must forgoe whether we will or no not to forgoe them a little sooner for Gods sake who gaue them vnto vs and vvho will restore them againe yea and that so much more and better as wee haue not seene nor heard nor cannot think Blessed be god our most merciful father that daily giueth into the hearts of many for to suffer encrease he and multiplie his gift vnspeakable By that may we hope that al shal be wel that the sooner the moe that he will stir to suffer Which is so litle to be abhored either of the sufferers themselues or of their brethreÌ„ that in respect thereof we rather may 〈◊〉 say with S. Cyprian as hee said of Afrâ— his Countrie in like time of persecution O beatam Ecclesiam nostram quam sic honor diuinae dignationis illuminat quam temporibus nostris glorosus Martyrum sanguis illustrat Erat ante in operibus fratrum candida nunc facta est in Martyrum cruore purpurea floribus eius nec lilia nec rosae de suÌ„t O happie is our Church whome the honor of Gods grace doth so lighteÌ„ whom in our daies the glorious blood of Martyrs doth glorifie She was in the workes of our brethren white before but now she is become in the blood of Martyrs of purple colour Neither lillies nor roses are wanting to her flowers And so vvith his wordes in the same place I conclude this Preface Certent nunc singuli ad vtriusque honoris amplissimam dignitateÌ„ vt accipiant coronas vel de opere candidas vel de passione purpureas In coelestibus castris pax acies habent flores suos quibus miles Christi ob gloriam coronetur Let each man now labour to attaine the most noble dignity of both honours to get Garlandes either white by working or purple by suffering In the heauenly camps both peace the field haue their flowers whereof to make for Christ his souldiars garlands of glory â—he approbation of this Booke according to 〈◊〉 order of the Councell of Trent Sess 4. HIC Tractatus a familiari meo Richardo Bristow S. Theologiae Licentiato vulgari Anglorum idiomate scriptus illustrissimas quasâ—ue notas quibus Ecclesiae Catholicae vera in Religiâ—ne sententia ab Haereticorum falsa vanitate discerni possit magna perspicuitate ordine arte complectens est per omnia Catholicus doctus lectione ac pralo dignus quem solum si dulcissima mihi Patria grauiter attente legat mirabitur se ab omnium Temporum Gentium Doctorum firmata fide a tam paucis tam nouis tam turbulentis tam malis tam indoctis tam inter se pugnantibus hominibus posse dimoueri Ita Censeo Guilielmus Alanus S. Theol. apud Duacum Professor Regius 30. April 1574. Which is thus in English THIS Treatise written in the English tongue by my louing friend Richard Bristow Licentiat in Diuinitie conteyning with great perspicuitie order and arte diuers most excellent markes whereby to discerne in Religion the true iudgement of the Catholike Church from the false vanitie of the Heretikes is in all points Catholike learned worthy to be read and printed Which alone if my countrie most sweet vnto me will earnestly and diligently read it will meruaile that froÌ„ the grounded Faith of all times Nations and Doctors it can be remoued by so few so new risen so busie so euill so vnlearned fellowes and so at variance amongst themselues So doe I giue my censure William Allen the Kinges Professor of Diuinity at Douay 30. April 1574. A TREATISE OF DIVERS PLAINE AND SVRE VVAIES TO FINDE out the truth in this dangerous time of Heresie conteining sundry Motiues vnto the Catholike Faith or Considerations to moue a man to beleeue the Catholikes and not the Heretikes IT is a thing very well knowen to most meÌ„ of vnderstanding plainly perceaued of all that haue made enquirie thereof and by the effect also thankes be to God in the reclaiming of many thousand souls euidently declared that as touching the controuersies of this vnhappie time the Catholikes haue in euery point sufficiently manifestly proued to the world the truth to be of their side by bookes written of the seuerall matters not onlie in the latine tongue but also in the common vulgar tongues of most Nations namely in our English tongue â—onsider whether this alone be not a sufficient motiue so substaÌ„tially that their aduersaries the heretikes knowing they haue nothing to gainsay haue not dared once to goe about the answering of most of the said Catholike bookes but faine to get them forbidden by proclamation although themselues prouoked confidently the Catholikes to write them And for those few that they haue gone about to answere they haue made such numbers heapes of shamelesse and open lies in their answeres that very many of al degrees haue by examining their said answeres bin to the Catholike Faith conuerted which as it is like by the Catholike bookes alone had neuer bin conuerted All this is or may be plaine enough to al that haue desire to know the truth or care to saue their soules Others which will not see the same they are but such as Saint Paule speaketh of when he sayeth That and if our Gospell be yet hidden it is in them which perish hidden in whom the God of this world â—ath blinded their vnfaithfull heartes that there shine not vnto them the light of the Gospell of the glorie of Christ Yet thinke I not all that are not alreadie turned to be such For well I wote that some there are which haue not nor cannot come by the said books some that lacke leysure to peruse them some that thinke it ouer tedious to read so many or any one of them some that thinke many of them either for the matter or for the handling too hard for them and yet these either desirous or at least content to learne if they might see a readier shorter and easier way thereto For such therefore I will by the help of God in this briefe Treatise open and shew very many such waies most sure most plaine and withall most short that whosoeuer would soone dispatch shall in any one of them finde his desire and yet who so that will walke them all ouer shall not finde it long Yea and this I adde moreouer that wheras by the reading of a whole booke of the other sort aboue-named hee shall learne but one truth or not many moe then one nor by reading them al learne but only certaine truthes as of the B. Sacrament of Purgatorie of Confession of the Supremacie and such like and so hauing learned them may remaine notwithstaÌ„ding doubtful in others he shall by reading this treatise yea or any part almost thereof learne all truth and that not only that is this day in question but also that eyther hath bin or may be in question betweene the Christians I speake not this vpon confidence of myne owne wit
or in commendation of my selfe God is witnes But the truth is that the preiudicies and euidences for the Catholike faith against all Heresies are innumerable and insuperable and my chaunce it hath beene through the mercifull prouidence and goodnesse of God to liue certaine yeares in companie with Catholike men of great vertue wisedome knowledge blessed of God most liberally with his graces such as our miserable Countrie is not worthy of whose daily familiar talke of such thinges I haue vsed to heare as to my great admiration so likewise with all diligence and attention And what I haue through such communication at sundrie times or of my selfe at other times by meanes thereof obserued I purpose as memorie shall serue me God assist me being therevnto both iustly mooued and earnestly required in this booke at once to vtter it in part rather for a little taste then for a full iust discourse and that onely to Gods glorie lightning of mine owne sinfull burden and soule-health of my deare Countrimen knowing both their exceeding great need of such helps and also the vndoubted and present vertue of the remedies to such as will receaue them And therfore wheras againe there be many which for worldly feare or reachlesse negligence or proud disdaine will not read bookes vpon whom yet good may be done in talke and conference by Catholike charitable men that haue or may haue accesse vnto them knowing meanes and wayes of perswasion this Treatise vnto such Catholikes may be a Manual or Enchiridion readie alwaies at hand to minister vnto them for the perswading of such their friends choise of inuention Wherein I beseech all Catholikes for the loue and mercie of God to be earnest and diligent knowing that as Saint Iames saith He that causeth a sinner to turne from his errour into the way of truth shall saue his soule from death and couer a multitude of sinnes Wel then in the name of God to perfourme these premisses this first is certaine generally confessed that wheras al which professe the name of Christ be in respect of their beleefe either catholikes or Heretikes for finding of the truth of Christ as our Sauiour said then to the Samaritan woman Salus ex Iudaeis est Saluation is of the Iewes and not of the Samaritans so now Catholikes must be sought vnto and Heretikes as corruptors of the same truth must be auoyded For vnto this purpose saith Saint Paule to Titus his Disciple and Bishop of Crete Aman that is an Heretike after one or two admonitions doe thou auoide knowing that such a one is subuerted and sinneth being by himselfe condemned euen so as some malefactours in prison hang themselues before the Assise being so their own iudges and not abiding for the sentence of the ordinary Iudge that cometh in circuite For so Heretikes cast them-selues by running out of the Churches vnitie of their owne accord whereas murderers aduouterers theeues and such others abide within vntill by excommunication they be throwen out And to the same purpose in an other place hee rekoneth vp Heresies amongst the works of the flesh togeather with fornication aduoutrie idolatrie sorcerie murder and such like saying of them all in generall that who so doe such things shall not inherit the kingdome of God But on the other side the Catholike Church wee doe all in the Creede of the Apostles professe to beleeue saying as the sayed Apostles haue taught vs I beleeue the Catholike Church And the same with more wordes in the Crede of S. Athanasius Whosoeuer hath a will to be saued before all things it is requysite that he hold the Catholike faith which vnlesse a man keepe whole sound without doubt for euer shall he perish This profession make not we only but our aduersaries also with vs publikely solemnely in their coÌ„gregations So that it is as I haue said sure in it selfe and also of vs both confessed that as with the Catholikes is truth and saluation so with the Heretikes are errours and damnation If therefore I proue that we be Catholikes and they Heretikes it will follow therevpon necessarily that we haue the truth and the whole truth and nothing but the truth and that they are farre from the truth and without against the truth wee therefore to be beleeued and folowed they to be forsaken and detested This then with Gods helpe will I most plainly shew diuerse and sundrie waies and euery one way by himselfe so euident so sure so vndoubted as the walker therein shall see that there is no feare of misleading Name of Catholikes AND to begin with three most certaine waies all of one sort who so that will consider well vppon our verie names and callinges hee shall know by them who are Catholikes and who are Heretikes as readily easily certainely as such a Citie is knowen by the name of London and such a Countrie by the name of England Then first I say that whosoeuer are in the world commonly called Catholikes or knowen by that name they vndoubtedlie are Catholikes and so at length haue alwaies of all men beene knowen and confessed to be whatsoeuer smoke for a while their enimies make against them by putting other names vpon them Or let our aduersaries shew the contrarie let them if they can out of anie Historie bring forth a companie of men at any time since Christs AsceÌ„tion knowen commonly by the name of Catholikes which notwithstanding were not Catholikes but prooued Heretikes Certaine it is that they cannot bring forth any such companie For neuer was there such nor neuer shall there be And therefore was S. Augustine bold in aledging to the Manichees the causes that held him in the lap of the Catholike Church after others thus to say Tenet me postremo ipsum Catholicae nomen â—on Ep. fund ca. 4. quod non sine causa inter tam multas haereses sic ista Ecclesia sola obtinuit vt cum omnes haeretici se Catholicos dici velint quarenti tamen peregrino alicui vbi ad Catholicam conueniatur nullus Haereticorum vel Basilicam suam vel domuÌ„ audeat ostendere In the Catholike Church there holdeth me finally the very name of Catholike vvhich not without cause amongst so many Heresies this Church only hath so obteined that whereas all Heretikes would haue themselues to be called Catholikes yet to a straunger asking where I pray you doe the Catholikes meete at seruice none of the Heretikes dareth to shew their owne meeting place As also at this day wee see traueiling in Cities of Germanie vvhere are Churches of both sorts that if vvee aske anie Heretike there vvhich I pray you is the Catholike Church he directeth vs by and by to the Church vvhere Masse is said And that this Motiue of S. Augustines leaneth not only vpon his authoritie which yet were sufficient in this case to any reasonable man but also vpon very good and true reason it may be soone perceiued by this
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
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
if need be As on the contrarie side for their owne confession of the truth of our Religion not onely in some part as in the two points afore touched of the Sacrament and Supremacie but also in the very whole well nere much may be alleaged out of their writings One place for this time may serue that out of Luthers booke against the Anabaptistes written many yeares after his fall where thus he saith An. 1528. we confesse that vnder the Pope-dome are manie good Christian thinges yea all good Christian thinges and that from thence we had them We confesse pardie that in the Popedome is the true holie Scripture true Baptisme true Sacrament of the Aultar true keyes to remit sinnes true office of preaching true Catechisme as the Lordes prayer and tenne Commaundements and Articles of the Faith c. I say moreouer that vnder the Popedome is true Christianitie yea the true kernell of Christianitie The Catholike Faith in England mightilie planted and lightly chaunged IN this place before I goe anie further to bring more light vnto our matter according to the example of S. Paules question to the Galathians changing their first religion from the faith of Christ to the law of Moyses Qui tribuit vobis Spiritum Gal. 3. operatur virtutes in vobis ex operibus legis an ex auditu fidei God giuing the Holy Ghost vnto you and working Miracles amongest you did hee it by workes of the Law or by preaching of the faith as if wee would say now by preachers of Protestancy or as they call it of Papâ—strie according to this example of S. Paule I say let it be first remembred what Religion that was in which was planted in our Countrey at our first conuersion vnto Christ by our Apostle Saint Augustine the Holie Monke that Saint Gregorie sent vnto vs about a thousand yeares agoe at which tyme wee English-men were first made Christians being before alwayes as other Paynims and Heathens without hope or knowledge of Christ and saluatyon giuen wholly to the seruing of Idols And to be short this matter may be soone knowen out of the Ecclesiasticall History of our owne Countryman Saint Bede a man of great holynes and learning of great credit fame throughout the vniuersall Church of God both in his life and euer since his death who lyued shortly after the time of our first Conuersion and vvrote the Historie of it in 5. bookes a worke very worthy S. Bedes Storie very expedient very profitable and verie necessarie to be read of all English-men that desyre to haue vnderstanding of things belonging much to their saluation There shall you finde it so plainlie that the Religion then brougt in vvas this very same that now the Protestants haue thrust out that no man either can or as I remember doth denie it For example in the first Booke Cap. 25. they came in with Crosse Image of Christ with ProcessioÌ„ cap. 26. in Dover they vsed to say Masse with many other points of our ReligioÌ„ that may there be found Goe on then consider how the said Monke our Apostle with his fellovves perswaded our Nation to that Religion In the first boke Cap. 26 you shall find that the King was brought to beleue to be baptized by their working of many Miracles and namely in the second Boke cap. 2. how that hee chalenged the stubborne Britons who being Christians yet dissented from the rest of the Church in peculiar practise of some certayne pointes of Religion to trie the truth betwene them by restoring a blind man to his sight in such maner as Elias vpon sure confidence in God chalenged the false prophets of Baal The Britons could not doe it 3. Reg. 28. but Saint Augustine did perfourme it as hee wrought also very many mo such wonderfull Miracles In somuch that S. Gregorie in an Epistle that hee sent him which is to be seene Lib. 1. ca. 31. thought good to admonish him of humilitie knowing that S. Paul him-selfe had neede to haue giuen vnto him an Angel of Satan to boxe and buffet him 2. Cor. 12. least that in the greatnes of hys VisioÌ„s he might haue chaunced to take pride Likewise that he had the gift of Prophecie and thereby foretold the destruction of those Britons which euen so came afterward to passe you shal find in the second Boke second Chapter Al this now wel considered whereas the Protestants for that they see this maÌ„ of God to haue byn so euidently on our side speake much horrible Blasphemie of him not fearing God at al who so coÌ„mended him for his true seruant let vs thinke that wee here him say vnto vs in hys ovvne commendation compelled thereunto by these our corrupters and his dispraysers as Saint Paul in the like case and vpon the like necessitie said of himselfe vnto his Corinthians 1. Cor. 9. Si alijs noÌ„ sum Apostolus tamen vobis sum Nam signaculum Apostolatus mei vos estis in Domino If vnto other people I be not an Apostle yet vnto you I am For the seale of my Apostleship you are put as it were to my letters Patentes by our Lorde through whose power I conuerted you to the faith of Christ 2. Cor. 12. And againe Nihil sum signa tamen Apostolatus mei facta sunt super vos in omni patientia in signis prodigijs virtutibus Nothing am I in deed yet the signs of an Apostle were wrought by me among you in all patience in Miracles and wonders deedes of power What wil we answere to this his saying or what can we answere Can wee denie his argument but it is Saint Paules It proued well Saint Paul to haue binne an Apostle whether those false masters of the Corinthians would or no. It proueth therefore Saint Augustine likwise to haue byn an Apostle a man sent of God vnto vs vvhether our false Preachers will or no vvhereunto no doubt they shal neuer be able to answere Let vs then againe consider vvhat causes or reasons haue carried vs awaie from his true Gospell into the false gospel of these men what Miracles what Visions what Scriptures what Catholikes what Traditions what Councels vvhat Bishopps of the See Apostolike vvhat other such thinges as afore I haue shevved to make for hys Gospell If none of all these thinges lead vs into this new Gospell but against them all we went into it say then what els did the deed An odious matter it is to rip all vpp in particular and wise men know all well only in generall doe I appeale to all mens consciences whether anie thing els first lead and now keepeth our vnhappie Countrie in thys false Gospell but only the world the flesh and the Diuell And therefore may our Apostle Saint Augustine say well vnto vs as Saint Paul the Aposte said to his Galathians Gal. 2. Miror quod sic tam cito transferimini ab eo
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
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
and knowledge for euery one vvhen hee lifteth to take vvhat he vvill as Saint Ireneus hath saied Or is that the Company where is discarged the charge that Saint Paule gaue to Timothee 2. Tim. 2. Quâ—e audisti a me per multos testes haec câ—mmenda fidelibus hominibus qui idonâ—i erunt alios docere The things which thou hast heard of me by many witnesses theÌ„ commend thou againe to trusty persons such as againe shall be able to teach others also and so from hand to hand from mouth to mouth continually till the worldes end Are men amongst them prepared instucted and made able to defend the Faith of Christ in all pointes against Iewes against Turkes against Arrians Manichees Nestorians and all other Heretikes what soeuer haue beene or may be The very Foundation of our Faith and in deed al in all is that Iesus is Christ who knoweth not and graunteth the very point that is betwene vs specially and the Iewes and which Saint Paule ful often and ful mightily proued to and against those trayterous infidels as in many places of the Actes S. Luke hath noted Act. 9. 17. 18. 26. 28. Now if in England any of our newe Maisters should meete vvith such a Iewe would hee be very readye thinke you to oppose him to replie vpon him to make answere vnto hym Or if hee should light vppon any there that thinketh there is no God or that beleueth not the immortality of the soul should reason so with him in the hearing of others were he not like to betray the truth for lacke of learning rather then to roote out the error The multitude of that threefolde cockle in our Countrie against Iesus against God against the soule declareth vvell vvhat husbandes they are And wil there yet be any man so folish to thinke theirs to be the Church that S. Paule doth call Columnam fâ—mamentum veritatis 1. Tim. 3. the Piller and vpholder of truth Or is there any man of experience that knoweth not that our Catholike Church it is wherein most learnedly most substantially most lightsomely most orderly most vniuesally all truth Christian is studied taught and learned Looke the Summes of Diuinity written by our Maisters as Saint Thomas and others Consider our Pulpits Catecheteries Monasteries and Vniuersities such Readers such Lectures such Orders that in a short space a man may learne the groundes of all euery truth that vnto Faith belongeth In the Vniuersities on this side the sea that I haue bene in and the like I heare of others shall he heare in foure or fiue yeares the whole Course of Diuinitye and all in Dictates vnder two or three Readers twise or thrise ouer in the same tyme also the Controuersies of these dayes by another Reader seuerally by themselues examined by another al the new Testament very learnedly and very profitably expounded all this besides aboue a hundred publike disputations euery yeare euery disputation being of some whole matter as of all Baptisme all the Eucharist the Trinity the Incarnation the Supremacie the Angels the Creation of man Originall sinne c. euery one continuing for three houres at euery one foure or fiue Opponentes besides many Doctours sitting by and replying where and when they list all this againe besides priuate Disputations little inferiour to the other in sundrie places euery weeke finally besides all this the whole Bible red ouer at Table euery yeare and alwaies after dinner supper two Chapters of it one of the old Testament another of the new diligently examined as it were by familiar conference betweene the better learned and the younger sort as Doctors Licentiates Bachelers and Scholers of Diuinitie In this Church I say are the Treasures of the wisdome of Christ knowledge of God This is the Church of whose learning and wisedome S. Augustine often writeth himselfe to haue bin in vvonderfull admiration De vtil cred ca. 4. and calleth it Syncerissimam Sapientiam De mor. Ecc. Cat. cap. 30. con Epist fun ca. 4. most sincere wisedome alleaging it to the Manichees for the first Motiue holding him in the lap of the Catholike Church And therefore of this Church I say to euery one of my deare friends Countryemen as he did to his friend Honoratus Diu te affectum vides si iam satis tibi iactatus videris De vtil cred ca. 8. finemque huiusmodi laboribus vis imponere sequere viam Catholicae disciplinae quae ab ipso Christo per Apostolos ad nos vsque maenauit abhinc ad posteros manatura est You see that you haue beene long troubled with these broyles of parties in the world And if now you thinke your selfe to haue beene tossed and turmoiled inough would haue at length an end of these vexations follow the way of the Catholike Discipline which from Christ him selfe by the Apostles to vs is come and from hence shall not faile to come to our posteritie This Catholike continuall Discipline and euerlasting teaching sufficient to settle all that labour for the truth and to shew them all that they seeke is euident to be ours and that it can be none but ours Annuall celebrating of all Christes Mysteries THIS being done and considered that our Church it is which hath so put in course and order all Christian Doctrine for the ready and sure defence of our Sauiour Christ against all his enimies consider you consequently what Church it is that for the due worship of GOD for the thankefull and liuely rememberance of our Redemption hath driuen the Christian Seruice to such a Maiestie order and decencie in all Countries of Christendome most vniformely that it hath beautified sanctified all Christian common wealthes with the obseruation of Feastes and of Fastes with Rogations and other solemne Supplications vvith varietie of sundrie seasons with Histories to be remembred most apt and fit for euery season so exactly applying out of the Old Testament all shadowes figures promises Prophecies to the manifold and seuerall Truthes of Iesus Christ our God Lord that the Iew may be confounded the christian confirmed al Heretikes of theÌ„selues ashamed to see that done by Christes Church euery yeare coÌ„tinually without ceasing which Christ afore did himselfe to his Disciples Luke 24. Incipiens a Moyse omnibus prophet is interpretabatur illis in omnibus scripturis quae de ipso eraÌ„t Beginning at Moyses and all the Prophets he did vnto them interpret declare throughout all the Scriptures the matters that to him belonged as his Passion his resurrection c. his Catholike Church to begin at Ierusalem and to goe thence ouer all Nations by preaching pennance and forgiuing of sins Was it the Protestants Church that hath so done Or is it not euen so done in the seruice of our Church Who then are they of whom it is written Tunc aperuit illis sensum Luke 24. vt intelligereÌ„t
shouâ—d haue cut of from his body for to sâ—ue the whole so most principal but rotten part therof who therefore with his Natural affection that said Quos iterum parturio donec formetur Christus in vobit Gal. 4. with you againe I go in trauaile vntill Christ be fashoned in you do al their endeuour make sute to man beseech the partie in himselfe or by his more interiours aboue al things at Gods feete cast themselues downe praying him euery houre day night with sighing and weeping when one is weary another succeding in his place 2. Maâ— 13. v. 10. Act. 12. v. â— al houres I say of the night no lesse then of the day so to make a continual clamour in the ears of God our most merciful Father that wee may see by reconciliation our so principall a member healed set againe in his place being then most ready to do him againe al honour seruice in heart also and mind that may be due vnto him neither in the Meane tyme denying him such loue and worship as we may Contrariwise to consider on the other side what Church is that vvhich riseth by disobedience to both the Swordes which counteth all Regiment of women to be monstrous vvhich standeth by traiterous murdering of great Persons by wast and destruction of cities countries and Kingdomes which violently displaceth vnfaithfully rebelleth against and openly with-standeth all Power though it be confessed to be most lawful of the Sect it selfe Yea of the catholiks though discharged of their fealtie yet for common humanity for their accustomed vse for their continuall and as it were naturall institution the Prince better obeied more faithfully serued by his own approbation and all mens sight then of the Puritans them-selues and Protestants which in maner all in heart be Puritans who yet would seme to beleeue in conscience that hee is not only Head of their Realme but also supreame Gouernour of their Church but in very deede they beleue as their man of God Martin Luther other Goodmen haue taught them that he is neither the one nor the other meaning in hart and truth with their Anabaptistes no better to the State ciuil then to the Ecclesiastical Whereby both honourable Princes with their graue Counsels and all other men may see vvho they be that both teach and folow S. Paules doctrine of obedience to Superiours who they be againe Rom. 13. that S. Iude in his liuely description of Heretikes calleth â—â—d Contemners of Lordship Blasphemers of Maiestie The Church to which Princâ—s doe Homage IT may be more-ouer considered for what Church all iust Princes Emperours and Potentates hold their swords to what Church they haue dedicated theyr fidelitie to vvhat Church they haue from theyr first conuersion giuen such immunities exemptions honours and prerogatiues of vvhat Church they hold their seuerall Title of Christianitie as to be called one Christian another Catholike another defender of the faith and so forth in what Church the Prophecie of Esay is fulfilled Et erunt Reges nutriâ—â— tui Esai 49. Reginae nutrices tuae vultu in terram demisso adorabunt te puluerem pedum tuorum lingent And Kinges shall be thy fosterers and Queenes thy nurces looking demurely with their eies on the ground shall they worshipp thee and the dull of thy feet shal they licke And againe Esai 60. Et aedificabunt silij peregrinorum muros tuos Reges eorum ministrabunt tibi And the sonnes of strangers that is of the Gentils shall build thy walles and their Kinges shall doe seruice vnto thee Et aperientur portae tuae iugiter die ac nocte non daudentur vt asseratur adâ—e fortitudo gentium Reges earum adduâ—antur Gens enim regnum quod non seruierit tibi peribit And thy gates shall stand open continually day and nyght shall not they be shut that vnto thee they may be brought the very strength of the Gentyls and that vnto thee theyr Kinges may comme For the Nation and Kingdome that wil not serue thee shal surely perish Consider therefore what Church it is which conformably to these Prophecies hath brought the mighty Princes of the vvorld Kingdomes of the earth and States of Common-wealthes to submit their Septers vnder Christ our Lord Gouernement of his Church to vvhat Church the very Romaine Emperours before most cruel tyrants and for three hundred yeares togeather Persecutours of the Church straight vpon their conuersion eueÌ„ then when they were Lords of all this world yealded vp theyr very Imperial City of Rome with the whole most large and mighty Country of Italie and translated their owne State into an other part of the world giuing place to his Vicar by whom in him they had bene Christened the only worke of our Sauiour Christ Lord of all and GOD omnipotent so to bring into his Church and submitte vnto it the very Strength of the Gentils and so mightily to bring Satan himselfe vnder the Feete of the Romaine Christians This Church you may see hath as it should doe ruled with Lavv and discipline all states of people it hath faithful Princes no lesse subiect vnto it then the people as obedient children as the people euen so as God foretold promised and ordayned that they should be Neuer therefore exempted it Emperour Prince or Potentate of the earth from his due obedience to Gods Church and lawfull Ptstours Consider on the other side vvhat Church is that where all is contrary the Prince not only not taught obedyence to the Church humilitie seruice vnder payne of himselfe and his Realme to perish but fondly seduced miserablye deceaued and flattered aboue measure with the very Title of head Supreme Gouernour of the Church The Parlament Church VVHEREVPON you may consider againe by the sequele of most foule absurdities following thereof vvhat Church that is where lawes be made to charge Peter him-selfe if he there were liuing to giue vp his commission receaued of Christ and take another of the King or Queen to châ—rge both him and all his fellowes the other Apostles of God our Sauiour to change that true seruice of God which they had receaued to minister of another sort which the King or Queen or ParlameÌ„t or law of the countrie should prescribe vnto them to put S. Augustine to fine to the Queene one hundred Markes for saying Masse for his Mothers soule to leese his Bishopricke to liue and dye in prison for the same and for calling counting Aerius an Heretike for holding against it and for many other points of their faith both hee and all the other Holy Fathers fayne to leese all and to giue place to certaine new Maisters that had bene from hence at the Apostles going so long a iourney without any footing in the way and as the Philosophers spake transeuntes de termino in terminum sine medio and from thence fetched vs a nevv Religion that they neuer
dispositions read depositions fol. 125 b line vlt. for consubstubflantialitie read consubstantialitie fol. 128. a. line 23. for vniuesallie read vniuersallie A TABLE OF THE MOTIVES conteined in this Treatise 1 NAme of Catholikes fol 5. a. 2. Name of Heretik 9. a 3. Name of Protestants Puritans c. 10. a 4. Oâ—d Heresies 13. a. 5. Miracles dogmaticall 15. a 6 Miracles personal 27. a. 7. Visâ—â—â—s 32. b 8 Scriptures 39. b 9 Traditions most certaine 42. b 10 The Churches iudgemeÌ„t 45. a 11 The churches practise 48. b 12 See Apostolike 55. a 13. Councels 59. a 14 The Fathers 63. b 15. Martyrs 69. a 16 Their own Doctors 74. a 17. The Catholike Faith in England mightily planted and lightly chaunged 80. b 18 Going out 84. b 19. Rising afterward 86. a 20 Beginning with wondring and gainsaying of Christians then in Vnitie 88. b. 21. Vnsent 90. b 22 Succession 93. a 23. Apostolike Church 95. b 24 The Romaines neuer chaunged their religion 100. a 25 Conuersion of Heathen Nations 102. b 26 By what Religion hath Idolatrie beene destroyed 105. a 27 Vnitie 117. b 28 Iudges infallible incases of Controuersie 120. b 29 Protestants themselues take things vpon our Churches credit 123. a 30 Storehouse of the scriptures 124. b 31 Studying and teaching of all Diuine truth 125. b 32 Annuall celebrating of all Christs Mysteries 129 b 33 Ecclesiasticall Monuments and Liuings 142. a 34 Apes 143. 35 States of perfection 144. b 36 The state of our Predecessors 145. b 37 The only knowen and vndoubted Mother of Christs childreÌ„ for one thousand yeares togeather 147. b 38 Celebration and Operation of Christs death 149. b 39 Teaching the Narrow way and liuing after it 151. a 40 Obedient subiects 153. a 41 The Church to whom Princes doe homage 155. a 42 The Parlament Church 156. b 43 Communion of Saints 158. a 44 The Church that all Christs enimies fight against 159. a 45 Euer visible and Catholike 161. a 46 Where grew the Protestants seed before our time 163. b 47 Sure to continue 167. a 48 How to make plaine demonstration that the Heretikes haue no euidence and that we haue all 171. a A TABLE OF THE MORE PRINcipall matters touched in this Treatise A AN Admonition to Catholikes that frequent the new Seruice Fol. 133. a To Priestes likewise that say it 136. b Aerians aliue againe in the Protestants 13. b Aultus 34. b 52. a 112. b S. Ambrose Motiue the Fathers 64. a Anabaptistes 165. b 166. a Antichristes side against the Pope 58. a Apes of the Catholikes are Heretikes 143. a The Apostles were of our religion 44. a. b 60. a 102. a 104. a 156. b Apostolike Church 95. b Apostolike See 55. a 94. b Assumption of our Lady 132. b Atheistes why they be so many in England 128. a. 152. a 166. a Motiues against theÌ„ See here in the word Christ and in the Preface S. Augustine of our religion 16. a 34. b. 35. a 44. b 45. b 47. b 49 a 51. b 54. a 55 b 108. a 117. a 160. b. brought therunto by God 34 b. How he should be vsed in England by the ParlameÌ„t law if he were there liuing 157. a His Motiues Name of Catholikes 5. b Name as of Protestants c. 12 a Councels 63. a the Fathers 64. b Succession in the See Apostolike 95. a 99. b 167. b the Churches authoritie pâ—e pa. 5. fo 123. b the Churches continuance 95. a 129. a 167. b the Churches wisedome and learning pref page 8. fol. 129. a Apostolike Churches as the Romaine c. 98. a 99. b. The honour and vertue of Saints and Relikes 110. a. Emperours turned from their Idols and praying at Peters Sepulchre 160 a. Christianity of humane lawes 153. a. 160. a S. Augustine the Apostle of Englishmen of what Religion and authoritie 80 b. B S. BAbilas Relikes 108. b Baptisme necessary for saluation of Children 14. a. 49. b. 71. b. 165. b. S. Bede of our Religion 17. a. 81. a 100. b. His storie to be read diligently of Englishmen 81. a. his Motiue the Romaine Church 100. b S. Bernard of our Religion and with what Miracles he confirmed it 29. a 115. a Bishops of England vnitie constancy 86. a A Bishop aboue a Priest 165. a Bookes of Heretikes not to be read 140. a C CAluin against our Prorestants about the Head of the Church 78. a His Legats in India 103. a His errors about the Trinity 126. b. Caluinists condemned by Luther 75. a Carolostadius condemned by Luther 75. a Catholikes haue the truth 3. b. that very name a certaine marke of right Catholikes 5. a Catholikes Romaine 55. b Chalenges turned into Proclamations 1. b Change of religion neuer made by vs. 51. a 100. a what an impudeÌ„t attempt it is 54. b. 80 b 135. b the Iewes religion chaunged into ours by Christ 117. a 124. b Christ to be beleeued for these Motiues Authoritie of his Church pref page 5. fol. 47 b Vnity of his Church 118. b Miracles 30. b 110. a Visions 33. b vertue of his Saints and of their Relikes 110. a. vertue of the signe of his Crosse 113. a 139. a Conuerting of Emperours and Powers from theyr Idols to serue his seruants 160. a the Scriptures of the old Testament as they be vnderstood in the Church 130. b Christ excluded out of England by Parliament 157. a Christendome shut out of England by Parliament 158. a Christians and Catholikes all one 12. b Christianity of humaine lawes in what Church 153. a S. Chrisost of our religioÌ„ 44. a 56. a. 109. a. b the Churches iudgement alwaies infalible 45. a 120. b. 123. a her practise likewise 84 b the Church euerlasting and visible 47. a 93. a 104. a 129. a 148. a 160. b 161. a 167. a. Her learning and wisdome 124. b 128. a 130. a 143. b Her seruice 130. a Churches the worke of Catholikes 142. a confirmed by Miracles 29. a. 54. a 107. a 109. a 111. a by visions 70. b Churches of the Heretikes to be refrained 133. b. Communion booke an apish imitation of our Masse booke 144. a burned in a vision 38. b. In another vision the Communion receaued by a blacke dogge 39. a against Communicating with Heretikes in their seruice c. 133. b Confirmation of Children 72. a Conuersion of Heathen Nations by our Church 102. b Councels 59. a 158. a Crosse 30. a 31. b 81. a. 113. a 115. a 139 a Custome or practise of Gods Church 48. b 72. a S. Cyprian of our Religion 39. b 44. b 116. a D DEgrees taken in vniuersities of Heretikes are annullated 127. a Diuels expelled with the Masse by a Priest of Saint Augustines 16. b. By S. Bernard 115. a with the signe of the Crosse by S. Bernard 115. a by Pius Quintus 31. b with Relikes 107. a Diuels in the Protestants 107. a Donatistes aliue againe in Protestants 45. b E EBionites 40. a Ember dayes