Ierusalem but the vniuersall church cannot erre therfore the generall councells cannot erre For Atha S. Epipha Euseb S. August doe call the generall councells the congregation of the whole world and the consent of the vniuersall churche All such places of scripture as doe proue that the Pope cannot err in the definition of faith proues also that the generall or nationall councell assembled by his authority cannot erre Also such places of scripture as proues and teaches that wee ought to reuerence Bishopps as Pastors to heare them as maisters followe them as captaines he that heareth yow heareth me c. obey your rulers be subiect vnto them and imbrace their doctrine with many such places all which doe argue that they cannot deceaue vs or if they doe wee may attribut the blame to our Sauiour that bids vs to obey them and imbrace their doctrine Atha epi. Epist. Epiph heres 77 Aug. 162. Nemo ca. de summa trinit fide catho Gela ep ad Episc Sardinia 5. This same is proued by the fathers that the difinition of a generall councell is the last iudgment of the church from which there is noe appellation as Athana and Epiphanius and others with S. Augustine doe affirme and soe Leo the Pope requested the Emperor Martianus saying that the definition of the generall councell should neuer be brought in question which the said Martianus established by lawe The same also Gelasius the Pope decreed in the councell of Ephesus circa finem and in the councell of Calchedon Act 5. Canone vlt. Moreouer the fathers and all councells doe teach that they are excomunicated and ought to be countted heretiques that doe not rest themselues vpon generall councells and therfore all generall councells doe pronouÌ„ce Anathema I meane the sore censure of excommunication against such as doe contradict the finall decree of generall councells as Athanasius doth wittnesse of the couÌ„cell of Nice Athan in epist ad Episcopos Afriâ—ae S. Grâ—gor Nazianz. in epistola priori ad ClidoniuÌ„ Leo epist ad Anatâ—lium and soe it is in all other councells Grego Nazianz. doth write when the Apolinaristes denied that they were not heretiques and that they were receaued in a catholique councell said let them shewe this and wee wil be contented S. Leo writinge to the emperor or Leon said they ought not to be accounted catholique that doe resiste the councell of Calcedon And soe he writes the like to Anatolius and S. Basil writes that they ought to be suspected of heresie Basil ep 78. that doe cal in question the determination of the councell of Nice S. Augustine did excuse S. Cyprian of heresie Aug. li. 1. de bap ca. 18. because noe generall councell defined any thinge to the contrary towchinge the baptisme of heretiques Also S. Gregorie pronounced excommmunicatioÌ„ against all that would not receaue the decree of generall councells Greg. li. 1. epist 24. Constantine the great in his epistle to the churches Apud Euseb l. 3. de vit Const Atha ep ad Episc Africanos Cyrill l. 1. de trinit Leo epist 53. ad AnatoliuÌ„ 54 ad MartianuÌ„ ep 37. ad LeoneÌ„ Auâ— Gre. lib. 1. ep 14 Nice epist ad MichaeleÌ„ Ambros epist 32. called the decree of the councell of Nice celestiall preceptes Athanasius also said that the decree of the church was the diuine precept which should remaine for euer S. Cyrill calles it the diuine iuste and holie oracle S. Leo saith that the Canons thereof were ordained by the holie ghoast and that the councell of Calcedon was assembled by the holy spiritt S. Gregorie also saith that he reuerenceth the first 4. generall councells as the 4. Euangelistes Nicholaus the first also saith that the decrees of generall councells are inspired by the holy ghoast S. Ambrose doth affirme that wee should rather die than wee should departe from the definitions of generall councells I will saith he followe the decree of the councell of Nice from the which neither death not sword shall separat me S. Hillarie suffred banishment for the faith of the councell of Nice Hilar. in fine lib de Synod Victor in libris trib de perâ—ec Vandalic Hier. lib. cont Luciferanos Victor Africanus describeth many worthy martires which suffred for the decree and definition of the faith sett downe and explicated in the councell of Nice S. Hierom also speakinge of Athanasius and S. Hillarie and other holy confessors saie How could they doe any thinge against the councell of Nice for the which they suffred banishment 6. This is proued by reason for first if the generall couÌ„cells should err ther should be noe certaine or setled iudgment in the church by which controuersie should be determined and descided and by which the vnitie and concord of the church should be preserued for which generall councells were ordained Secondly if there were not an infallible iudgment of these generall councells then the Arians had not bene condemned for heretiques for sayinge the councell of Nice did erre nor Macedonius for an heretique for sayinge the councell of Chalcedon did err nor Nestorius for an heretick for sayinge the councell of Ephesus did err nor Eutiches for sayinge the councell of Chalcedon did erre Thirdly wee should haue noe certaintie of many bookes of the holie scriptures as of S. Paule to the Hebrewes the 2. epistle of S. Peter the third of S. Iohn S. Iames his epistle S. Iude and the Apocalipes they beinge called in question vntill the trueth of them was made knowen by generall councells That the catolique church in those thing shee doth propound to the christians to beleeue whether they be contained in the Scriptures or not cannot erre CHAPTER II. THis is proued by scripture Ad Tim. 3 Ephes 5. Apoca 21 Psal 79. Isa 2. Matt. 13. 1. Cor 12. Ephe. 1. for that the church of Christe is the firmament and piller of truethe the spouse of Christe the holly cittie a fruitfull vineyarde a highe mountaine a direct way the only doâ—e the kingdome of heauen the bodie of Christe and multitude vnto whome the holie ghoaste is promised is gouerned of Christe beinge her head and of the holy ghoast beinge her soule as it is sett downe by S. Paule saying Ephe. 4. He gaue him as a head aboue euerie church which is his bodie And in another place he said one head and one spirite and he said as the husbaÌ„d is the head of the wife soe also Christ is the head of his church for if the church had bene impeached of error that imputation should be saide on Christe and the holie ghoaste therfore Christ did instruct her by his said holie spirite sayinge the spirite of trueth shall teach yow all trueth Ioh. 16. Againe wee are bounde vnder paine of excommunication to beleue the church in all things as may appeare by S. Math. If he will not heare the church Matt. 18. let him be vnto you as an ethnick and a
the body in which it is norished a certaine disease that doth penetrate the intralles and doth corrupt and infest the soules of Christians and not only doth kill with her touche as the Viper doth or with her sighte as the Basilike or with her belching as the dragon but after all these fashions and many more doth destroy confounde and cast away all that approache it neither is there any other remedie but to flie nor any other refuge then to departe from such a one as is intangled with it no other security then to be far from such an infernall and contagious mischeefe which with the name of Christe destroieth Christ in our hartes and vnder the pretence of faith destroyeth faith And S. Augustine saith let euery Catholike flie and abhor them with whom the Church communicateth not for we ought not saieth he to haue parte with them that haue no participation with themselues and which are not vnited to the body of the whole Church and to conclude with our Sauiour one should neuer otherwise accompte of them then as of heathens and publicans and his holy Euangelist S. Iohn forbiddeth vs to salute them 11. Therfore gentle Reader these be sufficiēt reasons wherfore we should be loath to dispute with Protestantes which through their fall from godes Church are voide of all humility intoxicated with pride and are so blinded with malice that they cannot learne or imbrace the trueth or haue any trewe wisdome For as the holly scripture saith into a malicious soule wisdome shall not enter For in all ciuill conuersation or disputation especially in matters of religion we should intend nothinge els but the consolation of our soules and the edification of our neighbours and as the Apostle saith Non nosmetipsos sed Iesum Christum praedicamus not our selues or our owne glory should we ayme at but that of Christ Iesu whose cote without seame is rente in peeces by so many wilfull inuēted opinions of protestāts whose mysticall body I meane his Church is despised forsaken persecuted the fruite of whose doctrine and the proiect of their strange deuises tendes to nothinge els then to shake the very pillars stroungest foundations and fortresses of all Christianity and at lenght to bringe in all coldnes and doubtfulnesse in our beleefe and misbeleefe in the principaleste misteries in our Catholike religion plaine Athesime and confusion of all Christian piety a gate for all disorders and dissolution of life and manners a shipwreacke of Conscience and other marckable and sutable effectes to their doctrine and behauiour which are practised by them daily in all places where they beare sway And although euery man as S. Naz. saith may thinke of God but not euery man dispute of him so euery man ought not to dispute or doubte of the cheefest misteries of Catholike religion but beleeue them simply with the vniuersall Church which is accordinge the Apostle the firmamente and foundation of trueth and therfore can not in any sorte deceaue vs. Lib. I. CHAPTER I. WHether the Religiō which Protestants professe be a newe Religion or whether the Romish Religion be new and that of the Protestants be ancient and ould CHAPTER II. The occasion of Luthers and of other heretiques fal from the Catholike Church fol. 13 CHAPTER III. By what deceite hypocrisie and dissimulation this heresie crept in to other Countries by what periurie and forgerie they were deluded by it and what destruction and desolation it brought with it fol. 21 CHAPTER IV. That heresies are the cause of Reuolutiō of Countries and destruction of state fol. 30 CHAPTER V. A prosecution of the laste Chapter that heresies are the causes of troubles and disquiettnes fol. 49 CHAPTER VI. That God doth extende the rodde of his wrath vpon Princes and common welthes infected with heresies fol. 43 CHAPTER VII Of the miserable death and endes of such as deuised and defended the protestant Religion as also other heresies fol. 61 Lib. II. CHAPTER I. Whether there be nothing that the Protestantes affirmatiuely beleeue confesse and professe but the Church of Rome doth beleeue the same and cannot be denied by Catholiques but that they are most auncient and consonant to the word of God fol. 71 CHAPTER II. A further Confirmation that these new ghospellers tende directly to Turcisme f. 83 CHAPTER III. Whether Papist Priestes do amisse in taking any thinge for their Masses fol. 86 CHAPTER IV. Of prayinge vnto Saints And whether the Church doth offend in praying vnto them fol. 91 CHAPTER V. Whether Papistes doe err in worshipping and adorning the reliques of Saints whether they sell their Masse and praiers for tēporall gaine fol. 102 CHAPTER VI. Whether Papists do commit Idolatrie in worshipping the Crosse of Iesus Christ f. 129. Lib. III. CHAPTER I. Whether Papistes blaspheme against God in sayinge that any man can merite fol. 150 CHAPTER II. Protestants say that a Christian though neuer so vertuous or so acceptable to God hath no grace or vertue inherent in him because they would haue no good acte to come from man by reason of that grace fol. 157 CHAP. III. In that heretiques reprehend the Catholique Church yea cōdemne her of great folly for endeuouring her selfe to receaue godes graces they by this meane take away free will from man and all due preparation and disposition to receaue godes grace and diuine influence fol. 161 CHAP. IV. Whether we derogate from the merites of Christ in making our merites partakers of his merits fol. 169 CHAP. V. The absurdity of this doctrine that euerie one should assure himselfe that he it predestinated vnto life euerlasting and that we ought to be as certaine thereof as we should not once feare the contrary or to misdoubt the same is discussed fol. 186 Lib. 4. CHAP. I. Whether the holy scriptures be for Protestantes and not for Papistes and whether we rely vpon traditions not warranted by holy Scripture fol. 193 CHAP. II. Whether euery man ought to be iudge of the scripture and rely altogether vpon his owne iudgement touching the interpretation therof being inspired by the holly ghost concerning the same fol. 208 CHAP. III. How heretiques would faine take away all tradition alleadging for their purpose that of S. Math. 15. In vaine you worship me teaching for doctrine mens precepts fol. 213 CHAP. IV. Certaine obiections answered against traditions taken out of the first Chapter of S. Paule to the Galathians fol. 231 CHAP. V. Whether we prohibit the scriptures to be translated into the vulgar tounge fol. 234 CHAP. VI. Whether we forbid the ignorante to pray in a languadge which they vnderstand f. 240 CHAP. VII Whether a man ought not to pray either by himselfe or by another but in a language he vnderstandeth fol. 251 Lib. V. CHAP. I. Whether the Church vniuersall can be charged with errors contrary to the first institution of the blessed Sacrament of the Eucharist fol. 259 CHAP. II. Whether the Catholique Church doth add to this Sacrament in making it
and tremblinge at his wordes and speeches Whether euery man ought to be iudge of the scripture and to rely altogether vpon his owne iudgment touching the interpretation therof being inspired by the holly ghoast concerning the same CHAPTER V. 1. THis is the assersion of William Whitakers in his booke against Cardinall Bellarmin for that saith he councells fathers and popes be men And the scripture auerreth all men to be lyeares and so no man can be assured his faith to be certaine and infallible Wherto I answer that no priuat man can be assured of the certitude of an infallible faith and therfore nott of the good spiritt rather then of the badde by whose suggestiō many are intoxicated with dangerous and damnable opinions for according to the Apostle 2. Corint Sathan often times transfigureth himselfe into an Angell of light and the fore the holy scripture willeth vs 1. Ioh. 4. Th 4. to be very carefull in discerning of the spiritts and nott to beleue euery spiritt for it is the holy catholicke church that wee ought to beleue and obey 1. Tim. 3. which the scripture beareth wittnesse to be the piller and firmament of trueth but it giueth no certitude or euidence of any priuat spiritt or pecular iudgment of any one in particuler and therfore the holy councell saith It seemeth good to the holy ghost and to vs Act. 15. which holy ghoast is said to be nott with euerie particuler man but with the church in generall and with those that haue charge and direction therof Ero vobiscum vsque ad consummationem seculi euen to the consummatiō of the world Matt. 28. And vnto S. Peter his successors is said I haue praid for you that your faith may not fayle Luc. 22. and seeing this priuiledg is giuen to S. Peter for the good of the church as the first and cheefe pastor therof vnder Christ and to no other in particuler as long as the church shall continewe the praiers and intercession of Christ shal not be frustrated And therfore S. Cypriā affirmeth the fountaine of all heresies to haue proceeded for that one priest for the time being one iudg for the time being vnder Christ is not regarded For which way saith he can heresies be preuented that they spring nott or being sprong already that they be nott extended or encreased wher there are so many masters as disciples so many iudges as barristers And for this cause S. Hierom saith against Iouinian amoungest 12. one is chosen that a cheef being ordained occasion of scisme should be taken away 2. The tables of both the testaments referred vs ouer to no particuler iudgment but altogether to the small decree and arbitrement of the high priest Deut. 17. as it is saied If there be any hard or doubtfull iudgment amongest you goe to the priest of the Leuiticall stocke and to the iudge that shall be ordained for that time and he shall enforme you of the trueth Whose lippes according to Malachias Mal. 2. shall keepe wisdome because he is the angell of the Lord of hoastes if he will not hearken vnto the Church Matt. 18. lett him be vnto you an ethnick and a publican And in the newe testament our Sauiour appointed one pastor aboue the rest vnto which he hath committed the feeding of his flocke which should haue beene friuolous if the flocke would nott receaue food from him Ephes 4. Afterwards he ordained pastors and doctors in his church which should be also a friuolous ordinance if euerie one should be a proper pastor and doctor to him self And although councells fathers and popes are men so the testimonies of the scriptures may also be taxed with the imputation of humane errors so were the Apostles and prophets men also yett wee ought to beleue them because the holly ghost was not a lyar that spake in them And so the ecclesiasticall councells fathers and popes being lawfully assembled together and assisted by the holly ghoast Matt. 28. which in such a case is promised vnto them did not erre 3. Another obiection they bring Ioan. 14. saying S. Peter was nott promised vnto the Church to direct the same butt the holly Ghost which should direct and instruct all the Apostles and nott S Peeter I answer that God promised the holie ghoast as an inuisible and internall doctor and director S. Peter his visible and externall doctor he left in his church And therfore S. Augustine saith Aug. in Ioh. 14. after promising the holly ghoast lett no man thincke that he shall so giue the holly ghoast vnto his church in his owne place is though him self also would nott be with the same for he auowtched he would nott leaue them orphanes but would come vnto them 4. And althoughe the holy ghoast was promised to instruct the Church in all trueth yett not without the Father and the sonne for their externall worcks are indiuisible for there is but one indiuisible substance and because the Church is a visible body so it ought to haue a visible viccar vnder Christ the inuisible head therof And therfore he saide vnto S. Peter Ioh. 11. Simon of Iohn louest thou me more then these feed my lambes which he repeated thrise first commending vnto him his lambes afterwards his litle ones the third time his sheepe and so expoundeth S. Ambrose in cap. vlt. Luc. 5. Nowe the power and iurisdiction which was promised vnto S. Peter Math. 16. that the Church should be builded vpon him that the keyes of the kingdome of heauen should be also giuen vnto him is accomplished and performed in the 21. of S. Iohn feed my sheep of whom he is actually made the generall pastor and viccar 6. And although the rest of the Apostles were lightes and priests and had authoritie also in the 20. of S. Iohn yet theirs was extraordinary which should end with them selues and whatsoeuer authority they had was by the sacraments by which they remitted sinne S. Peter had authoritie to bind and loose immediatly and by him the the Apostles as depending vpon him as S. Thomas saith in 4. dist 19. q. 1. art 3. and so he maketh a distinction of the two powers videl of order and iurisdiction the first was equally giuen to all the Apostles Iohn 20. and consequently to all priests but the secōd power was principally giuē to S. Peeter and from him to be deriued vnto the rest of the Apostles How heretiques would faine take awaie all tradition alleadginge for their purpose that of S. Math. 15. In vaine you worshipp me teachinge for doctrine mens precepts CHAPTER III. 1. THis is it saith S. Augustine that all heretiques doe bragge of Lib contr Maximū if I should aunswere all such trifles I should neuer make an ende saith he soe as he would not aunswere to this place for he saith that the traditions of the Apostles ought to be of as great force as the holie scriptures
be vsed but that and this he did to mantayne his opinion Also when his children kinge Edward and Elizabeth came to the Crowne and held contrarie opinions they caused contrarie translations to be published Fox ibid. Vulgar translations of scriptures profitts nothinge vnlesse wee knowe the true sense of them as for the true sense the protestantes giue vs no rule at all for the same For in England they cannott iudge of the controuersie of religion by the scriptures because they are bouÌ„d by their â—awes to beleue according to the will and decree of the parleament howse and of the kinge And in other protestant countries where the parleament or the wil of a prince is not of force there are so many sects and heresies as they cannot be reclaymed euerie one wreasting the scriptures to his owne priuate and fantasticall opinions for the Protestants doe not care for the vulgare translation vnles they may peruert the sense thereof according to their owne turbulent braines 8. Neither is there any people that doe reuerence and honor the scriptures more then those of the Catholick religion Which as S. Paule saith 2. Cor. 4. doth renounce the adulterating of the word of God wicked constructions deceitfull interpretations and sinister application thereof which is common to heretiques as Luther affirmeth that the roote of all heresies hath bene the scriptures yea he added that the scriptures ought to be called the booke of heretiques There is neither iott nor sillable in the scripture but the catholique church doth imbrace allowe the same as written and sett downe by the holie ghoast and although the priuate spiritt of some haue thought some bookes of the sacred scriptures not to be canonicall yet the whole catholique church hath receaued them hath taken awaie that doubte Touchinge the bookes of the old testament videlicet Iudith Tobyas the booke of wisdome Ecclesiastes the two first bookes of the Machabees and of Baruch as alsoe of the newe as the Apocalips the Epistle of S. Paul to the Hebreues the Epistle of S. Iames the 2. of S. Peter the 2. and 3. of S. Iohn and therfore the heretiques of this time doe not allowe those for that some in tymes paste haue doubted thereof Did not S. Tho doubt also of Christs resurrection and therfore ought he or wee doubt thereof still Christ hauing manifested his scarres and his woundes vnto him Euen soe though some learned men haue doubted of those bookes yet by the vniuersall consent of the church these bookes were made knowen to be Canonical scripture As concerninge the booke of Iudith the councell of Carthage vnder Aurelius Bishopp thereof Innocentius the first Geâ—asius with 70. Bishoppes the councell of Florence vnder Eugenius the 4. haue pronounced it to be canonicall as also of the booke of Tobie Ecclesiastes and wisdome As for the two bookes of Machabes the Canons of the Apostles the author whereof is said to be S. ClemeÌ„t in the ende thereof the two bookes of the Machabees are inserted as Canonicall those two bookes are confirmed by Innocentius the first and by the councell of Carthage and confirmed by the 6. Generall councell in such like manner the said 2. bookes are coÌ„firmed both by the two generall councells of Florence Aug. li. 18 de ciuit Dei c. 16. con Gaud. epist lib. 2. cap. 23. and Trentt and as S. Augustine saith that the Churche and not the Iewes doth allowe the Machabees for canonicall and not onlie S. Augustine doth produce wittnesse out of them but also Ireneus Tertul. Cyprian Chrysost and others soe as to doubte of these bookes is rather the infidelitie of the Iewes then the faith of the Christians especially when the Church hath once decreede the same and soe are all the rest of the said bookes made Canonicall by the Church and by her determination which is of greater force to allowe or disalowe of them as also of the true interpretation of them then all the priuate spirittes in the world vnto whome all priuate mens iudgment ought to submit themselues Basill the greate and S. Gregorie Naz. being the cheefest diuines amoungest the Grecians and hauinge cast awaie all other bookes they recollected themselues to studie the holie scriptures the true meaninge and interpretation thereof as Ruffinus testifieth Ruff. lib 2. cap 9. in Eccl hist they gathered out of the authoritie and comentaries of their predecessors not of their owne priuate presumption or proper imagination Gal 2. Aug. lib. 28 in Faust c. 4. 9. Did not S. Paule beinge an Apostle before he preached the Ghospell goe vpp to Hierusalem that he might confer with S. Peter Lucc 22. Iames and Iohn and especiallie with Peter touching the preaching and expoundinge of the Ghospell for that our Sauiour did praie particulerlie for S. Peter that he should not faile in his faith vnto whome he promised the assistance of his holie spiritt If this soe great a doctor beinge illuminated by Christe and receauinge his ghospell froÌ„ him did neuerthelesse conferr the same with S. Peter the foundation of the ecclesiasticall Hierarchy the Pastor of Christs sheepe the captaine of his armie the sonne that shineth in this hemispher of christendome and heade of the misticall bodie of Christe which is his church how much ought others to doe the like which haue not so much securitie nor soe good a warrant to be fauored and inspired of God as he had Howe can wee thinke or beleeue that heretiques can vnderstand the scriptures who haue not the spiritt of God to instruct them in the knowledge thereof For as no member of the bodie hath the spiritt of the bodie vnlesse it be vnited and ioyned to the bodie soe noe member of the misticall bodie of Christ which is his church hath the spirite thereof that is separated froÌ„ the same Wherevpon S. Augustine saith nihil magis debet christianus formidare c. there is nothinge that a christian ought to feare more Aug trac â—7 in Iohn then to be separated from the bodie of Christe for if he be separated and disunited from the bodie of the church he is not a member thereof and if he be not a member of the same he is not quickned by her spiritt and whosoeuer hath not the spiritt of Christe as the Apostle saith he is not his it is the spiritt that quickneth the flesh auaileth nothinge Therfore you beinge not in the Church vnto whome the spiritt of God is promised to direct her in all trueth and to guide her from all errors and heresies wee ought not to beleue that you haue the knowledge of the scriptures or the true vnderstandinge or interpretation thereof for it cannot stande with any reason or rule that this spiritt of trueth can be in turbulent mindes or malicious heades as hetiquees be Esa 66. qui non requiescit nisi super humilem mansuetum trementem sermones suos neuer resteth but vpon the humble and meeke
put to death by them for their religion were damned in not obeying and conforming themselues vnto those Princes in matters of faith and in the doctrine of saluation The puritanes which are called the reformed and seuere Caluinistes doe grounde themselues vpon the election of the people and that the common and vulgar sorte should make appointe and elect cleargie or pastors to feede and gouerne them and alleadge the first and 6. chapter of the Actes of the Apostles Act. 1. 6. where it is said that it pleased the people to make choice of saint Mathias insteede of Iudas and saint Stephen Philipp Procherus 4. others to supplie the offices of Deacons and afterwardes in the primitiue church wee finde that the people did choose or nominate their Bishoppes But to this puritanticall foundations both the Catholiques and protestantes doe aunswere that those elections or nominations were permitted to the people by the Apostles for their comfort and that the parties so chosen receaued authoritie and spiritual iurisdiction from the Apostles and not from the people as wee see this daie that in manny places the people are permitted to make choice of their encombents but are inuested and consecrated of the Bishoppes of euerie diocesse where the parishioners are permitted to haue this priuilege That there are many excellencies and effectes which should allure euerie one to follow and imbrace the Catholique religion And contrariwise many enconueniences and blasphemies which the newe religion houldeth and teacheth The first excellencie CHAPTER II. 1. THe first and cheefest excellency is to beleeue that God is the first trueth and first cause from whome proceedeth all trueth and by whom all causes haue their operation and their influence The first goodnesse and sanctitie of whom all goodnesse and sanctitie doth depend And as it is the proprietie of the sunne to giue light of the fire to giue heate of the water to make colde so it is the nature essence and proprietie of God with farr greater excellency to do good and to communicat and impart the same vnto his creatures And so saint Augustin saith O God thow art perfect without deformitie great without quantitie good without qualitie eternall without time strong without infirmitie trew without fastshood thow art present euerie where with out ocupieng any place and thow art inward and intimat to euery thing being tyed or fastened to nothing 2. Butt the new religion maketh God crwell without mercy in that he doth encomber his people with lawes and preceptes which they cannott keep wicked without goodnesse in that they make him the cause of all the euill and wickednesse which the wicked doe comitt and for the which they are so seuerely punished The 2. excellencye is the pure and holly doctrine which it professeth CHAPTER III. 1. SVch is the perfection of catholique doctrine that it nether admitteth nor alloweth any thing against the light of reason godes glory or the good of our neghbors it teatcheth the law it comandeth vnder paine of damnation the perfourmance therof and the morall precepts of the tenn commaundeth which are certaine conclusions deriued from the same But Luther saith they pertaine nott to them and all the schoole of protestantes do teach that wee cannott keep or obserue them that God respecteth them nott and that the good woorckes of a christian do preiudice and derrogat from the merites of Christs passion And so they take away all the meritorious woorckes of the iust and all the force and industrie of mās proper merites and consequently al graces and inherent iustice of a sanctified soule by the extrinsicall and imputatiue iustice of Christ and saith that so they haue faith God regardeth nott their woorkes which is a wide gappe and dangerous gulfe to all wickednesse dishonestie loosnesse of life and dissolute behauiour a quite defacing dissanulling and abrogating nott only of the law of nature butt of all other lawes whatsoeuer and therfore most pernitious and dangerous doctrine 2. Besides these holy precepts it perswadeth though not commandeth the Euangelicall counselles of our Sauiour the cheefest wherof is perpetuall chastitie which is a celestiall vertue by which a man forgoeth many encombrances of worldly cares troubles and perturbations of minde 1. Cor. and affliction of his spirit as saint Paule saith The 2. counsell which our Sauiour gaue was to a certaine yong man sayeng vnto him if thou wil be perfect go and sell all that thow hast giue the same to the poore and thou shalt haue treasure in heauen follow me By this counsell a christian doth eschew many tentations and snarres of the diuill into which such as be rich do fall hedlong and ar deliuered from troubles vexations and anxietis of minde and of many contentious and litigious strifes and debates with his negboures which for the most part is incident to worldly people which blessed counsell was obserued of the christians at Hierusalem Acto 2. at Alexandria in Aegipt and at the lake Marian as Philo the Iew reporteth Matt. 5. The 3. counsell is to render good for euill and to pray for our persecutors The 4. counsell is to giue almesse and to pittie the poore to be mercifull to releeue the distressed no vertue is so often inculcated as this no vice so often discommended or with greater punishmentes threatned thē inhumanitie and crweltie The 5. counsell is to exercise our selues in continuall praiers Matt. 25. 1. Tim 2 Luc. 18. Luc 11. and so the Apostle wisheth vs alwaise to pray and our Sauiour also counselleth the same by 3. examples The first of a carnall father in respect of his sonne which yeldeth to his sonnes demande The 2. of a frind that was vrged at the earnest inintreatie of another frind to rise out of his bedd at night to giue vnto him what so earnestly he sought for The 3. of an inflexible iudge that neuer yelded to any mans desire yett at the earnest and importunat suite of a poore woman he was perswadeed to take comisseration of her 3. The religion of protestantes not only barketh all the obseruations of the precepts of the lawe but also forbiddeth and reiecteth all euangelicall counselles sayeng that no man ought to accomplish them As for virginitie they say it is impossible As for the poore they may starue for them for any relefe or comfort they receaue of them For they pull from them all that they haue As for mercy of all people none are so blouddy or so crwell yea the very first preachers of this new religion as you may read As for praiers they cannot abide any order of time or deuotion for performing them for they do nott only barcke as another Vigilantius against euensongs Masse and mattens and against any obseruation of times as att midnight morning and euening but also against the English comon praier booke as you see The 3. Excellencie most diuine Sacraments which confer grace CHAPTER IV. 1. THe 3. Excellencie be the sacramentes
For although the written law lightneth our vnderstanding with many instructions and fownd doctrine directing our vnderstanding to follow and embrace vertue and to discerne the good from the euill yet it disposeth nor prepareth not our hartes with the loue of the one nor our affection with the hatred of the other it giueth light to the vnderstanding but it healeth not the infirmitie and disease of our appetites The lawe teatcheth the way to heauen but giueth no force to our weake soules to trauaile thither which saint Iohn auerreth The law was giuen by Moyses but grace and trueth was giuen by Christ which is conferred by the sacramentes and which are instrumentes to conuay the same vnto vs. 2. As there are many maladies disseases and necessities so there ar also many sacramentes which are as it were conduits that do deriue manny remedies and receipts to ech of them And as the Humane body is first borne and so encreaseth is fedd and receaueth diuers alterations Ephe. 5. Mar. 16. in Clemen ex summa trinitate fidei Cath. ca. 1 Ezech. 36 Clemens epist 4. Vrba ep ad omnes fideles Melch ad epis Hisp Ioh. 6. 1. Cor. 11. Iohn 2. so there are many such varietie of alterations of the soule which is borne and regenerated by water and the holy ghoast which is baptisme and the grace and vertues which are giuen in baptisme are againe confirmed by the Sacrament of confirmation which maketh the soule stoute and constant in the profession of his faith which faith and grace hath neeede to be nourished and augmented which is don by the holie Sacrament of the Eucharist which is the body of Christ which is the foode of our languished soule which through many infirmities and diseases incident therunto hath great need of a spirituall phisition to heale the same by contrition confession and satisfaction And for that after long and prolix sicknesse and disseases there are many dregges of the old sicknesse stil left Ia. 5. cont Flore for the healing and curing wherof the Sacrament of extreame vnction is ordained as also that a christian in his cheefest agony of his spirituall extremitâ—e should be releued and refreshed 3. The other 2. Sacramentes are inioyned for the 2. states of people Matt. 19. Ephes 5. the one for such as be married the other for such as be ecclesiasticall and seruing in godes church But the new religion hath no Sacrament althoughe for some shew of litle deuotion they do not reiect the Sacramentes of Baptisme and Eucharist yett they handle them without any deuotion or reuerence at all as for Baptisme some or most of them doe holde that it is not necessarie to our saluation for they thincke that the childe is saued by the faith of his parents As for the Eucharist with they call the Lords supper they make no more accompt of it then of anny common bread whose effect is nothinge els ten to remember Christ his death which may be don aswell by the one as by the other The 4. Excellencie is to fauor the good and to punish the wicked CHAPTER V. 1. WHen the end of euery lawe is to take away vice and wickednesse and the occasions therof and to make meÌ„ sober honest and vertuous it is meete that the good should haue many priuiledges fauors and rewards and the wicked should be punished Deut. 28. Ezech. 5. 6. as we may read in Deutrono wher god almightie threatneth death and destruction against the transgressors of his lawes and comandementes The like also we may read in Ezech. But the new religion taketh away both merits and rewards from the iust and paine and punishmentes from the wicked saying the more wicked you are the neerer you are to Gods fauor and grace as Luther affirmeth The 5. Excellencie is the conuersion of all nations vnto Christe and driuing Idolatrie out of the world CHAPTER VI. THe more that princes persecuted christian religion the more the same encreased as Pliny the 2. being a Pagan withnesseth For when he saw such a multitude of christians to be put to death he wrott to the emperor Traian aduertizing him that there were thowsands of christians executed by exquisitt tormentes for no kind of offence but for being Christians and the more they were tormented and afflicted the more they encreased and florished and the more the reuerence of the Idols decreased But the new religion neuer conuerted the gentles from Idolatrie to Christian religion whose only imployment and drift is to corrupt and confound the faithfull and neuer to reforme themselues charging the church with Idolatrie as old heretiques haue done Athanasius witnessing the same The 6. Excellencie of the Catholique Religion is that the same is proued and auerred by so many good witnesses as sacred and learned doctors blessed saincts martyrs and generall counsells CAPTER VII 1. ARistotle saith that a man is beleeued for three causes and ought to be presupposed that he telles the trueth 1. If he be wise 2. If he be vertuous 3. If he be oure frind For wee thincke that a wise man should not be deceaued a good man should not lie a frind should not deceaue his frind Such therfore as did beare witnesse of our catholique religion were wisemen eminent and exquisitt in all sciences and faculties most holy and religious in their liues as Dionisius Areopagita disciple to S. Paule saint Ignatius Policarpus Origines saint Basill the great and his brother saint Gregorie Nissenus saint Iohn Chrisostom Theodoretus saint Nazianzenus saint Gregorie saint Aug. saint Hierom saint Ambrosse saint Hillarius saint Cyprian Lactantius Firmianus S. Vincentius Lirinensis Arnobius saint Bernard saint Bonauenture Scotus Alexander de Halles with diuers others for they had no cause but to tell the trueth being honest vertuous free from all inordinat affection that should otherwise restraine theÌ„ to declare the trueth therof being people that were altogether addicted to the seruice of God and most zealous of his glory and honor which they preferred before all worldly designements and promotions 2. Vnto these are annexed for confirmation of the trueth all generall counsells of the world which were 20. with the aprobation of Christs viccar generall in earth together with all the blessed martyrs that euer were in all the persecutions and tempestuous stormes and agonies of the church which she suffred vnder 14. Kinge and Emperors according to S. Aug. accompt lib. 18. de ciuitate Dei The first was of Nero who was so infestuous to the Christians that he caused Rome to be sett on fire in diuers places and laid the imputation of that infamie vppon them wherby the Romanes should insult vppon them and should destroy and massacre them euerie one the Tirant himselfe commanding the same The 2. was of Domitian who caused S. Iohn the Euangelist to be cast into a Tunn of hoat burnâ—nge oyle which caused also by his edict published that all the bookes of Christians should be burned