an ethnike and publicane that is shonne his company as the Ievves did all familiaritie vvith paganes and publicanes And again Christe threatneth that he Mar. 1â— vvho beleeueth not shâ—lbe damned To vvhich aggreeth sainct Paule saying that vvithout fayth Heb. 11. it is impossible to please God meaning no doubt a vvholle and intier fayth deuoid of all errours For else all heretikes may be saued vvho beleeue aright some parts of Christian beleef Gal. â—â— Vvherfore sainct Paule amongest the vvorkes of the flesh that is of a man vvhich follovveth not the spirit of God but his ovvn sensualitie and liking reckeneth not only fornication dronkennes murder and idolatrie but also dissensions sectes and heresies and against all these vvorkes he pronounceth the sentence of damnation I fortel you as I haue for told you that they vvhich do such thiÌ„gs shall not obtein the Kingdom of heauen vvhich sentence as he vvould haue pronounced agaiÌ„st one fornicatioÌ„ or murder so would he against one heresie To this aggreeth Athanasius in his creed saying that vnlesse a Christian Keep intierly and inuiolately the Catholike fayth Symb. Athâ— he can not be saued Vvhich to me seemeth a sufficient argument that one only heresie is a sufficient matter of coÌ„demnation And truly if vve vvill looke backe to ancient tymes and take a vevve of ecclesiasticall histories councells vve shall sinde that for some fevverrours yea sometymes for one only and that not in the principall points of our beleef many haue been accursed and condemned for heretiques Pelagius beleeued that ther vvere three diuine persons aequall coaequall and coÌ„substantiall he professed that Christe vvas God and man and the Sauiour of the vvorld and that by his grace vve might more easilie come to heauen yet bicause that he auerred that vvithout this grace vve might Keep the commaundements and vvith all that litle infants vvere nether conceiued nor born in originalle sinne hevvas by the common voice of the Church and Christian vvorld Posiid in viâ—â— Aug. condemned fora damnable heretike Vigilantius beleeud also rhe Trinitie and incarnation and yet for that he condemned and contemned reliques vigilles lighting of candels in the Churche prayer to saynts and
vvith all aequalized matrimony vvith virginity saint Hierom condemnes him euen vnto hell l. 〈◊〉 Vigil Iouinian also for making all sinnes and good vvorkes equall in demerit and merit lib. cont Ieuin and for putting noe difference betvvixte the state of Virgins and the Maried vvas by the same Doctour coÌ„demned for an heretike to vvhich his sentence all the christian vvorld subscribed And no meruaile For if one heresie depriueth vs of fayth as it doth Th. 2.2 q. â— a. â— bicause he that beleeueth not God and his Churche in one article beleeueth them in none if fayth be the linke vvhich vniteth vs as meÌ„bers to the mysticall body of Christs Churche then one heresie is sufficieÌ„t to separate vs from the Churche as the very name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth and consequently one heresie is enough to damne vs bicause out of the Churche is noe saluation For as the arme cut of dyeth the bovve riuen from the tree vvithereth so vvhether by one or many heresies vve be separated froÌ„ Christs mysticall body vvhich he viuisicateth by his spirit vvee dye and vvither and remain deuoid of life sappe and saluation bicause the spirit if God vvhich is as is vvere the soule and spirit of this body impartes it selfe to none but those vvho by true fayth are members of this body and bovves of this tree Psal 79. vvhich extendeth it selfe by reaching bovves from sea to sea l. de vniâ— Ecel Vvherfor sainct Cyprian sayeth that vvhosoeuer is separated from the Churche hath noe parte in Christes promises he is an alien sayeth he an enemie à prophane person and one that can not haue God for his father vvho hath not the Churche for his mother Yea sayeth he such an one may dy for Christ he may burne he may be caste to the vvild beastes but that death shall be no crovvne of faythe but a pain of infidelitie such a one may be Killed but he can not be crovvned If then it be so that one errour in fayth obstinately defended is sufficient to cut a man from the Churche and to make him an heretike then certes the ghospellers of this tyme must needs be heretikes and that in the highest degree vvho haue renevved allmost all the old heresies and euen those vvhich by the Christian vvorld vvere allvvayes condemned for damnable errours For if Simon Magus his successours vvere euer heretikes for such and such opinions if these men vvill defend the same opinions they must needs be condemned for heretikes allso vnless vve vvill accept persons and vse plaine and palpable partialitie Vine Lirin Simon Magus sayed that God vvas the autour of sinne Aug. her 65. vvhom Cerdon and Marcion Manicheus Photinus and Blastus follovved Eus l. â— c â—â— and vvere for this doctrine by the common voice of the Christian vvorld adiudged heretikes shall not the same sentence passe vppon our reformers vvho say not only as Simon Magâ—s did that God by a certaine consequence is the autour of sinne in that he hathe giuen man a nature necessarilie inclining to sinne Bel. l. 2. â—â— â— c. â— but affirme also that he directly moueth to sinne yea prouoketh vs and eggeth vs forvvard Shall Manicheus and the others aboue named be heretikes vvho sayed only that the euill God vvas autour of sinne for they imagined tvvo Gods and shall our reformers be counted good Christians vvho say that the good and the only God is the cause Promotour of all lies and vvickedness â—i de fide operibus c. 14. Certain old heretikes euen in the Apost les tyme â— Pet 3. 〈◊〉 li t. c.2 â— Aug her 54. grounding them selues vppon sainct Paules Epistle to the Romaines vvhich as saint Peter vvitnesseth they did vvrongly interpret affirmed only fayth to be sufficient to saluation vvhich phantasie Simon Magus and Eunomius also imbraced for this they vvere accursed for heretikes shall Luther Caluine Lut. in c. â— Gaâ— Calu. in Antid ses 6. can it and their adhereÌ„tes goe for sincere Christians vvho teach the selfe same doctrine Leo the third Emperour CoÌ„staÌ„tine the fifthe and Leo the fourth vvith their adherentes called Iconomachi and Iconoclastae Zonar vitae Leoâ— Paulus Diaco â—bid Vvere condemned as heretikes for denying honour to Images and for breaking and defacing them hovv can our ghospellers shevv their faces amongest Christianes vvho exceed those Image-breakers by many degrees Vvith the Simonians Iren. li. â— c. 24 Ignat. ep ad Smyrn Th. Vvald l. 2. de Sacram. c. z. â—3 Damasc l. de heres Ter. l. de bap Menandrians and others in sainct Ignatius tyme yea vvith BerengariaÌ„s and Vviclephistes they deny that in the Eucharist Christs body is really present vvith the Messalians and Caians they deny that the Sacraments giue grace vvith Ihon Vvicleph they deny that Baptisme Confirmation and Order imprint caracters in our soules vvith the Pelagians they say that Baptisme is not necessary Vvald to 2. â— 96. and that vvithout it children may be saued by predestination or the fayth of their parents vvith the Nouatians they deny the Sacrament of Penaunce Infrae Soc l. 4. c. 24. Iren. l. 1. c. 30. vvith the Gnosticks Manichies and Encratites they say Matrimonie is no SacrameÌ„t no more sayeth Caluin then tillage of the ground yea spinning and carding Hier Proce mio l. cont Lucif Vvith the Manichies they deny freevvill vvith Aerius the Sacrifice vvith Heluidius Iouinian they make mariadge equall vvith virginitie Hier. l cont illos They marye preests despise Reliques vvith the same Vigilantius vvith Rhetorius they prayse all heresies Sand l. 7. vi sâ—b mon pag. â—7â— and renevv them all and shall they for one heresie be accursed heretikes and these men vvho haue raked hell to rake them alltogether be esteemed of as pure sincere and reformed Christians Shall seuerall heresies make them heretikes and shall not all heresies allmost assembled together be sufficient to make these men heretikes Truly vnless Apostasie excuse them from beresie vvho haue denyed all most all pointes of religion only Christe remaining to vvhose deny all notvvithstaÌ„ding as the nexte booke shall proue they haue made a great stepp I can not see vvhy the ancient heretikes for seuerall heresies should be counted heretikes these for so many vvhich they haue raked together go for good Christians especially seing that any one heresie is sufficient to make an heretike bicause euery one seuereth and separateth from the Churche and her fayth and doctrine Certes if these men be no heretikes the old heretikes vvere none if these be noe heretikes neuer as yet vvere any If these haue not the marke of an heretike Simon Magus Marcion Cerdon Pelagius Vvicleph had none if these be good Christianes all heretikes vvere so or if they vvere noted vvith the caracter of an heretike these are so marked that they shall neuer be
able to hide or vvipe avvay this marke vntill they abiure and renounce euery one of the old heresies vvhich they haue renevved and imbrace vvholly and intierly the Catholike fay the vvhich they haue forsaken The fifth Chapter handleth another marke of an heretike vvhich is vvante of succession OVr aduersaries nether can nor vvill deny but that our Sauiour Christe and his Apostles once planted true religion and established a true Churche in the vvorld Ephes 4. in vvhich Pastours and Doctours vvere appointed to minister Sacraments to preach the vvord of God and to gouerne and rule in the Churche The Actes of the Apostles vvitness no less Act. Apost vvhich set before our eyes the beginning and progress of the primatiue Churche the beginning in Hierusalem the progress amongest the Gentils For vvhen Christ dyed the principall foundatioÌ„ and corner stone vvas layed vvheÌ„ the Apostles vvere created the building vvent on and vvhen they by preaching miracles augmeÌ„ted the nomber of the first Christianes then vvas the building of this Church perfited and brought to that splendour and perfection that the Scribes and Pharisies emulated and enuied the glorie therof and sought the meanes to ruine this vvorke of God Act. â— but in vayne for as Gamaliel told them the vvork of God no povver can dissolue Act 7. â— Against this Church the deuil raysed a tempest vvhich began vvith a storme of stones amongest the Ievves but by the Emperours and heretikes hathe continued vnto this day In this Churche vvas called a Councell in Ierusalem vvhere sainct Peter as the head pronounceth the sentence Act. 15. and sainct sames subscribeth The first pastours of this Church vvere the Apostles sainct Iames vvas Bishop of Ierusalem sainct Ihon of Ephesus sainct Marke of Alexandria Eus l. 2. â— 1â— saint Peter first of Antioche then of Rome vv ch vvere his particulers seates for he vvas supreme Bishop also of all the Christian vvorld Io. 21. And in Antioche Euodius succeeded to sainct Peter ep ad Antiâ— after him Ignatius In Rome after that he had exercised the function of a supreme pastour for the space of tvventie and fiue yeares departing not vvithstanding some tymes as busines or persecution enforced him before his deathe he appointed Clemens for his successour but he refusing Act. 1â— Gal. 2. Linus and Cletus sainct Peters coadiutours Epiph. har 27. succeeded him and after them sainct Clemens accepted of the charge Sand. pag. 256. The other Apostles in other places lefte their schollers to succeed them yea and placed others in other places vvhere them selues could not reside as sainct Ihon appointed Policarp at Smyrna Tert. l. praes â— 3â— To be breefe Ecclesiasticall histories from the Apostles deriuâ— a Christian Church and succession of pastours vnto these dayes So that a true Christian Church vvas once planted and established Vvhich if it be true then vndoubtedly that novv is the true Church they the true Christians those the true pastours that the true fay the vvhich from the first and primatiue Church by a continuall succession can be deduced for the Church is called apostolicall not only bicause is vvas once planted by the apostles but also bicause it is descended from them by succession And they must be heretikes and bastard Christians degenerating from their first institution vvho can not shevv this succession and their Church shall bee l. pras c. 20. not apostolicall but apostaticall This argument hand leth Tertulian in his booke of prescriptioÌ„s vvher he shevveth hovv all particuler Churches vvere first planted by the apostles and hovv other Churches from them re ceiued fayth and religion and say eth he if novv you vvill knovve vvhat religion is the true Christiane religion you must conferre it vvith some former Churche from vvhich it is descended bicause say ethe hee Omne genus ad suam originem censeatur necesse est It is necessary that euery kinde be valued and esteemed according vnto his source and origine If you vvill Iudge of vvater marke the fountain if you vvill knovv a maÌ„s gentrie looke hovv he descendeth from the first of his familie if you vvill informe your selfe of any mans title vnto a lord ship you must consider hovve the first lord entered in to possession and hovv he is descended from him And so if vve vvill discerne the true Christian from the heretike vvee must haue an eye vnto the roote and stock from vvhich he descendeth for so vvee shall knovv vvhether he be legitimate or bafe-borne For if he fetch his pedegree from any other then the Apostles or those vvhich by succession descended from them then is hee a bastard-Christian and caryeth the marke of an heretike The Romaine and Catholike Churche vvhich novv is can deriue her pastours religion and gouernement euen from the Apostles and those vvhoÌ„ they appointed Bishops and successours For if you ronne ouer Ecclesiasticall histories you shall finde our Church and the practise of our religion to haue florished from the begiÌ„ning vnto these dayes for they treat almost of nothing else but of the progresse of our Church of the persecution vvher vvith it vvas assayled of the heretikes by vvhom it vvas molested of our Bishops prelates â—â—artys virgins doctours of our general and prouinciall Councelles of the miracles vvhich vvere vvrought in confirmation of our fayth in so much that if our matters vvere not the historiographers should haue had no subiecte to vvorke or vvrite on â— â— c. 1. l. 2. cont Donatistas op 363. Ireneus reckeneth the Popes of Rome from sainct Peter vnto Eleutherius Optatus vnto Damasus sainct Austin vnto Anastasius Sand li de vi sib mon. others goe farther and doctour Sanders our countriman bringeth the succession of our Popes Bishops Ceremonies and religion vnto Pius Quintus tyme Genebrard hath doone the like vnto Gregorie the thirtenth his tyme Gen. in Chronol Baron in Annal. and Cardinal Baronius in nine tomes all-ready set forthe hathe most exactly set dovvne the practise of our religion vnto Ludouicus Pius of Fraunce And if our Church aggree vvith the primatiue Churche if our faythe vary not from the ancient faythe if our pastours be descended from the Apostles and their schollers as all histories and monuments do beare vvitnesse then must our Church needs be the true Church bicause it aggreeth vvith the originall and is conformable to the primatiue Church vvhich as it vvas neerest vnto Christe his disciples and vvas persequuted and honoured for the true Churche so vvas it likest to bee the true Churche vnlesse vve vvill saye that Christ and his Apostles neuer planted a true Church This succession vvas counted allvvayes a marke of the true Churche vvhich in our Creed vve profess Symb. 〈…〉 vvhen vve beleeue in the Apostolicall Churche to vvit that vvhich is by succession deriued from the Apostles plaÌ„ted by them and the vvant of it vvas allvvayes esteemed a note to knovve
of this fall is a sufficient argument that the Churche neuer fell for if it had falleÌ„ it hauing been once so famous so glorious so coÌ„spicuous the fall therof vvith the tyme occasioÌ„ and other circuÌ„stauÌ„ces could not haue been coÌ„cealed as sone may the sonnes fall from heauen be vnknovven vnto the vvorld as the fall of the Churche Mat. 3. vvhich is sometymes called a citie on an hill Psal 1â— some tymes a tabernacle placed in the some Secondly if the Church fell then certes it vvas not builded vppon a rocke but on the sands Mat. 16. 2. Tim. 3. then is it not â— piller of truth Luâ— 22. then did Christ pray that Peters fayth might not fayle that his father vvould send his holy spirit to remain vvith the Apostles for euer that is in their successoures for vvith them in person he could not remain for euer and yet vvas not hard Mat. 28. Then did Christ promise that he vvould stay vvith them for euer but performed not vvhat he promised TheÌ„ vvas Christ an vnfaythfull spouse vvho betrothed him self to his Churche but separated him self froÌ„ her many hundred yeares c. 2. And then did Daniel foolishly coÌ„pare Christes Church vnto a Kingdom vvhich should neuer be ruined Ser. 2 in Psal 107. But as S. Austin vvel noteth it is the propertie of theÌ„ vvho are out of the Church to say that the Churche is not Sed illa Ecclesia sayth he in the person of the Donatists quae fuit omnium gentium iam non est perijt Hoâ— dicunt qui in illa non sunt O impudentem vocem illa non est quia tu in illa non es vide ne tu ideo non sis nam illa erit etiamsi tu non sis But that Churche vvhich consisted of all nations novv is not it is perished So they say vvho are not in it O impudent voice Is not that extant bicause thou art not in it Looke least thou therfore beest not for the Churche vvill be although thou be not Ser. â—â— in Cant. Vvherfor sainct Bernard vvho vvas one of this Church doubted not but that she should perseuer to the end Ita est tunc deinceps noÌ„ deficiet genus Christianum nec fides de terra nec charitas de Ecclesia venerunt flumina flauerunt venti impegerunt in eam non cecidit co quod fundata erat supra petram petra autem erat Christus So it is both then after vvard the ChristiaÌ„ race shall not fayle nether fayth froÌ„ the vvorld nor charitie froÌ„ the Churche fludds haue come vvindes haue blovvn haue beaten vppon her but the Churche fell not bicause it vvas founded vppon a rock vvhich rock vvas Christ Hom. 1. de Pent. The vvords of Christ must be verified sayth sainct Chrysostome bicause heauen and earth shall fayle before Christs vvords and vvhat are those vvords sayeth he euen those and no other Mat. 16. Thou art Peter and vppon this rock vvill I build my Churche This Churche sayeth he vvas impugned but could not be ouercome dartes vvere shotte against it but could not pearse engines of vvarre vvere vsed to ouerthrovv it but this tovver could not be beaten dovvn Consider sayeth he the tyraunts beasts svvords deaths dartes vvhich the deuil prepared against this Churche but all in vayne for the deuil hathe emptied his quiuer and shott all his arrovves but the Churche hath no hurte The persecutours are novv dead rotten and forgotten but the Churche florisheth Vvhere is novv Claudius vvhere is Augustus vvhere are Nero and Tiberius these are novv naked names for them selues are not extaunt Ser. post exilium And thinkest thou ô deuil sayth he that thou canst ouer throvv the Churche that art not able to encounter vvith a younge Agnes and tender Christian mayd vvho hath proued stronger then all thy force and instruments of tormeÌ„ts And if sayeth he thou couldest not ouercome the Church vvhen she vvas younge and had the Ievves and Gentils Kinges and Emperours against her thinkest thou novv to giue her the foyle or falle And truly he that sayeth that the Churche hath fayled must consequently say vvith the Atheists that it vvas the vvorke of men not of God deuised by men to Keepe fooles in avve for if the Church vvas established by God then by Gamaliel his rule Act. â— it could not by any force of man be dissolued This argument so presseth them that they dare not stand to this ansvver yet they vvill play small play rather theÌ„ staÌ„d out l. de notis Ecclesiae Luther therfore in his book of the notes of the Churche graunteth that the Church neuer quite decayed but only for the most parte and so sayeth he it decayed euen in the apostles tyme for as Christe sayeth he from the beginning had his Church so the deuil had his chappel vvhich vvas bigger then the Church so there hath been euer a succession of both but the chappel as it vvas euer bigger so vvas it most famouse And this chappell saieth he is the Church of the Papists vvhich is so famouse in Ecclesiasticall histories But this shifte is poore and ridiculouse For if the Church of the Papists degenerated from the beginning as Simon Magus did vvhy vver not vvee called by particuler names as all heretikes are Vvhy vvas not our autour named Vvhy is not the tyme and occasion registred If our Church vvas euer the greater then vvas theirs the chappel for it is against the nature of a chappel to be greater then the Church If our Church vvas the greater and most famouse then vvas ours that societie vvhich vvas commonly called the Christian Church then vvas our societie that vvhich condemned heresies and called Councels vvhich vvas persecuted by the persecutours and consequently vvas not the deuils chappel for he persecuteth not his ovvn and fauoured by Constantine and other Christian Emperours Kings Princes for vvhich monasteries vvere erected Churches builded in vvhich all the ancient doctours ministred sacrameÌ„tes preached teached ruled and gouerned And vvhere vvas then Luthers litle flock Vvhat Historiographer vvrote the progress of it Vvhat Emperours persecuted it Vvhat heretikes rayled against it Vvhat Churches vvere builded for it Vvhat ministers ruled it And vvhat vvas the manner of gouermeÌ„t in it If ther vver no such societâ—e noe other counted Christian but ours theÌ„ ether ours vvas the true Church or else the Church quite fayled so they must retourn to their first shifte vv ch yet vvill not serue their turne as is allready proued Vvherfore if all other fayle they haue yet another shifte and that is this Vve graunt say they that the Church neuer decayed but still stood immoueable vppon the rock vppon vvhich Christ founded it Mat. 16. but soone after the Apostles tyme or peraduenture before they vver all dead this Church became inuisible and appeared noe more openly but vvas preserued secretly in obscure
infant from his mothers pappes shall delight disport him self ouer the Aspes hole vvithout receiuing harme That is such peace shall be in the Church that the children of Christes Church shall liue quietly vvith those vvho before they receiued Christian fayeth by heresies infidelitie or poysoning manners â— 2. like serpents infected others For as in the Arke of Noe those beasts vvhich vvere by nature sauage so long as they vvere in the Arke forgot all crueltie and liued vvith the rest most quietly so hovv soeuer men before their incorporation and admission into the Church of Christe vvere barbarouse in manners and mutinouse in opinions yet vvhen they are once made members of the peaceble kingdoÌ„ of Christs Church they lay a side all sectes and factions and liue quietly together at least in matters of fayth and religion Vvherby it plainly appeareth that in the Church of Christe is peace and vnitie in religion Vvhich the Apostle also insinuateth in those vvords 〈…〉 Being carrefall to keep vnitie of fayth in the band of peace as you are called in one hope of your vocation one body and one spirit one fayth one baptisme one god father of all By vvhich wordes vve are taught that as there is one God one heaueÌ„ one baptisme so is there but one faithe that they are the true chri stianes vv ch conspire in the same And the reason herof is bicause the truthe is one neuer disagreeing froÌ„ it selfe lyes are many mutable and contrarie and therfore seing that the Churche is the piller of truth 1. Tim. 3. it must needs follovv that vvhere the Church is ther is vnitie bicause the truth in vvhich the members of the Churche aggree is but one I vvill not deny but that the Church consisteth of diuers nations but yet they are so liÌ„ked in one fayth that in Christ Iesu there is no distinction betvvixte the Barbarous and Grecian Rom 10. nor betvvene Ievv and Gentile and although these diuers nations speake diuers languages yet as Ireneus noteth these diuers tongues profess one fayth l. 1. câ—nt her c. 3. I graunt also that in the Church there are diuers functions and dignities for there are Popes Patriarchs Primates Archbishops Bishops Eph. 4. and so forthe and from them the state of the laitie is distincte and subiect to them but these diuers orders make one Hierarchie I confess like vvise that in the Church there are diuers states and orders of religiouse as of Benedictins Dominicanes Austins Bernardins Franciscanes Iesuits yet these diuers members make one body all linked vnder one head Christ Iesus by one fayth and religion This vnitie peace and aggreement in one fayth and religion vvhich is to be seen in the Church militaunt in earth seemeth to me more admirable then that of the Church triumphaunt in heauen And the reason is bicause the inhabitaunts of that happy kingdome behold God face to face and see most euideÌ„tly that vvhich vvee beleeue only and see not at all and so their aggreement in vnderstanding is not so straunge bicause the euidence of the verities vvhich they see enclines them to one assent For as the philosopher sayeth the vnderstanding of it selfe is prone to giue asseÌ„t vnto veritie and truth vvhen it is euidently proposed vvhich is the cause vvhy in things vvhich are euident all men are of the same opinion and therfore to this propositioÌ„ The vvholle is greater then the halfe all men aggree but about the creation of the vvorld the immortalitie of the soule the felicitie of man the substaunce of the heauens and such like things vvhich are not so euideÌ„t there haue beene great disputes and contentions vvhence hath risen that diuersitie also of the sectes of Platonists Peripateticks Stoicks Epicureans and such like Vvherfore seing that the happy inhabitaunts of heauen doe see euidently the diuine nature all the mysteries vvhich vvee only beleeue I meruayle not that they all aggree in one opinion bicause the euidence of these things moues them to to one assent But that so many Christians of so diuerse countries and tymes so diuersly affected and disposed should aggree in one fayth and opinioÌ„ and thinke and beleeue the same of all the mysteries of Christian religion vvhich they see not this seemeth to me most admirable and so straung that I must needs saye Exod â— digitus Des hic The finger of God is in this matter and he it is that is the cause of this peace vnitie Scotus q. 2. prologi and aggreement For seing that the euidence of our mysteries causeth not this aggreement and that it can not be the deuill vvho thus linketh their vnderstandings bicause this religion in all points is repugnant to him and his designements it must needs be God vvho inspiring into these diuerse nations and natures one light of faythe makes them all to conspire in one beleef and opinion And therfore sayeth Tertulian Nullus inter multos euentus vnus est exitus l. praesc 28. errare non possunt qui ita in vnum conspirant Ther is not one end emongest many chaunces they can not erre vvho thus aggree in one Thus vve proue the translatioÌ„ of the septuagint to be of God Iustinus oraet paraen ad geÌ„t bicause those diuers vvriters being placed in diuers Celles and forbidden to conferr could neuer haue so aggreed in the translation of the Bible out of Hebrevv into Greeke as if all their translations had been copied out of one had nor God directed their vnderstandings and inspired them a like Sithe then amongest the Catholikes only this vnitie is to be found they only are the true Churche to vvhich Christe hath bequeathed this peace and vnitie and they only are conformable to the primatiue Churche planted by Christe and his Apostles Act. 4. for then the Christian vvorld vvas of one hart and mynde And for as much as amoÌ„gest the nevv Christians of this age there is nothing but vvrangling and dissension and that in principal matters of religion their Church is the Synagogue of Satan and they no members of Christs Church but heretikes apostataes and members cut of for by this marke of dissension the ancient heretikes vvere euer knovven and discried to be heretikes Simon Magus the first famous Arch-heretike beganne a secte but it remained not one for any tyme but by and by degenerated into many and from the Simonians proceeded the Menandrians Saturninians Basilidians CarpocratiaÌ„s and from them vvere descended the Gnosticks From Cerinthus spronge the vnappy branches of the Ebionits Marcionits Cerdonists and such like The Arians vvere no soner hatched but they vvere by and by diuided into Aetians Eudoxians EunomiaÌ„â— and diuers others So variable they vvere l. 2. c 12. that Socrates reporteth that they changed their Creed and forme of beleef noe less then nine tymes The Donatistes likevvise vvere by and by parted into Rogatists Maximinianists and CircumcellioÌ„s The Nestorians vvere seuered into
called Ievv and gentile the Grecian and the barbarous and all natioÌ„s vnder the sonne vnto his faith Churche and religion Vvherfore this Church almost from the beginning euen vvhen it vvas confined vvith in Hierusalem Act. 2. coÌ„teined Parthians Medes Persians Mesopotamians and as the scripture sayeth allmost all nations vnder the sonne And vvhen the holy Spirit descended vppon the Apostles and Disciples in firie tongues Ibidem and gaue them the guifte also to speake all languages that vvas to signifie that the Church of Christ vvas not to speake Englishe only or Scotishe and Flemishe only but all languages Vvherfore God promised our Sauiour Christ that he vvould giue him not England only not Scotland Flanders and Germany only Psal 2. but all nations for his inheritaunce Psal 71. Psal 81. And he auoucheth that his Church shall rule from Sea to Sea and that all nations hall haue access vnto it Mat. 28. And so accordingly Christ gaue authoritie to his Apostles to preach vnto all nations Vvherby I gather that the Church of Christ is not to bee a particuler sect confined vvith in any straites and corners of the vvorld but rather an ample Kingdome reaching ouer all the vvorld Symb. Apost Niceph. And this vvee professe in our Creed vvhen vve say that vve beleeue the holy Catholike Church For Catholike is as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vniuersall l cont ep fundamenti c. â— Vvhich name sayeth S. Austin holdeth me in the Churche And vvhy bicause he knevv it to bee a signe of the true Christian Churche vvhich neuer yet aggreed to any hereticall sect Ibidem li de verae rel c â— l de vtil credendi c. 7. ether of the Manichies of vvhich once he vvas one or of the Donatistes or Pelagians or any other And this sayeth saint Austine is so manifest a marke of the true Churche that heretikes them selues ambitiously affecte the same but yet if you aske for the Catholike Churche they point to ours knovving in their conscience that ours only is in deed Catholike â—â— â— 2. l. 2. And so saint Austin and Optatus refuted the Churche of the Donatists by this argument especially bicause it vvas confined vvith in the limites of Africa And Pacianus saieth that so soone as certain singuler Sect-masters deuised nevve religions Ep. â— ad So. phr and vvere called by particuler names the true Christians to distinguishe them selues from particuler sectes tooke the name Catholique euen from the beginninge as appeareth by the Creed vv ch the Apostles made vvhich name soundeth nether of Marcion nor Cerdon nor Apelles nor ValeÌ„tinus nor Neâ—torius nor Arrius l. cont Iudeos c. 1â— nor Luther nor Caluin And Tertulian so longe as he remained Catholike him self confessed that the true Churche vvas that vvhich vvas diffused throughe out all the vvorld Yea he sayeth that in his tyme the true Christians not vvithstanding the violence of persecution filled the Paganes Cities Apol. c. 37. Ilands Castles Courts Senats and only lefte their temples to them selues but noe soner vvas this man become an heretike but he affirmed most absurdly that the Churche might consiste of three persons though they vvere of the laitie li de exhor cast c. 7 l. de pudic c. 21. Vvhich he did partely bicause he vvould make vp a Churche of Montanus Prisca and Maximilla to vvhom he had vnited him selfe partlie to deliuer in him selfe froÌ„ the name of an heretike to vvhich hee savve him selfe subiect bicause he vvas novve of a particuler sect So that it is sufficiently proued that the Churche of Christe is Catholike that is a Societie professing one fayth in all countries yea and ages also cap. â— according to that of Vincentius Lirinensis In Ecclesia Catholica tenenduÌ„ quod vbique quod semper quod ab omnibus creditum In the Catholike Churche that is to be holden vvhich euery vvhere alvvayes and of all hath been beleeued For that sayeth hee the name Catholique importeth Novve let vs see vvhether the Romain Church faythe or rather the Church of the reformers be the Catholike consequently the Christian Churche for these tvvoe Catholike ChristiaÌ„ euer vveÌ„t together And here I require noe diuines nor Philosophers to be Iudges in this matter only let me haue meÌ„ that haue eares or eyes I desire noe more For the eye vvill easilie Iudge vvhether of these tvvo Churches bee most like to bee Catholike The Romaine Churche vvhich the aduersary calleth Papisticall hath florished in all ages and in the most parte of the vvorld as all histories vvill testifie And novve at this daye our faythe and Churche one and the same is diffused throughe out Spaine Fraunce Italie Portugall and a great parte of Flanders and Germanie yea it reacheth euen to the Indianes and other nevv found countries conuerted by the Benedictines See the first booke first chap. Iesuites and other religious men And so it is Catholique bicause being one and the same it hathe euer possessed all ages countries and still dothe euen to this daye As for the reformers Church and faythe I see noe signe of a Catholike Church in it For first it began not an hundred yeares since In the fifte chapter as before is demonstrated Secondly it neuer yet possessed the vvholle vvorld nor any great part of it as the eye vvill beare vvitnesse only it hathe gotten entertaynmeÌ„t in certayne partes of the vvorld as England Scotland Holland and some Cantons of Germanie Thirdly it is not one Church nor faythe that possesseth all these places but many yea scarce one religion filleth one shire or citie Vvherfore allthoughe England vvere all the vvorld and this age all ages yet vvere not their religion Catholike bicause it is not one faythe and religion in all the shyres of England nor all the yeares of this age for in Englande are many sectes and religions and they also different from the nevve faythes of other countries for there is great difference betvvixte them and the Lutheranes in Germanie Hugonots in Fraunce and Gues in Flanders Nether is it sufficient for any of them to say that their faythe is Catholike bicause all are inuited to it and coÌ„maunded to accept of it for so euerie sectmaster may saye of his religion and I haue proued that the true Christian faythe Church and religion is Catholike in that it being one possesseth all ages and countries Vvherfore to conclude seing that the Church or rather Churches of the reformers neuer possessed all ages and countries yea neuer one and the same filled any one countrie it follovveth that their Church is not Catholike and consequently not the true Christian Church and so they are no true Christians but heretiques and singuler sectmasters if euer there vvere any bicause in that they are of particuler sectes they vveare the same Badge vvhich Donatistes Arians Nestorians and such like haue vvorne before them and for vvhich they
vnlike a sacrament or holy signe callethe it a great Sacrament bicause it signifieth the coniunction of Christe vvith his Church As if he had sayed Matrimonie to a vvordly eye may seeme to haue litle sanctitie or mysterie in it but I say that in this respecte that it signifieth the Mariage of Christe vvith his Church it is a sacrament and a great sacrament The externall rite of this sacrament is the contracte vvhich by vvords or signes is made betvvixte man vvife and therfore S. Chrisostome and S. Hierome vppon this place affirme that sainct Paule called this contracte a great Sacrament The Institution vve haue in Christes ovvne vvords Mat. 19. vvhat God hath conioined let not man separate The promise of grace thus vve gather bicause Christe hathe made this sacrament indissoluble and consequently he must giue grace by it tobeare the burden of perpetuall vvedlocke easilie else had the lavve of matrimonie pressed more heauilie the necks of ChristiaÌ„s theÌ„ the lavve of the Ievves bicause they in case of fornication might leaue their olde vvife and take a nevv and so shake of the burden Secondly S. Paule sayeth that this SacrameÌ„t signifieth the Mariage of Christe vvith his Church vvhich Mariage vvas made not only by Incarnation but also by grace and therfore the Church is called Christes louing spouse â— Gâ—r 10. and sainct Paule biddeth men to loue their vviues as Christe loued his Church vvherfore vnlesse vve vvil saye that matrimonie is an idle signe vve muste saye that it hathe a promise of grace annexed by vvhich man and vvife maye loue one another and beare also more easily the heauy burden of Mariage Vvherfore sainct Austine sayeth in the mariages of Christians l. de beno coniug c 19 vide câ—â—am cap. 24. the sanctitie of the Sacrament is of more valevv then the frutefullues of the vvombe Laste of all that Extreme vnction is also a Sacrament it is plaine by the vvords of saincte Iames cap 5. Is any sicke amongest you let him bring in the Preests of the Church and let them pray vppon him anointing him vvith oyle in the name of our Lorde and the prayer of faith shall saue the sick-man and our lorde shall alleuiate him and if he be in sinnes they shal be forgiuen him In vvhich vvords vvho seeth not the externall rite to vvit prayer that is the forme of vvordes vsed in this Sacrament and the anointing vvith oile The promise is alleuiation and forgiueness of sinnes vvhich are neuer remitted vvithout grace The institution and commaundement is easilie deduced bicause an Apostle vvho may promulgate and minister SacrameÌ„tes but not institute them vvould neuer haue so bodly promised forgiuenes of sinnes by an externall rite and ceremonie had he not beene assured that Christe had instituted it to that effecte Vvherfore sainct Bernard in the life of sainct Malachias affirmeth that he anointed a vvoman knovving that in this Sacrament sinnes are forgiuen Ber in vita Ma Inno entius ep 1. ad Decentium c. â— And thus much for proofe of seuen Sacraments Novve let vs see vvhat sacrameÌ„tes the reformers haue Luther very peremptorilie auoucheth that he must denye seuen Sacramentes and allovv of three only for the tyme l. de cap. Bab. he sayeth for the tyme bicause he vvas not sure hovv longe he should remain in that mynde And vvhat are those three Sacramentes vvhich for a tyme he is contente to allovv vs Baptisme sayeth he penaunce and bread Zuinglius allovves allso of three but not the same vv ch his Master Luther admitteth l. de vera falsa rel c. de inatr l. 4. Inst c. 19. §. 31. vvhich are baptisme the supper and matrimonie Caluin admitteth also three SacrameÌ„tes but not the same vvhich Zuinglius grauntethe Baptisme the Supper and ordination Mel. in locis Melancton is more liberall for he affordethe vs fovvre to vvit Baptisme the supper penaunce and order The softer Lutheranes in their conuenticle at lipsia allovved of seuen SacrameÌ„tes l. 20. hist an â—8 for so Sledan the Historiographer relateth Out of this diuersitie of opinions I gather first that they haue amongest them denyed allmoste all the sacramentes and so can haue noe religion or a uery graceless religion bicause religion and sacramentes euer vvent together Secondly I gather that if any man vvill forsake the Catholique Churche and her beleefe of seuen Sacramentes that he hathe no morall nor probable assuraunce of any Sacramentes for seing that he hath noe more reason to credit Luther vvhen hee sayed once that ther vvas but one sacrament l. de cap. Baâ— initio another tyme that there vvere but tvvoe SacrameÌ„tes in fine then vvheÌ„ he admitted three for the tyme he is not to credit him at all And seing that he caÌ„ alleage noe more for him selfe theÌ„ others that is scripture interpreted as he pleasethe and they noe more then he noe man can haue iuste cause to beleeue any of them and so if hee leaue the Catholike Church he may doubte of all the Sacramentes Lastly seing that the reformers can not bring expresse scripture for any of the Sacramentes but Matrimonie vvhich not vvith standing allmost all of them denye and seing that by deduction as I haue declared vve may gather out of scripture as probably seueÌ„ Sacramentes as one if the reformers leaue the authoritie of the Church and fathers and truste only to their ovvne vvittes in gathering by deduction and consequence their SacrameÌ„tes out of scripture then as one distrusteth anothers deduction so may he distrust his ovvne and so they haue noe certaintie of any sacramentes at all consequeÌ„tly haue noe probable assuraunce of their religioÌ„ bicause sacrametes and religion goe together vvhich Luther him selfe vvill confesse l. de not Eccl. vvho affirmeth that consent in doctrine of the Sacramentes is a note of the true Church and religion The fourth Chapter shevveth of vvhat litle importaunce they make the Sacramentes to bee THe reformers as by the sormer chapter appeareth are very sparing in their Sacramentes some and the most of them not affording vs aboue tvvoe or three but these also they seem to graunte vs vvith an euill vvill bicause they so detracte from their dignitie and attribute so litle vnto them that they might as vvell vvith SueÌ„kfeldius haue denyed these also bicause as good neuer a vvhit as neuer the better For they deny vvith commoÌ„ voice that Sacramentes giue grace or effectuate any iotte of sanctification in our soules To vvhat purpose theÌ„ serue they or vvhat necessitie vvas ther of them Melancthon sayeth that they serue for badges to distinguis he vs from Infidels l. de loc c. de signiâ— but for this effect vvee needed no sacraments at all bicause the yellovv capp of the Ievv in Rome or some noble mans cognisaunce vvould haue been more fitting for this purpose For seing that Baptisme according to Melancthons opinion giueth no caracter after the childe is vvashed
nether in vs nor in our actions All these opinions of Caluin see in the seuēth booke is any one iotte of true sanctitie He denyeth also free vvill all voluntarie cooperatiō vvith Gods vvill and grace And so vve can not pray that gods vvill bee doone in vs for such a prayer argueth some dependence of gods vvill on ours vvhich so vvould haue vs to do vvell as it vvill leaue it in our povver to resiste the vvill and grace of God And if Caluin obiecte those vvords of Scripture Rom. 9. vvho resisteth his vvill I vvill ansvvere that noe man can resiste gods vvill vvhen hee vvill absolutelie haue it fulfilled and independently of vs but yet vve may resiste gods vvill vvhen he vvilleth dependently of our vvilles Mat. 2◠else vvould hee not haue sayed hovv often vvould I haue gathered thee as a henne gatherethe her chickins together and thou vvouldest not Novve put all this together and you shall see that the Pater noster or our lords prayer must be cut out of the Catechisme and blotted out of the ghospell for althoughe that Christe taught his Apostles that prayer yet according to Caluins doctrine noe faithfull man that is noe Caluiniste can in conscience recite that prayer And so ether Christe is deceiued or Caluin teacheth false doctrine but Caluin vvill svveare that he teacheth the truthe and that hee is sure that a faithfull man is sure of his iustice remission of sinnes and election and therfore you knovve vvhat follovveth But least you thinke that I doe iniurie to Caluin in affirming that hee taketh a vvay the lords prayer as vnlavvfull and quite repugnaunte to Christian faithe I vvill proue it manifestly and by no other argument then by calling to mynd that vvhich is allready sayed In the first petition of our lordes prayer vve desire that his name be hallovved in vs vvhich is a prayer cleane opposit to Caluins opinion vvhich teacheth that ther is noe sanctitie in vs or our vvorkes and so holding his opinion vve must omit the first petition In the secōd vve pray that his Kingdome may come and that vve may be receued into it vvhich petition vve can not make frō our harte if before vvee praye vvee are assured by faithe that vvee are electe and predestinate to that kingdome The third is that Gods vvill bee doone in earthe as in heauen vvhich petition also according to Caluin is friuolous for if vvee cooperate not vvith God by our free vvill in vayne do vvee pray that his vvill bee doone in earthe bicause that argueth some dependence of Gods vvill one ours as is before demonstrated The fourthe is that God vvould giue vs our daylye bread that is all those benefites ether of Nature or Grace vv ch are belonging ether to soule or bodye vvhich petition also can not stād vvith Caluinsfaithe bicause if faithe assurethe me of present and future iustice yea and of glorie also then I can not praye ether for iustification or remission of sinnes or perseueraunce in grace or final glorie bicause noe man can praye for that vvhich hee is assured of as is before declared And so vvee can only praye for healthe ritches fayre vvether or suche like corporall benefites yea if it bee true that all these thinges come by fatall necessitie as Caluin must saye that they do bicause hee affirmeth that Gods foresight and decree imposeth a necessitie vppon all thinges l. 1. Inst c 2◠§. ◠and consequently on these thinges also bicause hee foreseethe and decreethe these thinges no lesse then he dothe mens actions then in vayne also do vvee pray for healthe or vvelthe or fayre vveather bicause these thinges of necessitie shalbe◠or not bee vvhether vve vvill or noe and as vaine it is to praye for healthe or vvelthe as for the sonne rising vvhich of necessitie riseth vvhether vvee pray or noe The fifte petition demaundeth that God vvould forgiue vs our trespasses offences vv ch as is before proued vve can not praye for vvithout losse of our faythe vvhich if it bee right assureth vs vvithout all doubte that thy are allready forgiuen The sixte seuenth are that God vvould not permit vs to fall into temptation and by tentation but rather vvill deliuer vs from all euil especially of sinne vvhich petitiō also is vaine yea impossible if Caluins faithe bee true For if by faith I bee assured of future iustice I can not pray vvith harte that God vvill assiste mee that I fall not from iustice bicause I ame as Caluin sayeth full vvell assured that I shall not falle and so I can no more pray that I may not fall by tentation then that the heauens may not fall vppō mee being as sure of the one as the other And so the Lordes prayer can not stande if Caluins doctrine do goe for currāt and seing that this prayer vvas made by Christe if vvee vvill follovve Caluin vvee must forsake Christe for as much as this prayer conteineth in a breefe somme and methode all thinges vvhich vvee are to prayer for if sinne and other euils befall vs of necessitie as Caluin sayeth they doe in vayne do vvee pray to bee deliuered frō all euil And if by Caluins doctrine vvee can not say this prayer vvhich is a Compendium of all prayers and petitions vvee can not praye at all and so noe prayer can be vsed in Caluins Church according to Caluins doctrine Vvherfore I meruaile not that so litle prayer is practised amongest them I vvonder not that thy build noe nevve churches but pull dovvne the old vvhich vvere builded for prayer rather I meruaile that they sometymes exhorte mē to prayer seing that their doctrine prayer can not stande together And I like better of Luther and of his plaine dealing in this matter for he hauing once pronounced sentēce that faith only iustifieth affirmeth cōsequently that prayer is not necessarie Ser de Dom. 4. Aduent edit an 1525. these a◠his vvordes Euery hart hovv much the more perfect knovvledge he meanethe the knovvledge of faithe it hathe of it selfe so much more ready is the vvay for God vnto it although in the meane tyme a man should drinke nothing but malmesey and vvalke vppon roses and neuer praye one vvorde And so if Caluine vvould deale as plainly as Luther dothe as he aggreeth vvith him in the premises to vvit that only faithe sufficeth so should hee also aggree vvith him in the conclusion vvhich is that prayer is not necessary But it is tyme novv that I also come to my conclusion to vvit that amongest our reformers is noe religion bicause by their doctrine they can haue no prayer vvhich conclusion if the premises be called to mynde dothe follovve easily and euidently Bicause prayer in all lavves vvas euer necessarie to the vpholding of religiō as I haue proued by inductiō and the reason also is bicause it is one of the moste principall actes of religion by vvhich vve acknovvledge Gods soueraintie
that sainct Paule sayeth that a man is iustified by fayeth and not by the vvorkes of the lavve vvhich is all one as if hee had sayed that a man is iustified by faithe only and not by good vvorkes But to this I ansvvere that if sainct Paule had sayed that a man is iuste by faithe and not by vvorkes adding noe more then Luther had had some argument but hee sayeth not soe but only that a man is iuste by faites and not by the vvorkes of the lavve excluding only the Iudaicall sacramentes and ceremonies vvhich he calleth vvorkes of the lavve and vvhen in other places he excludeth vvorkes he meanethe the selfe same vvorkes Rom. 4. Gal. 2.3 or else those vvorkes vvhich proceed not from faithe and grace suche as vvere the vvorkes of the gentils Nether is faithe sayed to iustifie bicause that only iustifieth but bicause it is the beginning and ground vvorke of iustification or bicause it concurreth to iustification or bicause by that faithe vvhich iustifieth is vnderstood not a naked faithe but a faithe ioyned vvith charitie and good vvorkes such as saint Paule speaketh of vvhen vvriting to the Galathians hee excludeth the vvorkes of the lavve Gal. â— saying that in Christe Iesu nether Circumcision is of any vvorth nor the Prepuce but faythe vvhich vvorketh by charitie Vvherfore sainct Paule is so farre from thinking that only fayth iustifieth that hee auoucheth that if hee had all the fayth in the vvorld and so great a faithe that hee could moue mountaines 1. Cor. 33. yet if hee had not charitie hee vvere nothing And if Luther and Caluin bicause scripture sometymes sayeth that faithe iustifieth vvill therfore inferre that faith only iustifieth then bicause scripture sayeth that by hope vve are saued and that blessed is the man that hopeth in God Rom. â— Psal 83. I vvill inferre that only hope iustifieth and bicause scripture also affirmeth that the man is happie that feareth our lord Psal 111. I vvill conclude that feare only iustifieth Or if they vvill ansvvere that hope and feare are sayed to iustifie and to make man happie bicause they concurre to iustification and happines the same I vvill say of faithe to vvit that it is sayed to iustifie not bicause it only iustifieth but bicause vvith charitie it concurres to our iustification For to charitie allso is attributed our iustification and more then vnto faith For as Christe told saincte Marie Magdalen that her fayeth had saued her so he sayed that many sinnes vvere forgiuen her bicause she loued much Lue. â— and Scripture attributeth those effects to charitie vvhich are necessarilie linked vvith iustification As for example Mat. 22. Rom. 11. Col. â— 1. Tim. â— charitie is called the fullnes of the lavv the end of the lavve the obseruation of the lavv and the bond or knot of perfection Charitie also is sayed to make vs children of God â— 10 â— Rom. 3.1 Pet. â— 1. 10.4 by it the holy ghost is sayed to be diffused in our hartes charitie is sayed to hide and couer our sinnes and to make God to dvvell in our hartes Sainct Ihon pronounceth boldly that vvho loueth his brother by charitie is in the light 1. 10. â— and that vvee are translated from the darkenes that is of sinne to the light that is of iustification bicause vvee loue our bretherne Ibidem c 3. c. 4. yea hee sayeth that vvhoesoeuer loueth not remaineth in deathe And againe euerie one that loueth is borne of God By vvhich it is plaine that ether charitie is allvvayes ioyned vvith the grace of iustification as S. Th â— 2. q. 210. â— 1. â— Thomas sayeth or that it is all one vvith the sayed grace Sâ—â—t 2. d. 26. Our ibidem as others saye and so is the formall cause of iustification and then faith only concurrethe as a disposition as hope also and feare doe At least heÌ„ce it follovveth that only faith iustifieth not bicause hee that hath not Charitie as saint Ihon sayeth remaineth in death and if a man haue all the fayth in the vvorld as saint Paule sayeth vvithout charitie hee is so farre from being iuste that he is nothing and no body Supra Novv vvheras they saye that faithe only iustifieth but not vvithout charitie and good vvorkes bicause it can not bee vvithout them it is another absurde heresie â— Cor. â—â— For saint Paule vvhen hee sayeth that if he had all the faythe in the vvorld and yet haue no charitie hee is nothing supposeth that faithe may be separated from charitie 〈◊〉 2. And S. Iames supposing that it may be vvithout good vvorkes sayeth that faithe vvithout good vvorkes is dead and diuers parables as of the corne Mat. 1â— ibidem Mat. 22.25 and cockle in the same barne of good and bad fishes in the same nette of good and bad gestes at the same supper yea of the sheep and goates also argevve that men maye bee in the Churche by faithe and yet be badde Christians for vvant of charitie and good vvorkes vvhich the good Christians haue Yea reason teacheth that it is one thing to beleeue and to knovv our dutie by faithe and another thing to doe our dutie Yea if there vvere no other argument then the euil life of Lutheranes and Caluinistes vvho bragge that they haue true faithe and yet liue most viciously it vvould conuince them that faithe if there bee any in them may bee seuered from good vvorkes and ioyned vvith euil But to come to a conclusion if faith only iustifie then it follovveth that the gappe is opened vnto all vice and villanie For vvhen they come to the definition of this faithe vvhich only iustifieth Supra they say that it is an assurauÌ„ce by vvhich vvee are fully persuaded that Christes iustice is ours by vv ch faith also they saye Christes iustice is so applyed vnto vs that it is ours and couerethe our sinnes and maketh vs appear iuste in the sight of God Out of vvhich doctrine I deduce this argumente If faith only iustifie then if vvee retaine that faithe thoughe vve commit all the villanies in the vvorlde they can not hurte vs bicause so longe as vvee hold that faithe vvee are iuste and so the gappe is opened to all vice For if a man bee once persuaded that faithe only iustifiethe and that this faithe is noe other thinge but an apprehension that Christes iustice is ours if hee persuade him selfe that Christes iustice is his as hee must bicause Caluin and Luther affirme that euery man must beleeue so if hee vvilbe a Christian then needs hee only care to retaine that faithe and apprehension For if that only iustifie then retaining that hee is assured that he is still iuste though hee commit all the sinnes in the vvorld and so by this doctrine he hathe good leaue to sinne And for more confirmation of this argument it must be noted that Luther and Caluin affirme that Christes
moment of tyme vvhose propertie is to passe beyond the spaces of this life and to extend farther to immortalitie to come So that according to Caluin beleeue you the Trinitie Incarnation Passion deathe and ResurrectioÌ„ of Christe neuer so firmely yet if you beleeue not vndoubtedly that you are iuste and shall remaine iuste to the end that God not only for the present tyme fauoureth you but also vvill fauour you to the end you can not be saued and if you beleeue only that you are iuste and shall remayne iuste at lengthe shal be also vndoubtedly saued Caluins soule for yours you can not be damned And hovv can Caluin assure him selfe or vs that vvee are iuste and shal be iuste hathe hee had any speciall reuelation noe but sayth hee I ame vvarranted out of Scripture that Christes iustice is ours and so if I vvill beleeue vndoubtedly that it is myne vvilbe myne â— â—r then ame I sure that I ame iuste and shal bee iuste and can not fall so longe as I kepe this standing Against this phantasticall faith of theirs I might bring many argumentes but that as in other matters so in this I couet to bee shorte First if this faith of theirs be so necessarie hovv commeth it to passe that Christe neuer exacted it of them vvhom he cured For it is an opinion of some fathers and diuines that vvhom soeuer Christ cured in body he healed also and iustified in soule Vvhen heâ— cured the blind men that came vnto him Mat. 9. hee exacted faithe of them and asked them vvhether they beleeued vvhat not vvhether they beleeued that they vvere iuste or elect but vvhether they beleeued that hee could restore theÌ„ to sight If this stedfest faithe and assuredness of our ovvne saluation be so necessarie hovve came the publicane to be a iuste man vvho vvas so farre from assuring him selfe of Gods fauour Luâ— 1â— and his ovvn iustice that he durst not looke vp to heauen And yet he retourned home iuste and the pharisee vvho gloried like a Thrasonicall Caluinist in his ovvne iustice assured him selfe that he vvas not a sinner as the Publicane and other men are vvas condemned and reiected If this vndoubted faith of our ovvne saluation be so necessarie to saluation surely the Apostles vvere much ouer seen vvho inculcated so often the faithe of the Incarnation Resurrection Act. 1.2.3 â— 8.10.13.17 and such other mysteries vvhich is but an image and shadovve as Caluin sayeth of the true faithe and make no mention of that vvhich is the only iustifying faith and all in all neuer exacting of their auditours to beleeue that they are iuste and electe but only to beleeue that Christe is God man that hee dyed that hee rose again suche like Truly ether this faithe is not necessarie or they vvere very negligent incircumspecte vvho neuer mentioned the same yet so often inculcate the faithe of the mysteries of our faithe vvhich is but a shadovve of the true faithe and is not sufficieÌ„t to saluation vvithout Caluins assured faithe Like vvise vvhen they made a Creed as a breefe abridgement of all vvhich vvas necessarie to bee beleeued vvhere vvas their mynde and memorie vvhoe omitted Caluins article of assuredness of our saluation and election vvhich is so necessarie to bee beleeued that the faithe of other articles is but a shadovve in comparison of this If Caluin saye that this his article is included in the article of remission of sinnes hee is much deceiued bicause in that article vvee only beleeue that in the Churche is remissioÌ„ of sinnes but that Caluins sinnes or any of our sinnes in particuler are forgiueÌ„ is not there expressed Novv if scriptures and the Apostles had only omitted this assured faithe vvhich Caluin sayeth is so necessarie it vvere sufficient to make vs not so assured of Caluins doctrine for if it vvere necessarie it is not like that the Apostles vvhose preachings trauelles life and death vvere ordained to the saluation of others vvould haue omitted that vvhich only saueth and vvithout vvhich noe other faithe or vvorkes can possibly saue vs. But scripture not only omitteth assured faith of our ovvne iustice and saluation but also condemneth it and exhortes vs to feare of our ovvne state and saluation therfore assureth vs as much that this faithe of Caluin is false as Caluin assureth it to bee necessarie Caluin sayth that by faith vve are assured of Gods good vvill tovvardsvs Scripture faithe that a man can not tell vvhether hee be vvorthy hatred or loue Caluin sayetht hat a iuste man is sure that hee is iuste Iob â— Iob sayeth although I be simple that is iuste yet this my soule shall not knovve S. Paule sayeth that although his coÌ„science accuse him not of any sinne yet in that he is not iustified to vvit before his ovvne eyes Psal 1â— bicause hee knevve he might haue secret sinnes from vvhich Dauid desired to be clensed Caluin sayeth that a man may besure and consequently secure of the forgiuenes of his sinnes Eccl. â— and yet Scripture bidds vs not to be vvithout feare of our sinnes forgiuen or as the Greeke text hathe of the forgiuenes or propitiation of our sinnes Caluin saith that a man may bee assured not only of present but also of future fauour iustice Eccl. â— and yet scripture sayeth that a man knovves not vvhat vvilbe his end bicause all are reserued as vncertain for the tyme to come Caluin sayth that a faithfull man must not feare to fall but rather assure him selfe that he shall keep his ground and standing Rom. 11. and yet saint Paule speaking to a faithfull man sayeth thou standest by faithe thinke not highly but feare Philipp 2. and thou that standest sayeth hee take heed least thou fall And againe hee bidds vs vvorke our saluation vvith feare and trembling So that ether vvee must leaue Caluin or renounce scripture bicause they are coÌ„trarie and staÌ„de in plain termes one against another Nether is this doctrine opposite only to scripture but also to reason For first there are many corners in a mans conscience vvhich vve seeldom or neuer looke into For as Hieremie sayeth C. 17. the harte of man is vnsearchable and lyeth open only to God hovve then can Caluin by faith be assured that his sinnes are forgiuen that hee is iuste and elect or if hee knovv god only is not the searcher of harts And if ther be many corners in mans harte to vvhich the harte it selfe is not priuie peraduenture after all our seeking some sinne may lurke in a corner vv ch vve knovv not of Secondly by Caluins ovvn confession vve must beleeue nothing but vvhat vvee finde in scripture and vvhere fyndes he that Caluin is iuste or that his sinnes are forgiuen If hee finde it not hee rashly beleeueth it If hee sayeth that Christe is our redemption and propitiation I ansvvere that so hee is the redemption and
vvill vvith any reason persuade me to bee ether Turke or Ievve I may by authoritie bee of noe religion And thus Atheisme must needs follovv diuision in religion contempt of the Romaine Church The sixte Chapter shevveth hovv their vvant of a visible head giuethe a great aduantage to Atheistes and such as mocke at all religion IN the first booke and last chapter I haue declared at large hovve necessarie a visible head is in all societies and especially in the Church of Christe and I haue also demonstrated that ther is no suche visible head in the Synagogue of the reformers vvhence I haue inferred that amongest them it is lavvfull for euerye heretike to preach vvhat doctrine hee vvill and no man shall cōtrolle him Novve I ame to deduce another conclusion to vvit that thus also the gate and gapp is opened vnto Atheistes and godlesse and irreligious persons vvhich I can do easily and vvill doe in a vvord For if a visible head bee vvanting euery man may preach and imbrace vvhat religion hee vvill as in the alleaged place I haue proued and seing that if this head bee vvanting ther is noe certaintie for any religion but only the priuate spirite and bare scripture vvhich are altogether vncertaine In the first booke ch 2.3 as before is proued it vvill follovv that a man shall haue no more reason to imbrace one religion thē another yea hee shall haue noe probable reason to induce him to any religion at all and consequentlye he may take good leaue to bee of no religion And thus he may argue in forme and figure If ther be no visible head to determine by authoritie vvhat religion is to be imbraced euery man may be of vvhat religion he vvill and no man can controlle him and so I also may vse my libertie in choosing my religion as vvel as another And seing that if the authoritie of a visible head be layed a side I haue no more reason to bee of one religion then another bicause all religions alleage the same reason vvhich is no reason to vvit bare scripture sensed by the priuate spirite and I can not possibly be of all bicause they be contrarie to one another I may by good reason refuse to bee of any religion and noe man can controlle me for it if there bee no visible head vvho can proue that hee hathe authoritie to determine of religion And so he that forsaketh the Catholique Church vvhere only this visible head is to bee found hath leaue and licence to bee of vvhat religion hee vvill yea to be of no religion at all bicause leauing that hee hathe noe more reason to bee of one religion then another bicause hee hath no other reason then bare scripture sensed by a priuate spirite vvhich is not sufficient as is proued in my first booke and third chapter yea leauing the Catholike Churche he can not haue any probable reason to induce him to any of these nevv religions as I haue proued in my first booke and fifte chapter and seing that God nether can nor vvill commande him to bee of a religion for vvhich hee seeth no reason nor motiue vvhich is sufficient to induce a reasonable man as in the same place is proued hee maye vvith reason after hee hath lefte the Catholike Churche ioyne vvith Atheistes vvhoe are of noe religion The seuenth Chapter shevveth hovv the Reformers in denial of the real praesence do ruine Christian religion and call all the other mysteries of faithe in question SAcrifice is a thing so highly pleasing and acceptable vnto God that he vvill haue none to be pertakers vvith him in such honour but reserueth it as an homage devv only to him selfe and proper to a diuine maiestie 1. Reg. 15. Yet obedience is more gratefull vnto him then all the Hecatombs and Sacrifices in the vvorld bicause by sacrifice vve consecrate vnto his seruice the liues and substaunce of brute beastes but by obedience vvee make a burnt-offering and Holocaust of our ovvne soules resigning our desires and vvilles yea our ovvn selues vvholly vnto his vvill and pleasure But vvhilest this obedience resteth in the vvill thoughe it be very meritorious yet hath it not the full complement of perfection bicause so longe as the vvill hathe reason to persuade her the lesse thankes she deserueth for obeying but vvhen this vertue reachethe to the vnderstanding and maketh reason against sence and aboue reason to yeeld to more then reason can reach vnto then hath this vertue the topp of her perfection But this perfection shee hath not of her selfe bicause of her selfe she can only submitte the vvill vnto the commaundement of the Superiour but she is fayne to borrovv so much of the Theologicall vertue called Faithe vvhose propertie is to make the verie vnderstanding to stoupe vvithout any reason to yeeld to thinges for vvhich ther is noe reason bicause they are aboue reason Many such thinges ther are in Christian faithe vvhich seeme to sense senseless to reason vnreasonable and to humaine faithe incredible and as farre as mans reason can see euen to diuine povver impossible Emongest the vvhich three are the most principall and to humain reason most incredible to vvit the Trinitie in vv ch vvee beleeue that three are one that is that three persons are one God The incarnation in vv ch vvee cōfess that tvvoe are one that is tvvoe natures in Christe the one diuine the other humaine are one and the same person the blessed sacramēt of the altare in vvhich vve acknovvledge that bread and vvine by the vertue of Christes vvorde are changed into his body and bloud and that one body is not only in one but in diuers places at one and the selfe same tyme But as these three are the hardest to conceue of all the mysteries of Christian fayth so hath our blessed Sauiour giuen vs more plaine and euident testimonies of them in his holy vvritte then of any other vvhich are more easilie to be conceued For the blessed Trinitie vvhat more pregnaunt proofes can vve desire then vve haue in sainte Matthevv Going therfore teach you all nations in the name of the father cap. vlt. and of the sonne and of the holy ghost Vvhere the ancient fathers note that three are named to signifie three distinct persones and yet Christe biddeth his Apostles to baptise in the name not names of these three to signifie that these three are one God And that the father is God euery leafe almost of Scripture dothe testifie that the sōne is God many places most manifestlye do beare vvitnes Rom. 1.9 Tit. 2.3 Iuda 2. Mat. 1◠Act. ◠testimonie That the holy ghost is God S. Peter averreth vvho hauing demaunded of Ananias the reason vvhy hee vvould lye vnto the holy ghost auoucheth that he lyed not to mē but to God vvherfore S. Paule sayeth that vvee are the temple of the holy ghost and seing that to God only temples are erected if vvee bee his temple
Fourthly as in these alleaged cōuersions mutatiōs the afore named fathers make recourse vnto Gods omnipotēcie so do they in the mutatiō of this Sacrament prouinge that it vvas possible bicause God is omnipotent Sainct Ambrose sayeth li. de ijs qui initiātur c. 9. hee that of nothing could make something can hee not turne one thing Cipr. ser de Coena Domini into another And sainct Ciprian sayeth that by the omnipotencie of the vvord the bread is made flesh And vvere not these fathers madde to endeuour to explicate by so harde examples hovve God his omnipotencie vvas able to chaunge bread into Christes body and vvine into his bloud if the mutation vvere figuratiue only seing that the vintener vvithout omnipotencie can do the like in making an Iuie-bush of no signe a signe Fistly they admire herin our sauiours great charitie and bountie vvho is so liberall as to feast and feed vs vvith his ovvn flesh and bloud Ho 45. in 10. Vvhat shepheard sayeth saint Chrisostome feedeth his sheep vvith his ovvn blood And vvhat say I Shepheard many mother 's ther are vvhich vvill not bestovv their milke vppon their suckling babes but rather do put them forthe to nourcing but Christe dealeth not so niggardly but rather feedeth vs vvith his ovvn flesh and bloud and mingleth his substaunce vvith ours Novve if Christe hathe giuen vs only a bare signe of his flesh and bloud I see no such extraordinarie loue and charitie at least herin he shevveth no more yea not so much charitie as he shevved to the Ievves to vvhome he gaue manna from heauen in their extremitie vvhich vvas a more noble substaunce and a better figure then Caluins bread is Lastly the fathers note for a straunge thinge that Christe is eaten of vs in the blessed sacrament and yet nether diuided in vita apud Sur. nor diminished nor consumed This sainct Andrevv tolde Aegeas the Proconsul for a great miracle I sayeth he do offer dayly vnto the omnipotent God the Immaculate lambe of vvhom vvhen all the people haue eaten the lambe remaineth vvholle and intiere Ser de Coena Domini Hom 2. de Verb. Apost Sainct Cipriane calles this sacrament inconsumptibilem cibum meat inconsumptible Sainct Austine speaking of this Sacrament and of the murmuration of the Ievves vvho imagined that they should teare Christes flesh vvith their teeth sayeth thus sicreficeris vt non deficiat vnde reficeris so thou art refreshed that it is not deficient of vvhich thou arte refreshed And the reason is bicause Christes body is glorious and is receued vvholle of euery one and so is not deuided and vvhen the formes of bread and vvine perishe Christs body leaueth them and though one man receueth Christes body vvholle yet ther is neuer the lesse for another for hee also receueth it vvholle nether in this is there any greater difficultie then that 5000. Io. 6. men should bee fedd vvith fiue barly loaues tvoe fishes yet the reliques to bee as great or more thē vvas the feast novv if Christe be not really presēt in this Sacramēt but only as in a signe and figure it is no more meruaile that hee is not consumed then that the Kinges picture should bee burnt or broken and he receue no harme and if vvee eate him only spiritually by faithe vvhat vvonder is it that his substaunce is not diuided seing that faithe hathe no teeth to rent or teare him I could adde to these fathers vvho as I haue proued in the first booke ener vvent vvith the Churche Chap. 4. the practise of the Christian vvorld l. 1. de Eucharist c 20. vvhich for reuerence of this Sacrament as Cardinal Allen noteth hathe builded so goodly Churches errected so stately Aultars prepared so ritche vessels of gold and siluer to contein this Sacrament hathe caryed it in Procession and adored it vvhich honour and homage Christians vvould neuer haue giuen it had they thought that it vvere but bread and vvine or a bare signe or figure of Christes body So that if euer there vvere any truthe in the Churche this of the real presence is a truthe bicause the Scriptures are as plain for it as for any other mysteries of our faithe the fathers aggree in the exposition of the scripture for the real presence as they do in the exposition of scriptures against the Arrians for the defence of the Trinitie or against the Nestorians or Eutichians for the Incarnation the practise of the ancient Churche argueth noe lesse miracles vnlesse all bookes euen lately Printed lye vvere allvvayes as frequēt for this mysterie as for any the consent of all Christians conspireth in this article as vvell as in the Trinitie this the paganes knevv full vvel In Apol. c. 5.7 Pamel ibid. Euseb l 5 c. 1 vvho therfore called vs Anthropophagos and Infanticidas as vvitnessethe Tertulian And so if vvee haue any truthe of any article of our faithe this is an assured veritie and if euer ther vvere any heresie Caluins opinion vvhich denyeth this real presence is an heresie bicause the autours of this opinion vvere euer noted for heretikes as Berengarius Vvicleph and others before them and their follovvers had particular names as the Arians haue they vvere condemned by Councels and by that Church vvhich vvas commōly called Christian and they haue all other markes of heretikes set dovvne in the second booke as vvill easilie appeare by application of thē vnto Caluin and his follovvers Vvhen this opinion vvas taught the vvorlde vvondred at it and the Pastours and fathers of the Churche vvrote against it and they alleadged as plain scripture against this heresie as euer they did against Arianisme And so if euer there vvere any heresie in the vvorlde the denial of the real presence is an heresie Conferre novve gentle reader the testimonies vvhich Catholikes haue for the real presence vvith those vvhich the reformers alleage against it and tell mee vvhere is likest to bee the truthe Catholikes haue plainer scripture for it then they haue against it the fathers also vvho are interpretours of scripture stand for it the reformers stand against it Vvhich are to bee beleeued thinkest thou Vvhether all the fathers or all the Reformers yea or euery one of the Reformers bicause they aggree not and euery one vvilbe supreme Iudge by his priuate spirit They vvill say scripture must bee beleeued before ffathers but this is not the question for scripturs are plainer for the real presence then those are vvhich the reformers bring against it And fathers bringe scripturs to proue it as vvel as they do to disproue it so that the question is vvhether the fathers are liker to vnderstand the scripturs rightly rather then the reformers yea rather thē any one of the reformers in particuler But to dravv to my intended conclusion out of all this discourse I gather that vvee haue as plaine scripture for the real presence of Christes body and bloud in the blessed
Sacrament as vve haue for the blessed Trinitie and vvee are as sure of the real meaning of the textes vvhich are alleaged for the real presence as of them vvhich vvere vsed for proofe of the Trinitie or Incarnation bicause the texte is as plaine and the Interpretours as many and as plain also the circunstances also of the texte make as much for the real presence as for those other tvoe mysteries The real presence is no more impossible nor incredible to mans conceite then those mysteries are yea those are of greater difficultie Vvhy then do the reformers deny the Real presence rather then the Trinitie or Incarnation If vvee haue as good proofes for this as for those verities vve can not beleeue those but vvee must beleeue this or if these testimonies bee not sufficient for the reale presence they are not sufficient for those verities and so if not vvith standing plaine texte circunstances of the texte Interpretours of the texte and practise of the Church vve deny the real presence or doubte of it vvee must necessarily doubte of the Trinitie and Incarnation and call them and all the other mysteries of Christian faithe in question for vvhich vve haue no greater nor no other proofe bicause one proofe is for all and as good for the Euchariste as for any And if all the mysteries of christian faith be called in questioÌ„ then seing that vve haue no reason to ioyne vvith Turck or Ievv in their Religion vvee may bid adevv to all Religion and sorte our selues vvith Atheistes vvho are of no Religion FINIS Errours in Printing Imyliethe for implyeth page 3. line 25. hie for hee pa. 3. lin 29. to for do pa. 10. li. 9. oner for ouer pa. 24. li 12. veary for verye pa. 18. li. 28. branisicke for braynsicke pa. 27. li. 6. shovve for shevve pa 36 li. 4. veale for veile pag. 36. li. 8. thy for they pa. 61. li. 6. Hugo for Richardus pag. 114 in the marg they for then pag. 129. li. 9. they for thy pag. 247. l. 4. it is selfe for it selfe 155. li. 31. biourrouinge for borrovvinge pa. 175. lin 8. some for sonne pa. 198. li. 29. larned for learned 240. li. 19. fovv for foure pa. 240 li. 28. fellovved for follovved pa. 252. li. 23. ruled reason for ruled by reason pa. 253. li. 15. bodely for boldlye pa. 259. li. 31. vvoo for tvvo 294. li. 17. demoÌ„strate for bee demoÌ„strated pa 299 li. 27. this for his 337. li. 20. ther for other pa. 354. li. 13. as it vvell for as vvell pa. 355. li. 20 havv for lavv pag. 382. li. 10. is not for it is not pa. 422. li. 29. prauers for prayers pa. 436. li. 28. am for and pa. 346. li. 16. I me for I am pa. 546. li. 22 they for then pag. 588. lin 18. boidled for bridled 606. li. 29. farthe for faythe pag. 607. lin 20. staunge for straunge pag. 632. li. 16. this for his pa. 635 li. 4. greate for greeke pa. 727. li 23. laue for haue pa. 728. li. 6. vvordes omitted page 158. line 2. vvhich come in after the second vvord of the same line Feind So it hapneth to the Heretike the THE TABLE A SAint Peter and the rest of the Apostles sent extraordinarily pag 8. they proue theire mission by theire vvorkes pag. 22. Antiquitie in all kyndes of artes allvvayes reuerenced p. 91. The Arrogancie of heretikes in this age p. 92. An admonition to Atheists p. 112. S. Ambrose his vvords to Valentinian the Emperour concerning his office p. 147. Infallible arguments to proue the stabilitie of the Catholike or Romaine Church p. 198. 202. The agreement and consent in opinions that is in the Catholike Church p. 214. that the same can not but proceede of God p. 218. Arius condemned for an heretike by the councell of Nice consisting of three hundred and 18. Bishops p 237. The tvvo aduents of Christ p. 294. Adame endevved vvith all naturall scieÌ„ces 308. The diuers affections of the superiour and inferiour patte of the soule in respect of the same thinge p. 328. hovv they vveare bothe in Christe in respect of his passion vvithout sinne ibid. The reason of the abrogation of the olde sacrifices and sacraments p. 382. No morall or probable assuraunce of any sacraments at all amongest the reformers p. 409. The Arian heresie 32. No probable assuraunce of scriptures if the Romaine Churche bee reiected 679. vsq 688. Tvvo kyndes of Atheistes 640. Authoritie hovv it is gotten 118. Authoritie of the Fathers and the nevv preachers compared 93. The Sacrament of the Aultare 223. 703. B BAptisme is of no force and to noe purpose according to Caluins doctrine 422. The prodigious beginning of heretikes 17. Nothing in our beleife against reason allthoughe aboue reason p. 276. Vvhat manner of beleife or confidence is required in prayer p. 440. Beza his presumption in correctinge an Euangelist 720. Diuers bitter blasphemies vvhere vvith most spitefully Luther Caluin and a rabble of other miscreants barke at the blessed virgin 343. That the Catholike Churche neuer made breache out of any other Churche as allvvayes heretikes haue 163. C THe successe Caluin had in his pretended miracle p. 25. his smalle accounte of fathers 88. marked in the backe not for his goodnes 121. his herodian deathe ibid. his assertions iniurious to Christ to vvhich in some sorte suscribe vvhytaker and Ievvell p. 249. his levvde distinction betvvixte the olde and nevve lavve 281. his absurde blasphemie 304. his execrable doctrine concerning God 303. hee take the from Christ the title of a Iudge 300. hee makethe him a desperate man 325. hee bringethe him to hell and make the him a compagnion of the damned 332. his miserable end 338. hee make the God a greater Patron of sinne then the deuill is 450. His iustifyinge faythe taketh avvaye prayer vnder penaltye of becominge an infidell 439. His opinions of iustifyinge faythe 442. of sinne ibid. of good vvorkes 442. of free vvill ibid. vvhich makes the Pater noster or our lordes prayer to bee needles yea pernicious to fayth 443. His opinion of the number of Sacramentes 408. of vvhat smalle importauÌ„ce hee maketh them 413. The good alteration that Catholike religion vvorketh in those vvhich sincerely embrace it â—23 That in sondry perfections Catholikes excell the reformers p. 120 vsq ad 124. The effecte of true Charitie 341. Christ him selfe sent p 4. hee prouethe his mission by his vvorkes 22. the reason vvhy hee instituted a succession of Pastors in his Churche 16. in vvhat sence hee is sayed to haue been the Preist the sacrifice and the God to vvhom the sacrifice vvas offred pa. 251. hovv hee is sayed to haue satisfied for our sinnes notvvithstanding that sanctification is required at our haÌ„des pag. 261. that he played all the partes of a spirituall Phisitian q 271. hee hathe no successour allthoughe many vicegerentes pag. 285. 364. Hovv his sole supreme authoritie ouer the Churche consistethe vvith the necessitie of a
visible heade here in earthe pag. 365. Christ did not suffer the paynes of hell as Caluin most impiously contendeth that hee did 337. The reason vvhy the Churche only shoulde Iudge of scriptures deduced euen from the doÌ„ctrine of the reformers p. 44. vvhy it is called apostolicall 190. Diuers hereticall opinions aboute the fall of the Churche 198. a difference betvvixte Scripture and the Churches definitions 43. The true Churche can not be inuisible p. 206. it is not confined as hereticall sectes are 231. A Contention betvvixte the Ievves and Samaritanes resemblinge very vvell the controuersye betvvixte Catholiks and heretiks 129. The conuenience that the Churche of God shoulde haue a visible headâ— 133. vsq ad 136. The diuers offices of conscience vvith the greate svvaye it beareth in all our actions 58. the reformers take it avvaye 544. The Contrarietie of Caluins assertions and the Scriptures 594. In vvhat manner our Cooperation in diuers kinds is required notvvithstanding the sufficiencie of Christes passion p. 263. The first Councell called in Ierusalem by the Apostles 189. Proofes of a creation 648. D The deceipt that heretikes vse by places of scripture no sufficient vvarrant of sounde doctrine to alleadge bare scripture for it 37. Diuers secrette derogations by Luther froÌ„ Christ vvhereby hee seemeth to pull at the diuinitie it selfe 24. After vvhat manner the Deuill do the seeke to imitate Christ by heretikes 30. The difference of scholershipp life and conuersation betvvixte the planters of Catholike religion and the first brochers of heresie 121. The difference betvvixte an heretike and a Schismatike 175. An apparant difference betvvixte sinne and the payne of sinne 173. The difficultie amongest the reformers to call any kinde of councelle 154. the likelihoode of disagreement amongest them ibid. no vvaraunt to rely vppon their sentence supposinge agreement 152. The manner of discussion or examination at the day of Iudgement 298. From vvhence desperation proceedeth 326. The ruine that proceedeth of dissention 212. Dissention arguethe heretikes to bee the sinagogue of Satan 219. The deepe dissimulation of the reformers and their trayterous meaninge to Christ him selfe made manifest by an example 357. The manifolde diuisions and sectes of the late reformers 221. the same acknovvledged by many of them 224. The reason vvhy all the Doctours and Pastours of the Churche can not erre 100. E Epiphanius very fitly comparethe heretikes to vipers of diuers kindes 224. Erasmus hovv hee liketh of Luthers doctrine 246. Diuerse Examples out of the olde and nevv testament for prayer to saints 355. for religions respect to reliques and images 356. The Euchariste and real presence proued 223. 703. The denial of it calleth all the mysteries of faith in doubte ibid. The Eutichian heresie 32 Examples of pryde selfe loue in heretikes 66. The Excellencie of Christes preisthood aboue all others and hovve it differeth from them 286. A triple Exposition of that place of sainct Ihon exierunt ex nobis applyed to the first or cheefe heretikes of euery sect 156. Vvho are sayed to bee sent by Extraordinarie mission 8. vvhy the fore sayed mission is to bee proued by miracles ibid. F A comparinge of auncient fathers vvith the late reformers and nevve bible clerkes 93. the difference betvvixt them ibid. 121. Hovv the reformers cut them selues from the Churche by refusing fathers 94. The force of religion 113. In vvhat sence faythe is sayed not to haue increased from the beginning or no nevve thinges to haue beene defined by councells 170. the same expressed by a similitude 170. The reasoÌ„ vvhy faythe admitteth no noueltie 171. One obstinate errour in a matter of faythe depriuethe a man of all infused fayth 180. MaÌ„s feticitie in Paradise vvherein it coÌ„sisted 253. The force of true amitie and frendshippe 339. Hovv disciplinable feare and hope make men in euerye vvell ordered common vvealthe 514. the reformers take them bothe avvaye 516. fovvre kindes of feare ibid. Faythe only dothe not iustifie 532. it may bee separated from good vvorkes 530. Luthers false dealinge in this point as appeareth in his Germane translation 528. Manifest proofes for free vvill 561. vsq ad 566. G The reason that vvee may suspect the Gospellers for false prophetes 25. vvhy they translate elders for Preestes 368. By vvhat meanes God deliuered religion in the lavve of nature in the lavve vvritten and in the lavve of grace 105. hee vvilleth not sinne but only permiteth it 452. Good before bad in all kindes 165. proofes of a God heade 646. The nature of goodnes 229. proofes that God is not the authour of sinne 453. The Gospellers take from Christ the title of an eternall Preest 291. they deny him to bee a Preest according to the order of Melchisedech 293. The Gospellâ—rs especially Caluin blasphemously derogate froÌ„ Christe knovvledge accusing him of ignorauÌ„ce in many thiÌ„ges 311. they make God the only sinner 457. they make him an vnreasonable prince 462. they make him a most cruel tyraunt 465 in their opinion hee might as vvell exact the obseruation of the lavve of beasts as of men 464. H The maner of refutiÌ„g heresies before couÌ„cels 237. Heretikes vrged to shevve scripture for their extraordinary mission 18 their absurde ansvvere vrged to shevve their succession 11. hovve heretikes may bee termed parricides 8â— theenes 3â— hovv they imitate Aesops crovv 33. hovv they are compared by Epiphanius to vipers of diuers kyâ—desâ— 224. by others to the Cadmean brethern 225. to SaÌ„psons foâ—es ibid to vvaspes by Tertullian ibid. Vvhy heretikes couet to decide all thinges by the bare letter of scripture 35. Many euident demonstrations that if euer vvere any heretikes the reformers are also heretikes 184 vsq ad 186. The reason vvhy heretikes seeme to giue so much to temporall princes 483. The grosse absurditie of heretikes in denying all kynde of honour to Saincts 348. of vvhat smalle vertue and efficacie heretikes make sacraments to bee 410. their 2. reasons that they attribute so litle force to them refuted and reiected 413. their erronious and impious opinion of the forme of vvordes vsed in sacraments 427. S. Hierome recurreth to the Pope of Rome in a doubt concerning the holy Trinitie 143. Hierome of pragues beastly behauiour to a crucifix 347. S. Hilarius his counsel to a perplexed man in religion 226. Three kiÌ„des of honour accordiÌ„g to three kindes of excellencie 349. vvhich is devve to God only and vvhich to saynts ibid. The reason vvhy vvee giue a religious honour to sayntes bodyes images and reliques 351. By the honour giuen to sayntes God is honoured and more them if vvee honoured him alone 352. I Idlenes the perfection of a Christian lyfe according to the reformers 607. Idolatrie vvhat it is 353. Vvhat kinde of imperfections Christ vndertooke in our nature 315. why hee refused ignoraunce 316. The congruitie of the Incarnation of the second person 255. The inconuenience that follovveth relyinge vppon bare scripture or the naked letter 40. The great inconuenience that vvoulde follovv in the
for if this nevv Clergie be deuided into many sects as all the vvorld seeth that it is then seing that vve haue noe more assuraunce of one Secte then another vve may refuse to be iudged by any of them especially they them selues refusing to be iudged by one a nother Yea not all this nevv Clergie nor any sect of the same can proue their mission and therfore are not to be admitted for true pastours and iudges in religion vnless vve vvill receiue all false prophets also false Apostles Is ther no iudge then nether in Ingland nor in all the nevv Church of the ghospellers If ther be let them name him if they can if ther be none as it seemeth that ther is not for I haue named and teiected by good reason all vvhom I thinke they can name then is not their Churche the Churche of Christ in vvhich as is before proued is alvvayes resident a visible iudge to compose controuersies yea then the Churche vvhich as I shall proue in the next booke is a peaceble kingdom shall be a commoÌ„ vvelth the vvorst prouided for that euer vvas it shall be a body vvithout a head a kingdom vvithout a king or Prince to commaund a conuenticle of vvranglers the vvorst ordered and the most disseÌ„tious societie that euer vvas to be breef the Church militaunt in earth shall more resemble that mutinouse route of the damned in hell then the peaceable societie of the Church triumphant in heauen yea then shall that follovv vvhich I intented to proue to vvit that in the nevv Churche of the ghospellers there are noe meanes to compose determine coÌ„trouersies bicause vvhere there is no visible Iudge there euery man may beleeue and preach vvhat he lift and no man can controlle him and if diuers preach contrarie doctrine they may go together by the eares and noe man shall be to part the fraye bicause ther is noe iudge to take vp the matter betvvixte them and so the gappe is open to all false prophetes vvhose doctrine must goe for currant be it neuer so absurd bicause ther is no Iudge to giue sentence of the truthe or falshood of the same And to make the matter more plaine suppose that novv in Ingland some nevv preacher should preach a nevv heresie yea that many at once should preach contrary opinions and so fall together by the eares ther vvould be no meanes to compose these controuersies bicause ther is no Iudge to take vp the matter nether is ther any vvay to preuent them bicause vvher there is no Iudge to define euery man may teach vvhat he list and vvhere euery one may teach vvhat he vvill there arise iarres and discords and vvhere no meanes are to appease them the societie is ruined 〈◊〉 11. Bicause euery kingdom diuided vvith in it selfe shall be made desolate But in this case peraduenture they vvould call a Prouinciall or generall Councel and so compose matters by common coÌ„sent Bee it so that they could call such a councell and could also all or the most parte aggree yet I see not hovve vve are vvarraÌ„ted to assure our selues that they all can not erre and that therfore vve may rely vppon their sentence for if they say that vve are vvaranted bicause they are the true pastours I caÌ„ tell them that this is not so sure bicause they can not proue their mission I demaund of them vvhether the Catholike Clergie vvhich is farre greater and vvhich for fifteen hundred yeares before Luther vvas hard of vvas counted the only Clergie may not haue their voice and if they may certainly their voice vvil be negatiue and opposit to their affirmatiue But this is spoken vppon supposition that they could calle a councell and aggree also in the same for I haue good cause to doubte that they nether can call a councell nor aggree in a councell For if ther bee no visible supreme Iudge nor Pastour in their Church as I haue proued that ther is not vvho should calle this councell suÌ„mone all the Clergie to appear Lut l cont â—â— Calu. â—i â— Inst 6.7 Luther and Caluin say that this belongeth to the Emperour but seing that this is an Ecclesiasticall office concerning religion it can not appertain vnto a temporall Prince and novv that the Emperour is a Catholike and a Papist as they terme him I thinke they vvould not obey him if he should summone them to apeare especially bicause he vvould call Catholike bishops vvould giue the preeminence to them But I haue proued all ready that the Emperour though in the name of the Pope as an assistauÌ„te he may by the Churches permission call a councell yet of him selfe he can not meddle in spirituall matters Act. â—â— Vvherfore the Councell vvhich the Apostles called vvas called vvithout the Emperours authoritie vvhere theÌ„ there is noe Suprem Pastour as I haue proued that amongest them is none vvhosoeuer should take vppon him to call a councell should vsurpe and the others might refuse to obey his calle Peraduenture they vvould choose one by common consent and so vvould all stande to his arbitermeÌ„t But in this also is difficultie for vvhere ther is none to commaund vvho shall call them together to aggree in the election of this one man Yet let vs suppose that they should meet by chaunce as crovves do in the Pease-feeld vvhen they are met it is not so easie to aggree vppon one vvhen they haue aggreed it is not so easie to aggree vnto his sentence For if he pronounce sentence for the Protestaunte the Puritane vvill repine and may say that he hath noe vvarraunte of his sentence vvho is but a man constituted by men and can shevv noe scripture to proueth at he can not erre But truly I can not thinke that in this matter they vvould euer proceed so farre For as yet they neuer called a Councell together out of all partes of their Churche and those that vvere called together for vvant of a Iudge to determine could neuer aggree in any one point of religion Anno 1554. Surius relateth hovv on a tyme tvvelue Catholique Doctours and tvvelue Ministers met at Vvormatia to make some attonement betvvixte the Confessionistes Gen. Cron. but after a litle disputation fiue of the tvvelue ministers vvere excommunicated by the rest Stapl l 4. de prim fed c. 13. and cast out for vvranglers and so nothing vvas concluded Diuerse other assemblies and meetings they haue attempted but all ended in thundering excommunications bitter taunts and infamous libels and as yet they neuer could aggree in any councell vppon any controuersie in religion and all for vvant of a visible Iudge and pastour to vvhom all the rest are subiect And this they haue gotten by leauing the ancient Catholike Churche vvhich acknovvledgethe the bishope of Rome as Sainct Peters successour and Christes Vicaire and relyeth vppon his sentence as infallible Luc. 22. bicause Christ in fainct Peter prayed for him