quod in eis non bene intelligitur etiam temerè audacter asseritur heresies and other peruerse opinions infectinge and intanglinge our soules euen to the deepe pitt of confusion doe springe of noe other roote then when good scriptures are ill vnderstoode and the badd vnderstandinge therof is bouldly and rashlie applied S. Ambrose doth likewise declare the same sayinge Ambr. 3. ad TituÌ„ S. Hil. in lib. ad Const Haeretici per verba legis legem impugnant by the wordes of the lawe it selfe the heretiques doe impugne the lawe S. Hillarius also saith Neminem haereticorum esse qui se non secundum sacras scripturas praedicare eas quae blasphemat mentiatur there is noe heretique that doth not alleadge falsy the scriptures for his blasphemies Also he saith de intelligeÌ„tia heresis sit Lib. 20. de Trinit non de scriptura sensus non sermo fiat crimen heresie is of the vnderstaÌ„ding not of the scripture the fault is in the sense and not in the word Hiero ad Lucif vnto which agreeth S. Hierom Neque sibi blandiantur c. Lett them not flatter themselues if they alleadge or affirme any thinge of the scriptures when euen the deuill hath alleadged the scriptures for his purpose The scriptures saith he doe not consiste in readinge of them but in vnderstandinge of them Origines also declareth the same Orig hom 9. in Exo saying Non rarò c. Somtimes the diuill doth wreast godes wordes from many for that there is nothinge soe holie but the enemie of mankinde doth abuse the same to the destruction of man Tertulian also saith de scripturis agebant De prefâ—cript her de sciptuâ—is suadebant c. They pleade the scriptures they persuade the scriptures they inculcate the scriptures vnto this they moue some at the first dashe they wearie the stronge they coÌ„nfound the weake and men of indifferent iudgment they dismisse with scrupules Thus far Tertulian soe the Arian heresie the Macedonian the Nestorian Eutichian and all other old heresies would allowe nothinge but scripture and last of all these newe phantasticall heresies doe grounde all their turbulent spirittes and singuler maleperte and headie deuises vpon holie scriptures 2. For example Luther in his first booke against Zâ—uinglius saith that amoungest Zuingilans the Zuinglians themselues concerninge these 5. wordes there arose tenn seuerall sects of different religion I meane 270. sects of heresies in this time Lib de here fabulis hoc est enim corpus meum Stanislaus Rescius hath deuided the hereticall sects of this tyme into two hundred and 70. different heresies euerie one alleadginge scripture for his owne fancie Theodorus did reckon 76. heresies in his owne tyme. Aug. lib. de heres S. Augustine also did reckon 88. heresies vnto his owne tyme. And vnto Luther his tyme there were 290 sortes of heresies all which did alleadge scriptures Yea was there euer any heresie that did alleadge more scriptures for herselfe then that of the Arians did not the Iewes alleadge scriptures against Christ that he should not be holden for a Prophett saying Iohn 7. Scrutate scripturas vide quia a Galilea propheta non surgit search the scriptures saie they and behould that a prophett doth not arise from Galile and by scripture they did endeuour to proue that he was worthie of deathe Iohn 19. Wee haue a law say they and by our lawe he ought to die because he made himselfe the sonne of God Did not Iulian the apostate alleadge scripture as S. Cyrill saithe lib 10. in Iulianum for visitinge Martyrs Reliques alleadginge that place of S. Mathewe 23. that the Scribes Pharisies and Hipocritts are like to white monuments and they ought not to visitt them c. Also he alleadged many places of scripture as Math. 5. Ro. 12.1 Cor. 6. Math. 10. against the christians for repininge against him for takinge away their goodes but to beare all tyrannicall oppressions patientlie Did not Osiander a cheefe secretarie alleadge 20. different opinions touchinge the article of Iustification and at last he cited his owne opinion contrarie to them all 3. Of all these sectes it is saide Obscurum est insipiens cor eorum dicentes se esse patientes stulti facti sunt Their foolish hearte is darkned sayinge themselues to be wise but they be made fooles for heretiques can neuer haue the knowledge of the scriptures In maleâ—olam animam non introibit sapientia Sap. cap. 1 nec habitabit corpore subdito peccatis true knowledge shall not enter into a wicked soule nor lodge in a bodie subiect to sinne Therfore the prophett saithe Discam in via immaculata I will learne in an vnspotted waie and when heretiques through pride and malice haue most maliciouslie opposed theÌ„selues against the catholique church the piller and foundation of all trueth and haue sought by all wicked and malicious meanes to deface the same wee must not thinke they haue had any true knowledge or perfect wisdome for if once a foundation of a house or a rocke vpon which are builded manie chambers do fall all those chambers cannot stand vpp the catholique church is the firme rocke vpon which the faithe of euerie christian is builded if he once fall from the church he hath no faith nor any vnderstandinge of the scriptures and therfore S. Augustine saith he would not haue beleeued the ghospelll without the authoritie of the church which beinge inspired by the holie ghoast hath taught thinges which the scritures haue taught the contrarie as that wee should not obserue the old lawe nor obstaine from thinges suffocated or straungled and such like for the letter saith S. Paule killeth 1. Cor. 3. but the spiritt quickneth And as the letter in the old lawe not trulie vnderstoode nor referred to Christ did by occasion kill the carnall Iewe so the letter of the newe testament not truly taken nor expounded by the spiritte of Christe which only is in his church killeth the heretique who also being carnall and voide of spiritt gaineth nothinge by the scriptures but rather taketh hurte by the same Aug. to 10. de teÌ„pore li. de Spiritu litt c 5. 6. 2. Pet. 3. 2. Tim. 3. as S. Augustine auoucheth for in the newe testament saith S. Peter are certaine thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also they do the rest of the scriptures to their owne perdition of whom S. Paule himselfe saith alwaies learninge and neuer attayninge vnto the knowledge of the truth men corrupte in mind reprobate concerninge the faith but they shall prosper noe further for their folly shal be made manifest to all and as Iames and Mambres resisted Moyses soe they alsoe resiste the truethe 4. If Daniell after that God had reuealed vnto him thinges to come concerninge the militant church saith Ego audiui non intellexi I haue heard but I vnderstood not the Angell said vnto
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
publican Further more wee say that the church is holie both in her profession and in the assertion of her faith therfore christian profession ought to containe nothinge but that which is trewe and holie touching faith Lastlie the fathers in all their doubtes and controuersies towching faith and religion did submitt themselues to the arbitrement of the church which they would not doe if they thought the church did err for S. Augustine saith Aug. epi. 118. l. 1. contra Crescentiū cap. 33. it is an insolent madnesse to dispute against any thinge that the vniuersall church decreede And in another place he saith Wee haue the trueth of holy scriptures when wee doe that which pleaseth the vniuersall churche And our Sauiour saith Luc. 10. Matt. 23. whosoeuer heareth yow heareth me c. whatsoeuer they comaund yow doe it c. Whether Catoliques are to be charged with arrogancie for thinkinge that their church cannot faile CHAPTER III. 1. WEe ought not to be cōuinced of arrogancie to affirme that Christe did not lie when he said that the gates of hell should not preuaile against his churche Matt. 16. Heauen and earth shall passe Matt. 24. Matt. 28. Ioh. 14. but his wordes shall not passe what woorde but that which is vniuersally preached by the catholique churche when he saith behold I am with yow to the worldes ende Ephes 5. The spiritt of trueth faileth not for euer Christ praieth that the faith of Peter should neuer faile 1. Tim. 1. she is his spouse and the kingdome of heauen wherfore should shee then faile beinge the piller of truethe shee cannot faile shee beinge his wife his doue his kingdome his portion his vineyarde his inheritance his dwellinge howse for the which he suffred his passion he died and shed his pretious blood shee cannot faile Contra Gent. 2. This was a cheefe argument by which S. Chrisostome did proue against the Gentiles that Christ was God by reason of his power in settinge foorth his church by poore and simple people and the continuance thereof in full force and authoritie notwithstandinge all the power and plotts of Sathan and all the might and strenght of earthlie potentates with the imploimēt of all their malice and strange pollices which were combined and conioined together for her direction If S. Chrisostome did proue the diuinitie of Christe by the continuance of his church 400. yeares how much more a minori ad maius should we proue the diuinitie and power of Christe not against gentiles as S. Chrisostome did but against worst infidels as caluinistes and other heretiques who with greate malice and more cunninge deuises seeke to ouerthrowe the church of God then all the enemies thereof as Iewes Goathes Hunnes Gaules Vandals Sarasins Longobards Bolgares Turcks and all other infidels and yet she is preserued now these 1620. yeares and shall allwaies continewe in full force authoritie to the worldes ende Psal 87. 3. The continewance of godes church is sett downe by the prophett Disposui testamentum electis meis what testament saith S. Aug. in enarrat ibid. but the newe testament I haue sworne vnto my seruant Dauid what is this that God bindeth with an oath that the seede of Abraham shall continewe for euer euer Ad Gal. 3 And soe saint Paule saith If yow be of Christ yow are the seed of Abraham inheritors of that promise this is the church saith saint Augustine not that fleash of Christ taken of the blessed Virgin but all wee that beleue in Christe And in another psalme he saith I will dwell in thy tabernacle wherfore S. Augustine saith that his church shall not be for a time but shall continewe for euer vnto the ende of the worlde And in the 14. our Lord hath bene mindfull of his testament and of the word that he comaunded to a thowsand generations Psal 14. and giuen to Abraham that which he did also sweare vnto Isaac and apointed for a lawe Matt. 24. He said his word should neuer passe away what word but that which did not only continewe duringe the Apostles time but that word and sacrifice which shall continewe to the worldes end Matt. 28. S. Leo prius epi. 3◠ad Pulcher. Aug. Leo 2. epist ad Constan our Sauiour plainlie declaringe the same I wil be with yow vnto the worldes ende as S. Leo the first and Leo the second writes Also when S. Paule Ephes 4. makes mention of soe manny dignities of ecclesiasticall order in Christ his churche as Apostles Prophetts Euangelists Pastors and Doctors he saith that they should continewe to the worldes end as the Prophett saith August Deus fundauit eam in eternum God founded the same for euer Psal 47. I meane his church as S. Augustine expoundeth and this is proued by the 91. chapter of Isay Luc 4. which chapter is vnderstoode of the churche of the newe testament as our Sauiour taughte 4. The same is also proued by the psalme 88. His throne shal be like the sunne in my presence Psal 88. and like a perfect Moone for euer and I will put his seate and his throne as the day of heauen Daniel 2. Daniell also doth manifest the same saying In the dayes of these kingdomes God shall raise vpp the kingdome of heauen which shall neuer be dispersed and his kingdome shall not be giuen to another nation And accordinge to saint Luke of his kingdome there shal be noe end Moreouer that psalme doth say if her children will offend and shall not keepe my lawes and comaundements c. yet I will visitt in a rodd their iniquitie and their sinnes in scourges I will not for all that put away my mercie from the same which place saint Cyprian aswell in this psalme as also in the 2. of Daniell doth expound to be mēt of the afflictions and tribulations of the churche In Cant. serm 79. S. Bernard also in illud tenui eum nec dimittam I held him and I will not let him goe c. neither then nor after the christian stocke shall not faile neither faith from the worlde neither charitie from the churche Lett all the raginge fire all the tēpestuous waues insult freate against her they shall not caste her downe because she is builded vpon a firme rocke and the rocke is Christe which neither by the pratinge of Philosophers or the cauillation of heretiques or by the sworde of persecutors can or shal be seperated Illir Glos in Math. cap. 2. 5. Illiricus a protestant writer saith that the trewe church in the middest of all persecutions destructions of citties comon wealthes and people is preserued miraculously by godes speciall protection and assistance This is also proued by Oecolāpadius vppon Isay cap. 2. by Melancthone in locis communibus cap. de ecclesia editione 1561. by Brentius vppon S. Luc cap. 17. homil 19. Luth. tomo 4. in Isa cap. 9. by Bullenger in Apocali Canc. 72.
THE THEATRE OF CATHOLIQVE AND PROTESTANT RELIGION DIVIDED into Twelue Bookes Wherein The zealous Catholike may plainelie see the manifest truth perspicuitie euident foundations and demonstrations of the Catholique Religion Together with the motiues and causes why he should perseuer therin The Protestant also may easilie see the falsitie and absurditie of his irreligious and negatiue Religion Together with many strong and conuincing reasons why he is bound to embrace the Catholique faith and to returne againe to the true Church from whence he departed WRITTEN By I. C. Student in diuinitie With permission Anno 1620. MAgni periculi res est c. It is a thinge of great danger it after the oracles of the Prophets after the testimonies of the Apostles after the woundes of the Martyrs thou presume to discusse our ould faith as if it were new if after such expert guides thou neuertheles wilt remaine in error if after the combatts of such as did strugle vnto death for the defence thereof thou wilt yet oppugne it with idle disputation let vs therfore reuerneÌ„ce our faith in the glory of the Saintes S. Ambrosius in sermone de SS Nazario Celso TO THE BLESSED and vnspotted Virgin Marie Mother of God and Queene of heauen by whom saluation and redemption came to the worlde 1. BOOKES of greatest estimation and noblest subiect most gratious Virgin ought to be dedicated and offred to the noblest and eminentste personages and that for two causes th' one to be protected and patronized by them against malignant and malitious people to whome the obiect or matter might be offensiue the other to gratifie them for the benefites receaued of theÌ„ the obiecte of this booke which is the theater and true representation both of the Catholique and protestant religion being so eminent that it excelleth and exceedeth all obiects whatsoeuer ought to be dedicated and consecrated vnto thee most sacred Virgin being the worthiest creature amongest all meere Creatures that euer were Contraria se posita magis ilucessit 2. The opposition of two extremities can neuer be better declared or knowen theÌ„ to oppose the one to the other as things positiue and thinges priuatiue light and darknesse thinges contrarie as heate and cold thinges contradictory or thinges affirmatiue and negatiue as a man and noe man nothinge is soe repugnant or hurtfull to the Catholique religion as heresie and especially that of the sectaires of our vnfortunate daies nothinge soe contrary to Christe as Antechriste nothinge soe offensiue to the Catholique Church as the malignant Congregation of Caluinistes Anabaptistes So as the trueth of the one caÌ„not be made more apparant more euident and more cleere then by the falshoode of the other nor the goodnesse of the one be better made knoweÌ„ then by the mischeefe euill of the other 3. Vouchsafe therfore ô gratious virgin and mother of the Sauiour of the worlde that the trueth and goodnesse of the one beinge made knowen and the falshoode and wickednesse of the other being detected with thy most precious intercession to thy Sonne Iesus to lighten and illuminate the hartes vnderstaÌ„dings of such as are ouerwhelmed and ingulfed in the dangerous abisme of darcknesse and are gone astraye in the intricat labernith of heresies Deliuer theÌ„ ô blessed mediatrixe that doe walke awry in the darcknes and shadowe of death Protecte and defend the Catholique Church for the saftie of which Christe Iesus tooke flesh of thee and for the establishing whereof he suffered his bitter passion yealded himselfe to death and triumphed ouer the powers of darcknesse from the malice and dangerous purposes of all such as bend all their plotts and pollices to destroy her 4. By whom should the religion of virgins vowes and votaries be protected and vpholden but by her that made the first solemne vowe and profession thereof To whoÌ„ should the religion of Christ be dedicated but to the mother of Christ Or the law of grace be addressed but vnto her that is ful of grace What better aduocate can the Church haue then shee who is placed betwixt the sunne and the moone as S. Bernard saieth which is mary betwixt Christ his Church What better defense can there be against heretiques then shee as S. Bonauenture saith that destroyeth all heresies and according to S. Bernard omnis haeresunt inâ—eremptrix that killeth all heresies Therfore ô blessed Virgin Dignare me laudare te Virgo c. Vouchsafe me to praise thee ô sacred virgin fortifie me against thine enemies and the enemies of the Church of Iesus Christ which being his only comoÌ„wealth kingdom patrimony vineyarde and mysticall body euery member thereof ought to defend yea is more bound thervnto then to the defense of any earthly comon wealth 5. As for thyne incpmparable and vnspeakeable merittes and benefites towardes me and towards the whole world all true Christian hartes doe acknowledge them with Aristotle I confesse Qui beneficium accipit De coÌ„gruo uon de coÌ„digno libertateÌ„ perdidit He that receueth a benefit loseth his liberty becometh a slaue to his benefactors How then should not I the whole world confesse our selues to be obliged vnto thee for soe generall and soe worthy a benefit as we haue receaued at thy handes Iesus Christ taking that flesh of thee in which he would dye for our offeÌ„ces Therfor ô blessed virgin I offer my self with this my labour as a poore slaue vnto thee I prostrate my selfe like a poore wretched sinfull creature before thee confounded and oppressed with many imperfections and defects voide of merits destitut of grace ouercharged with the dreadfull assaultes machinations of powerfull enemies they to stronge to offend and I to weake without thy helpe to defend my selfe against them We therfore Sub tuum praesidium confugimus sancta Dei genitrix c. flie vnder thy sauegard ô mother of God for none that euer relyed vpon thee was frustrated of his expectation none was euer deceaued of his hope none was euer coÌ„founded or discomforted who hath at any time fled to thy intercession as holy Church in all ages by experience hath proued and all holy sainctes that euer were haue solemnly auouched 6. Thou therfore ô only a Aug. ser 2. de Annunc hope of sinners Thou ô b S. EphreÌ„ de laud. B. Mariae ioy saluation and peace of the worlde Thou ô c Damasc orat 2. de Assump ocean gulfe of grace Thou ô d Damasc orat 2. dormit Virg. liuing arke of the liuing God Thou e Epiph. l. 3. Hier. 78 the mother of all liuing and the cause of life who broughtest forth life vnto the world Thou f Cyril Alex hom 10. the pretious marguerit of the worlde the inextinguible light thereof the crowne of virginitie the scepter of the Catholique faith and the indissoluble temple containing him who can be no where contained Thou ô g Ierem. adu Iouiu East gate euer shut
keepe Iustice with god that takes from God his righte which is religion depriues his diuine maiestie of that worshipp reuereÌ„ce which is due vnto him This is proued for that Princes followinge this false reason of state haue beene put by God froÌ„ their state as Ieroboam the seruant of Salamon to coÌ„tinewe himselfe in the kingdome which he had taken from Roboam did alter the Religion made a false religion For he made two golden calues one at Dan and the other at Bethell and also altered the order of priestoode by ordaininge others that were not of the order of Leuie For which both he and his yssue were depriued of their kingdome and destroied of their liues The Princes of the Iewes by reason of their state put Christ to death least the Romaines shoulde come vpon theÌ„ neuerthelesse the Romaines came vpon them and destroyed them 7. Vetiza a kinge of Spaine and his successor Rodorigus fearinge the rebellion of their subiectes for their owne wicked actes destroied and rased downe all the stronge holdes of Spaine which was the cause that that Country was broughte in one quarter of a yeare in subiection by the Moores which were not expelled Spaine in 700. yeares after The kinges of Fraunce Francis the first and his sonne Henry the second the one brought in the Turcke thinckinge to bringe him in to Spaine against Charles the fift Emperour kinge of Spaine to destroy Spaine But whether did the tempest driue the Turcke but to Tolouse within France which afterwards with great a doe makinge many spoiles of that Countrie were driuen out after burninge the Cittie of Nicea other citties out of which they brought with them 5200. Christians as slaues amongest which number were 200. consecrated virgins the other did ioyne with the rebellious protestaÌ„t Princes against the said Charles by whom they were ouerthrowen and brought to subiection Kinge Henry the third of Fraunce beinge perswaded that he should neuer be obeyed of his subiectes vnles he should make away the Catholique Princes as Henry of Loren Duke of Guise and Luyes of IoreÌ„ the Cardinall his brother murthered them in the assembly of Bloys 1588. but for that he was led rather by the wicked Councell of Macheuillians and not by the lawe of God he was punished himselfe by a poore sillye friar without the procurment of any but of his owne head who thrust him thorough with a knife beinge in the middest of his army purposing to besidge Paris Iohn Fredericke Duke of Saxonie intendinge to take the Empire from the house of Austria followed Martine Luthers Councell that he should change his religion soe that by the procurment of Luther he rebelled against his soueraigne But the frute that he reaped by this false reason was to be apprehended put in to prison depriued of his estate Dukedome and dignity of elector shipp was not Absolon destroyed by the false Councell of Architofell And Aman by his wicked plottes by which he tought to destroie Mardocheus and the chilren of Israell For there is noe wisdome or Councell of Macheuillians against God his Church Thomas Cromwel was put to death as Fox saith by the cruell lawe he made himselfe as by a certaine fatall destinie these be Foxes wordes that whosoeuer should be cast into the Tower he should be put to death without examination the said Fox calleth this Cromwell the wall and defense of protestant religion But qui hominibus placent confusi sunt quoniam Deus spreuit nos those which doe please men are confounded for God despiseth them 8. The principal and last reason or cause is for that these articles are already condemned by the generall Iudgement and verdit in soe many generall Councells as haue beene in the world specially by the last generall Councell of Trent therfore nowe they ought not to be called in question Whereupon Gelasius the Pope saith Maiores nostri diuina inspiratione cernentes c. Our Ancestours foreseinge by diuine inspiration did most earnestly pray the faithfull that whatsoeuer was decreed by any Councell against anny heresie for the faith of the Catholiks and the Catholike trueth it should neuer be broughte in question againe Also Leo the Pope did desire the Emperour Marcianus that there should be noe retractation in any thinge defined by the holy Councell and soe the said Marcianus established by lawe accordinge to his request that none should dispute of the definition of the Councell The said Leo also taught the same in his Epistle to the Councel of Chalcedon to Maximus the Bushopp of Antioch The same is also decreede in the Councell of Ephesus and in the Councell of Chalcedon S. Augustine also said that it is an insosolent madnes to disputed against any thinge that the Catholike church had defined For our Sauior saith whosoeuer heareth your heareth me and whatsoeuer they will you to doe that doe yee 5. For as much therfore as these heresies were condemned as I haue said by the generall Councell of Trent vnto whom protestantes refused to come to trye their doctrine for none euer refuseth the triall of generall Councells but heretikes therfore we ought not to dispute with them any more Which also rightly agreeth with the couÌ„cell of S. Paul vnto Titus saying A man that is an hereticke after the first and second admonitioÌ„ shunne knowinge that such a one is peruerted And to Tomothy he saith these be they that craftilie enter into houses and leade captiue silly women alwaies learninge and neuer attaininge vnto the knowledge of the trueth but as Iames and Mambris resisted Moyses soe these also resist the trueth men corrupted in minde reprobate coÌ„cerninge the faith All the while that S. Augustine was an Heretick S. Ambrose would neuer dispute with him And the Empresse Placilla wife vnto the great Theodosius vnderstanding that Eunomius the Hereticke would faine reason with her husband for eschewinge danger of being corrupted by him did with great wisdome hinder the conference And Nazianzenus saith we ought to abhor Heretikes as the destructioÌ„ of the church and the poyson of trueth not carienge any hatred vnto their persons but hauing pitty of their errors Ignatius likewise saith vt siilij â—â—cis fugite diuisionem vnitatis malam haereticorum doctrinam As the children of light shunne diuision of vnitie and the wicked doctrine of Hereticks by whom the whole world is defiled resraine from those euill hearbes which Christ did neuer plant for they be not the seede of God but of the deuill Be not deceaued brethren saith he whosoeuer shall followe a seducer shall neuer possesse the kingdome of heauen and whosoeuer departes not from a false preacher shall purchase euerlastinge damnation 10. Thus he admonished that we should beware of wicked Heresies the reason of his caueat is for that Heresie as the holy Doctors saye is a certaine mischeefe of the diuill and a firebrande that cometh from hell a pestilente corrupt and poysoned aier a cancker that consumeth
which blessed name none disdayned none were called Gospellers Lutherans Caluinists Zuinglians Protestantes or Puritans Anabaptistes Trinitarians or any other sect with innumerable others which the Protestant religion hath sett abroach and inuented men were simple and honest in their dealinges faithfull of their promisses charitable in their workes zealous in their beleefe obediente vnto their Prelates and Pastors This is soe euident a trueth as that all bookes recordes generall and prouinciall councells all parleamentes of kingdomes all vnctions and inuestinge of Emperours and Kinges all consecration of Bishoppes all holy orders of Priestes all churches monasteries and chappels in the worlde all the gates of townes and cyttyes all monuments and recordes both spirituall and temporall all vniuersities and doctours of Christendome both comon and ciuill lawes of all countries yea Protestantes themselues doe plainly witnesse 3. But that Protestant religion is new is a thing most certeine for there are men yet liuinge at this day more auncient then it and can remember when it first came into England and Irelande Wee can shewe you the first inuentours and authors therof The place the time and the occasion by which it crepte in and infected these miserable nor then countries Who haue opposed themselues against it What garboyles callamities came into those countryes that nourished the same What rebellion and insurrectiō of subiects against their princes for defending the same What were the motiues of such as inuented yt and occasions of others that imbraced it The successe of the one and the other and by whome and how the same was condemned I pray you what can be more euident signes and tokens of noueltie for noueltie in all common wealthes but especially in matters of religion as S. Nazianzenus saith is to be auoided yea the Emperour of the Turckes did aduise the Queene of Transiluania to beware of the noueltie of hereticall sectes and that shee should neuer suffer the same to creepe into her countrie It is well knowen also that the name of protestāt religion was neuer heard of before the yeare of our Lord 1529. in the towne of Spira in Germany where the Lutheranes beinge as it were combined against the Emperour Charles the 5. did vse a kinde of protestation wherupon afterwardes they were called Protestantes 4. If thou say that it lay lurkinge and hidden in the worlde I aske where or in what place of the world in what kingdomes and townes or who were the defenders therof Truly no writer or historiographer did or could euer make mētion of any such nor euer before that time any mention was made of them nor was it euer heard that any hereticall secte was so closelie hidden in the worlde but it might be knowen at least when Luther himselfe taught the same they should then haue manifested themselues and yet we can finde none such for such as followed Luther they were before Catholickes Ex nobis prodierunt saith Saint Iohn sed non erant ex nobis Ioan. 2. They went foorth frō vs but they were not of vs for if they had bin of vs they had remayned with vs it is cleare therfore they were not good Christians who forsakinge the narrowe way of saluation runne headlonge into the broade way of perdition and licentious doctrine of newe sectaries Whereas the religion of Christ is a religion moste auncient sacred immutable impregnable inuiolable alwaies the selfe same holdinge and continuinge his vigor and force vnto the worldes ende it is the soule and life of the Church For euen as by the soule fleash is vnited vnto the liuinge man soe by religion mākinde is ioyned vnto the church of Christe beinge his spirituall kingdome and all that euer were saued either before Iustinus mart orat ad Anto. Aug. l 10 confess ca. 43. or after Christe oughte to be called Christians as Iustinus martyr and other holy Doctors doe say for that they embraced Christian religion and as saint Augustine saith Ipse vnigenitus Dei silius homo propter nos factus est c. The only begotten Sonne of God became man for vs that he should become the head of his whole Church against which the gates of hell shall not preuaile Matt. 16. vnto whome Christe promised to remaine withall vnto the consumation of the worlde Matt. vlt. So that the religion by which this church is vpheld and Christe professed did and shall allwaies continue 5. It is well knowen that the name of hugonots began in France an 1562. as themselues of their assēblies made in the nighte at a gate in Tours in France called Hugon confesse to haue taken their denomination went out of the Catholique churche and did embrace the impiety of Caluine In Scotland they fell alsoe from the Catholique Church into Caluinisme anno Domini 1560. In Flanders the Geuses reuolted from the said church ouerwhelmed in the pit of soe manny heresies anno 1566. In England they chaunged religion anno 1535. and first fell vnto Lutheranisme afterwardes to Zuinglianisme afterwardes the bodye of the realme fell from Zuinglianisme to puritanisme the next degree vnto Anabaptisme and since what numbers are fallen to the familie of loue And what swarmes of Athistes are sprunge vpp in euerie shire as Whittguifte noteth against Cartwrith 6. Are not the first Authours of the protestancy also knowen as Luther Carolastadius Oecolampadius in Germanie Pharell in France Thomas Crammer in England Iohn knox and Paule Methen a baker in Scotland George Browne in Irlād In the Apologie of the church of England pag. 142 it is said that Luther and Zuinglius came first to the knowledge of the truth Luth. tom 7. f. 307. and preaching of the ghospell Luther said that God reuealed vnto him the knowledge of his Sōne that he at lenghte might euangelize it to others and that the Gospell was first preached by him D Kellyson reply to Surcliffe fol. 149. But we knowe that they cannot alleadge the author of our religion neither can they nominate vs from any particuler man nor can they chardge the Catholique church with any priuate opinion or faith that is not vniuersally allowed embraced of all Catholiques neither can they nominate the time that shee fayled of her faith Neither can they obiect that our church hath separated herselfe from the greater church or that such as did adhere to the Pope were in number lesse then any Church For it is written in S. Gregories Epistles to the Bishoppes of the Easte that Affrique Spaine France Italie and all the worlde did communicat with him This verie argument other Doctours did vse against other heretiques as Tertullian Tertull. lib. de praescrip Qui estis vos inquit c. What are yee saith he from whence and when came you where did you lie hidden all this while alsoe Optatus mileuita lib. 2. contra Parmenand Vestrae inquit Cathedrae originem ostendite c. Shew the beginninge of your Chaire you who challenge vnto your selues the churche
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
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
the order of the tradition which was then deliuered vnto them to whome they comitted the church to the which many nations of those barbarous people that haue beleeued in Christe doe consente without letter or inke hauinge saluation written in in their hartes and keepinge diligentlie the tradition of our elders and soe S. Hier. saith cont Heres 9. The creede of our faith and hope which beinge deliuered by tradition from the Apostles is not written in paper and Incke but in the tables of the hearte and this is in the church booke also wherby wherein shee keepeth faithfully all trueth in the hartes of those to whome the Aposles did preach And therfore S. Paule saith 2. Thes 2.15 Brethren stande hold the tradition which you haue learned whether it be by worde or by epistle not only the thinges written and sett downe in the hollye scriptures but all other truethes and pointes of religion vttered by worde of mouthe and deliuered and giuen by the Apostles to their schollers And so S. Basil saith thus I accompte it Apostolique tradition to continue firmlie euen in vnwritten traditions and to proue this he alleadgeth this place of saint Paule â—n the same booke cap. 17. and saith if wee once goe aboute to reiecte vnwritten customes as thinges of no importance wee shal ere wee beware endamadge the principall partes of our faith and bringe the preachinge of the ghospell to a naked name and so example of these necessarie traditioÌ„s he named the signe of the Crosse prayinge towardes the easte the wordes spoken at the eleuation or shewinge of the holy Euchariste with diuers ceremonies vsed before and after baptisme with three immersions in the fonte the wordes of abrenunciation and exorcismes of the partie that is to be baptised and what scripture saith he taught these and such like None trulie all cominge by secret and silent traditions c. S. Hierome reckneth vpp diuers such like traditions Hieron in dialogo Lucife c. 4. epist com Luci 28. willinge men to attribuit to the Apostles such customes as the Church hath receaued by Christians of diuers Countrie 5. S. August ad Genn saith Let vs holde faste those thinges that are not written but are deliuered vnto vs which beinge generally obserued in all places of the worlde wee must thincke them to come from the Apostles or from the generall councells which oughte to be of greate authoritie in the churche of God and whosoeuer will dispute hereof ought to be counted of most insolent madnes S. Hier. ad Luc. wee must obserue the traditions of our Ancestors S. Paule comaunded vs to submitt our selues to our pastors and teachers S. Augustine saith wee learne by tradition that children in their infancie shoulde be baptized de gen ad liter 101. 23. Tradition caused him to beleeue that the baptized of heretiques should not be rebaptized by tradition onlie he and others condemned Heluidius the heretique for denyinge the perpetuall virginitie of our Ladie and without this noe Arrian noe Macedonian noe Pelagian noe Caluin will will yealde Wee must vse tradition saith Epiph for the scripture hath not all thinges and therfore the Apostles deliuered certaine thinges by tradition S. Iren. lib. 3. 14. saith that in all questions wee must haue recourse to the traditions of the Apostles teachinge vs withall that the waie to true apostolicall tradition and to bringe it to the fountaine is by the apostolicall succession of Bishoppes but especially of the apostolicall church of Rome declaring in the same place that there are manie barbarous people simple for learninge but for constancie in the faith moste wise which neuer had scriptures but learned onlie by tradition Tert. lib de corn reckoneth vpp a great number of christian obseruations or customes as S. Cyprian in mannie places doth whereof in fine he concludethe of such and such If thou require the rule of scriptures thou shalt finde none tradition shal be alleadged the author custome the confirmer and faith of the obseruer Orig. he mil. 5. proueth the same Dyonisius Areopag referreth the oblation and prayinge for the death in the lyturgie or Masse to an Apostolicall tradition Soe doth Tertull Aug. Chrys Damasc alleadge Also wee mighte add that the scriptures themselues euen all the bookes of the Byble be giuen vs by tradition else should wee not take them as they be indeede for the infallible worde of God noe more then the worcks of S. Ignat. S. Aug. S. Dion and the like 6. The true sense alsoe of the scriptures which Catholiques haue and heretiques haue not remayneth still in the Church by tradition the Creede is an Apostolicall tradition Ruff. in expo simb ad principium Hier. Epist. 61. cap. 9. Ambr. ser 38. Aug. de Simb ad Cath. lib. 3. cap. 1. Alsoe it is by tradition wee hould that the holie Ghost is God therfore Macedonius was condemned in the 2. Naz. lib. â— Theol. councell of Constantinople for an heretique for that he denyed the same because in the scripture this name is not giuen vnto him for in the scriptures manny thinges are said to be such by Metaphors which are not soe indeede as that God is a sleepe that he is angrie that he is sorrye although noe such thinge is in God as alsoe manny thinges that are such and yet are not mentioned in the scriptures God to be ingenitus with manny such attributes as Trinitie parson consubstantialitie hypostasis vnto hypostatica homousion and because the Arrians did not yelde vnto the same not findinge them in the scriptures they were in the councell of Nyce condemned for heretiques And althoughe the verie wordes be not in the scripture yet they be collected of the sence of the scriptures And soe S. Cyrill Cyrill l. 1. dialogoruÌ„ de trinit of that place of scripture Ego sum qui sum I am the same that is doth gather that the sonne is consubstantiall with the father although the worde consubstantiall is not founde in the scriptures So the catholique Church in all ages out of the sense of the scripture doth gather that wee oughte to pray vnto Sainctes to pray for the deade that there is a Purgatorie althoughe the verie wordes themselues be not there And when S. Paule did speake of the holy Eucharist he broughte noe scriptures to proue it I haue receaued of our Lord saith he that I deliuered vnto you he alleadged nothinge but tradition which he had receaued from our Lorde that a woman ought not teache in the Churche that a womaÌ„n ought to be couered that the man oughte to be bareheadded that the Bishoppe ought to be husband of one wife he alleadginge nothinge but the custome if any man would be captious or contentious he did oppose against theÌ„ the custome of the Churche saying wee haue noe such custome nor the Church of God and whosoeuer despiseth these thinges he doth not despise man but God And therfore wee are referred by the holie
Salmeron which he hath seene in printe Salmeron tract 27. Hoc facite in meam commemorationem Nunc autem recordamur mortis tuae resurrectionis tuae tibique gratias quod per hoc sacrificium dignos nos fecisti standi in conspectu tuo Doe this in remembrance of me now wee being mindfull of thy death and of thy resurrection wee giue thee thancks for that thow voutsafest that wee stand in thie presence Clemens Romanus l. 8. const cap. vlt. Hebr. 5. The constitution of the Apostles hath these wordes Primus igitur natura pontifex est vnigenitus Christus qui non sibi honorem arripuit sed constitutus à patre c. The first Bishopp by nature is the only begotten Christe which did not arrogate vnto him selfe honor or renowme but beinge appointed of the Father which for our sakes became man and offeringe vnto God a spirituall sacrifice and vnto his Father before his passion he commaundeth vs onlie to doe this 10. Moreouer our Lord by the worde sacite doe this comauÌ„ded that they should consecrate and offer take receaue and dispense to others c. Exod. 13. Leuit. 15. For in the holie scripture the word facere is taken for sacrificare vid. to sacrifice as facietis hircum pro peccato yow shall sacrifice a goate for sinne also Numer 6. facietque sacerdos vnum pro peccato and the priest shall offer one for sinne for not without cause did our Sauiour vse the specificall worde of offringe consecratinge receauinge or distributinge for he did vse the generall worde comprehending vnder it selfe all these specificall S. Iames the Apostle in his Masse hath these words S. Iames his Masse Offerrimus tibi Domine hoc sacrificium verendum incruentum orantes ne secundum peccata nostra nobiscum agas neque secundum iniquitates nostras retribuas nobis c. We offer vnto thee ô Lorde this fearfull vnbloodie sacrifice neither deale with vs accordinge to our sinnes neither giue vnto vs accordinge to our iniquities The Masse or Liturgie of S. Basil hath these wordes S. Basil his Masse Suscipe nos Domine appropinquantes sancto altari tuo c. Receaue vs ô Lord approachinge vnto thy holie alter accordinge to the multitude of thy mercie that wee may be worthie to offer vnto thee that reasonable sacrifice without bloode for our offences and the ignorance of the people and to the intent that this sacrifice may be acceptable vnto thy holie supper celestiall and intelligible alter in odor of sweetnes cast forthe vppon vs the grace and fauor of the holie ghoast The Masse of S. Iohn Chrisostome hath these words S. Iohn his Masse Pontifex nostrum extitisti misteriae huius ac incruentis hostiae sacramentum nobis tradidisti Hebr. 7. Thou beinge our Bishopp thou hast deliuered vnto vs the Sacramente of this misticall and vnbloodie hoaste S. Paule also doth argue that priest hoode beinge translated it is necessarie that a translation of the lawe be also made because that the lawe and priest-hood were ordeined together and whosoeuer will take awaie the one taketh away the other for priest-hoode hath greater connexion and relation to the sacrifice then to the lawe because that priest-hoode is ordained for to offer sacrifice and sacrifice can not be offered but of a lawfull priest 11. Againe the olde priest-hoode was externall and was instituted to offer externall sacrifice neither is it properly translated into a spirituall priest-hoode for any thinge that was either in the lawe of Moyses or of nature written or sett downe was comon to offer it spiritually as to offer spirituall hosts of praises and praiers and such like therfore it was translated into the externall sacrifice of the Euchariste for the oblation for the which priestes were instituted and ordeined for to offer anie spirituall oblatioÌ„ whatsoeuer the laytie were as fitt as the Pâ—iests as the priest-hoode of the old law was translated into the priest-hoode of the lawe of grace so their sensible sacrifice into the sensible sacrifice of the Eucharist which only doth fulfill and accomplish all the prophesies and figures of the old lawe and doth succeede the same And euen as the paschall lambe beinge offered euerie yeare did not take awaie the sacrifice of lambes that was offered euerie morninge and eueninge commaunded in Exodus so neither Christ being bloody offered vpon the crosse takes nott awaie the vnbloodie and quotidian sacrifice of the masse And although that Christ is said to be offered from the beginninge of the worlde yet that takes not awaye the externall sacrifice of the lawe of nature or of Moyses but they rather haue their vertue and force from Christe his sacrifice as they are said to smell sweetlie in gods presence Much lesse taketh it away the externall and sensible sacrifice of the newe testament which is a certaine sensible representation of Christes bloodie sacrifice Otherwise the church in the newe testameÌ„t is in a worse case then the church either in the lawe of Moyses or in the lawe of nature in which by their externall sacrifice they could represente Christs death and passion which the church in the lawe of grace cannot doe if yow take awaie froÌ„ her this only sacrifice left with her Moreouer she had bene depriued of that dignity excelleÌ„cy of offering external sacrifice which the church in those two states had consequentlie the priests in the lawe of grace had been more obscure and of lesse dignitie in the power of priest-hoode then those of Leuie 12. But you will peraduenture answere that the office of priest-hoode is to offer sacrifice in spiritt and trueth Wherto I replie Obiection Answer that the olde fathers alsoe in the lawe of nature and Moyses coulde soe doe and likewise euerie other person If you take awaie this sacrifice it is not true that Christe vpon the crosse is a priest accordinge the order of Melchisedec but accordinge to the order of Aaron whose hoasts and sacrifices were bloody as that of Melchisedec was vnbloody in bread and wine Againe if yow will haue noe other priest but Christ vpon the crosse to be the onlie priest of the newe testamente and that there is noe other priest or sacrifice then Isaias is a lyar and his prophesie is false for in the ende of his prophesie he said there should be new priests and Leuites Priests proued for he did not speake of the priests of the olde lawe and in vaine should he speake of the newe priests if they should offer noe sacrifice Did not S. Paul saie Ad Titum 1. For this cause I left thee in Crete that thou shouldest reforme the thinges that are wanting shouldest ordeine priests in the cities Also he saith vnto Timothy 1. Tim. 4. doe not neglect the grace which is in thee and which is giuen vnto thee by prophesie with the imposition of the hands of priest-hoode Iacob 5. S. Iames wished
the sicke person to send for the priests which should annoile him and praie for him those that S. Paule called Priests afterward he called Bishoppes but it is manifest that none can be a Bishopp without he were a Prieste a Bishopp beinge a degree aboue priest-hoode if therfore in the newe testament there be Priests selected from the people they ought to sacrifice and offer S. Hebr. 5. Paule saith euerie high priest taken from amonge men is appointed for men in those things that pertaine to God that he maie offer giftes and sacrifices for sinnes Therfore besides the bloodie sacrifice of Christe vpon the crosse there must be a sensible and a common sacrifice instituted of God and that soe noble as euerie one cannott offer the same Clemens lib. 1 coÌ„st apost c. 1. 13 Clemens saith Post assumptioneÌ„ Christi nos oblato secundum eius ordinationem sacrificio puro incruento constituimus Episcopos presbiteros diaconos numero septem wee after the assumption of Christe accordinge to his institution haue appointed Bishopps Priests Deacons in nomber seuen for this pure and vnbloodie sacrifice S. Hierom saith if it be commaunded to the laie people to abstaine from their wyues for prayer Heir resp ad Titum how shoulde wee thincke of the Bishoppe which is ordained to offer this vnspotted sacrifice aswell for his owne sinnes as for the people S. Cyrill of Hierusalem calleth the Masse a spirituall sacrifice by reason of the bodie of Christe which is spiritualized by the diuinitie and is spirituall in deede though not in substance yet in qualitie and manner of existence Cyrill ca. 4. myst Anacletus ep c. 2. Sother de consecr dist Anacletus commaundeth Bishoppes and priests not to sacrifice without wittnesse to assist them Sother Pope commaundeth two at leaste to be present because the Prieste saith Dominus vobiscum orate pro mâ— Euaristus willeth that the places wherin Masses should be said be consecrated and that alters should be sacred by chrisme Pius the first telleth how that Eutropia hauinge giuen her howse to the poore he celebrated Masse with the said poore Christians Clemens the first Ep. 3. forbiddeth to saie Masse but where the Bishopp will assigne S. Gregor l. 7. regist epist 63 â—oui 2. Isid lib. 1. de oâ—ijs cap. 15. Gregorie did write vnto the Bishopp of Syracusa and Isidorus that S. Peter did institute the order of the Masse and it seemeth saith Oâ—igines to pertaine to him onlie to offer continuall sacrifice who deuoted himselfe to continuall chastitie orig lib. 1. contra celsuâ— And in the 8. booke of the constitutioÌ„s of the Apostles as S. Clement dothe affirme Clement const 8. Eâ—odius was made Bishoppe of Antioche by S. Peter and afterward Ignatius by S. Paule 14. This sacrifice as it hathe many names in holy scripture soe it is expressed of the old fathers with many significant tearmes Dauid called it the sacrifice of praise Psal 49. Psal 4. the sacrifice of iustice a waie to see the saluation of God of Daniell it is called Iuge sacrificium Malaâ—h 1. Luc. 1. Matt. 5. Iud lib. 4. cap. 34. 1. cap. 5. 1. Cor. 10. Heb. 10. Act. 2. Cle. Const Apost l. 8. cap. vlt. Dionys Areop cap. 3. de caelest Hier. the daylie and continuall sacrifice a pure oblation of Malachias the sacrifice of Iuda and Hierusalem the bloody lambe of S. Luke of S. Mathewe the oblation that should be offered at the altar of the Apostle it is tearmed our pasche the table of our Lorde of S. Luc the fraction or breakinge of the bread and also in a liturgie of S. Andrewe it is called a lambe sayinge I offer daylie a lambe vnto God which when it shal be eaten it shall remayne whole and sounde The councell of Nice calles it the lambe that takes awaie the sinnes of the worlde S. Clement calls it the pure and vnbloodie sacrifice S. Dionysius the oblation of the liuely hoaste S. Martialis a sacrifice and a cleane oblation Ireneus the newe oblation of the newe testament S. Cyprian a trew perfecte sacrifice S. Athasius an vnbloodie immolation Eusebius Cesar and S. Chrysostome a dreadfull terrible and euerlastinge sacrifice most honnorable others call it a singuler sacrifice excellinge all the sacrifices that euer were Others a true vnbloodie vnspotted perfect hoast our daylie sacrifice our Lorde his lambe S. Aug. the sacrifice of our price and redemption the sacrifice of our mediator S. Gregorie calls it the healthsome hoaste the hoast of oblation others call it the sacrifice of christians c. with many such pithetons and last of all S. Paule calles it Consummatio Sacramentorum the accomplishinge of the Sacramentes 15. Besides traditions of the Apostles decrees of all generall councells authoritie of all the fathers and holie doctors and the common and vniuersall practise both of the greeke and latine churche many irrefragable and approued reasons there are to confirme the infallible trueth of this blessed sacrifice For Christ is a Prieste for euer and by his death deserued to haue the order of euerlastinge priest-hoode and therfore an euerlastinge sacrifice for this sacrifice cannot be euerlastinge either for the oblation once offered vpon the crosse or for the oblation once offered at his last supper but it is eternall and euerlastinge by the sacrifice which daylie in all the worlde he offereth by his Priests and ministers euen vnto the daie of iudgmente And soe Oecumenus saith that Christe is a Prieste foreuer not for his passion but in respecte of this presente sacrifice Oecum ni Cathena Psal 109. by which that great Priest doth offer sacrifice Theophilast Eusebius Caesar in lib. de demonstratione Euangelica Haimo in epistola ad Heb. and many other fathers say that Christ is the high prieste or the great priest accordinge to S. Paule or the greatest bishoppe accordinge to all and not Metaphorically but properly therfore he oughte to haue inferior Priests vnder him that shoulde also offer otherwise he shoulde not be called the greateste for a supreame order or power hath a relation to an inferior The perfecte priest-hoode of Christe ought to take away the impefect priest-hoode of the old lawe and as he instituted a newe lawe so he ought also to institute a newe priest-hoode for euerie lawe oughte to haue his Priesthood which should interprete the law as it is said by Malachias aske the lawe of the Prieste Malac. 7. Deut. 9 the lippes of the Priests shall keepe wisdome and as it is said in Deut. if there be any harde or doubtfull question betwixte stocke and stocke c. goe your waies to the Priests and whatsoeuer they shall comaunde yow to doe doe it and as he tooke awaie the olde lawe so he tooke also the olde Priesthoode and as two lawes cannot consist soe two priest-hoodes cannot remaine Libr. 1. Mac. c 1 Radix peccati the of-springe of mischeefe Antiochus that he
and yet remaine still in heauen with many such strange interrogations which wee knowe rather by diuine faith supernaturallie infused vnto vs then by any naturall reason conceiued by our grosse vnderstandinge which according to Aristotle in his metaphisickes is as ignorante of naturall knowledge in respecte of thinges naturall as the owle is of the sunne in the middell of the daie So as this holie doctor impugneth these interrogations as arguments of incredulitie and lacke of faith which are interrogations of the Iewes and protestāts both which as they agree by two sundrie extreames in this infidelitie of discreditinge Gods omnipotencie soe if yow compare both those extreamities together you shall finde also that these mens extreame madnes deserueth more blame and farr exceedeth that of the Iewes 3. But the catholique church vseth a meane betweene both for it vseth none of those incredulous questions which Saincte Chrisostome cōdemneth but simply beleeueth that to be trewe which Christe affirmeth shee holdeth not with the capharnits whoe thought because he said his fleash was meate indeede they should eate him visibly nor yet with the sacramētaries who thincke because he said it is the spiritt that giueth life therfore this fleash is to be eaten by faith onlye But contrarie to them both and in the righte meane and trewe meaninge betweene both ioyninge all Christs woordes together it concludeth that vnder the forme of bread Christes trewe flesh is realy and substantially receaued by sayinge vnder the forme of bread it taketh away the Capharnits grosse and carnall imagination by affirming trewe flesh realy and substantially to be presente it condemneth the protestants spirituall and faithlesse figuratiue intention in all which the Catholique church is sufficientlie grounded and instructed by the plaine authoritie of Christs owne words touchinge the truth of their pretended difficultie For in the 6. chapter of S. Iohn are thies woordes I am the liuely bread which came downe from heauen if any man eate of this bread he shall liue for euer And the bread which I shall giue is my fleshe which I shall giue for the life of the world And where the Iewes fell at variance amoungest themselues saying How can this man giue vs his flesh to eate Iesus said vnto them Verilie verilie I say vnto yow vnles yow eate the flesh of the sonne of man and drincke his blood yow shall not haue life in yow he that eateth my flesh and drincketh my blood hathe life euerlastinge and I shall raise him vpp at the latter day for my flesh is verilie meate and my bloode is verilie drinke he that eateth my flesh and drinketh my blood dwelleth in me and I in him c. 4. This comunication our Lord had with the Iewes teachinge in the sinagoge at Capharnaum Mat. 26. Marc. 14. Luc. 22. and a twelmoneth after at his last supper when he instituted the same blessed Sacramente and performed his foresaid promise as they were at supper as the Euangelist saith Iesus tooke bread gaue thancks and blessed and brake it and gaue it to his disciples sayinge Take and eate this is my bodie which is giuen for yow this doe in the remembrance of me likewise takinge the challice after he had supped he gaue thanckes and gaue it them sayinge Take and diuide it amounge yow and drinke all of this this is my blood of the newe testamente S. Paule writeth thus much to the Corinthians saying For I haue receaued of our Lord that which I haue deliuered vnto yow for our Lord Iesus the same nighte he was betrayed tooke bread and giuinge thancks brake and said take and eate this is my body which shal be deliuered for yow doe this in remembrāce of me likewise the chalice also after he had supped sayinge This chalice is the newe testament in my blood doe this soe often as yee shall drinke in the remembrance of me for soe often as yow shall eate this bread and drinke this chalice yea shal shewe forth our Lords death vntill he come wherfore whosoeuer shall eate the bread and drincke of the challice of our Lord vnworthilie shal be guiltie of the bodie and blood of our Lord. But lett a man examine himselfe and soe let him eate of the bread and drinke of the chalice for he that eateth and drinketh vnworthilie eateth and drinketh his owne iudgmente not discerning the body of our Lord. Yow see plainlie the beleefe of the catholique church to be noe forged beleefe but moste firmelie builded vppon Christs plaine wordes as the 4. Euangelists and S. Paule doe wittnesse by which the vndoubted doctrine of this highe misterie of the blessed Sacramente of the alter is substancially and most certainly confirmed Chrys in Math ho. 83. 5. But to confirme the same by the testimonies of the fathers S. Chrisostome saith Sicut in veteri c. Euen as in the olde testamente soe likewise in the newe Christe hath for our benefitt lefte behinde him and gathered together the memorie of his misteries bridlinge therby the mouthes of heretiques for when they aske how it is proued that Christe was sacrificed and put to death besides many other thinges to musell and shutt vpp their mouthes with all wee shewe thē these misteries for if Christ died not whereof is this sacrifice a pledge and token Thus yow see how diligente Christe was and desirous that wee should haue continually his death in remembrance For whereas these heretiques Marcion Valentinus Manicheus and their disciples did denie this dispensation and worke of God in flesh Christe by this misterie soe bringeth vs allwayes in minde of his passion that no man vnlesse he be madde can be seduced By which woordes of S. Chrisostome the certeintie of Christs bodie in the Sacrament is proued for by the truthe thereof beleeued therein Marcion a foresaid and Valentinus and other like heretiques were confounded who said Christe had noe true bodie in which he mighte suffer on the crosse but if the church should haue holden in the tyme of S. Chrisostome that Christe was presente only in the Sacramente by a figure nothinge could haue bene concluded against those heretiques for they denied not but it was figuratiuely also present one the crosse Wee must also vnderstand that this Sacrament is a pleadge or token not as the sacramentaries would wreaste it vid. a pleadge or token of his passion which is liuelie there represented and brought to remembrance by the trewe presence of that selfe same body that suffred And therfore Christe at the institution of this Sacrament after he had said take eate this is my body adioyned therunto those other woordes Doe this in the remembrance of me which woordes Sainct Paule expoundeth verie plainly sayinge Soe often as yow shall eate this bread and drinke of this chalice yee shall shewe forth our Lordes death vntill he come 6. The said S. Chrisostome in the foresaid homilie vppon this texte hoc est corpus meum saith lett vs haue noe doubte but beleeue and
themselues to their definition and determination Acto 15. Chal in epist ad LeoneÌ„ 6. Synodus act 17. Celest papa epist ad Conc. Eph. Tolet. 3. Soe in the actes where the first christian councell was held and afterwardes in euerie age as occasion serued the councell of Chalcedon and the six generall councells and S. Celestine the Pope auerreth that generall councells are by manifest declaratioÌ„ shewed by Christ in these wordes Math 15. whensoeuer two or three shal be gathered together in my name there I shal be in the middest of them The Apostles which were replenished with the holy ghoaste did celebrate the first councell by the inspiration thereof when they said Acto 15. It seemeth good vnto the holie ghoaste and to vs. 2. There are four sortes of councells some whereof be generall some nationall Aug. li. 2. de bapt some prouinciall and some diocessiall Of the three formest S. Augustine makes mention of the laste the councell of Tollet The generall councells are such as when all the Bishopps and prelates of the whole world vnlesse they be lawfully letted doe assemble and the Pope or his legate ought to be President Nationall is when the Prelates of one kingdome and the Primate and Patriarche of that kingdome doth assemble together Prouinciall is of one Prouince Diocesiall is of one Diocesse General councells approued are reckned 18. in number The firste is of Nyce which was celebrated from the yeare of our Lord 328. vnto the yeare of our Lord 330. which was the 15. of Siluester the Pope and the 20. of Constantine the Emperor in which there were 318. Bishopps The second councell of Constantinople which was celebrated against Macedonius that denied the deitie of the holie ghoaste S. Damasus beinge Pope and Theodosius the great Emperor Prosper in chronico There were 105. Bishopps and 4. Patriarches Nectarius of Constantinople Timotheus of Alexandria Miletius of Alexandria and Cyrillus of Hierusalem Anno Domini 383. The 3. of Ephesus Celestinus beinge Pope and Theodosius the yonger Emperor Bishopps 200. Patriarches 3. vid. S. Cyrill of Alexandria that was the Pope his Attourney Iohn of Antioche Prosper in Chron. Socrates lib. 7. Iuuenall of Hierusalem against Nestorius Bishopp of Constantinople Anno 434. The 4. of Calcedon against Eutiches Leo the first beinge Pope and Matianus Emperor 454. accordinge the computation of Mathewe Palmer Bishopps there were 630. The 5. of Constantinople Vigilius being Pope and Iustinian Emperor Paulus Diaconus in vita eiusdem The 6. of Constantinople Agatha beinge Pope Constantine the 4. Emperor Anno 681. against those that held one nature only in Christe The 7. of Nice Adrian beinge Pope against Imadge breakers Ibid. lib. Rom. rer Anno Domini 781. in which there were Bishopps 360. The 8. of Constantinople Adrian the 2. beinge Pope and Basilius Emperor Anno Domini 87. The 9. of Lateran Celestine the 2. being Pope and Harrie the 5. Emperor wherin there were 900. Bishopps Anno 1123. for the recouering of the holy land The 10. Lotherius 2. wherin there were a thowsand Bishopps Anno 1237. Innocentius beinge Pope and Lotherius the Emperor The 11. of Lateran Alexander the 3. Pope and Fredericke the first Emperor for the reformation of the church against Waldenses Anno 1558. The 12. of Lateran against many heresies Innocentius the 3. being Pope and Fredericke the 2. Emperor for the recoueringe of the holie land The 13. of Lyons against the Emperor Fredericke the 2 Innocentius the 4. beinge Pope and for the recoueringe of the holie lande The 14. of Lyons wherin there were a thowsand fathers amoungest which there were 500. Bishopps Anno Domini 1274. against the errors of the Greekes Gregorie 5. beinge Pope and Rodolph Emperor The 15. of Viena Clement the 5. Pope and Henry the 7. Emperor against many heresies Bishopps there were 300. Anno 1311. The 16. of Florence against the errors of Greece Eugenius the 4. Albert Emperor 1489. The 17. of Lateran against scisme in the time of Iulius 2. Leo 10. Maximilian Emperor The 18. of Trentt which was begon Anno 1545. ended 1563. against the heresies of Luther Caluine and others in the time of Paulinus 3. Iulius 3. and Pius the 4. Charles the 5. and Ferdinand Emperors There were present 6. Cardinales 4. Legates 3. Patriarches 32. Archbishopps 208. Bishopps But all heretiques refuse generall councells as the Protestants doe and as the councell of Trent saith noe otherwise then wicked theeues refuse the triall of indifferent iurie 3. But we say that the holy councells of Gods church lawfully assembled by S. Peters successors not only by their personall presence Matt. 18 but also by their legates and substitutes in the definition of faith or good manners cannot erre For when our Sauiour said whensoeuer two or three shal be assembled together in my name there I wil be in the middest of them he added afterwardes of a man that is incorrigible tell the church thereof and if he will not heare the church let him be as an ethincke or publican I meane without faith and without grace He added moreouer in that chapter whatsoeuer yow shall binde in earth shal be bound in heauen and if two or three being lawfullie assembled together in Christs name Christ be in the middest of them vid. to assist them by his councell and light of vnderstandinge in those things that are necessarie for them how much more all Bishopps and Prelates which God hath appointed to gouerne and rule his churche shall obtaine of God knowledge and vnderstandinge for that function This argument the councell of CalcedoÌ„ did vse in an Epistle to Leo the Pope Concil Chalc. act 6 con act 17. Io. 16. Io. 14. saying Our Sauiour did promise to send the holie ghoast that should teach the Apostles all trueth and that he meant allâ—o the same to the successors of the Apostles he said that the holie spirite shall remaine in his churche for euer but the holie ghoast doth not teach the Bishopps in priuate or disioyned therfore when they be gathered together and therfore they say it pleaseth the holie ghoaste and vs which holie ghoaste is noe lesse necessarie for the conseruation of the churche nowe then in the begininge for the fondation thereof and therfore our Sauiour saith Mat. vlt. I wil be with yow vnto the consumation of the world and the gates of hell shall not preuaile against the church which as S. Paule saith 1. Tim. 3. is the firmament and piller of truethe 4. The generall councell representeth the vniuersall church 3. Reg. c 8. Athan. in epist de Synodis Arimin Seuleuciae ep ad Episcopos Affricanos Epiph. in fine Ancorat Euseb lib. 3. de vit Const Aug. li. 3. cont Donatist c. 18 Ephes 4. Act. 20. Luc. 10. Hebr. 13. 1. Tim. 3. Tit. as the assemblie that was made by Salomon in the Temple represented the whole church of
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
For the fall and destruction of the church cannot be denied without the deniall of all the articles of our faithe and fondation of christian religion the trinitie of God the incarnation of Christ his preachinge his death his passion his eternall kingdome and priesthoode and all other misteries of catholique religion For what ende was his cominge to take fleash by his incarnation but to ioyne vnto himselfe in an indissoluble knott of mariadge his churche from which he would neuer be diuorced or seperated To what end was his preaching but to erect and establish the same his passion was to sanctifie it and to leaue her an euerlastinge remedie to blott out her sinnes and offences And I pray yow who is an euerlastinge king that hath not an euerlasting people Osee 2. Ephes 5. Ioh. 17. obeying him and obseruinge his lawes how can he be an euerlastinge priest whose priesthoode and sacrifice for soe manny yeares was applied to none and availed for none To what purpose was the holie ghoast sent but to remaine with his churche for euer and to instruct her in all trueth wherfore to affirme that this church hath failed is to affirme that Christs prophetts and Apostles are all liers and all that is written both in the old and newe testament to be fabulous That this Church which shall neuer be hid but remaine visible is manifest by the parable of Christe our Lord. CHAPTER IV. 1. THe church of God is called a Barne in which there is corne and chaffe a nett in which there is good and badd fishes a field in which there is cockle and wheate a banquett at which there are good and badd a flocke in which there are sheepe and goates all which doth signifie a visible church but the inuisible church hath but only the good accordinge to the opinion of the protestants which is contrarie aswell to the said parables as to our Sauiours owne wordes saying He will make cleane his barne Matt. 13. the wheate he will gather into his garner but he will burne the chaffe with an inexstinguible fire which shall not be vntill the day of iudgmeÌ„t Matt. 3. Our Sauiour saith suffer both of them I meane the wheate and the cockle to grow vntill the haruest which will not be vntill the day of iudgment For a kingdome must be meant of people that are knowen in the kingdome but the churche as before is alleadged is the kingdome of God therfore the dwellers thereof must be knowen S. Augustine doth proue the same lardglie against the Donatistes Aug. in Psal 101. concio 2. who said the church perished O wicked and impudent voice that the church should perish this they say because they be not in her c. Our Sauiour did referr vs to the church when he said Dic ecclesiae tell the church now which way should wee tell the church thereof without the churche be to be seene and therfore our Sauiour tooke away all doubt and said it is a cittie placed vppon a hill which shall giue light to the world 2. This is proued by reason for none can be saued vnlesse he enter into the church of which the arcke of Noe was a figure as all perished that did not enter into the arcke soe they perish also that enter not into the church but none can enter into the church which he knoweth not therfore all must perish because they cannot see this churche The profession of a christian ought to be visible not hidden therfore the church in which this profession is made ought to be soe for it is said Roman 10. Matt. 10. whosoeuer shall denie me before men I will denie him before my father who is in heauen 3. The comparison brought for the forsakinge the sinagoge of the Iewes is not a like for shee was but a figure and a shadow of the holie catholique church the oracles of the holie prophetts all the mornefull cries of the blessed Patriarches all the sacrifices of the Leuitts all the oblations of the Iewes signified or represented nothinge else then the cominge of the Messias at whose cominge all the other rites and oblations of the sinagoge should haue an end as it was prophesied Genes 94. Quando venerit qui mittendus est cessabit vnctio vestra vid. when the Messias shall come your vnction your sacrifice shall cease which also was prophesied and foretould by the Patriarch Iacob when he was dyinge who hauinge all his childreÌ„ about him said these wordes Non auferetur sceptrum de Iuda nec dux de faemore eius donec veniat qui mittendus est ipse erit expectatio gentium vid. the scepter shall not be taken from the tribe of Iuda nor a captaine from her loines vntill he come which is to be sent and he shal be the expectation of nations Soe as after the cominge of Christe aswell the seate royall of the kingdome as also the legall obseruations of the Iewes withall their sacrifices and oblations were accomplished in the death of Christe when he said consumatum est it is accomplished and soe instituted a newe lawe and founded his church which was the seate of Dauid that was giuen vnto him of whome it was said he shall raigne in the howse of Iacob for euer Luc. 1. Damas â—4 57. Esa 6.5 Osâ—â— 2. and of his kingdome there shal be noe ende and that all the world should imbrace the God of AbrahaÌ„ as it is said by the prophett Esay The Princes of people shal be gathered together with the God of Abraham soe as wee see not only the ChristiaÌ„s but also Turcks and Mores to imbrace the God of Abraham as the trewe God of whome it is said also I haue giuen yow a light vnto the nations that yow may be my saftie vnto the vtter most parte of the world 4. Wherfore he hath instituted a newe sacrifice by which his honnor should be vphoulden and by which his name should be glorified which accordinge to the prophesie of Malachias Malac. 1. should be the trewe oblation that should be offred vnto him for euer and in all places of the world this was not meant of the sacrifice of the old lawe for that could not be offred but at Ierusalem as the holie scriptures wittnesse and therfore it is meant of the blessed sacrifice of the Masse which shal be offred for euer in the churche of God for the which Christ hath instituted and ordained priestes which shall offer sacrifice vnto the eternall father accordinge to the institution of Christe and prophesie of Malachias and therfore S. Augustine lib. de vnit ecclesiae cap. 12.13 de ciuit lib. 20. cap. 8. Psal 85. ad illud tu solus Deus magnus Psal 70. affirmeth theÌ„ to denie Christ and to robb him of his glorie and inheritance bought with his blood which teach that his church may faile or perish and S. Ierom refuteth the same wicked heresie in the Luciferans Dialog ad
vs all feare of God or of hell and soe giueth a scope to all mischeefe That the comaundements pertaines not to the christians That there is noe sinne but incredulitie and that all are deceaued if they thincke to be saued by good woorcks with many such vild and absurde doctrines which make a man careles of his saluation rechles of his behauior and nothinge willinge to doe anny good when neither he that doth them is not recompensed or rewarded or God offended or displeased by the saide doings For as by the catholique religion Christ reformed the wicked inclination of man gaue hoalsome precepts and councells to amend his desolute misdeamenor instituted also SacrameÌ„ts to cure all diseases of our soules and to purge our conscience from all filth of sinne now by these carnall and wicked doctrine all ragged conuersation and discomposed misbehauiour is reuiued and as Ouid saieth Iâ— quorum subiere locum fraudesque dolique Metamorphose Insidiaeque vis aâ—â—â— sceleratus habendi In place of simple dealinges and honestie Were brought into the world by heresie â—eceite couetousnes and leacherie 18. The 12. note is the perfecte rule that the Catholique church Io. 20. Luc. 10. Matt. 23. Matt. 19. Iacob 4. and Catholiqueâ— haue to direct them in their faith for the church of Christe hath the holy ghoaste to instruct her in all trueth and to guide her from all errors Iohn 14.16 and wee Catholiques beleeuinge the church as wee are taughte in the Creede when wee saye I beleeue in the holy Catholique church obeyinge her in all thinges as wee be comaunded by our Sauiour wee cannot be deceaued by her nor is it possible we can offend God in submittinge our selues to her doctrine Matt. 18.3 Reg. 4. Actor 15 beinge comaunded by God to hearcken to her and as Rebeca vnder tooke for Iacob to rid him of his fathers malediction if he should followe her aduise soe the Catholique church which Rebecca figured shall deliuer vs from the enormitie of godes malediction if wee shall obey her But the protestants haue noe rule of their faith for they doe not beleeue the churche neither the traditions and generall councells thereof neither the auncient holye doctors of the same The onlie rule they as themselues saie is the scripture But this is noe certaine rule for that wee are bounde to beleeue manny thinges which be not in the scripture Matt. 13. Hebr. 13. yea that which the scripture doth teach the contrarie as the obseruation of the saboath daye and thinges strangled Againe in many places the holy scripture doth wante explication of manny thinges 2. Petr. 3. for saint Peter saith that the epistles of saint Paule are verie hard to be vnderstoode which the vnlearned and vnstable depraue as alsoe the reste of the scriptures to their owne perdition Alsoe all heretiques doe alleadge the scriptures for themselues as saint Augustine sayes Aug. li. 1. de Trin. Hier. aduersus Lucifer for as saint Hierom saith the scripture doth not consiste in readinge but in the sense and vnderstandinge thereof and as for the vnderstandinge and sence of the same there may be a thowsand controuersies as for the trewe sense of these woordes Hoc est corpus meum this is my bodie I am sure Luther and Caluine are against one another touchinge the sense a and meaninge of those woords Therfore S. Augustine saith he would not beleeue the ghospell had he not bene moued therunto by the auctoritie of the churche 19. Soe as these protestants forsakinge the church they haue noe rule of their faith as may appeare by the deadly contention and debate which is daily betwixt them as betwixt Lutherans Caluinists and Anabaptistes for they charge on an other with heresies soe as each of these sectes is diuided into manny sectes for there are 13. sects of Lutherans differinge in opinions one from the other Also amoungest the Caluinists there are many as the world can tell for some of them would haue the kinge to be supreame head of the church others doe repine against it as the puritans doe The Anabaptistes are diuided vnto 14. sects and eche of them haue seuerall and contrarie opinions touchinge the principall pointes of their faith how can two lawiers pleadinge one against the other and ech of them alleadginge lawe for himselfe determine the righte of the cause and the sincere meaninge of the lawe without there were some iudge vnto whome they should referr the controuersie to be decided and debated And because these sectaries will haue noe other iudge but the scripture ech one alleadginge and interpretinge the sense thereof accordinge to his priuate opinion and corrupt affection their controuersie can neuer be decided nor their faith can neuer be setled or made certaine 20. The 13. note is the lawfull authoritie and mission of catholique pastors and preachers whereof the Protestants are wholie destitute no heretique being euer able to shew his next predecessor For as the holie doctors affirme There is no accesse to God but by Iesus Christ No accesse to Iesus Christ but by the church No accesse to the church but by the Sacraments No accesse to the Sacraments but by a Priest None can be a Priest vnles he be ordained by a Bishopp Neuer was there lawfull Bishopp ordained out of the catholique roman church Wherfore as saint Ierom said vnto his aduersarie you are out of the communion of the church of Iesus Christ because you haue not a priest of the order of the Mediator This marke of the vocation and perpetuall succession of pastors in the church of Christ hath euer ben most terrible vnto all heretiques for euen as Baptisme is the only doore to enter into all other Sacraments a Sacrament not reiterable and whose character is indellible euen so this Sacrament of holie Orders and of entring into steward-ship ouer the flock of Iesus Christ was ordayned by our Sauiour as necessarie for distinguishing and discerning such as be vsurpers and robbers from true and lawfull pastors then the other of Baptisme to knowe and discerne sheepe from Wolues and Christs flock from the troupes of infidels 21. This argument doth so gaule and pinche the Protestants that they are forced to fetch all the authoritie they haue for their vocation only from the temporall prince alledging the wordes of saint Paul that all authoritie is from God then saint Matth. that wee must giue vnto Cesar that which is Cesars then saint Peter that wee should be subiect to euerie humaine creature for godes sake all which places aswell the puritantes as the Catholiques doe interprete and vnderstand of temporall authoritie only for gouerning the common weaâ—th and not of spirituall direction and instruction of our soules in articles of our faith and saluation for that all Princes and kinges were then and 300. yeares after Christs passion infidels and especially the Romaine Emperor of whome this was principally intended Otherwise saint Peter and the Apostles who were