Fulke They Protestants were often driuen into mountaines and desert places of the Alpes Apenin Hercinia silua and other corners of the world or els dispersed kept close in all regions of Europe Surueler The surueier of the pretended discipline c. 8. in this latter age saith he when after a long darknes it pleased God to restore vnto vs the light of the Gospel c. 4. All priests and people drovvned in Poperie from top to toe Priests of all sortes likewise the people all of theÌ„ together from the top to the toe were drowned in the pudles of Poperie And I pray you who was then a Protestant 3. But how long was this ignorance this darknes this drowning of Priests people in Poperie Fox in his Acts edit 1596. which edition I cite in this booke p. 767. Fox saith From 400. yeares heretofore and more the religion of Christ was wholie burned into Idolatrie And p. 390. About the yeare 1370. all the world saith he was in desperat estate and ignoraÌ„â—e of Gods truth ouershadowed the whole world there seemed in a maÌ„ner to be no one litle spark of pure doctrine left Again in his ProtestatioÌ„ befor his Acts. About the yeare 1215. 1080 Christian faith was exstinguished then the true visible Church began to shrink and keep in for fear And further pag. 138 In the time of King Edgar which was An. 954. and of the ould Monkes superstition began to creep into the Church for ignorance of free iustification by faith And yet further speaking of our Christian Kings from our first Christianitie vnto the yeare 800. he writeth thus pag. 120. How much are we Protestants bound to God for the sinceritie of his truth hidden so long to our Ancestors and opened now to vs. Protestantisme hidden to our Anceitors Ibid. They lacked our faith Thus Fox confesseth that the Protestants truth was hidden and vnknowne here for one thousand yeares almost Nay p. 138. he feareth no to write that Shortly after the time of Christ and his Apostles the Doctrine of Christian Iustification which pag. 770. he accounteth the onely principall origin of our saluation and pag. 767. the foundation of all Christianitie began to be forgotten Bale In like manner Bale an other great Antiquarie Centur. 6. cap. 69. calleth the time of King Richard 2. a darkish age And Centur. 5. cap 85. The age saith he of K. Edward 3. was couered with darknes of extreme ignorance And in King Henrie 3. time as he writeth Centur. 4. cap. 6. Holesome truth perished from earth And vnder K. Henrie 2. as he writeth Cent. 3. c. 14. Mannes life was corrupted vpon earth with Antichristian traditions So that all this time ther was no roome for Protestants on earth And yet further Cent. 1. pag. 69. From the yeare 607. saith he puritie of heauenly doctrin vanished in the Church And p. 65. After Greg. the first puritie of doctrine perished And Cent. 1. c. 74. Protestancie for a thousand yeares onely in Ideots and in holes From Phocas who liued An 602. till the renevving saith he of the Gospel by Luther the doctrine of Christ was for that space amongst Idiots and in lurking holes Doest thou hear Reader in whom and wher this new Gospel was for almost 1000. yeares together Napier Napier also in his Treatise vpon the Reuelat. pag. 145. Euen 1260. years saith he the Pope and his Clergie hathe possessed the outward and visible Church of Christians reigning without any debatable coÌ„tradiction Gods truth saith he p 191. 161. 156 most certainly note the word abiding so long latent invisible Behold this ProtestaÌ„t coÌ„fessing that their truth was inuisible for more than twelue hundred yeares Fulke yea Fulk in his Answer to a Counterfeit Cathol pag. 35. will haue the Church to haue decaied immediatly from the Apostles time And to conclude with Luthers testimonie as I began with it He Galath 1. fol. 27. Luther hath these words VVhen the light of the Gospel after so great darknes begaÌ„ first to appear And Galath 3. fol. 154. Of this difference taught by me betwene the lavv and the Gospel ther is nothing to be fouÌ„d in the books of the MoÌ„kes Canonists Scholemen Luthers doctrin not knovvne to the antient Fathers no nor in the books of the ancient Fathers And Galat. 5. fol. 271. This vvas coÌ„mon in these our daies befor the light truth of the Gospel was reueled 4. Thus you see it euideÌ„t by the coÌ„fession of Luther diuers other ProtestaÌ„ts both domesticall and foraine that their Church their faith religioÌ„ was inuisible and vnknowne to the world before Luther And this inuisibilitie of their Church before Luthers time do all ProtestaÌ„ts mantaine who affirme the calling or sending of Luther Caluin such like to preach to haue bene extraordinarie or onely from God because ether there was no protest church or ministrie of which they could be sent ordinarily or at least none such knowne to them And hervpoÌ„ may any maÌ„ of iudgmeÌ„t gather that indeed their Church religioÌ„ was not at all befor Luther For if it were not visible how came they to knowledg of it Or if as Fox saith in his Protest it was not reported in Histories how know they that it was Can they tell what was in times past without relatioÌ„ of those who theÌ„ liued vnles they pretend some such reuelatioÌ„ as Moyses had to know the CreatioÌ„ of the world Is it not a meere fictioÌ„ or imaginatioÌ„ such as euery new start vp Heretick can auouch Is it not a witles witfull assertioÌ„ to affirme that there hath bene euer such kind of people yet not to be able to name one maÌ„ of theÌ„ one place wher they were one witnes of their being Doth Gods word force vs to such poore miserable yea incredible shifts Or rather is it not wrongly vnderstood when we are compelled to inuent such shamefull shifts or els to confesse that Gods truth and religion was no wher in the world before Luther Iuel Surely to vse euen Iuels words in the like matter Articulo 2. diuision 8. It must needs be a straÌ„ge Church that had nether beginning nor ending no defender no reprouer no mouth to vtter or ear to hear it nor pen to write nor place to rest in Tertullian And we may say to such as Tertullian said to ould Heretiks VVho are you whence are you wheÌ„ came you VVher lurked you so long The meetings of witches though they be brought together by the diuel yet be often times seene Protestants for one thousand yeares more inuisible them Fairies The meetings of Fairies though they be spirits some times are discried And were there ProtestaÌ„ts these thousand yeares yet more inuisible than ether witches or Fairies were ther CoÌ„gregations of them yet nether seene heard or imagined of by the world Surely this kind of Church hath her being as Protest
a side all famous men antiquitie could not shew the like For in holines he surpassed S. Antony in eloquence S. Cyprian in knowledg S. Austin S. Gregor Turon S. Gregor also of Tours who knew him greatly cōmendeth him lib. 10. de Gestis Francorum c. 1. S. Beda lib. 1. c. 13. saith S. Beda See S. Damasen orat 2. de defunctis He was a man of the greatest vertue learning of his tyme. And who will see more of this vertuous man may reade his life in Ioannes Diacon in S. Beda lib. 2. c. 1. Here I will content my self with the iudgment of our famous and ancient King Alfred K. Alfred who thus commendeth him The true seruant of God the Roman Pope Christs Vicar Gregory a man of considerat fortitude King Alfred Praefat Pastoral without rashnes indued with cheefe wit wisdome and Counsel an infinit treasor because he wonne the greatest part of mankinde to heauen the best man of the Romans most abounding in greatnes of courage and most free of Maiestie This was the iudgment of our great King touching S. Gregory and of the same minde were all our Catholick writers as yow may see in Florēt an 605. Malmesb. 1. Reg. c. 3. Westmon an 605. and others In so much as D. Reinolds in his Confer p. 583. Ancient English men writeth that our Ancestors had a reuerend opinion of the Pope long after S. Gregory for S. Gregories sake To these Catholicks I will ad also the verdict of a few Protestants Protestāts D VVhitaker D. Whitaker cont Dur. p. 397. saith He was a learned and holy Bishop and p. 502. I confesse Gregory to haue bene a good and holy man Godvvin Godwin in vita August a good man that blessed and holy Father Gregory Item This good man being made Pope tooke especiall care of sending Preachers into this Land D. Sutclif Subuers c. 2. D. Sutclif Gregory and Eleutherius were Bishops and famous men in the Church for their painful labors and constancy in teaching the truth Bale cent 1. c. 68. saith he was the excellent of all the Bishops of Rome for learning and life That against his will and striuing to the contrary and at last compelled he succeded Pope Pelagius That he was a learned and good man founded hospitals inuited pilgrims to his table sent things necessary to the Monks of Hierusalem and maintained three thousand Virgins And c. 7 He reduced the Goths from Arianisme to the Church professed himselfe by writing the Seruant of Gods seruants that therby he might appeare most far from all ambition and desire of command Bell in his Wofull Cry p. 62. saith Bel. Gregory was a holy Bishop indeed And in his Suruey p. 156. He was vertuous and learned pag. 480. D Humfrey Luth Gal. 4 I tink Greg vvas loued c. 5. the vvorld hath in admiration the holines of Gregory A man of sufficient credit Willet in his Synopsis A modest and humble Bishop D. Humfrey Iesuitismi part 2. pag. 624. Gregory surnamed Great and indeed great a great man and indued with many vertues of deuine grace Thus Protestants account of saint Austins Maister 2. As for S. Austin himself Godwin in Aug. saith He was a man of exceeding tall stature well fauoured S. Austins vertuous deeds and of a very amiable countenance And as for his great holines it appeareth many wayes For first being very yonge he forsooke all the pleasures and commodities of the world and became a Monk entering into S. Gregories monastery which no doubt was a Nurserie of vertue Where as Greg. saith ex Beda lib. 1. c. 27. he was brought vp from his youth in regular discipline and according to his rule imitated the forme and rule vsed in the Primitiue Church of the Fathers among whome all things were common where he so exceeded in vertue as he was made Superior ouer the Monastery ex Greg. lib. 7. epist 112. Secondly at Saint Gregories commandement he left his owne Contry where he serued God in quietnes and came to preach the Gospell both so far of as our Contry is from Rome to such barbarous people as our Nation then was Thirdly after he entred into England he liued so vertuously that albeit he prooued no doubt his doctrine by great learning and confirmed it as shal be shewed hereafter by many and great miracles yet as saint Beda affirmeth lib. 1. c. 26. our Contry was conuerted more by the holines of him and his fellowes liues than by any other meanes See Hunting lib. 3. After they were now entred saith Beda lib. cit into their lodging they began to exercise the Apostolick order of liuing of the primitiue Church S. Austins and his fellovves Apostolick life seruing God in continuall prayer watching and fasting and preaching the word of life to as many as they could despising the commodities of the world as things none of their owne taking of them onely whome they instructed so much as might serue their necessities liuing them selues according to that they taught other and being redy to suffer both troubles and death it self in defense of the truth they taught VVherby many did beleeue and were baptized marueling much at the simplicitie of their innocent liuing and at the sweetnes of their heauenly doctryn Infrà The King him self being much delighted with the puritie of their life and the example of their godly conuersation as also with their sweete promises which to be true they prooued with many miracles did beleeue and was baptized VVhat paines he tooke first in persuading our Nation the Christian faith which was then addicted to Idolatrie after in instructing them who were so rude and ignorant in all faith and lastly in baptizing and administring the sacraments hauing some times to Christen ten thousand at a tyme none can expresse Capgraue in his life saith he went trough England on foote preaching S. Austins paines and frequent praier Had the gift of miracles and of Prophecie and most cōmonly barefoote and had callum in genibus by frequency of prayers Much paines also he tooke vvith the VVelch men in two Councels besides disputation wrought miracles in their sight He had the gift of miracles ex Greg. apud Bedam lib. 1. c. 31. And of Prophecie Beda lib. 2. c. 2. This briefly was the admirable and Apostolick holines of life of Saint Austin and his fellowes which no doubt he cōcluded with a happie death For his Epitaph recorded by S. Beda lib. 2. c. 3. witnesseth after he had conuerted King Ethelbert and his people to the faith of Christ fulfilling in peace the dayes of his office died the 26. of May. Vvitnesses of S. Austins holines S. Gregor 4. Thirdly for the witnesse of those that liued with S. Austin First is S. Gregory himself who best knew him and was best able to iudg of his vertue He writing to King Ethelbert in Beda lib. 1. c. 32.
Prosper lib. De ingratis Bernard epist 237. And in like sort they call it sedes Apostolica as Caluin confesseth and is euident ex Concil Calcedon Act. 16. And Rein. Confer pag. 369. The Fathers in speaking of the Church of Rome mention often the Chair and seat of Peter Hierom honoreth the Bishop of that See with the name of Peters Chaire Fiftly they call the Bishop of Rome successor to S. Peter S. Hier. ep ad Damas Concil Ephes 1. Tom. 2. S. Eulog apud Greg. lib. 6. ep 37. And that they meane of a proper successor appeareth by that they attribute that peculierly to the Pope Sixtly lastly they say that Peter sate in the Bishops Chaire of Rome as they saye his successors did Cathedra saith S. Austin lib. 2. cont Petil. quid tibi fecit Romana in qua Petrus sedit in qua nunc Anastasius sedet VVhat hath the Chair of Rome done to thee in which Peter sate and in which now sitteth Anastasius Therfore either Peter was a proper Bishop or Anastasius was none To conclude Reinolds sayth P. Damas succeded Peter in his chaire Reinolds him self though vnawares confesseth it pag. 376. where he sayth that Damasus succeded Peter as in Chair so in doctrine 10. As for the first of Reinolds cauils It is no more against Peters Apostleship to be Bishop of one Citty than it was to take a particuler care of the Iewes as he did nor more than it is for the Bishop of Winster to be Parson of Eastmean And for the second Irenaeus doth not call Linus first Bishop of Rome but onely saith that Peter and Paul gaue him the Bishoprick to gouern the Church to wit vnder Peter and in his absence Euseb indeed calleth Euodius first Bishop of Antioch but that he meaneth of pure Bishops which were not also Apostles For before he had sayd Petrus Ecclesiam Antiochenam fundauit òbique Cathedram adeptus sedit And Rein. loco cit confesseth and both he and all graunt that Linus was Peters successor And as for Ruffin his words proue no more but that Peter instituted Linus to help him especially in his absence as Valerius did institute S. Aug. in his life tyme who after his death succeeded him and so did Linus to Peter Thus haue I prooued that S. Gregorie was successor to S. Peter in his Episcopall See and that he succeded him also in faith I neede not proue because protestants although they find some fault with Greg. doctrine yet they confesse as is shewed before that he taught as much as is needfull to saluation and consequently he wanted no thing to true succession to S. Peter 11. Fourthly I proue that the Pope was most likely to succede Saint Peter Proued out of Fathers that the P. succedeth peter in his authority by that which the Fathers attribute to him Saint Hierom epist ad Damasum de nomine hypostasis Ego nullum primum nisi Christum sequens beatitudini tuae id est Cathedrae Petri communione consocior super illam Petram aedificatam Ecclesiam scio Quicunque extra hanc domum agnum comederit prophanus est I following none formost but Christ communicate with thy Holines that is with the Chaire of Peter Vpon that Rock do I know the Church was built who soeuer shall eate the lambe out of this house is prophane Note how he saith that he followeth first Christ and next the Pope and that the reason which he giueth herof after was not why he followed Christ first for that were needles to proue amongst Christians And if he would haue giuen any it would haue bene Hierom follovveth the P. next after christ because Christ made the P. the rock of his Church because Christ is God But the reason which he giueth was why he followed the Pope next to Christ to wit because he knew him to be the Rock on which the Church was built Wherby it is euident that by the Rock he meant not Christ as Bilson lib. de Obed. pag 87. and others would but Pope Damasus as Reinolds cōfesseth p. 370. 376. But yet he meant not saith Reinolds the succession of the Popes because Hierom writeth that Pope Liberius had before subscribed to Arianisme But if Hieroms words be well pōdered he will be found to haue said both that Pope Damasus was the Rock and that his succession to Saint Peter in his Chaire of Rome was the cause why he was the Rock For if a subiect writing to the King should say Nullum primum nisi Deum sequens maiestati tuae id est Throno Conquestoris in temporalibus consocior Super illam petram aedificatum Angliae Regnum scio Quicumque extra hanc domum aliquid egerit rebellis est He should confesse that both the King were head of the Realme and with all tell how he came by that authority to witt by succession to the conqueror So Saint Hierome in the forsaid words both sayd that Pope Damasus person which he meant by Beatitudini tuae was the Rock on which in his tyme the Church was built and sayd with all that his person had that authoriry by his succession to Saint Peter in his Roman Chaire and therfore added these words id est Cathedrae Petri as a further explication of the former And consequently he meant that the Church is built vpon all Popes that lawfully succeed in the Chaire of Peter Which is so euident as Doct. Feild lib. 1. de Ecclesia D. Feild cap. 41. confesseth plainly that Saint Hierome loc cit said that Peters Chaire is the Rock the Church is builded vpon As for Reinolds reasons were it truth that S. Hierome wrote as Reinolds saith of Liberius which yet diuers deny and Reinolds must deny if he will speak agreably to him self For pag. 570. he saith that the words of Austin ep cont Donat. and Hierome ep cit do import a sincerity of faith in the Roman Bishops to their tyme which would not be true if Liberius had fallen But admit I say it were true that Liberius had denyed his faith that maketh no more against his Rock ship than the like fault in S. Peter did against his For as S. Peter though he denyed his faith yet taught not infidelitie as he was Apostle and Pastor of the Church so nether Liberius though he committed a personall crime yet taught he no heresie as successor to S. Peter in which sorte onely he is the Rock of the Church 12. Secondly S. Austin ep contra Donat. saith S. Austin Numerate Sacerdotes vel ab ipsa Petri Sede Ipsa est enim Petra quam non vincunt superbae inferorum portae Number the Priests euen from the very Seat of Peter Successiō of Popes by S. Austin the Rock of the Church It is the Rock which the proud gates of hell do not ouercom Behould how the very succession of Popes from Peter is called the Rock of the Church as the Chair of Peter
Egbert who began his reign An. 800. reigned 37. yeares died An. 837. He was saith Malmsb. lib. 1. Reg. cap. 2. worthely to be preferred before all Kings The vvorthines of K. Egbert 1 Monarch of EnglaÌ„d And lib. 2. cap. 1. Regis Inae abnepos King Ina his great grandchild by his brother Inegilse suldued the mindes of his subiects by clemencie and meeknes and left his sonne great occasions of commendations Houed hist pag. 407. saith he was Vir strenuissimus ac Potens most stout and puissant And as all our English Cronicles testifie in his time subdued all the rest of our English Kings Hunting l. 4. VVallos vicit sabdued the VVelchmen Florent An. 836. Danos fugat Put to flight the Danes The Roman Catholick religioÌ„ of this victorious Prince is euideÌ„t His Rom. Religion First because he suffered his sonne and heir Ethelwolph to be a Monke and subdeacon as both Catholicks and ProtestaÌ„ts affirme Godwin in the Bishops of Winchester saith it is certain Wherby saith Bale Cent. 2. cap 20. He became the Popes Creature by both professions Secondly because he committed his said sonne Ethelwolf to S. Swithin to be taught as testifieth Florent An. 827. Gotzelin and Godwin in vit Swithini Surius tom 4. And as addeth Gotzelin inter precipuos amicos numerauit reconed him in number of his especiall freinds Now this Swithin was a Roman Catholick For as Bale l. cit granteth he was a Monke and as Malmsb. lib. 2. Pont Gotzelin l. cit Westmon An. 862. and others report wrought miracles by the signe of the Crosse is canonised by the Papists for a Saint Thirdly because K. Kenulf who in his time was King of midlengland as Malmsb. saith lib. 1. Reg. Nulli ante se Regi Nothing inferior in power and religion to any King before him and whose praises shal be aduanced on high so long as there is found any indifferent iudg in England writing with all his Bish and nobilitie to Pope Leo beginneth his letter thus Domino beatissimo To my most holy Lord and wel beloued Lord Leo the Roman Bishop of the holy Apostolick See Kenulf by the grace of God King of Merchland with the Bishops Dukes all Degrees of honor within our DominioÌ„s with health of most sincere affection in Christ Infra The sublmity of the See of Rome is our helth The prosperitie of Rome the ioy of England the prosperitie therof our coÌ„tinuall ioy Because whence yow haue your Apostolicall dignitie thence had we the knowledge of the true faith VVherfor I thinck it fit that the eare of our obedience be humbly inclined vnto your holy commaÌ„dements with our whole forces to fulfill what shal be thought coÌ„uenieÌ„t by your holines to performe But now I Kenulf by the grace of God K. humbly beseech your ExcelleÌ„cie to receaue me in quiet peace into your holines lap whome no meanes of merits do support let the large abouÌ„daÌ„ce of your blessing enrich for the gouermeÌ„t of his people that almightie God by your intercessioÌ„ may together with me encorage the Nation against the inuasion of forren foes which your Apostolical authoritie hath imbued with the rudemeÌ„ts of the Christian faith Rome taught England the faith All K. Kenulphs Predecessors had the popes blessing This blessing haue all the Kings who swayed the Mercian scepter deserued to obtaine at your Predecessors hands this same do I in humble maÌ„ner request desire to obtain of yow most holy Father first by way of adoptioÌ„ to receaue me as your child as I loue yow in the persoÌ„ of a Father shall embrace yow with the whole force of obedience Againe he saith Excellentiae vestrae VVe in most humble manner beseech your Excellencie to whome the key of wisdome is giuen by God Again VVith great humility also affectioÌ„ we haue writteÌ„ these to yow most holy Pope Our K. and Peers vvrite vvith great humilitie to the Pope beseeching in most earnest wise your ClemeÌ„cie kindly iustly to answer these things vvhich vve haue bene vrged to propound VVe send yovv here as a smale token of my louing minde that is 120. Mancuzes vvith letters requesting yovv to accept therof in good part vouchsafe to bestovv your blessing vpon vs. And the Pope answering him saith â—hat this K. professed to be willing to lose his life for him acknowledged saith the Pope that Nostris Apostolicis c. That no Christian presumeth to goe against our Apostolicall Decrees Yea Fox p. 132. speaking of this K. the others before him saith They wanted the knowledg doctrin in Christ especially in the Article of free iustification in faith Which p. 840. he termeth the foundation of the Church and all Christianitie and therfor saith he they ran the vvrong vvay And so concludeth that Protestants truth was hidden to our forancestors In which I verily beleeue him King Ethelwolph XIIII 2. THe 14. Christian King was Ethelwolph sonne to the forsaid King Egbert who began his reign An. 837. and reigned 20. yeares and od monethes He was saith Malmsb. lib. 2. cap. 2. by nature gentil and more desirous of peace than of war Vertues and valour of K. Ethelvvolph And yet saith Malmsb. l. cit Danos non semel per se suos Duces contudit The Danes he ouercame more than once by him selfe and his Generalls And besides other victories at Okley in Surey slew so many Danes saith Floren and westmon An. 851. Houed pag. 413. and others as neuer was heard in one Realme and at one time nether before nor after His Roman religion is most notorious His Rom. Religion First by that which hath bene said in the life of his Father Secondly because he procured a dispensation of the Pope becausâ— he had byn a Monke and subdeacon that he might marry which Pope Malmsb. 1. Pont. saith was Leo 3. Bale Centur. 2 cap 20. saith was Gregor 4. others say Leo 4. Thirdly he first sent his sonne Alfred to Rome to be instructed saith Westmon An. 854. of the Pope in manners and religion Kings sonne sent to be instructed of the Pope And after went himselfe and staied at Rome a yeare and ther as all Catholicke and Protestant Cronicles confesse bound all England to pay the Peter pence Ethelvv lib. 3. cap. 3 Stovv pag. 89 Coper An. 852. Houeden pag. 415. Huntingt lib. 5 Ingulp pag. 862. VVestmon An â—57 VVhat maÌ„â—uâ—a is And as Bale pag. 116. speaketh Prouinciam suam c. He made his Countrey tributarie to the Roman Synagog so sayth he was all England made subiect to the Roman Beast Besides this he appointed euery yeare 300. Mancuzes which were as Caius saith lib. 2. de antiq cantab. pag. 287. thirty pence a peece to be sent to Rome wherof one hundred should buy oile for light in S. Peters Church and one hundred for the same vse in S. Pauls and one hundred should be
haue their Iustification that is merely by beleef or imaginatioÌ„ not by reall existeÌ„ce But as Tertullian said of ould Heretiks so some now VVill be eeâ—e without Scriptures that they may beleeue against Scripture For what more without Scripture ether of God or man than that there hath bene a Protestant Church for these thousand yeares and yet we nether saw any such nor any that then liued hath tould vs And what mâ—re against Scripture than to beleeue that Chtist and his Church kept especially for so long time in penetralibus in corners and lurking holes Math 4. 24. that his Church and Pastors are not a cittie built vpon a mountaine a light set open vpon a candlestick that it may shine to all Or how could any of them be saued if they professed it not seing confession is made to saluation Rom. 10. 5. And this kind of argument must needs seeme forcible both to Protestants and Puritans because they both vse it against their aduersaries For hereby the forsaid Surueyer cap. 5. proueth that the Puritan disciplin was neuer before Caluin because in all times afore there is no mention or record of it Novv Puritans proue that there vvere no Anabaptists before this age And likwise the Puritans proue that Anabaptisme was not before our daies as you may see in Colloquio Francatal whose words because they make much to our present purpose I will here rehearse If you say they to the Anabaptists be the Church of God it vvill follovv that God vvas without a people and a Church till the year 1522. in which Nicolas Storck and a litle after Thomas Muncer laid the first foundation of your doctrine And this they proue thus For if you read all Histories from the beginning of the vvorld you shall not finde a people which had a Confession of faith like to yours But because say they nether God was from the beginning vvithout a people and Church nor the euerlasting King Iesus Christ vvithout a Kingdom your CoÌ„gregation began first An. 1522. it followeth that you can not be the true Church people of God Thus PuritaÌ„s against the Anabaptists we obiect the same to them 6. As for the second point of the newnes and late rising of Protestancie Luther Prefat Epist Galat. fol. 2. saith thus That the ProtestaÌ„ts Church is nevv and lately risen Luther Apologie alias Iuel In these dayes this healthfull knowledg of Christ is now reuealed and raised vp againe And the Apologie of the English Church in plaine termes acknowledgeth the newnes of their doctrin thus It was easie for thes men Papists fortie yeares agoe to deuise thes and other greater crimes against vs when in midst of that darknes some beame of truth then vnknovvne vnheard of began first to rise Loe he coÌ„fesseth that 40. yeares agoe Protest doct was not heard of before but then began first to appear But let vs hear him further VVhen Martin Luther saith he Hulderic Zuinglius most excellent men sent of God to lighten the world began first to preach the matter was yet new note the euent vncertaine and ther could be no such heinous wickednes imagined which for the nevvnes Note againe and strangenes of the matter vvould not be easily be beleeued of the people against vs. Sleid prafat Histor saith the original of Protestancie vvas in the beginning of Charles 5. reigne Reinolds Behold it twise confessed that their doctrin was new and strange also 40. yeares agoe And pag. 13. he biddeth vs to think of the beginning and proceedings of their religion D. Reinolds also in his Confer pag. 152. writeth thus It is more likelie that you Papists who by long continuance of time haue had long occasion to steale avvay truth should corrupt the Fathers than vve vvho haue not had it Loe Reynolds confesseth that Protestants haue not long continewed Caluin Caluin also 4. instit c. 1. parag 2. hath these words Albeit a heauie desolatioÌ„ vvhich vve euery vvhere see doe crie that ther is nothing of the Church remaining And c. 3. para 4. plainly auoucheth that ther were no Churches rightly setled Cooper and therfore they needed to be sent extraordinarily Cooper in his Chronicle An. 1535. saith that Luther vvrote that Gods light vvas lately renewed Fox And finally Fox to omit others in his Acts p. 788. coÌ„fesseth most plainly that Luthers doctrin was new in the year 1524. ProtestaÌ„ts doctrin but in the blade An. 1524. For theÌ„ saith he the doctrin of Luther first beginning to spring and being but in the blade vvas not yet knovvne vvhitherto it teÌ„ded nor to vvhat it vvold grovv And in like sorte p. 791. he termeth also Zuinglius doctrine new To these I might add that the Patriarch of Constantin to whome the Protest sent their doctrin condemned it and calleth it altogether nevv doctrine And vpon the newnes of their doct it cometh that thes termes are most vsuall with Protest The doctrin of the Gospel vvas borne a nevv Calvin 4. instit cap. 7. 24. Apol. Aug. pag. 56. 194. VVhitak cont Dur. pag. 19. 140. Bale Cent. 8. cap. 60. 68. 100. Cent. 1 cap. 74. Feild of the Church lib. 3. cap. 39 Suruey cap. 8. The Church restored The Gospel restored Christs doctine renewed Gods word began to shine The renouatioÌ„ of the Gospel The rising of the nevv HierusaleÌ„ The birth of the Gospel SecoÌ„d birth of Christ Religion borne againe And their first maisters their first Bishops their Apostles or Euangelists Luther Latimer Ridly the like Hence what will follow euery one seeth to wit that the Protest Church or faith is not the Church or saith of Christ which begun about 16. hundred years agoe but a new Church begun not yet one hundred since Or that Christs Church faith was quite dead gone and Luther raised it againe to life And what Church then I pray you was that wherin he was Christened was it Pagan were his Godfathers Heathens was he wheÌ„ he was baptized made a Paynim wheÌ„ce came this new Church raiser from what heauen fell he from what sea sprunge he from what earth rose he That all the first Protestant Preachers had bene before Rom. Catholiks 7. Touching the third point to be proued that the Protestants first and cheef teachers were once Roman Catholicks and went from our Church and religion it is so manifest as nether is it nor can it be denyed For Luther 1. Gal fol. 37. saith thus of him self I was as earnest for the Popes laws as euer any was I honored the Pope of meere coÌ„scieÌ„ce And fol 38. I diâ— so highly esteeme the Popes authoritie that to dissent from him euen in the least point I thought it a sin worthie of euerlasting deathe and wold my self in defence of the Popes authoritie haue ministred fire and sword And fol. 188 VVe that are ould haue bene trained vp in Popish error euen from our youth
left their Contrie Praedicare Papismum to preach Papistrie Surius Tom. 3. Baron An. 631. Bishops of Scotland consecrated of the P. And about the yeare 631. which was soone after the custome of Scotland was saith the Author of S. Wirons life for the Inhabitants to chuse their Bishop then to send him to Rome to be consecrated by the Popâ— as S. VViro was Of whome it is also written that King Pepin of France confessed his sinnes to him 11. Thus thou seest gentle Reader that albeit ther be so great scarcitie of ancient records of British matters yet on the one side their coÌ„sent with the Rom. religioÌ„ in many substantiall points Beza Praefat Bibl. ad Cond Perkins Refor Cathol such as Beza Parkins and others confesse to be quite opposit to Protestancie is euidently proued many waies And doubtles their like agreemeÌ„t in more points would be found if more ancient monumeÌ„ts of those times were extant And on the other side ther is no one ancient monumeÌ„t or scroul which testifieth that they held any one substantiall point of Protestancie as Iustification by faith onely Communion of bare bread and Wine Denied Purgatorie or prayer for dead prayer to Saints such like But ProtestaÌ„ts claime them onely because we for lack of ancient records can not shew particulerly that they agreed with vs in all points of faith As if all were Protestants whome we could not shew particulerly to haue agreed with vs in all points or it may not suffice any reasonable man to shew particulerly that they agreed with vs in many substaÌ„tiall points shew the same generally in all other points besides one into which they vpon ignoraÌ„ce Because nether S. Austin nor others fouÌ„d any other falt with the matter of their faith nor Protestants can shew any other Hovv it is proued by the Britons that the Cathol faith is the true faith of Christ Fox Bale in which point also Protestants dissent from the Britons as wel as we And if vnto this euidency of the Catholick Roman religion of the Britons yow adioine what Fulk Fox Bale generally all Protestants write of the certain truth of their religion it will euidently follow that the Roman faith is the true faith of Christ For Fox in his Protestation saith That religioÌ„ remained in the Britons vncorrupt the word of Christ truly preached till the coming of S. Austin Bale Cent. 1. cap. 90. There was alwaies amongst the Britons preaching of truth most sure doctrine such worship as was by Gods coÌ„mandement giueÌ„ of the Apostles to the Churches And pag. 73. calleth the Britons Church of S. Austins time Veram Christi Ecclesiam Fulk And Fulk 2. Cor. 12. calleth the Britons of S. Austins time Catholicks and saith with them Christian religion had continewed euer since the Apostles times And thus hauing shewed that before Luthers time there was nether English nor British Protestant in all England Let vs now see when and how ProtestaÌ„cie first began in Germanie and after in England CHAP. IIII. VVhen where wherfore and how Luther began to preach Protestancie 1. LVther hauing bene long time an Austin Frier and all his life before so earnest a RomaÌ„ Catholick as you heard him self confesse supra cap. 1. Sleidan lib. 1. fol. 1. and Fox in his Acts p. 770. and others coÌ„test began in the yeare 1517. and on the morrow saith Fox pag. 771. after all Saints in the cittie of VVittenberg in Saxonie to oppose him self against the Catholick faith in the matter of Indulgences by publishing and manteining certaine Conclusions against them The place year and daye vvhen Luther began Protestancie This as all Protestant writters agree was the place the time the matter wherin Luther began first to publish their doctrine His Maisters therin were as he saith 4. Luthers maisters of protestancie Neque abhominibus neque per homines VVhen Luther began to preach Protestancie he inteÌ„ded no reformatioÌ„ at all Fox Sleidan lib. 1. fol. 1. Luther at first impugned pardons onely to boult out truth vvith submissioÌ„ to the Church Galat. fol. 208. his gift of knowledg his owne studie and his outward and inward tentations By whâ—ch last instructor perhaps he meaneth his black maister whome as we shall see herafter he confesseth him self to haue had 2. As for the end wherfor Luther began his new doctrin that could not be any reformation of religion by him then intended For as Fox confesseth pag. 771. In the beginning of this controuersie Luther nether dreamed nor suspected of any change that might happen in the Ceremonies And not in the beginning onely but euen a year after For Fox l. cit speaking of the year 1516. saith thus All this while Luther neuer thought of any alteration to come of any Ceremonie much les such a reformation of doctrine Ceremonies as after did follow And a Protest writer of Paralippomena Vspergen whome Fox much followeth saith An. 1518. Luther shewed him self to come in publick against his will but could not staie him self Yea Luther him self in loc Com. Clas 4. confesseth that he fell into this faction so he termeth it by chance and against his wil. And L. de Captiu fol. 5. By force saith he I was drawne into this quarell And epist ad Leon. 10. fol. 4. Eckius saith he drew me into this vnexpected quarrell catching me in a small word about the Supremacie which by chance slipt from me How then could this man intend reformation of religion by his preaching against the old religion if as Fox said Luther impugneth a religion and yet meaneth not to ameÌ„d it for a yeare after he did not so much as dreame of any reformation no not in ceremonies with what conscience think we did he impugne the old religioÌ„ whiles he neither ment nor dreamed to reforme it 3. Luther sought not Gods glorie beginning protestancie In like sorte the end for which Luther began to impugne the Cathol faith could not be Gods glorie For what glory could he inteÌ„d by his new preaching who ment not to make any alteration at all in Gods religion Besides that he often times offered both by word writing to giue ouer his new doctrine if he might not be bound to recant or his aduersaries bound to silence For as Fox hath pag. 772. Luther 4 times offered to suppresse Protestantisme Sleidan Engl. lib. 1. fol. 6. and in fol. 9. in writing to Cardinall Caietan Anno 1518. he promised to proceed no further in any mention therof so that his aduersaries were likewise bound to keep silence And saith Fox if the Bishop of Rome wold haue bene content with this submission of Luther he had neuer bene touched any further of him And againe in the yeare 1520. as Cooper hath in Chron. he submitted himselfe to the P. of Rome so that he might not be compelled to recant And as Doct. Whitaker lib. cont Dur. pag. 11. If at the
commission to direct him 10. But diuers learned Protestants finding no colorable answer to make to this demand Protestāts confesse that their Ministers vvant laufull sending and authoritie do plainly confesse as Sadeel a Minister of Geneua testifieth in a book written against such that their ministers are legitima vocatione destituti destitute of lavvfull calling Others though not so plainly do graunt the same in saying that such as ate fit may teach the word without sending Which Caluin insinuateth in cap. 13. Actor wher he saieth that we need no testimonie from heauen that God sendeth some Because saith he vvhome God hath indued vvith sufficient gift seing they are framed and fashioned by his hand we receaue them giuen to vs of him no otherwise than as the prouerb is from hand to hand VVhom Calvin allovveth to preach vnsent And to this same end tended Bilsons complaint l. of obed pag. 300. that the wicked saith he alwaies asked the godly for their authoritie as the Ievvs asked S Ihon Baptist and Christ Bilson And Ib. So long as we teach saith he the same doctrin vvhich the Apostles did vve haue the same povver vvhich they had And pag. 301. He that defendeth truth is armed vvith authoritie sufficient though all the vvorld vvere against him And that a man may preach without commission he bringeth a similitude that when a cittie is on fire or entred by enemies euerie one may crie Alarme though he be no officer and pag. 310. and 311. he produceth the example of Frumentius and Aedesius who taught infidels the Christian faith hauing no sending to that purpose 11. Here thou seest Gentle Reader that confessed by learned Protestants which I intended in this chapter to wit that Luther his first partners were not sent to preach ether of God or man but seing forsooth the Church al on fire with idolatrie See Bal. Cent. 6. c. 85 Cent. 8. cap. 100. Manie principal Ministers preached vnsent The vvāt of sending in Luther Caluin and such like vvold alone conuince them to be false Prophets entred by enemies and thinking thē selues fit for that purpose came rūning of their own accord crying Alarme which Luther did not stick to bost of saying as Caluin reporteth l. de reformat p. 463. Behold I call my self Preacher and with this title haue I adorned my self And who readeth the liues of our first Protestant preachers ether in Bale or Fox shall see that euerie one of them fel to preach vnsent of anie And the forsaid Declaration of disciplin p. 141. saith plainly that manie of their worthie mē for the loue they had to the Gospel thaught it lawful for thē in these times to take vpō thē this Apostolical office 12. But this alone that Luther Caluin such like did preach and administer sacraments as Pastors being not sent nor hauing authoritie giuen them therto wold suffice to cōuince them to haue bene false prophets vsurpers theeues though no other exceptiō cold be takē against them For to preach that is as Pastor to teach without lauful sending or Commission is flatly against Scripture against the example of Christ his Apostles and all the Pastors of Gods Church against reason and Finally against the doctrin and practise now observed of Protestants It is flat against Scripture For Rom. 10. S. Paul asketh how shall they preach vnles they be sent VVant of sending the verie brand of false prophets In so much as both the Prophets Christ and the Apostles do brād false Prophets with this mark of coming vnsent I sent not saith God Hierem. 23. Prophets they ran As manie saith Christ Ioan. 10. as came of them selues are theeus robers Some going out of vs saie the Apostles Actor 15. haue trobled you with words whom we commanded not Loe how the holie ghost hath branded false Prophets with this note of coming vnsēt It is also against the example of Christ the Apostles For of Christ it is said Hebr. 5. Nether doth anie take honor to him self but who is called of God as Aaron So Christ did not clarifie him self to be made a Bishop And Ioan. 17. and 20. Christ him self auoucheth his sending by his Father And of the Apostles it is manifest that they preached not before they were sent of Christ To preach vnsent is to imitate Core Dathan ande Abiron Nether can Protestants produce anie Pastor of Gods Church since the Apostles time which preached before he was sent And to do the contrarie is not to imitate Christ and his Apostles but that schismaticall crue of Core Dathā Abirō whome the earth therfore swallowed hell deuoured See S. Cipr. lib. de simplic Prelat Tertul. de prascrip It is also against reason For as Pastor to preach and administer Gods Sacraments is an act of spirituall and supernaturall authoritie which none can haue vnles it be giuen vnto him and learning vertue or other talents what soeuer wherwith a man is fit to execute such authoritie are things far different from it as is both euident by it self and appeareth in woemen who may haue as much learning vertue and other habilities as some men yet none of them can as Pastors preach or administer the Sacraments because they are incapable of Pastorall authoritie Moreouer to be a Preacher and Pastor is to be Gods Embassador and steward or dispenser of his spirituall goods and misteries And if none can be Embassador of an earthly Prince vnles he be sent none steward of his house vnles he be apointed none officer ouer his people vnles he be constituted How can any be Embassador to God without sending steward of his goods without apointing gouernor of his people without his authoritie And I maruel how Protestants can call Luther Latimer and such like their Apostles and ether confesse that they were not sent at all but came of their owne good wills or can not shew of whome they were sent seing that the verie name of an Apostle signifieth one sent 13. Finally Protestants them selues condemne such preachers as come vnsent Bilson him self l. cit we detest saith he these that inuade the pastorall function without lavvfull vocation and election It is not lavvfull saith the English Clergie in the 23. Article of their faith for any man to take vpon him the office of publik preaching or administring the Sacraments No man saith their Synod in Haga Art 3. ought to take vpon him to preach or administer the Sacraments vvithout a lavvfull calling although he be a Doctor or a Deacon or an Elder And their Synod at Rochel 1607. Art 32. none must intrude him self into the gouernment of the Church Thus teach all Heretiks after they haue gotten possession But before their owne aptnes and talents the glorie of God and the saluation of soules and truth of their doctrine was warrant and authoritie ynough for them to preach as appeareth by what hath bene cited out of Bilson Caluin and others
Laurence Saint Paulin What madnes were it to leaue these to follow those CHAP. XIII That Luthers doctrine was neuer confessed by Catholicks to be sufficient to saluation 1. YOw heard before that the aduersaries of S. Austins doctrine as wel the Britons then as the Protestants now confessed that he brought the true way to saluation and that many great learned men haue followed him and come to heauē by the way which he taught which testimonie proceeding from aduersaries mouthes must needes seeme to be the cōfession of most euident manifest truth Here now it cometh in place to shew that no one Catholick euer acknowledged that Luthers doctrine was the way to saluation or that any haue commen to heauen by following him which I shew First That no Cath. allovved Luthers doctrin as Protest do S. Austins because not onely Pope Leo but also the generall Councell of Trent confirmed by the Pope which no Catholick thinketh can erre hath condemned and accursed his doctrin And his bookes are forbidden to be read vnder paine of excommunicatiō Secondly because euery Catholick beleeueth professeth that who keepeth not the Catholick faith wholly vnuiolated shall without all doute perish euerlastingly Thirdly because no Catholicks words can be produced wherin hope of saluation is afforded to Luther his followers But on the contrarie as many Catholicks as write or preach condemne his doctrin for flat heresie Luthers doctrin condemned by all Kind of Christians By Greciās By Anabaptists By Caluinists By Engl. Protestāts By hovv manie our Engl. Protest religion is condemned See Ihonson against Iacob and him self all his obstinat followers for hereticks out of Noes Arke out of Christs fould out of Gods Church out of al hope of saluation so long as they follow Luther 2. Nay not onely Catholicks alow not Luthers doctrine but euen all other Christians besides condemne it The Grecians as is sayd condemn Protestants for Hereticks The Anabaptists as Luther saith account them worse than Catholicks him self affirmeth his followers to be seuen times worse than Papists Caluin iudgeth Luthers opinion of the Eucharist lesse tollerable than the Papists Sutclif addeth that it is hereticall by inference of such conclusions as may be gathered therof The Brownists esteeme our Protestant religion a medle or mode religiō A thousand Ministers in their petition exhibited to his Maiestie 1603. affim that it containeth abuses enormities which they can shew not to be agreable to Gods word Others propose some hundred of doubts against it as yow may see in the booke of Quaeres and the late silenced Ministers in their solemne printed Challeng made to the Bish protestāts saie that if that be truth which the Bishops maintain against them that then that is false which they both maintain against Catholicks and that The silenced preachers prefer the Cath. faith befor the Protestant The foundation of Engl Protest faith condemned by Protestāts Confor at Hampton Court p. 6. their departure from the Pope can not be iustified but that he yea Christ Iesus and his hauenly truth in him haue had great wronge Finally his Maiestie with the tacit consent of the Bishops condemned all the Englishe Bibles the very foundation of our Protestants faith as ill translated and gaue order to translate the Bible a new CHAP. XIIII That Luther neuer confirmed his doctrine by miracles 1. SOme Protestants say that Luther needed no miracles for confirmation of his Doctrine because saith Feild lib. 3. of the Church c. 48. we teach nothing contrary to the confirmed receaued doctrine of the Church of God then in the world when these differences betwene vs and our aduersaries began This impudent saying of his may be ioyned to an other which he hath L. cit cap. 42. That ther is no materiall difference amongst the Protestants See Sleid. lib. 5. fol. 65. no not betwene Luther and Zuinglius in matter of the Sacrament nor betwene Illyricus and others about originall sinne nor betwene Osiander and others about Iustification as shal be iustified saith he against the prowdest Papist of them all But as for the strangnes of Luthers doctrine to all the Church of his time that hath appeared sufficiently here to fore and shall yet more hereafter Wherfore Protestants ascribe two kind of miracles to Luther the one inuisible which Luther him self challengeth to 4. in Isaiam c. VVhat miracles Luther chalenged Luthers allegation of his miracles disproued 35. where hauing tould that Catholicks obiect vnto him that he could not cure a lame horse but was altogether destitute of miracles replieth that by his preaching the spirituall blinde began to see the truth the deaf heard the Gospel The lame that sate in superstition and Idolatrie walk But great fondnes it is to alleadg such miracles for confirmation of his doctrine First because we demand visible miracles Secondly Because Luther saith he wrought those supernaturall effects but no man seeth them Thirdly Because euery Sectmaister can say so Fourthly Because the question is whether his doctrine be such as it can work these spirituall effects Therfore fond it were to prooue his doctrine to be such by these effects vnles the effects were seene or more manifest than the truth of his doctrine This is to prooue idem per idem or ignotum per ignotius For it is all one to say Luthers doctrine worketh those spirituall effects and to say that it is true One poore frier creeping out of a blind cloister began Protestancie See Brētius ansvvering the like miracle wrought by zuinglius in recognit cont Bullenger or at least it is as doubtfull Fox Acts p. 789. and others aleadg this for a notable miracle that one man and a pore Frier creeping out of a blind Cloister should be set vp against the Pope and almost the whole world and work that which all the learned men before him could neuer compasse Mark good Reader how he confesseth his religion to haue begun of one mā and of one Frier creeping out of a blinde Cloister against almost the whole world and not compassed before of all the learned men that were 2. But as I said before this is as great a miracle as to see stones roule from a hil such a one as that notable strumpet bragged of to Socrates saying that her doctrine and p rswasion was more potent than his because she with a few words could drawe cause she with a few wordes could draw his scollers to follow her But Socrates rightly answered that it was no maruel because he lead them vp the hil to vertue she drew them downe the hill to pleasure Pleasure of marrying hauing mony and liuing at commaund drew so many Friers and Nonnes after Luther Pleasure of eating flesh at all times neuer fasting neuer confessing neuer satisfying drew so many lay people after him Pleasure of liuing out of all spituall subiection and getting of Church goods and liuings drew so many Princes after him And great
they ought to worship God with externall sacrifice which Protestants account sacriledg In the verie word of God For Catholicks beleeue manie books to be diuine as Tobie Ecclesiasticus Machabees c. which Protestants reiect as fabulous They are also opposit in the exposition of Gods word almost in euerie chapter and verse They are opposit in Gods Sacraments the catholiks beleeuing seuē wherof the Protestant reiecteth fiue See l. 1. c. 21. Finally to omit manie more great oppositions they are opposit in the foundation it self For the foundation head and soul of Protestant religion as them selues account is iustification by onely faith which foundation Catholiks vtterly condemne How then can anie reason which iudgeth the Catholick religion to be good and to come from God think that a religion so opposit to it as the Protestant is can also be good and come from the same God What argreement can ther be betwene Christ and Beli all betwene light and darknes betwene faith and heresie truth and lies 5. Finally I wold haue them to consider that not onely infidelitie in vtterly reiecting Christ and his doctrin but also obstinat denial of anie one point of his sacred truth maketh a man an Heretik and subiect to damnation And as S. Iames speaketh of Gods Commandements so we maie saie of Beleef who offendeth in one point is guiltie of all If anie saith Christ Apoc. 22. shall diminish of the words of the book of this prophetie God will take his parte out of the booke of life S. Athenasius Vnles a man saith the Creed of S Athanasius keep the Catholik faith entire and inuiolate vvithout doubt he shall perish euerlastingly For as it litle helpeth a man to be sound in all other members if he be deadly wounded in one So it litle auaileth one to be sound in all other points of faith if he be heretically infected in one S. Austin And S. Austin also l. de heres pronounceth them to be Heretiks qui singulis aut non multo amplius dogmatibus oppugnant regulam veritatis who by one or not manie more opinions impugne the rule of truth To which doctrin also Protestants agree as you maie see in D. Sutlif against Exceptions p 55. and others And the reason is manifest because the definition of Heresie is pertinatious error in faith See S. Thomas 2. 2. q. 5. art 3. to which it is indifferent whither the error be but in one or in manie points of faith ' And can anie Christian think that Heresie cā be a waie to heauen that an Heretik whom Tertullian S. Ciprian and all the ancient Eathers account no Christian shall be coheir with Christ That haeresie Si Hareticus est Christianus non est Tert l. de praiscript Cipria l de vnit Eccles. which as opposit to faith a theological vertue is one of the greatest sinnes that is shall enter into heauen when no sin shall enter That he who deserueth to be excluded out of the militant Church shal be admitted into the triumphant who is condemned as S. Paul speaketh by his owne iudgment shall not be condemned by God finally who giueth God the lie in one or manie points of his sacred truth can be in Gods fauor and come to his kingdom No surely wherfor assuring our selues that as their is but one God and one faith so if the Cath. faith be Christs faith Protestancie is heresie if that be the waie to heaune this is to hel if that be the path to saluation this is to damnation let vs reīecting Protestancie embrace the Catholik faith Amen FINIS