it for the protestants Maketh it not so euidently for Intercession of Saintes that they haue no shift to answere it but by denying the Booke Whereby they doe plainely shew forth to all men which be but indifferent that the cause why they denie not the other Scriptures yea the Gospell it selfe is not for anie reuerence that they beare therto but only because they thinke that they haue inuented stuftes good enough to blind the world and to make shew of answere to the places which out of the same we aleage against them To be briefe the Visions most certaine which might be here brought foorth and that for verie manie other points of our doctrine besides the foresaid are innumerable in euery age since Christs time in great aboundance certaine of our owne time and countrie I may not omit A man there is in England that hauing beene very long a Protestant although much solicited to the contrarie and being on a time about fiue yeares agoe at the point of death ventred in that extremitie to tempt God to aske for a signe that hee would be mercifull vnto him shew him the true vvay that Quanquam sciâ—m somnia ridicula visiones ineptas quibusdam videri sed vtique illis qui malunt contra Sacerdotes credere quam Sacerdoti Sed nihil mirum quando de Ioseph fratres sui dixerint Cyp. lib. 1. Epi. 9. seu Epi. 66. in noua edit Ecce somniator ille venit c. Howbeit I know as Saint Cyprian saith that dreames to certaine seeme ridiculous and Visions foolish but verily to such as had rather to beleeue against Priests then to beleeue the Priest But no meruaile seeing that of Ioseph his brethren said See yonder commeth the dreamer Gen. 27. c. Scriptures VVHOSOEVER at anie time haue taught doctrine so plainlie repugnant to the Holie Scriptures that for the maintenance thereof they were faine to denie bookes of the saide Scriptures and that after such bookes vvere once euidently knowen or by the Church approued for Canonicall most certainely or that for the same cause they vvere faine to say the Scriptures to haue bin falsified corrupted they whatsoeuer they were and how soeuer for a time they deceaued some wretched persons or Countries Heretikes they were vndoubtedly and euermore in the end so prooued Read the ancient writers against Heresies Ireneus Epiphanius Philastrius Saint Augustine vvith all the Ecclesiasticall Histories and see whether that all that so did were not such as I say namely Simon Magus Basilides Carpocrates Valentinus Cerdon Marcion Apelles Seuerus the Manichees the Ebionites the Helchesites the Arrians the Aetians and such others all detestable Heretikes by the iudgement now and many hundred yeares afore of the whole world and all stubborne deniers of certaine approued Canonicall Scriptures such especially as to their wicked doctrine were most plainly contrarie For example the Ebionites Iren. 1. ad hers ca. 26. because they would haue vs to be both Iewes and Christians Eus 3. Ec. hist ca. 27 circumcised baptized togeather denied stiflie and most impudently all S. Paules Epistles as directlie written against that Heresie Epiph. 1. haer 30. plainly testifying that by Christ wee are all deliuered from that law The Manichees likewise because they would that the holy Ghost Aug. de vtil cre Cap. 3. which Christ promised to send vnto his Disciples came to vs by the Author of their Sect named Manicheus they denied the acts of the Apostles for that in them Christes promise is said to haue beene fulfilled ten dayes after his Ascention certaine hundred years before that Manicheus was borne And do not the Heretikes of this time play vs the very same part Doe they not denie the Canonical most certaine Scripture of the Machabees Aug. 2. doct Chr. cap. 5. for none other cause but for that they cannot otherwise auoide the most plaine testimonies thereof that are there against their Heresies As concerning praying for the dead Sancta salubris est cogitatio pro dâ—functis exorare 2. Macc. 12. vt a peccatis soluantur An holy and an wholsome meaning it is to pray for the dead that they may be loosed of their sins Likewise concerning prayer of Saintes for vs Multum orat pro populo vniuersa sansta ciuitate 2. Macc. 15. Ieremias Propheta Dei Ieremie the Prophet of God praieth much for the people for all the holie Citie To whom in defense of this booke we say De praen SaÌ„ct ca. 14. as Saint Augustine said to certaine that denied a testimonie of the booke of wisdome Tanquam non de libro Canonico adhibitum as taken by hym out of a booke that is not Canonicall Thus he saieth Non debuit repudiari senteÌ„tia libri Sapientiae qui meruit in Ecclesia Christi de gradu Lectorum Ecclesiae Christi tam loÌ„ga annositate recitari ab omnibus Christianis ab Episcopis vsque ad extremos laicos fideles poenitentes catechumenos cum veneratione diuinae authoritatis audiri They should not reiect the saying of the boke of wisedom which booke in the Church of Christ hath deserued so long a rew of yeares to be recited out of the steppe whereon the Lectours of the Church of Christ do stand to read the lessons and vvith worship belonging to a booke of diuine authoritie to be heard of all Christyan men from Bishopps euen to the lowest sort of lay-men faithfull penitents and Catechumenes Etiam temporibus proximi Apostolorum egregij tractatores eum testem adhibentes nihil se adhibere nisi diuinum testimonium crediderint Also the notable Interpreters or Fathers that liued next to the Apostles times when they brought foorth that booke for witnesse nothing did they beleeue them-selues to bring foorth but Gods own witnesse Do they not againe deny the Epistle of Saint Iames in Luther their man of God bycause it is against their Heresie of Iustification by faith only and not by workes Iac. 1. saying most plainly Ex operibus iustificatur homo non ex fide tantum By vvorkes a man is iustified and not by faith only Doe they not likewise in Beza Beza in Lac 22. novv their Oracle at Geneua say that Saint Lukes Gospel is falsified where it hath Hic est Calix qui pro vobis fundetur This is the Chalice shed for you bycause it most manifestly vvitnesseth against theÌ„ the Real presence of Christs blood in the Chalice the chalice being therefore of Saint Luke said to be shed for vs bycause that which is in the Chalice is shed for vs and not vvine nor none other thing shed for vs but only Christs most precious blood If in these pointes they like not their Beza nor their Luther why will they seeme to be their folowers why do they not as we doe for the same condemne them Is not one false poynt of the Arrians sufficient to vs to condemne the Arrians
will they nil they a false point this is and to be found as I haue saied in none but Heretikes And therefore they doe well to be good to their companions in the case of S. Iames Epistle Saint Lukes Gospel and others moe bycause they are plainly vnder the same iudgement themselues specially for the bookes of the Machabees We on the other side most obediently receaue and beleeue all Scriptures Canonicall Whereby to any reasonable man yt may be manifest which in it selfe is most certaine that of the same there is no part to our doctrine repugnant but all without exception to vs agreing all against heretikes vndoubtedly and that in some partes so openly that they haue no other shift but by denying Traditions most certaine THE true Church alwayes hath together vvith the whole Scripture beleeued and embraced Traditions and vvhatsoeuer companie there euer vvas vvhich was faine to crie for onlie Scriptures and to denie most certayne Traditions of the Apostles theyr doctrine for whose defence they were fayne so to doe vvas euer Heresie and they most surely Heretikes and for such at length holden by all Christendom what so euer deceaued followers for a vvhyle they had For this cause saith Saint Paul to the Church of the Corinthians Laudo autem vos fratres 1 Cor. 11. quod per omnia mei memores estis sicut tradidi vobis praecepta mea tenetis I commend you brethren that in all things you remember me and euen as I deliuered vnto you you keepe my Traditions Tas paradoseis And to the Church of the Thessalonians Itaque fratres 2. Thes 3. state tenete Traditiones quas didicistis siue per sermonem siue per Epistolam nostram Therefore be constant brethern hold fast the Traditions which you haue byn taught either by our word or by our Epistle And for the same cause saith Saint Basile Dogmata De Spiritu san ca. 27. quae in Ecclesia praedicantur quaedam habemus e doctrina scripto tradita quaedam rursus ex Apostolorum traditione in mysterio id est in occulto tradita recepimus quorum vtraque parem vim habent ad pietatem Nec his quisquam contradicet quisquis sane vel tenuiter experous est quae sunt iura Ecclesiastica The matters of doctrine and preaching vvhich in the Church are kepte some of them vvee haue by teachyng committed to wryting some againe we haue receaued by the Apostles tradition in mysterie that is to saie in secret delyuered vnto vs both which are of like weight touching Gods seruice Neyther will anie man gaine-say these whosoeuer surely hath any sight in the Churches orders And that Saint Basile herein is not singular it is manifest by thys besides much els that might be sayed that the vvhole Church Aug haer 84. Epiph. haer 78. and the Protestantes also them-selues holde for Heretykes the Heluidians for the denying the Apostolicall Tradition of our Blessed Ladies Euer-more remayning a Virgin to say nothing of many other lykevvise condemned Heretikes for the like denying of Traditions So then hath the Church bysides Scripture certayne Traditions and them alwaies in great estimation But Heretikes contrariwise haue had the custome to make exceptiō against Tradition allowing nothing but only Scrypture Thereupon saied Maximinus a Bishopp of the Arrians to Saint Augustine Con. Max. li. 1. Si quid de diuinis Scripturis protuleris quod commune est cum omnibus necesse est vt audiamus Hae vero voces quae extra Scripturam sunt nullo casu a nobis suscipiūtur c. If thou bring any thing out of the Diuine Scriptures vvhich is common with all we must needes heare it But these wordes which are without Scripture in no case are of vs receaued And to the same effect did Constantius the Arrian Emperour gyue out an Edict Epiph. hae 72. Hila li. con Const Vt Episcopi nihil praeter diuinas Scripturas Ecclesiasticae fidei adderēt That Bishops should besides the diuine Scriptures put nothing to the Churches faith Many other Heretikes might here be brought forth vvith the lyke sayings but that my purpose is here rather to set short Conclusions plainly directing the meeke and humble into the truth and mightily cōfounding the stubborne enimy than with heaps of exāples to make great Volumes Now then that these Traditions be with vs and against the Protestants although it be manyfest ynough by this that we obediently embrace Traditions and they vnfaithfully refuse them and also otherwise vvell knowen to most men neither of themselues denied yet to satisfie all men it may for examples sake be remembred that S. Chrysostome saieth Ho 69. ad populum Antiochenum Ab Apostolis haec sancita fuerunt vt in tremendis Mysterijs defunctorum agatur commemoratio c. It hath byn by the Apostles decreed that at the dreadful Misteries so he calleth the holy Canon of the Masse there should be made a commemoratiō of the dead c. And that Saint Ierome calleth it Munus quod necessitate offertur Ep. 54. an oblation which we are bound to offer vnam quadragesimā secundum Traditionem Apostolorum toto anno ieiunare to fast one fourtie dayes in the yeare according to the Apostles Tradition And that Saint Ciprian saieth it is Dominica Traditio Li. 2. ep 3 our Lords Tradition that in offering the Chalice the wine be mingled Epi. 118. cap. 6. And that Saint Augustine saith of Saint Paul Totum illum agendi ordinem quem vniuersum per orberi seruat Ecclesia ab ipso ordinatum esse c. That by him was ordayned this order of doyng vvhich through the whole world the Church doth keepe in doing of Masse with sundrie other Traditions which I omitte plainly witnessed by antiquitie to haue come from the Apostles and in our Church to this daie vsed and of the Heretikes quite reiected A plaine Argument that ours is the Church that foloweth the steppes of Christ and his Apostles and theirs to be the heire of the Arrians and other damned Heretikes a lymne and Messenger of that lost sonne Antichrist The Churches Commaundement ALwaies since Christes Ascension who-soeuer haue at any tyme resisted the common knovven Visible Church graunting that in the beginning it was to be seene and to be obeied for that is so plaine in the Holy Scripture it selfe of the Acts of the Apostles that they cannot denie it but that afterward it became inuisible and fell from Christ and therefore no longer to be obeied who soeuer I say haue thus done and spoken they were euer Schismatikes and Heretikes and in the end forsaken of all Christian men one and other how soeuer for a time they deceaued the world Let our aduersaries bring forth if they can one example to the contrarie sure it is that they can not And therefore they are themselues such as I haue sayd Schismatikes and Heretikes and for such no doubt at length will generally
contemned the right or embraced the wrong We then also at this present standing in like perill and euerlasting daunger of our soules haue we not neede to awake to shake off our slouth and to looke about vs I deale not now with them which say in their foolish heartes that there is no God no Christ no soule no heauen no hell no right way nor no wrong of whome God help the world is too too full Neither with them do I deale which thinke no way at all so wrong but that it may serue well enough to heauen All which sorts of vaine men how vvise soeuer that they seeme in their owne conceits haue most certainely all good reason all true wisedome and which amongst Christian men is most irrefragable all Diuine Scripture cleane against them For wheresoeuer the said Scriptures speake of Nicolaites and such like who is there that findeth left for such any hope of saluation Therefore to leaue these vanishing away in their foolish fansies and to talke with others that beleeue the Scriptures and therefore thinke well that some in those forsaid ages found the way to heauen that other some by walking by-waies are fallen into damnation of these I demaund if at least wise they care for themselues more thē for their pelfe that soone will forsake them whether they would not be glad to know these waies to walke the one and to auoid the other the matter is past with those aforetime it is we that are in daunger that stand of making or els of marring If happely we could light in the steppes of them that are in Heauen wee were made foreuer But if we walke on the same pathes that lead others to hel then are wee marred and vndonne foreuer Here therefore it would be known what way they that now are safe did then take when they were in perill In their seuerall times very many and verie great questions as I haue said vvere mooued by new deuisers and some allwaies there vvere that could and did trie the matters with them by learning but these very few if we compare them with the multitude besides that the said triall is very long and many before it can be made passe out of this world to their certaine damnation if they go vncertaine What other remedy what better way is there than for such Is there any or is there none If there be none let vs eate and drinke and make good cheare for we shall die to morrow But thankes be to God there is good remedie there are also other waies inough and not only for the vnlearned and vnskilfull multitude but also for them that are of greatest learning of deepest knowledge Onely needefull here it is that a mā be willing to be set in the right way and to hold him in it Who better learned than S. Augustine Who more surely now in heauen He then besides learning what other waies had hee to hold him right To the Manichees of whose sect once he was thus he saith Con. Ep. fund Cap. 4. In Catholica Ecclesia vt omittam sincerissimam Sapientiam ad cuius cognitionem pauci spiritales in hac vita perueniunt vt eam ex minima quidem parte quia homines sunt sed tamen sine dubitatione cognoscant caeterā quippe turbam non intelligendi viuacitas sed credendi simplicitas tutissimā facit vt ergo hanc omittam Sapientiam quam in Ecclesia esse Catholica non creditis multa sunt alia quae in eius gremio me iustissime teneant Tenet consensio populorum atque gentium Tenet authoritas miraculis inchoata spe nutrita charitate aucta vetustate firmata Tenet ab ipsa Sede Petri Apostoli cui pascendas oues suas post resurrectionem Dominus commendauit vsque ad praesentem Episcopatum Successio Sacerdotum Tenet postremo ipsum Catholicae nomen quod non sine causa inter tam multas Haereses sic ista Ecclesia sola obtinuit c. In the Catholike Church to let passe most pure wisdome and knowledge to the perceauing whereof a few spiritual men in this life doe attaine so that they perceaue it in a very litle peece pardie because they are but men but yet without all doubting for as touching the other multitude it is not quicknesse of vnderstanding but simplicitie of beleeuing that maketh thē most safe that I omit therfore this wisedome which in the Catholike Church to be you Manichees and other Heretikes doe not beleeue many other things there are which in her lap most worthily do keep me There keepeth mee consent of peoples and nations There keepeth me authority by Miracles begonne nourished by hope by Charity increased by Antiquity made firme and sure There keepeth me Succession of Priestes from the very See of Peter the Apostle to whome our Lord after his resurrectiō committed the feeding of his sheepe euen to the Bishop that now is There keepeth me finallie the very name of Catholike which not without cause amongst so many heresies this Church alone hath obteined c. And in an other place to the same he retiks he saith againe Christo esse credēdum credidi famae celebritate consensione vetustate roboratae Vos autem tam pauci tam turbulenti tam noui nemini dubium est quin nihil dignum authoritate praeferatis That Christ must be beleeued I beleued fame or authority fortified with vniuersality consent and antiquity But you Heretikes being both so few and so dissentious and so new risen no man doubteth but that you shew nothing that deserueth authority Here as wee see this most learned most holy most renoumed Father allegeth many most worthy reasons as hee tearmeth them to hold him still a Catholike As indeed vpon that matter he wrote his whole said booke De vtilitate credendi Concerning the vtility of beleuing So did Tertullian of the same mater write his book De praescriptionibus Haereticorum Of exceptions against Heretikes And also Vincentius Lyrinensis his booke Contra prophanas omnium haereseon nouationes Against the prophane innouations of al Heresies These their books they wrote of the most iust and worthy reasons which there are to mooue anie man to forsake al Heresies and to liue die a catholike which bookes I wish all such my deare Countrimen to read as will know the truth and specially the holy Scripture of the actes of the Apostles with Saint Beedes Ecclesiastical Historie of our own Nation What such reasons may to that purpose be gathered out of those Authors and their like grounded all vpon most certaine and diuine authoritie I in this Treatise haue in part declared shewing particularly in euery one of them some vndoubted cause to moue any man to beleeue vs and not the Protestants Puritants nor other Heretikes in all together that nothing there is to be demaunded of a Christian man but vvith vs it maketh plainely and against them plainely no such thing against vs no such thing with
haue beene in error but that it needeth not being a thing otherwise well known to all such as heare their Sermons or be in place to heare them talke boldly and familiarly together amongst themselues where they are not afraide plainely to confesse that the Fathers all were Papistes as I haue already sufficiently proued and vvill with the help of GOD more largely proue hereafter if it be required desiring the Reader for this time to holde himselfe content with this one fresh saying of Laurence Humphrey Libel de vita Iewel speaking of Iewels famous chalenging Sermon afore-mentioned vvherein he prouoked the Catholikes to trie vvith him the mater by the Scriptures Councelles Fathers and examples of the first sixe hundred yeares of Christes Church Thereupon thus saith Humphrey Nimium largitus est vocis plus aequo concessit sibi nimium fuit iniurius c. Et seipsum Et Ecclesiam quodammodo spoliauit Siquidem Daemoniacorum quaestio est Quid nobis tibi est Iesu fili Dauid Sed interrogatio Sanctorum est Quid nobis rei cum Patribus cum carne sanguine Too much he gaue to you hee graunted more then vvas meete and to himselfe hee was too iniurious c. Both himselfe and the Church after a sort he spoiled For it is the question of men possessed what haue we thou to doe O Iesus the Sonne of Dauid But the demaunde of Saintes it is what haue wee to doe with the Fathers with flesh and blood Such Saints as you heard a little afore were not S. Ambrose not Saint Augustine nor anie other Saint of Heauen but the Saintes of this Canonizers nevv Calendare such as Saint Paulus Samosatenus Saint Nestorius and other Heretikes of accursed memorie vvho were in their life time Ranae Cyniphes Exod. 8. Muscae moriturae quales sunt Pelagiani Frogges and Gnats Libel aduersus prophanas omnium haeresum innouationes and Flies that shall not last such as be the Pelagians as Vincentius Lirinensis for this theyr croking against the Fathers verie aptlie termeth them in that passing fine book of his written by him aboue a thousand yeares agoe of the same argument that this our treatise Nobis inquiunt authoribus nobis principibus nobis expositoribus damnate quae tenebatis tenete quae damnabatis reijcite antiquam fidem paterna instituta MaioruÌ„ deposita c. Take vs say they to the Catholikes for your Authors vs for your Leaders vs for your Interpreters vpon our word condemne yee the things that you held hold yee the thinges that you condemned cast away the old faith the fathers teachinges the thinges that your Elders left you to keepe c. This I say with him was the croking of those Egyptiacall frogs while they were liuing which now are quackling yalping with the Diuels in Hell froÌ„ whence they came as Saint Iohns Apocalips beareth witnesse Cap. 16. Now therfore let any reasonable maÌ„ anie that would saue his soule yea anie that thinketh himselfe to haue a Soule weigh consider with himselfe what he hath to doe whether to venture his soule with such frogs of Hell men vtterly destitute of all things wherwith preachers of Truth should be commended and found to haue all the marks of false Masters Heretikes or to bestow it in the way of the old Holy Fathers men most learned most gratious most miraculous their way so sure that it hath brought them vnto heauen where they be novv Saints most glorious by the confession of all men most vndoubtedly Certaine it is that none euer haue left their vvay but only Heretikes and therefore Protestantes and Puritans be Heretikes Their followers then can not looke for any other place after this life but that which is prepared for Heretikes which by the witnes of S. Paul himselfe cannot be the Kingdome of HeaueÌ„ Gal. 1. For aduouterers saith he murderers sorcerers heretiks such like regnuÌ„ Dei non consequentur shall not possesse Gods kingdome Martyrs NEXT of all let it be well considered what Church that is which hath in the roll of her owne children so manie which both wee and our Aduersaries acknowledge to be true Martyrs in deede that here I say nothing of other orders of Saints in heauen confessed by vs both consider I say whether all those which by our Church are enrolled in the number of Martyrs in the common Calendare who to Laurence Humphrey now that Iewell hath in learning life and Miracles so farre passed them al are al but Sanctuli hold heauen by any Church but ours Or whether any one of them all were of any other faith then ours Name any one of them all and prooue it by good record that he was of your Church or of your faith and let my name be blotted out of heauen for euer But the contrarie that they were not of your Church vndoubtedly thus I proue most euidently presupposing first that no man will doubt but that they were all of one Church so that it shall be sufficiently proued that none of them all were Protestantes if I proue that some one of them were not a protestaÌ„t which I may easily do by many kindes of strong arguments and will hereafter with Gods help if need be But now may one plaine argument well suffice and that common to all the old vndoubted martyrs but it will I onely in one exemplifie This it is All those holie martyrs were of the same Religion that they were of which prayed vnto them which worshipped their Relikes which went a Pilgrimage to their Churches and that whether it were our Religion or the Protestantes who knoweth not my example shall be S. Steuen himselfe of whose true martyrdome no man can doubt that beleeueth Saint Luke S. Paule the Scriptures Act. 6.7 8. 22. and God himselfe Now that he as all other Holy martyrs was and is of the same Religion that the persons aforesaid it is manifestly and inuincibly prooued by this that hee as all other holie martyrs did with the power of God Almightie heare and helpe those persons that in maner aforesaid sought vnto him to the same purpose also reuealing by visions the place where his Relikes were hidden with the Relikes of Saint Gamaâ—iel Gennad in Catalogo Saint Nicodemus and others to Lucianus a Priest of Ierusalem who wrote in Greeke the Historie of his inuention to the same purpose I say for these are the very wordes of S. Gamaliel appearing the third time vnto Lucian Exurge igitur vade In Ep. Lucia â—i dic illi vt aperiat nobis faciat locum orationis vt intercessione nostra misereatur Dominus populo suo Vp therefore and goe to the Bishop and say vnto him that he open vnto vs and make a place of prayer that by our intercession our LORD may haue mercy vpon his people And all this may be proued by such certaine witnesse of so many
life in his defiance are the worst sort of damned soules in Hel. But contrariwise let all Catholike men that suffer reioice in Christ be of good coÌ„fort being assured that they are persecuted for the right faith as by this Tretise they see for the very same that was the faith of all holy Martyrs before this time And therefore to them pertayneth no lesse then to the Thessalonians thys saying of Saint Paule You brethren 1. Thes 2. are made imitators of Gods Churches that are in Iurie bycause the same things you haue also suffered of your own countrimâ—n as also they of the Iewes To them belongeth this saying also to the PHILIPPIANS Phil. 1. Be ye for nothing afeard of your aduersaries Which to them is cause of perdition but to you of Saluation that of God Faith and suffering both Gods giftes bycause vnto you it is giuen for Christ not only to beleeue in him but also to suffer for him hauing the same fight as both you haue seene in me and now you heare of me Finally the same fight that al Christs martyrs haue susteyned God by hys wonderful myracles wel declaring that they which pray vnto the Martyrs and the Martyrs that we pray vnto be all of one faith verily not the Protestants faith as themselus must needs and wil confesse but our only Catholike Faith Their Own Doctors HERE after so many so euident so vndoubted waies afore declared to finde the TRVTH by the Names of Catholikes and Heretikes by Miracles and Visions by the Scriptures by Traditions by the Church by the See Apostolike by Councels by the Auncient Fathers and Martyrs which all I haue brieflie but to any indifferent man sufficiently and clearelie shewed to make for vs most certainly to stand all in open field against our aduersaries novv for the next Motiue I would haue it considered by anie man that is not wilfull that the Protestantes and Puritans are out of the way euen by the iudgement also of their own adherents such as themselues doe in word and hart like well of as men of God and therefore consequently condemne them selues Which if I shall proue inuincibly against them will any man be so folish mad and desperat to walke theyr vvay a way I say contrary to so many good guides aboue rehearsed condemned by their owne Masters by themselues in hart misliked First then let their Graundsier Luther come forth and say his minde of these his whealpes who in theyr Apologie call him a man Diuinitus datum ad illustrandum orbem Apol. Eccl. Anglic. giuen by God to lighteÌ„ the world He falling first himselfe from the Church of God about the yeare 1517. seeing shortly after in the yere 1524. his owne Disciple Carolostadius fall againe from him to be the author of the Heresie against our Sauiours reall presence in the Blessed Sacrament who afterward of Zuinglius were called Zuinglians and now of Caluine be named Caluinists after that he had many yeares together written much and full bitterly against the sayed Heretikes of his owne descent many meanes also of agrâ—â—ment making betwene them being attâ—â—pted but al in vaine and to no puoposâ—â— theyr discord daily more more increasing two yeares before his death in the yeare 1545. gaue he them his blessing wherein amongest other vvordes thus he sayed Quicunque credere nolunt Libel in ZuingliaÌ„ panem Domini in caena illius esse verum ac naturale corpus quod Iudas impius non minus percipiat ore quam Diuus percipiat Petrus Sancti omnes hâ—c inquam quisquis credere noÌ„ vult is a me abstineat Epistolis scriptis vel sermone neque vllam meam expectet communionem Oleum enim operamque perdiderit Who soeuer will not beleeue the Lords bread in the Supper to be his true and naturall body which Iudas and the wicked receaueth with hys mouth no lesse then Saint Peter receaueth it and all that be holy this I say whosoeuer wil not beleeue let him refraine from me for Epistls for writing or for talking neither let him loke for any communicating of me with him And a little after he sayeth further Suermeris nihil contulerit quod circa SacrameÌ„tum pius unum illi nugantur de spirituali esu potati te Corporis Sanguinis Christi de Chrisâ—â— orum charitate atque vnitate Et frustra quâ—que illi in Deum Patrem Filium Spiritum sanctuÌ„ Christum Seruatorem credunt Omnia inquaÌ„ haec nihil illis prosunt quaÌ„tumuis sane incuipate ea mendaci ac blasphemo ore pronunciant quando hunc vnum negant articulum eumque falsi in simulant dum de Sacramento Christus ait accipite panem manducate hoc est corpus meum It shall nothing helpe the Suermerians that about the Sacrament they trifle very much vpon the spirituall eating and drinckyng of Christes body and blood and vppon Christian mens charity and vnity Yea they also in vaine beleue in God the Father the Sonne and the holy Ghost and in Christ the Sauiour Al these thinges I say nothing auaile them how soundlie soe euer and vnblamedly they pronounce them with their lying and blasphemous mouth seeing that they denie this one Article He corrupteth the Scripture to help his Heresie of the bread to be Christs bodie and lay falshood to hys charge whereas Christ sayeth of the Sacrament take bread and eate thys is my body Thus you see what this man of God this light of the world maketh of our English Caluinistes Lyers Blasphemers voyde of his felowshipp men without our Sauiour Christ and the Blessed Trinitie Haue they not trow you in so praising Luther shewed men a candle to see by it their owne fowle faces and a light wherby to runne out of their coÌ„pany Let them loke wel therefore what excuse they will pretend at the last day to the Iudge of al that remaine stil with them that flie not from them For another example of their condeÌ„nation by their own folowers read who list the Compilers of the Centuries named Magdeburgenses Magdeburgenses in their Epistle dedicatorie of the seuenth Centurie There shall he see a long discourse against this that the Ciuell Magistrate should haue the Gouernment as well in causes Ecclesiastical as temporal Which is the very foundatioÌ„ of all our Protestants building in England and the only key of their whole Religion After many other wordes thus they say Sint sane ipsi Magistratus meÌ„bra partes ciues Ecclesiae Dei imo vt ex toto corde sint omnes precari decet Flagrent ipsi quoque zelo pietatis Sed non sint Capita Ecclesiae quia ipsis non competit iste Primatus The very Magistrates also let them hardly be lymmes and partes and Citizens of the Church of God mary that with all their hart they so may be it is meet for all to pray Let them also be
inflamed with zeale of godlines but let them not be heades of the Church because vnto them is not due this Primacie If now against these Magdeburgians our Protestantes vvill make exception that they are Lutherans they must be put in minde of their owne wordes in their Apologie Apol. Ecc. Anglic. Illi say they quos isti contumeliae causa appellant Zuinglianos Lutheranos re ver a sunt utrique Christiani inter se amici ac fratres Non de principijs aut fundamentis religionis non de Deo non de Christo non de sancto Spiritu non de ratione iustificationis non de aeterna vita tantum de vna nec ea ita graui aut magna quaestione inter se dissentiunt nec desperamus vel potius non dubitamus breui fore concordiam They whome in reproch these men the Catholikes doe call Zuinglians and Lutherans are in very deed both christian men friendes together and brethren They doe not disagree about the principles grounds of religion not about God not about Christ not about the Holy Ghost not about the manner of Iustification not about life euerlasting This prophecy is now fulfilled in the accord of the Protestantes Puritans but onely about one and it no weightie nor great question Neither doe wee despaire or rather we doubt not but there will shortly be agreement By that one small trifling question they meane no lesse a matter then the Blessed Sacrament of the weight wherof and hope to be agreed about it you haue heard what Luther not long before his death did write As also to this daie the cōtinual fighting with pen sword of the Lutherans and Zuinglians about the same doth beare plaine record But to our matter of the Head Ecclesiastical if that be not a Principle or ground of Religion why was it so obtruded to the Prince as though neyther God nor Christ nor the holy Ghost nor Iustification nor life euerlasting nor at al religiō could stand without it Why hath it bin so straightly exacted of men and that with oath to be professed vpon paine of perpetuall imprisonment forfaiting of lands and goods and losse of life Being then so weightie a matter such a Principle ground of Religion it is denied notwithstanding condemned you see by such as themselues confesse to be christians to be their friends to be their brethren And will not men yet looke to themselues Psal 4. open their eyes see the truth Filij hominum vsquequo graui corde vt quid diligitis vanitatem quaeritis mendacium O ye children of men how long will you be so heauie harted why be yee in loue with vanitie and sticke to that which will deceaue you At least wise if Gransier Luther and the Lutherans be no body with them yet their Sire himselfe of whome they are immediatly descended Caluine I trust shall beare with them some more authoritie For so I pray God that with themselues his witnesse may doe good euen with the farthest gone of them all our greatest enimies desiring nothing more then their Conuersion and saluation But if that may not be 2. Thes 1. because that non omnium est fides they be not of the nūber which must beleue yet may it please God of his mercy to open others eyes and harts to see take the truth others I say that are not so obstinate that haue a good will for to be saued Such I trust when they shall see that with most certaine danger yea losse of their soules they beleeue the Protestants euen by Caluins owne iudgement and sentence they will be better aduised either for the loue of God or feare of Hell This then is the saying of Caluin forced thereunto by the very text of Scripture as in the Prophet may be seene Qui initio tantopere extulerunt Henricum Regem Angliae Cal. in Amos 7. certe fuerunt inconsiderati homines dederunt illi summā rerum omnium petestatem hoc me semper grauiter vulnerauit Erant enim blasphemi cum vocarent ipsum sum mum Caput Ecclesiae sub Christo. Hoc certe fuit nimium Sed tamen sepultum hoc maneat quia peccarunt inconsiderato zelo c. They that in the beginning did so much extoll Henry king of England certainely they were vnwary men they gaue him power ouer all And this hath alwaies wounded me full sore For they were blasphemous mē to cal him chiefe head of the Church vnder Christ this certainely was too much But yet let this abide buried because they sinned by vnwarie zeale c. In his words following he laieth more freely at the Kings Commissioners sent by him after his Schisme to the Diet of Ratispone for their talke that there they had vppon the ground of the King his Headship Now what would Caluin say thinke you of our Protestantes since that time in England for taking vp againe the Corps carrying it all about the Realme to be adored and that vvith solemne oath vpon paine also aforesaid How would hee trounce them for theyr Blasphemie Are not Princes trow you well serued by such flatterers haue they not good Pastors of them worthy preachers to cōmit vnto them their soules saluation that carry thē into such brakes of perdition and damnation and vvith them the whole people by the very witnesse of their owne confederates I am not ignorant that going about in Parliament to giue the Queene this Title hauing obiected by Catholikes vnto them this place of Caluin to saue them-selues from his blow which they were ashamed of although they feared neyther it nor God nor man they deuised to call her not Head but Supreme Gouernour in all causes Ecclesiasticall But sone after being againe charged by Catholikes that that was much more absurd as by which she might take vnto her the verie administration of Sacraments and what soeuer els that is in the gouernement of any Priest or Bishop then were they faine in an Iniunction to interprete that that was neuer her meaning but onely to haue such authoritie in Ecclesiasticall causes as the king her father had before her and so compelled for a mollification of their new inuented Title to runne backe againe to that very same frō which afore they fled for feare of Caluin Let any man now that thinketh to be saued aduise wel with himselfe whether he doe discreetly to receaue into the groundes of his saluation with oath to be confessed such sandie Articles so vnsure for footing and to take for the sure builders of his soule such light headed vnsure and ignorant Masters God giue his grace to all estates both high low Vt resipiscant a Diaboli laqueis 2. Tim. 2. to rid themselues by repentance from the snares of the Diuell that all this while hath held them captiues And so for this Motiue these few examples may suffice manie more of like sort shal be brought
their Churches Let them vnroll the Succession of their Bisshopps Finallie it is without contradiction by the witnesse of Scriptures Doctors and Historyes a most vndoubted way to know at al times vvho be Heretikes and who be Catholikes and therefore of such as wil not desperatly cast them-selues into Hell deeply and earnestly to be considered Apostolike Church VPON this poynt of Succession is inferred another very vvorthie consideration that whereas not only we in the holy Masse but also the Heretikes in theyr communion professe both to beleeue Vnam Sanctam Catholicam Apostolicam Ecclesiam One Holy Catholike and Apostolike Church according to the Crede of the first Constantinopolitan Councel it is our Church that is Apostolike bycause it agreeth in the faith with the Church of Rome in which is the See of an Apostle holding on to this day by Succession and to which was written an Epistle by an Apostle What caÌ„ they here deny doth not our Church the Catholikes I meane of England agree in faith with the Romain Church It is both confessed by the Heretykes who for that cause do call vs Papists and knowen to all men bysides Doth not the Bishop of that Church succeede an Apostle in his See S. Peter was an Apostle and Prince of the Apostles and the first Bishop of Rome which is as euident in it selfe and as certainely may be proued by vndoubted witnesse and as sensibly is sene vvith our very eies as that there hath bene so long and is at this present such a citie in the world named Rome Had not the Church an Epistle writteÌ„ to it by an Apostle S. Paules Epistle to the Romains is extant Are not these the causes why a Church is called Apostolike Heare Tertulâ—ians definition De Pres Haeret. Age tam qui voles â—uâ—iâ—sitatem melius exercere in negotio salutis tuae peâ—â—urre Ecclisias Apostolicas apud quas ipsae adâ—uc Cathedrae Apostolorum suis lâ—cis praesidentur â—pud quas ipsae authenticae literae corum recitantur sonantes vocem repraesentantes facieÌ„ well now thou that wouldest vse yet more curiosiâ—ie in the matter of thy saluation runne ouer the Apostolike Churches at whom the very Chairs of Apostles are yet in their places sitten in at whom the very authentical letters of them are recited sounding their voice representing their face Examples there hee putteth of the Churches of the Corinthians of the Philippians of the Ephesians and specially of the Romains saying of the same Videamus quid dixerit quid docuerit CuÌ„ Aphricanis quoque Ecclesiis contestatur Let vs consider what it the Romain Church hath said what it hath taught Mary with our Aphrican Churches also it holdeth Which he there declareth in al points by the Heretikes of that time denied by himselfe with other Catholikes of that countrie beleeued Wheâ—eupon he will haue it to follow that their African Churches are Apostolike although not so as the Romaine Church other like yet in another right good sense bâ—cause they agree with those Apostolikes And in this hee putteth so strong an argument of the truth that hee â—gâ—ine againe prouoketh Heretikes to shew the like Edant origines Ecclesiarum suarum euoluant ordinem Episcoporum suorum ita per successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis vâ—l Apostâ—â—icis viris qui tamen cum Apâ—stolis perseuerauerit habuerit authorem antecessâ—rem Hoc enim modo Ecclesiae Apostolicae census suos deferunt Sicut Smyrnaeorum Ecclesia Polycarpum ab Iohanne collocatum refert Sicut Romanorum Clementem a Petro ordinatuÌ„ id proinde vtique caeterae exhibent quos ab Apostâ—lis in EpiscopatuÌ„ constitutos Apostolici seminis traduces habeant Let the Heretikes bring sorth the origines of their Churches let them vnfold the rew of their Bishops so from the beginning running downe by successions as that first Bishoppe of theirs haue had for his author and predecessor some one of the Apostles or Apostolike men which also with the Apostles perseuered For after this manner doe the Apostolike Churches bring down their substance to our time As the Church of the Smyrnians sheweth Polycarpus placed by S. Iohn as the Church of the Romains sheweth Clement ordered by Saint Peter And so verily doe the rest also shew whom by the Apostles ordained Bishops they haue for the drawers vnto them of the seed or doctrine Apostolike So as our naturall progenitors haue deriued or passed vnto vs the naturall seede of Adam Confingant tale aliquid Haeretici Let the Heretikes faine any such thing if they can saith hee But no doubt they cannot and therefore be they not Apostolike and ours most certainely which manifestly so doth is Apostolike God graunt them therefore once in heart also to beleeue with vs that which with vs in mouth they professe to beleeue I say One Holy Catholike and Apostolike Church Neither it is the Motiue only of Tertullian Saint Augustine also in the greatest matter that can be touching the very Canon of the Scriptures sendeth vs to those Churches speciallie aboue all others Quae Apostolicas Sedes De doct Christ lib. 2. cap. 8. Epistolas accipere meruâ—runt which to haue Sees Apostolike and to receaue Epistles Apostolike found the fauour Finallie many others of the holy Fathers teach vs the same vvay vnto the Truth and no one of them all did euer disproue it In whome this is yet further to be coÌ„sidered that whereas there were in their time standing yet manie other Churches Apostolike besides the Romaine they for all that did euer principallie and singulaly direct men alwaies to the Romane so also calling it by prerogatiue the Church Apostolike or See Apostolike that by that name it was no lesse knowen from all others as all can beare me witnesse that read antiquity then I say when there were also many other Churches or Sees Apostolike than now at this time it is when we haue none other Apostolicke See remaining After which manner also we know Virgil from all Poetes by the name of Poeta and Aristotle from all other Philosophers by the name of Philosophus S. Paule from all the other Apostles by the name of Apostolus Which thing well considered of anie indifferent man may giue him easily to vnderstand that the holy Fathers of the Constantinopolitan Councell in their Creede bidding vs to belieue the Church Apostolike did not only meane the RomaÌ„ Church but also none other but the RomaÌ„ well that I leaue to the consideratioÌ„ of such as be indiffereÌ„t But that which afore I saide is certaine as it is also most worthy to be considered that the Fathers in their times hauing manie Sees Apostolike yet chieflie looked themselues and directed others to the Apostolike See of Rome And now at this time when as there is none other of that sorte remayning in the worlde but onely the Roman and yet neuer none of them all more
and straight vvaies vvithout all tergiuersation to captiuate their vnderstanding into the obedience of faith Is it not plaine by the Scriptures that the Church of GOD should be so obeyed Or is there any so blessed a Church and felowship saue only ours Any other Church so credited so beleued so reuerenced so obeyed of her children that whatsoeuer she teacheth is receaued and followed whom none of her children be his witt neuer so great or his learning so excellent euer controlleth or euer mistrusteth and that most agreably I say to the holy Scriptures in ten thousand places as where they say Ephes 5. that Ecclesia subiecta est Christo in omnibus the Church is obedient to Christ in all thinges Who therefore saith vnto it Qui vos audit me audit qui vos spernit Luc. 10. me spernit he that heareth you heareth me and he that despiseth you despiseth me Mat. 18. Si Ecclesiam non audierit sit tibisicut Ethnicus Publicanus If he wil not here the Church auoid him as thou wouldest an Ethnick and a Publican Thus is the Church of God to be obeyed and thus do we obey our Church and none of their Church but we For our Church it is and our Church onlie which hath by the spirit of wisedome discretion so sorted and seuered from the corps of truth al blemishes corruptions vncertaine or singular opinions or seueral errors in her childrens and Maisters workes whatsoeuer that both the truth may be had with ease and securitie and the vntruth escaped vvithout doubt or daunger Ours therefore and ours only it is that hath in it the path that the Prophet Esaie forespeaketh and promiseth should be in the Church of Christ Isai 35. Et erit ibi semita vita via sancta vocabitur Non transibit per eam pollutus haec erit vobis directa via ita vt stulti non errent per eam And there shal be in it a path and a way an holy way it shal be called the defiled shall not passe by it but this to you shal be a direct way so that fooles cannot misse if they folow it But now on the contrary side in any company of these seueral sectes and scatered congregations are they so humble as to submit themselues for dicision of their questions to any power placed in earth or haue they any possible meanes to trie and end their controuersies any sort or number of men amongest them whom they may trust in al things which whom and in whose steppes they dare venture to walke the way of faith and Religion towardes saluation None there is amōgst al the Sects in the world so happy none so secure and therefore no Church amongest them For in the plat forme of the Church drawen by the Apostles wee see that when a question arose about Circumcision of vs that be Gentiles straight was there found a remedie Statuerunt Act. 15. vt ascenderent Paulus Barnabas quidam alij ex aliis ad Apostolos Presbyteros in Hierusalē super hac quaestione They determined that there shold goe vp Paule and Barnabas and some others of the other side to the Apostles and Priestes in Hierusalem vppon this question Vpon this matter hath S. Augustine written an excellent Booke which hee intituled De vtilitate credendi Tom. 6. of tht vtilitie of beleeuing the Catholike Church in all thinges and whith all humilitie which booke I vvish and desire all that can to reade it Very fitte it is for this time and alone sufficient to perswade any reasonable man to be a Catholike For were it not for beleuing the Catholike Church and taking of it our light and knowledge a smal number God wotteth of truthes should wee in our whole life be able to finde out although we liued the yeares of Mathusalem and in most thinges should we fouly erre and be deceaued and of nothing almost be fully resolued And therefore being so many so obscure so controuersed the things whereof vpon payne of damnation vve may not doubt but must hold them certaynely euen to the losse of frinds Countrie liberty goodes landes and life vvhat hope were leafte for vs poore wretches of any saluation So desperate is the state of Heretykes their followers that no doubt for lacke of being grounded vpon the sure Rocke of the Churches Faith they would as sone be caried away from the faith of the B. Trinitie if the wind should chaunce to blow that way as were in old time the Arrians and others and now in Polonia the Protestant Trinitaries as they haue beene from the other Articles vnto the which wee labour and pray to see them once reuoked Protestants themselues take things vpon our Churches credit AND that wee doe well so as I haue saied to beleue our Catholike Romaine Church and also that all other should doe the same you shall yet againe perceaue by this if you consider what Church it is vpon vvhose credit the very Protestantes themselues haue receaued the Diuine Scriptures and besides them certaine confessions of Faith called Creeds the Creede of the Apostles the Creed of Athanasius the Creed of the Fathers also diuers Articles of Doctrine as the holy Ghost to proceed from both the Father and the Sonne that but as from one principium origin or beginning c. also many artificiall tearmes as Person Trinity Consubstātiality Sacraments c. into the very hart of Religion which neither they did would or could haue inuented nor we neuer haue vsed but only vpon infallible credit of this Church Con. Epis Mā ca. 5. For whereas S. Augustine saied Ego vero Euangelio non crederem nisi me Catholicae Ecclesiae cōmoueret authoritas I for my part should not haue beleued the Gospel but the Catholik churches authority moued me Catholicis obtemperaui dicentibus Credite Euangelio to the Catholikes it was that I obeyed saying beleue ye the gospel Euāgelio Catholicis praedicantibus credidi I beleeued the Gospell vpon the Catholikes preaching Catholicis praecipientibus Euangelio credidi at the Catholikes commaundment I beleued the Gospell was it the Protestantes Church thinke you that in al these wordes he meant Or can you hold your laughter when you heare the question asked No no the Church at whose commaundement he beleued the Gospel at the same Churches cōmaundment he beleued as he declareth in his booke De Doct. Christ Li. 2. ca. 8. the bookes of Tobie of Iudith of Canticles of Wisdome of Iesus Sirach called Ecclesiasticus of the Machabees in the olde Testament and in the new Testament S. Paules Epistle to the Hebrues the Epistle of Saint Iames the second of S. Peter the second and third of Saint Iohn the Epistle of S. Iude the Apocalips of S. Iohn Al which holy bookes of Canonical Scripture the Protestantes either in their whole multitude or in some of their Captains whō they defend follow and commend as men of
God doe either flatly denie or call in question and leaue in doubt as a thing indifferent for any man to affirme it or to deny it which the learned know to be so and I will by Godds grace shew to be so when it shal be required And therefore it is not the Protestants Church whereof Saint Augustine there speaketh but a Church it is that the protestants do impugne a Church that no lesse biddeth vs not to beleue the protestants and to beleeue those Scriptures than it did bid S. Augustine not to beleeue the Manichees as hee there doth say and to beleue those Scriptures Storehouse of the Scriptures FOR furder declaration hereof consider againe what Church it is ours or the Protestantes which hath had the custodie and construing both of the forsaied and of the other Bookes of the holy Bible euer since the Apostles tyme into the vvhich the olde Testament dyd fall by iust descent and alteration of the spirituall State from the Ievves vvhich hath noticed to the vvorld the Autoritie and Canon of the holy Books of the new Testament also which hath so many worldes and in such alterations of mortall thinges saued from destruction and corruption of all Heretikes Iewes and Infidels the whole autentical Corpes of Scripture which no Heretike aliue can charge for adding or minishing any iot thereof Will any man doubt therefore whether this be the true Church which is the olde and only Treasure-house of so precious a Monument which hath kept the iust possession of it these fiftene hundred yeares and hath lost neither leafe nor line thereof Or wil any man be so mad to thinke that to be the true Church which occupied no Bible nor had not to doe with holy Scripture as they cōfesse themselues for a thousand yeares together which now forcibly and violētly plucking it out of the iust possessours handes hath in little more then fortie yeares of their restlesse spoiling raigne robbed vs of so many vvhole Bookes thereof and of many a particular portiō more Tantae igitur ostensiones cum sint haec Iren. li. 3. cap. 4. non oportet adhuc quaerere apud alios veritatem quam facile est ab Ecclesia sumere cum Apostoli quasi in depositorium diues plenissime in ea cōtulerint omnia quae sint veritatis vti omnis quicunque velit sumat ex ea potum vitae Haec est enim introitus vitae omnes autē reliqui fures sunt latrones Propter quod oportet deuitare quidem illos quae autē sunt Ecclesiae cum magna diligentia diligere apprehendere veritatis traditionem Being therfore these so great so many demonstrations a man must not yet saith S. Ireneus seeke the truth amongest any other which it is easy of the Church to take because the Apostles haue in her as in a rich storehouse laid vp most plentifully al that true is so that euery one that listeth may out of her take drinke of life For shee it is that is the doore of life all other are theeues and robbers Wherefore a man must auoyde them I say but the Churches thinges he must most earnestly loue take hold of her Tradition of truth Studying and teaching of all diuine truth AND better yet to know both the plentie of this rich Storehouse and the Emptines of the beggarly Dennes of Heretikes consider againe vvhat Church it is whose maisters teach and children study the whole body of Christian truth taking no lesse paines to seeke out and to know what God hath reuealed about the Blessed Trinitie the Father the Sonne and the Holy Ghost and yet their vnity equalitie consubstubflantialitie in one Godhead about the Incarnation of Godds Sonne ioyning two most different natures of God and Man both intiere both complete no commixion no confusion into the vnitie of one Person about all the same one persons in his humaine nature perfections and defects doings and sufferings for our sakes about the creation of the world in the beginning of things visible and inuisible of men and Angels what they were both made by God and what they made themselues by sinne about the Resurrection and Iudgement that shal be in the ending and state of things both in earth and hel and heauen for euer afterward finally about all parts of faith Religion no lesse then about the Questions of this time And againe who they be on the other side that know very little euen of their owne Questions that they haue moued vnto our Church in these their dayes as they can not possibly knovv much being occupied rather about wyning then in studying and taking vpon them to be teachers before they haue bin lerners husbandes and Ministers both so sone as they can get them wiues and benefices so yong fathers so yong Doctors that the common Wealth is forsooth greatly strengthned by their multiplying and the Church substantially edified by their preaching But in other questions of our beleefe such as before I rehearsed so ignorant they be that they are scarse euer heard and very few of them to preache or teache vpō them the people thereby remaining vtterlye vnskilfull of Mysteries that they are bound to know vpon paine of damnation Yea Caluin himselfe the learnedst of them al and their master of masters compelled also to study the Mysterie of the Trinity for to answere his Polonion Trinitaries yet is hee found so ignorant therein that his errors are intolerable as that Gods Sonne is autotheos God of himselfe and not GOD of his Father Iust li. 1. cap. 13. nu 23. 24. Vide Geneb de Trin. li. 1. pag. 43. as the great Nicene Councell hath professed Deum de Deo Deum verum de Deo vero God of God very God of very god whereof it ineuitably foloweth that they are two Gods not one God vnlike in substance not consubstantiall beside many other his ignorant errors Such was Iuels ignorance also that Christ is a priest according to his Godhead being yet I say studied in the matter What then must be the blindes of our Countrie Heretikes that neuer trouble their braines about those Mysteries Loke to theyr Vniuersities and see vvhether there be any appointed publicke Readers or Teachers of such matters any that priuatly make them their studye whether they doe not all in maner study nothing at all but the arte of speaking or els but certaine new bookes of common places for a few pointes of their new Doctrine and them so lightly that the cōmon sorte of Catholikes are able to answere all there argumentes and to say also more for them then they can say for themselues and yet it serueth them to be Doctours there of Diuinitie a Goddes name how be it both in lawe and truth they are no Degrees that men seeme there to take Is such a Church trovv you that Rich Storehouse Li. 3. c◠4. in the which the Apostles laid vp for euer most plentifully al truth