The safegarde from ship-wracke, or Heauens hauen compiled by I.P. priest

Author: Pickford, John, 1588-1664?1618

THE SAFEGARDE FROM SHIP-WRACKE, OR HEAVENS HAVEN

Deut. c. 32. v. 31.

For their God is not as our God, euen our enimies being iudges.

Esai. 19. v. 2.

And I vvill set the Egyptians against the Egyptians; so euery one shall fight against his brother.

Vt supra cap. 35. v. 8.

This (therefore) shalbe vnto you a direct vvay so that fooles cannot erre thereby; If you returne then and be quiet you shalbe saued.

Cap. 30. v. 11.

Compiled by I. P. Priest.

PRINTED AT DOVAT, By PETER TELV, at the signe of the Natiuitie Anno 1618.

Superiorum Permissu.

[Page]

TO HIS LOVING BRO: G. P. All health and peace.

KINDE Bro: after many dayes not hauing visited you by any letter, nor lykwise receaued any from you, I thought Good, and now high tyme, to wryte these few vnto you, not so much to acquainte you with any now matter worth labour, as to make knowne more at large, and manifest what hath be fallen me longe since my arriuall in these partes. Neither take it in ill part that I haue not certifyed you so much ere now: euen then (perchance) when you first heard some rumor of me concerning the Catholicke faith, for I would not rashly moue such a matter, or with out firme foundation acquaint you with that, which I should not be able to defend. for you may not think me ignorant of what opposites I may suspect in such a case, wherefore I thought it more secure for [Page] both parties, to deferre it vntill this tyme. Maruail not therefore, I pray you, either at my matter or manner of wryting, but patiently attend the end, and I doubt not but the sequele will giue you better content, or at least no iust cause of offence. The dutie to our Mother, loue to your selfe, and the rest our poore Brothers and Sisters is cause of both, and therfore though I beginne more abruptlie then I would or had intended, it is to avoyd prolixite where the matter it selfe is so vrgent.

Most trulie therfore was it sayd of an auncient Sainte: Oft tymes that vvhich vvee knovv not through our sloth the same by teares is made knovvne vnto vs. and an afflicted mynd more certaynly findeth out a fault comitted; and the guilt vvhich she remembred not in security, shee clearlie perceaueth being troubled. This is the cause why almightie God, in holy Scripture so often admonisheth vs,Iob c. 4.9. whoe as Iob saith, dvvell in hovvses of clay, to pull downe our plumes and enter into consideration what state wee stand in which certenly me thinkes may most aptlie be applyed vnto vs, for who (to omit the relation of our goulden age, and dayes wherin wee dranke full cupps of pleasure and delight with all content and least remembrance of God, and thankes for his benefits as wee ought) with these worldly afflictions so depressed as wee? Who of his, most supposed s [...]ndes so forsaken as wee? Nay who by his owne blood and nearest kindred so [Page] hardly dealt with all as wee? But what?Iob 2.9. shall wee hearken to Iobs wyfe, and blesse God and die? No but rather with patient Iob in the next verse answeare, thou hast spoken lyke one of the foolish vvomen, if vvee haue receaued good thinges of the hand of God, evill thinges vvhy should vvee not receaue? Also the Prophet Esaie thundereth out the most terrible comparisons he could deuise, to a wake vs out of this damnable Lythargie of carelesse inconsideration of our state, and telleth vs saying: And behold he shall come in hast speedely &c. he vvill not slumber nor sleepe &c. all which threatninges in my vnderstanding seeme to haue some peculier reuerence more vnto me then you for as much as God hath not once or twice moued me by often conference,Esaie 5 27. of the Catholicke faith but also I haue had Catholicke bookes which might haue satisfied any man not altogether peruerse, as indeed at that tyme I was; for when at my frindes request I began to read, to witt, The Suruey of the nevv Religion, and that there did many thinges occure repugnant, or rather confuting my affectionate religion in which I was nourished, my patience by no meanes would search any further into it, but with all contempt did vtterly reiect it., which how foolish a thinge it was I appeall to your owne iudgment. for admitt there were a Turke and a Christian contending about religion, and (as sure it is) no way to be saued, but by the one only true Christian and Catholicke faith notwithstanding will obstinatlie content himselfe with his Turcisme in which he had his being and [Page] bringing vp, and not heare the contradiction of his Alchoran by the knowledge of any other religion, how vniuersall or warrantable soeuer would you not repute him a madd man, and altogether inexcusable? certenly you could not doe lesse; much more an astrauagant Christian, bred out of the Catholicke Church, which not withstanding he hath heard of by the generall cōsent of all, yea of her most spitefullest enemies to haue beene the Romane Church, are so to haue continued the first six hundred yeares pure and vnspe [...]ted, with out stayne or corruption, yet not witstanding he will not geue eare to this faith or religion, or vnderstand the cause iustly why he should refuse it, would you not, I say, condemne this man as worthy of double punishment? certenly such an one was I but God for his longe patience and sufference whoe out of his infinite goodnes and clemencie hath thus, through so many troubles and straunge accidentes at length brought me to the true knowledge of his seruice, and porte of saluation, I render all humble thankes, earnestlie imploring his grace of perseuerance, and if it be his good will and pleasure, to seal the profession thereof, with my blood and life.

Now therefor Lo: Bro: not to detayne you longer from my intended scope, if you approue of that comparison, borroweed from a christian and a Turke, then I pray let me craue the same of you that you will at least graunt me that fauour, as vprightly, not passionate or led with affection; to peruse this my labour, it being awork indeed conducing to no momentary pleasure or profit but taken in hand for your eternall good [Page] and future ioye and glorie in the world to come where no sinister chance or froward fortune can euer bereaue you of it. In this labour (I say) my trauells first present themselues vnto you for some speciall causes hereafter notified; which verily I may account a trauell to Damascus, Act 9.28. wherin a good Annanias (by our Sauiours appoyntment) hath caused to fall from myne eies those scales of ignorance where with I was formerly blinded so that I may rightly say truth is great and preuaileth. [...]. Esd. 4 41. and least you should thinke me heerein not to haue dealt prudentlie, I intreat you, euen for the loue of your owne soule, approue or disproue of my proceedinges as your owne iudgment (not forestaled with aslat resolution to condemne me vnheard) shall passe sentence,Deut. 12.31. for my case being like to that of Moyses, I dare say with Moyses, and our very enemies are iudges. It is agreed vpon betwixt vs both how necessarie a poynt our saluation is, being for all eternity, and therefore I will saue labour to cite scripture in proofe of that which is by neither part denied; but in vaine is the scope and end of a thing granted, if wee differre in the meanes to attayne it: the meanes I assure my selfe you will say is the word of God which I deny not: but let vs not thinke the Ghospell to be in the wordes of the scripture, but in the sense; not in the out side, but in the inside or marrow; not in the leaues of the wordes, but in the sapp pith, or root of reason, other wyse euen the Deuill himselfe speaketh Scripture;cap 1 [...].1 [...] and all heresies according to that of Ezechiel make [Page] vnto them selues pillowes which they may lae vnder the elbow of euerie age, and to gu [...]y you a tast hereof (for this matter concerning my soule nerely, I haue bestowed some diligent search herein) consider with me I pray you, how of auncient tyme the old hereticke Marcion found meanes to reiect both Moyses and all the Prophets, and what did he pretend?cap. 10.7. Surelie Scripture: to witt that of Sainct Iohn, hovv many soeuer haue come before me are theeues and robbers. the Armenians also taught that the whole femal sex of women should be wholy extinct, and that vvee should all ryse in the last iudgment in the state of man and what vvas their ground?cap. [...].13. Scripture also: to witt, that to the Ephesians: vntill vvee all meet in the vnitie of faith, and knovvledge of the sonn of God into a perfect man. The Mainchers also proued our Sauiour to be this materiall sunne vvhich vvee dayly see with our eyes, and what colour had they? scripture also,Iohn 8.12. to vvitt where our Sauiour saith: I am the light of the vvorld how did the Waldenses proue that euen a lavvfull iudge or Magistrate could not put to death the greatest Malefactour that vvas?Exod. 20.13. by scripture: Thou shalt not Kill, by Scripture also the Circumcellians held that euery Christian might not only murther his fellovv, but lay violent hands vpon himselfe, for (say they) it is vvritten;Iohn 12.25. he that hateth his life in this vvorld, doth keepe it to lyfe euer lasting.

[Page]Thus out of these few to omitt many moe, wee see how all heretiques like serpentes, in imitation of that old serpent the Deuill, who came with scripture euen to our Sauiour himselfe, do lurks vnder the tree of knowledge (I mean the scripture) that so they may more cunningly conueigh their deadly poyson; and surely though these examples of auncient tymes were sufficient to teach euery man humility, seeing as a prudent man doth well obserue, he that will need be his ovvne Scholler hath commonly a fooll, to his master; yet wantes there not neither sufficient occasion euen in our tymes to be carefull in this so waighty a businesse: for how shall I thinke the protestantes in these dayes to agree vpon the true sense of scripture, when they cannot a gree about the translation it selfe, which must be the grownd where vpon they worke: by which dissention also they shew themselues to haue descended in doctrine from these old heretiques in the primitiue church. For doth the protestant beleeue the scriptures not to be receaued so fully and wholy as the Catholicke, or (as it pleaseth him) papist doth but rather certayne chapters and bookes, which seeme to him (or rather indeed, to this braine sicke phansie) not so a greable to the purity of the ghospell, to be cutt of and excluded the number of holy writt? the same did the Carpocratians. Seuerians and Manichees who condemned all the old testament as a thing fayned from an euill beginning a [...]d yet certainlie not without scripture, as you may set in the [Page] example of Marcion first produced. In lyke manner Cerdon denyed all the Euangelistes except S. Luke; Cerinthus all except S. Mathevv; the Seuerians also tooke away the Actes of the Apostles, and with the Ebionites all the epistles of S. Paul; the Alogians likewise esteemed the Apocalypse of S. Iohn for an inuention of Cerinthas. Now that you are one with these (at least in this point of mayming scripture) is manifest, for do not the most excellent of your whole clergy, and first publishers of your ghospell, Zuinglius, Oecolampadius, Illiricus, and the Magdeburgenses exclude many of the Apostles epistles from all communione of holy scripture, vnder pretence of examining it by the rule of the deuyne worde? Certainly they can by no meanes dissemble it, in the epistles of S. Iohn, Iude, Iames, and S. Paul to the Hebrevves, which in this my compendium, were to longe to proue at large; but to come yet more nere you. Do not also your later Doctoures in this especially imitate these their predecessours? yes most exactly, as heere is sufficiently confirmed. In the fourth disputation had with F. Campian the Iesuit in the tower of London, your Doctoures did expresly censure these bookes (by the authority only of fower or siue) to be Apocriphall, to witt, the booke of vvisdome, Syrach, Iudith, Toby, the 4. bookes of Esdras, Baruch, Ecclesiasticus, Hester, and the Machabees, in the new testament; the ghospell of S. Luke, S. Paul, to the Hebrevves, the second epistle of S. Peter, the tvvoe last epistles of S. Iohn, S. Iames, and the Apocalypse, Luther also calls the epistle [Page] of S. Iames a strawen epistle, and of no truth, and not worthy the spirit of an Apostle. All which compared together your Doctours in this opinion of paring scripture, cannot but drinke of the same cuppe with those old condemned heretiques.

But after; seeing their folly, and that they could by no means defend, what thus rashly they had enterprized, by often mutation and change they came to that text which you now haue; but yet euen to this day, with what dubitation this is done and correction (or rather to speake truth corruption) their often impressions doe manifestly testifie, and I thinke you are not ignorant, how many seuerall translations there haue beene within these few yeeres, I can remember thee since my first acquaintance with London; which mutabilitie plainly argueth they are those fond builders of whome our Sauiour maketh mention are shaken with euery blast, because they build not vpon the rocke which is the church, The piller and firmament of truth. 1. Tim. 3.15. But vpon the shallow sandes of their owne vnsetled braines: and this I speake not of my selfe, but by the testimony of themselues, which you may see more conuenient and at large hereafter, yet it shall not be discomodious if in the meane tyme wee examine one of their chiefest linguists in England; M. Broughton therfore in his epistle to the Lordes of the councell desireth them to procure speedily a new translation, because that (saith he) vvhich is novv in England is full of errours. And in his aduertisment of corruptions to the protestante Bishops saith: [Page] That there publicke translatiō of scriptures into English is such as it peruerteth the text of the old testament in eight hundred forty eight places, and that it causeth millions of millions to reiect the new testament, and to runne to eternall flames; will not then euery man, that hath but any feeling of his soule looke about him, seeing as I said before. Euen our enemyes are iudges on my side; neither can it be excused by saying they are but smale differences, seeing M. Broughton heere saith that it Causeth Millions of Millions to runne to eternall flames.

Wherefore good Bro: as you loue your owne souls healthe, and would avoyde these eternall flames, passe not ouer these slightly, or with me (as I once did) reiect the farther search this, because it doth so manifestly detect your horrible abuses, which may seeme incredible; but if you will examine any one of them you shall find it as euident & much more at large: this concerns eternity, this concerns your soule, yea this doth admonish you of the eternall glory or perpetuall misery both of body and soule in hell flames without redemption; wherfor once more I beseech you, as you tender your eternall weale or woe, and haue some feeling of Gods fearfull iudgments,Matth. 25.41 as this dreadfull sentence from our Sauiour: get you avvay from me you cursed into fier euerlasting, which was prepared for the Deuill and his Angels. Neyther may you thinke (as some in England, I speake what I haue knowne) that a man may be saued by any religion for to such our Sauiour will say:Matth. 7.11. not euery one [Page] that saith to me Lord, Lord shall enter into the kingdome of heauen: but he that doth the will of my father which is in heauen.

Deere Bro: if this be true as it cannot be false, proceeding from truth it self, then I pray with all attention and diligent study seriously examine this laboure, for S. Paul doth likewyse tell you, that there is one Lord one faith one Baptisme, one God and father of all; Ephes. 4.5. wherfore vpon due examination being conuinced in conscience, let not a s [...]wne of this world, or any momentary affliction, yea though an other Nero, Domitiā, or Dioclesian should tyrannice in this your persecution, cause you to smother your pretious soule in hells blacke flames (from whence no ransome may euer free you, or penance ease your torment) by denying his faith and church, who hath layd his life, and most pretious blood for your redemption from this eternall woe, und misery: no I say, in despite of all such cruelty be resolued and with a resolute currage say with S. Paul, None of all these do I feare; Act. 20.2 [...]. neither do I make my life more pretious then my selfe so that I may finish the course & ministerie which I haue receaued of our Lord Iesus to testifie the ghospell of the grace of God: yea especially, I say,Matth. 12.10 take courage when as our Sauiour saith he which is not with me, is against me, and he which gathereth not with me scattereth. And in an other place he bides vs enter by the streight porte: because the broad gate, Matth. 7.13.14. & spatious way leadeth to perditiō, & many there are which enter through it, how narrow is [Page] this Porte, and vvay streight vvhich leadeth to life, and fevv there are that finde it?

2. Tim. 4.Wherefore do but inuocate S. Paul with a sincere hart, that he would obtayne for you grace to confesse and dy in this one faith, and you shalbe heyre to the king of heauen, and haue a crowne of glorie with the same S, Paul, which I hope you will, and with euery magnanimous Christiā avert that dismall sentence of our Sauiour where [...]e saith:Matth. 10. [...]2 Euery one therfore that shall confesse me before men I also vvill confesse him before my father vvhich is in heaue [...], but he that shall deny me before men, I also vvill deny him before my father vvhich is in heauen. And what other thing is it (I pray you) thus to be denied, then vndoubtedly adiudged to hell; there to remaine with weeping and gnashing of teeth for all eternity.

But to our purpose thus longe interrupted leauing these rather to your pious consideration to enlarge at your pleasure, then other vvyse longer to insist vpon them; If therfore you aske me what translation then is best, I answere the old, commonly called S. Hieromes; if you say he was a papist; listen I pray not vvithstanding what Beza your chiefe translatour of scripture,See Beza vpō the first of S. Luke, and first verse de [...]at. interpretat. lib. 1. pag. 74. saith of him: the old interpreter (saith he) seemeth to haue interpreted the holy bookes vvith maruelous sincerity and religion: And Doctor Humfrey our countrey man, speaketh thus of him: the old interpreter seemeth sufficientlie bent to follovv the proprietie of vvordes, & he doth it indeed to carefully vvhich [Page] notvvithstāding I suppose him to haue done not out of ignorance, but of religion and conscience. So that you see if there were any fault in our old interpreter, it was because he was to scrupulous ond carefull, to full of conscience and religion in following the exact signification of the greeke, which is a verie good fault, if it must needes be called a fault, and also cōmended and iustified els where by Doctor Humfrey himselfe in these wordes:Ibid. pag. 179 In prophane vvritinges a man may rainge more freely, and depart from the vvordes, in Canonicall scripture no such licēce is tollerable for it is not lavvfull for man to alter the tongue of God? and by way of exposition to make this more perspicuous, I oppose Caluin to our old interpreter, and obserue I pray what censure a protestant also giueth of Caluin: Caluin in his harmonie (saith Charles Moliuers in his translation of the new testament parte 11. fol. 110.) Maketh the text of the ghospell to leap vp and dovvne as the truth it selfe declareth. He vseth violence to the letter of the ghospell, and in many places clean transposeth it, and besides this he addeth to the text; The lyke censure I find giuen of Luther, not by a Papist, but a Protestant,tom. 2. [...]d Luther. lib. de Sacram. fol. 412. 413. and one of the chiefest in his tyme, to witt, Zuinglius who after detection of many corruptions, Thus concludeth. See hovv thy case standeth (Luther) that in the eyes of all men, thou art seene to be a manifest and common corruptour of scripture, vvhich thing thou canst neuer deny before any creature, hovv much are vvee a shamed of thee, vvho hither to haue [Page] esteemed thee beyond all measure, and novv trie thee to be such a false fellovv? To conclude therfore this point of translation, attend what Beza saith:in praeface new, test. anno 1556. hovv vnvvorthily (saith he) and vvith out cause doth [...] rasmus blame the old interpreter, as dissenting from the greeke; neither ought you thinke that therfore I commend Bezas translation, because I bring him in commending yours; for wherein he swarned from vs in Doctrine, he swarued also in translation, though with out grownd; and therfore he is also reprehended by his fellow protestantes, as namely Castalio saying;in defens. translat. pag. 170. to note all errours (saith he) of Beza in traslating the nevv testament, the vvorke vvould require to great a volume. So that how shall a man build his faith vpon these men, who in the very grownd worke it selfe a gree no better then the confusion of tongues in the Tower of Babell, which that you may with more facility & ease apprehend, I haue written more in particuler hereafter.

But heere perchance you may further moue a question, vvhat my intent and scope may be in vvritting all this, and making such collection, of places; I ansvvere, only that you may haue some sight and knowledge of the Catholique faith, vvherby you shall the better iudge of me and see your ovvne estate, vvithout vvhich faith there is no saluation by our Sauiours ovvne vvordes.Matth. 12. [...]0 Hee that is not vvith me is against me, and he that gathereth not vvith me scattereth. [Page] And as S. Paul saith:Rom. 10.14. Hovv shall they beleeue in him vvhome they haue not heard? which I suppose you as yet neuer truly vnderstood, wherfore if this be true, I pray grant me this reasonable request, that you will at least read my endeuours,Phil. 3.8. and say with S. Paul; I esteeme all thinges to be detriment for the passing knovvledge of Iesus Christ, for vvhome I haue made all thinges as detriment, and esteeme as dounge that I may gaine Christ. And surely no maruaile seeing the mouth of Christ hath vttered:Matt. 16.26. vvhat doth it profit a man, if he gaine the vvhole vvorld, and sustaine the dommage of his ovvne soule; in this being that (one thing) which he insinuates wher he saith. Martha, Martha, Luc. 10.41. thou art troubled about very many thinges, but one thing is necessarie. So that seeing this one thinge is so necessary, vvher vpon all other thinges depend, happy yea thrice happy is that man that doth attayne vnto it, but by reason the breuity of a Brotherly letter will not permit so large a discourse, let your discreet and religious iudgment, I beseech, be the comment vpon so smale a text, and what in wordes is wanting suppose in effect to be most aboundant.

But of that common humour of setting light by thease thinges, and reiecting vvhatsoeuer is not ansvvereable to your affection, do raigne in you, and vvilfull passion ouersvvay reason, a common deceipt euer in such [Page] cases practysed by the Diuell to lead poore soul [...]s cap [...]tue to eternall perdition, if (I say) this venim haue so seased vpon you, and infected your senses, that you haue no feeling or care of that, to witt, your soules health, the verie remembrance vvhereof made the son of God our Deere Sauiour svveat drops of blood,Luc 22 42. desiring his father if it vvere possible that chalice might passe from him. Yf, (I say) you are thus possessed vvith a resolution to forsake and reiect all good aduise, vvhat is left forme, but only vvith the Prophet Hieremie, to lament your miserable case? But vvhat? is it true? vvas your redemption so great an agonie to our Sauiour, that the only remembrance thereof made him svveat blood, and vvill you esteeme it a thing of so smale moment, as rather to content your selfe vvith that estate, I say, with that religion, vvhich you receaued from an Apostata Monke Martin Luther not yet a hundred yeeres since, then to seeke the true knovvledge of God, and his seruice, in the Catholicke church, vvhich our Sauiour promised should neuer erre,Matt. 16.187 and that the gates of Hell should not preuaile against her? yea vvhich vvilbe to your greater damnation, your ovvne Doctors and Ministers graunt, the true Apostolicke Doctrine to haue beene taught in the Roman Church vvith all sinceretie the first six hundred yeeres, and can it be that the corruption of only one hundred, by a dissolute Apostata Monke may violat our Sauiours credit with [Page] six hundred yeeres practyse? I cannot think it, at least in you for vvhat can there be more vvicked and deuoyd of human reason then God to be solicitous for mans euills, and he himself nothing regard them? if other wyse, and that I am herein deceaued,Matt. 26.21. Oh horride and dreadfull sentence, it vvhere good for him if that man had not beene borne. yea verily Hell it self vvill roare, and craue his right saying: vvhy doe I not deuoure and excruciate this vvretch in our eternall flames, longe since there due? My good Bro: if I seeme more earnest then is meet, excuse me, I pray you, it proceeds from no ill affection, but that tender brotherly loue, and zeal vvhich I beare to vvardes both your bodie and soule. not he vvhich desireth (vvith Baal) to die the death of the righteous, or shall crie Lord, Num 23.10. Matt. 7.21. Lord, shall enter into the kingdome of heauen, but he vvhich doth the vvill of his father which is in heauen, and liueth the life of the righteous.

Yf you thinke my manner of writing strange and from my accustomed style suppose my condition to be altered, and that with holy Iob I humbly thanke God for all his afflictions and crosses layd vpon me, as peculier blessinges and pledges of his further loue, whereby he hath taught me in some sort to know my self, and that miserable state of blind ignorance, in vvhich I haue hitherto liued in: Novv therefore vnderstand that hauing chaunged master, I haue also chaunged liuorie, no more a [Page] protestant but now a Catholicke, no more a vassale or bondslaue to Sathan and his ministers, but now a seruant and follower of our Sauiour Iesus Christ, and his Apostles, whome I earnestly beseech in my dayly prayers, that God wilbe no lesse mercifull vnto you, then he hath beene compassonate on me, that he will heere also teach you your haruist, that in the world to come, wee may ioyfully reape eternall blisse together but S. Austin saith: he which made thee without thee will not iustifie or saue thee without the wherefore once more I pray you, vvith true zeal and harty deuotion bestovv your labour vpon this my trauell, and I doubt nothing of Gods grace, heere is the life you must make your incorruptible treasure, in the next is nothing heard but immutable eternity, vvhere all thinges passe according to this life vvell or ill if vvell, happy man that euer hee vvas borne; if ill, vvoe and not temporall but eternall misery, yea according to that of our Sauiour; it vvere good for him if that man had not bene borne, because there is no place (for such as departe not this life in state of grace) of sorrow to amendment vvherfore in vayne shall you then lament, vvoe vvretch that I am, vvhat shall I doe whither shall I goe? I that haue lost so great opportunity of reconciling my self vnto God? I that haue contemned, reiected, and despised all good admonitions to eternall blisse? finally I that haue lett slipp so larg a benefitt as to do penaunce and satisfaction for my sinne vvhither shall I novv fly? vvho vvill [Page] receaue me? the guilt of my ovvne conscience is as thornes to my hart, my ovvne members accuse me, and incessantly call for reuenge. These me thinkes vvell examined should moue any hart if not obdurate to a most serious examination of his estate.

But what do I trouble you with all these? you are not the principall obiect of this my study. No it is you Deere Mother, who is the speciall cause of all this endeuour, and for whose eternall future happines (to requit in some part your motherly care, and trouble for vs in our infancy) all our thoughts and vitall spirits doe labour with dayly and earnest prayer that God will at lenght haue mercy vpon you, and that you may be not only a common mother of nature,2. Machab. cap. 7.2 [...]. but rather such a Mother of Martyres as vvee read of in holy scripture, if you should be hold me your sonne vnder the hand of some Antiochus, ready either to suffer death, or violate the lawes of our forefathers, you would with a true Christian Motherly courage stepp forth and say: I beseech thee my sonne that thou looke to heauen and earth &c. and vnderstand, that God of nothing made them and mankind, so shall it come to passe that thou wilt not feare this torment &c. take that death that in that mercy I may receaue thee againe: for then should you find me an answereable son to that of hers, and heare me say (by the grace of God) with him: My brethren (I mean all Cotholicke martyrs) hauing now susteined short payne are become vnder the testament [Page] of eternall life and I as also my brethren, v. 36.37. doe yeeld my life and my body for the law of our forefathers: inuocating God to be propitious to our nation (England) quickly.

In that I rather choose to come thus mediatly vnto you, impute it not I pray you, to any forgetfullnes of dutie or want of filial affection, but only the tender respect I haue of that daungerous estate in which you dayly sleepe, yea rather dye then lyue, which when I duly consider and looke into, I confesse I am in a manifold mynde, and as perplext as he that encountreth diuers wayes and knowes not which to take. My dutie to your person and desire of your saluation, bides me be bold and perswades that I cannot performe a better office (yea an office by the law of nature bound vnto) then to aduertise you of so eminent a daunger, but on the other side I feare least my dutie be thought ambition, to instruct her from whom I had my first being; and because, truth breedeth hatred; I feare I may force: an vnwelcome dutie in place of a filial office, and so may incurre the same displeasure which S Paul did by his playne dealing saying:Gal 4.16. I am become your enimie telling you the truth: and be esteemed a foe in that office wherin I meant to shew my self most dutifull: but at length rather resolued, that I should do best as good Surgeans and Phisitians do; force a bitter pill, or smarting salue then suffer a patient to perish. Moreouer I presume that your true [Page] zeal (though wrong imployed) wisdome, and discreet iudgment will more esteeme the gentle reproofe of one wishing you all happines, then the smothe flaterie of a foule deceauer, and that you will not interpret that in an ill sense, which is meant with all sinceritie and true affection: wherefore the same that I craued of my brother, in these few words I humbly intreat of you, that you will not despise, t [...]is my dutie, as a matter of smal or little moment, which I haue already sufficiently proued to be other wyse? but that with all attention and patience you will receaue it, and so to your future glorie and eternall comfort make the best vse of it:Apoc 2.2. Therefore as vvith S. Iohn I may say: I know thy workes and labour and thy patience▪ v 4. so lyke wise. But I haue against thee a few thinges, thou hast left thy first Charitie (which once our auncestors had in the Catholicke church) be myndfull therefore from whence you are fallen (to witt; from that church our Sauiour promised should neuer fall) and doe penaunce and the first vvorkes; Matt. 16.18. that is, the vvorkes first practys d and preached by the Apostles, not lately inuented by Apostataes: haue regard also I pray you to the vvhole chapter follovving and compare it vvith the arrogancie (vvhich also you shall find hereafter vvritten) of these our moderne heretiques, Luther, Caluin and Zuinglius, and you shall find them to be the verie persons, to vvhome it may most sitly be applyed, and consequently [Page] to your Church of England, for these (as you all with one consent acknowledge) arre the men that first illuminated our land with the light and true knovvledge of the vvord of God, vvhich light notvvitstanding (as is most apparent) brought vvith it a foule spirit of dissension, for who knoweth or seeth not how you are diuided amongst your selues.

Deere Mother being by heresie cutt off from the Church, vvhat hope can you haue of saluation? if I should alleadge the terrible threatninges of auncient fathers against such as are out of the Church (notwithstanding you least account of their authoritie) I feare, that endeuouring only to beat into you a feare of damnation, I should driue you to vtter despaire. And certenly although God and his Church be alwayes ready to receaue you to mercy, yet if you resolue to dye out of the Church, liue you neuer so well morally, you haue iust cause to expect no part in the Church triumphant, [...] 1 [...] 17. who dye no member of the Church militant: for what saith our Sauiour: if hee vvill not heere the Church, let him be to thee as the heathen and publican. And in an other place speaking of those which will not heare nor receaue the Apostles (and in them the Catholicke Church) he saith. [...] [...]p. [...]. Amen I say vnto you it shalbe more tolerable for the land of the Sodomites and the Gomor [...]heans in the day of iudgment, then for that Cittie: Also you may heare S. Cyprian vvhat the primitiue Church taught in his tyme concerning those that vvere not [Page] of it. They cannot liue with God, lih. de vnitate Ecclesiae. that will not liue in vnitie and concord with his Church, and although they burne in flames and being deliuered to the fier, or cast to wild beastes, doe lay downe their life for Christ, there shalbe no crowne of glorie for any such, but the punishment of his infidelitie. such a man may suffer death but crowned he cannot be. And agayne: What? those that are assēbled to gether out of the church of Christ when they shalbe so assembled, doe they thinke Christ is with him? such althouh they dye for the confession of the nam of Christ, that deadly spoot & grieuous fault of discourd neither is it washed a way by his blood nor purged by suffering, a Martyr he cannot be which is not in the Church neither shall hee come vnto the kingdome, who hath foresaken her who shall raigne. tom. 7. de gestis cum fine ric [...]. hither to S. Cyprian. S. Austine tells you that you may haue honour, seruantes, you may sing Alleluya, ansvver Amen, you may haue the ghospell, you may beleeue, and preach in the name of the Father, the son and the holy ghost, you may haue althinges vvith out the Catholicke church except saluation. but alas what (all) is that which comprehendeth not that which is as in all. And againe in an other place he saith:lib 4. de Symb ad Catechu. tom. 9. cap. 12. neither shall he haue God for his father, that vvill not haue the church for his mother neither shall it profitt him that he hath belieued, or that he hath done such aboundance of good vvorkes vvithout the end of the chiefest good. S. Hierome also [Page] saith: Epist. ad Dam. & 24. q. 1. cap. quoniam. who soeuer shall eat the lambe with out this howse, he is profane, if any man be not in the Arke of Noe, he shall perish in the deluge, much more concerning this poynt might be said,lib. 4. instit. c. 2. q 4. but to conclude with Caluin himself who saith; that out of the bosome of the church no remission of sinnes is to be hoped for nor any saluation yea S. Austine saith:Serm 181. de tempore. he is no Christian, that is not in the church of Christ. Wherefore good Mother you that haue liued all your tyme in heresie, and consequently offending God, I humbly beseech you, for your owne eternall good, and your Childrens saluation, examine well what I haue taken paynes in, and as I assure you out of S. Paul,Phil. 3.8. you shall not think your labour ill bestowed.

After all, being inconscience conuinced let not the feare of the losse of your princes fauour, depriuation of liuinges, or temporalé commodities hazard eternity and spirituall saluation, but in the midest of so many sectes and heresies, maugre the Diuell and his ministers,Ibidem. in despite of tyme one swaying authoritie say with S. Paul, I esteeme them all as dung that I may gaine Christ. Also the same Apostle willbe iudged by your selfe whether it be better to obey God then man. Moreouer the king of heauen himself doth promise you,Matt. 19.29. that if you leese, howse or brethren, or Sisters, or father or mother, or wife or Children or lands for his names sake, you shall receaue an hundred fould, and shall possesse life euerlasting: Also that in this [Page] life you may not suspect his fatherlie care and prouidence to be wanting vnto you in such temporall necessaries as you shall need he bidds you not to be carefull what you shall either eat or drinke,Matt. 6.25. or what rayment you shall put on, but first seeke the kingdome of God and these thinges shalbe cast vpon you: All which promises S. Paul hath experienced saying:2. Cor. 48. In all thinges vvee suffer tribulation, but are not in distresse: vvee vvant, but are not destitute; vvee suffer persecution but are not forsaken: vvee are cast dovvn, but vvee perish not: King Dauid saith also that he neuer knevv the righteous forsaken nor their seed seeke their bread wherfor hauing so good warrant of comfort and reward in this seruice,Psalm. 36. v. 25. as from the Lord of Lords himself our Deere Sauiour, who to requit you as S. Paul saith will adopt you heire of his inheritance; resolue then at length to feare God more then man, Hell, then temporall losse separation from Gods Church, then leauing of landes, liuinges, Countrey, yea life it self, for as S. Austine saith:Tract. 27. in Ioan. their is nothing that a Christian man ought so to feare, as to be separated from the body of Christ, which is the Church, as it is one Catholique Church for if he be separated from the body of Christ, he is no member of him, but who soeuer hath not the spirit of Christ, he is not of Christ. pardon me good mother in this my so longe and tedious a discourse, I know your feruent zeal [Page] and feare of God (but what? misled) required none at all, the nature of an epistle, a much shorter: But the daunger in which you liue, and the desiere I haue of your saluation, with the rest of your whole family in the same state of perdition, could not, as I thought be satisfied with a briefer.

Excuse, I humbly beseech, you my so plaine dealing, I doe (as I tould you in the beginning) but as good Surgeans and Phisitians are wont, who are most loueing to their patients, when most cruell to their diseases, and loue no lesse when they Cherish by fomentations, oyntments, and restoritiues, then when they chastice by bitter potions, cutings, and cruell launcinges, because both-heale. I once more beseech you therfore, and as farre as I may presume coniure you, that for the glorie you are to giue vnto God, the dutie you owe his Church, the ioy you may purchase to his Saincts and Angles,Luc. 15.7.10. which reioyce more at the conuersion of one sinner that doth penance then at Ninty Nine iust which need no penance▪ yea for the example you may and ought to giue your family, and the whole world, the comfort and eternall crownes of glorie, which by your conuersion your frindes and Children shall reap, the feare you ought to haue of Hell, the hope of heauen, and desire of your owne saluation you would vouchsafe to weigh and penetrate the daungers where with you are inuironed. I will not vrge you any farther in this kind, but only craue of you to propose to your self death, Hell, Heauen, Iudgment, Eternity, and that you would not preferre your owne priuate opinion, seeing as, a prudent man did well obserue: he that vvilbe his ovvne [Page] Scholler hath cōmonly a foole to his master not I say to preferre any iudgment before Gods Church which he promised should neuer erre in all antiquitie. Neither let vs so esteeme of this life (which as the scripture saith is a vapour, a fume, yea nothing) that wee forget heauen and eternity: Alas, Deere Mother, as our Sauiour saith vvhat doth it profitt a man to gayne the vvhole vvorld and susteine the losse of his ovvne soule? Matt. 29.19. Old age tells you that you are in the wayning of your dayes, that your glasse is almost runne, that your spring, yea sommer is spent, you are in the fall of the leafe and your winter is at hand; the axe is laid, to the root, and where soeuer the tree shall fall, there it will a bide, you haue serued the world hitherto in sin and heresie, to leaue it novv, is not so much to leaue it, as to preuent it, for shortlie it vvill leaue you for the vnexpected coming of death, you vvant not of your neerest knired whose suddayne departure may be sufficient examples, yea the only death of our father (nosmale griefe to me) may suffice vs in this.

To haue erred hitherto is humane, to perseuere (as I may tearme it) is beastly: you haue giuen your life past, to heresie and her accomplices, giue at least the remnant and surplus to God and his Church: you haue giuen as one saith the maine croppe io the enimie of mankind the redeemer let at least glean the reproofe of your haruest, and he will requite you as he promiseth a hundreth fold, and with life euer lasting.

O Mother, Pardon yet once more I earnestly beseech you, my bouldnes and rough manner of [Page] writing;2. Cor. 116. I confesse with S. Paul I am rude in speach, yet tolerable in opening to you the meane how to escape so great a daunger, as the eternall perdition both of body and soule, in which perill (as I said) you dayly sleepe in, your tyme therefore is but short and you haue a great account to render; your conscience (vpon the vnderstanding of these) cannot but vrge you, your sinnes call vpon you, the iudge expecteth you, imbrace then the Roman Catholicke church for your mother, and God will euer be your father, accuse your self and God will excuse you, be sorrie for your sinnes and they shall not be imputed vnto you, permitt the priestes sentence to passe on you, and Gods wrathfull sentence shall not touch you. If you will mount the hills of Armenia, enter the arke of Christes Church, if you will ascend the higher heauen, enter this lower, yea this is the way and only meane. To haue liued hitherto in sin and heresie is daunger, to dye in this estate (as our Sauiour and his Apostles witnes) is certayne damnation.

But I haue beene to longe and therfor must rather abruptly conclude, then any way finish this my present discourse wherfor as my last greeting and farewell I humbly beseech you, for the tender good of your owne soule, and so many which depend vpon you (a great account to answere for) to wouchsafe the reading, or at least relating by some other, these my paynes and trauells taken in your be halfe; that so at length (all poyntes and doubtes clearly proued) you may with the people in Esdras say: [...]. Esdras 4. [...]2. truth is great and preuaileth: and that I as S. Ambrose at the conuersion of S. [Page] Austine, may sing. Wee prayse thee God &c you assuming the part of S. Austine with a cheerefull countenance and heauenly responsorie answere, wee confesse thee our Lord &c. and finally be incorporate a member of Christes mysticall body heere on earth, his church in which an obedient child, concluding your last daye, as the soule of poore Lazarus was by his good Angel conueighed into Abrahams bosome so your guarden or good Angel with a triumphant victorie from that roaring Lyon, enemye to man kind the Diuell, may present your glorious soule: a sweet smelling odor to our Lord Iesus Christ, and there, with the whole court of heauen his fellow Angels,Luc. 15.7.10▪ (as our Sauiour saith) reioyce at so glorious a conquest which that it may sort according to my desire and that I may, as Iob saith,Iob 19.27. see you with these my eyes in that eternall glorie, I most earnestly and humbly beseech our Sauiour, who hath so long expected you to mercy, that you may make your chiefe commoditie of this exhortation and some vse also of this my no lesse painfull then long admonition that in this life you may so purchase is grace, as in the next eternall glorie. Amen.

Your obedient sonne, to the vtter most that he may I. P.

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AN INDEX Of the common places treated off.

1 IMprimis, the English were conuerted aboue a 1000. yeares since to the Catholicke faith. fol 1.
2 The same faith was vniuersally professed for sundry ages before, and was also agreable to that first faith where vnto the Brittans of wales were conuerted in the Apostles tymes. fol, 3.
3 Our aduersaries good opinion of the fathers. fol. 6.
4 Our aduersaries appeale vnto the fathers, fol. 8.
5 Scripture is not easie to vnderstand. fol. 10.
6 Scripture is not for euery one to read and interpret. fol. 16.
7 Scripture neuer doubted off amongst Catholickes fol. 21.
8 Scripture some tyme in Question. fol Ibid.
9 Scripture neuer admitted by the Catholicke church. fol. 22.
10 The Protestantes pretence of only scripture is friuolous and Idle. fol. 10.
11 Protestantes disagreeing translations; and Acknowledg. &c. fol. 27.
12 The church cannot nor ought not to haue erred. fol. 31.
13 The church doth consist of good and bad. fol. 33.
14 The church is & ought to haue beene alwayes visible. Ibid. 34.
15 Of this churches visible head &c. fol. 46.
16 Of Free will. fol 58.
17 Of the cooperation of Freewill with grace, fol. 66.
18 Faith alone doth not iustifie fol 72.
19 Of good workes. fol. 78.
20 Of Fastinges fol 87.
21 The lawes and precepts of Christ are not impossible. 95.
22 To beseech the prayers of the righteous heere on earth is no derogation to our Sauiour. fol 100. 67.
23 The Saintes and Angels in heauen know our doinges and wantes better then men. fol. 101.
24 Of Saintes Reliques. fol. 112.
25 Of the holy crosse and Images. fol. 118.
26 Of Purgatorie and Lymbus Patrum. fol. 125.
27 Prayer for the Dead. fol. 131.
28 Of Ecclesiasticall tradition. fol. 140.
29 Of the Seuen Sacraments. fol. 149.
[Page]30 Of the efficacle of Sacraments. fol. 16.
31 Of Baptisme, and the necessitie thereof, fol 166.
32 Of the venerable Sacra. of the Eucharist as the form, Consecration, Real presence, great care obserued (had more thereof, then of the water of Baptisme) lest any part therof should fall to the ground, mixture of water with wine in the Chalice, and the receauing therof Fasting and Chast. fol. 172.
33 Of the Sacrifice of the Masse. fol. 102.
34 Of Communion vnder both kindes fol. 210.
35 Of Confession fol, 215.
36 Of Satisfaction 225.
37 Of the single life of Priestes and Clergie men fol. 235.
38 Vowes of perpetuall chastitie were allowed by the Fathers, affirming them to be obligatory fol. 245.
39 Of Antichrist, and the Aulters and Sacrifice which he is fore told to take a way, Daniel 12.11. fol. 247.
40 The Roman faith proued to be the true Catholicke faith by Dionysius Areopagita, and Hermes, most auncient and Apostolicke fol. 248.
41 To shew no beginning of a Doctrine is an infallible token, that it is, and proceedeth from the Apostles 249.
42 True Miracles make a stronge argument for the true faith, and that the foresaid faith wherevnto the English were conuerted was confirmed by such Miracles fol 251.
43 Our Aduersaries opposing Fathers against Fathers answeared fol. 255.
44 Our Aduersaries generall abiuring the fathers, and condemning their Doctrine fol. 257.
45 The continuall Puritie of the Roman church acknowledged by our Aduersaries fol. 261.
46 The Catho. of Rom. faith now taught is acknowledged by
47 Protestantes for sufficient vnto saluation 264.
48 A Testimonie from the enemye is of greatest accompt. fol. 165.
49 Of the Puritie or, rather arrogancie of the church of England fol. 266.
40 Of Heretickes impudencie fol. 268.
51 Heretiques Raylinges one against an other fol. 274.
The Deathes of Luther, Zuinglius, and Caluin 181.

To confirme these articles I will vse this triple probation, Scripture, the fathers or Doctors of the primitiue [Page] Church, and Confession of the Aduersarie himself. And to the end it may be the more euident, that the Protestant religion is no other, then a brainsicke inuention, composed of old condemned heresies, and also that you may see how repugnant your new reformers, Luther and Caluin, are in Doctrine, to the primitiue church, I haue vnder euery chiefe article adioyned their doctrine, with the old condemned heresie from whence they deriue it. Also for your better satisfaction I haue heere next following placed a true Catologue of the Pops of Rome, and Doctours of the Catholicke church which may certifie you the age, and tyme when thinges were done, soe that to! Say the Doctours of the church, or church did erre, is friuolous, for choose your tyme wherin you would haue it to be most pure, yea euen whilst the Apostles themselues liued, you shall heere find it proued both by the Doctours, and whole church of that age, and likewyse by the confession of the chief and most learned ministers you haue had, that the Romane faith now taught, was the same with that, then generally held in Gods church for the true Apostolike faith.

But that my oyle be not all in waste read with humility and prayer that God would assist you; for S. Paul saith:1. Cor. 3.6. Iac. 1.6. Matt. 7.7. I planted, Apollo vvatered, but God gaue the increase. And S. Iames saith: God giueth aboundantly to all; yea our Sauiour himself bideth you aske, and if shalbe giuen you, wherfore there only resteth on your part that you aske with all sinceritie and puritie of hart, not drawen away, or led with any preiudicate opinion, or Sinister respect. This S Iames craueth of you where he bideth you aske in saith nothing doubting. That is, with a feruent desire and true zeal of the knowledge of God and his seruice, ready to imbrace and preferre it before all the world.

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A true catalogue of the Pops of Rome.

Matth. 16.18. &c.

And I say vnto thee, because thou art Peter, and vpon this roke will I buyld my Church; and the gates of hell shall not preuail against her, and I will giue thee the keyes of the kingdome of heauen, and what soeuer thou shalt bind one earth shalhe bound in heauen, and what soeuer thou shalt loose one earth, shalbe loosed in heauen.

order yeeres of Christ.			gouerned yeeres, montes, days.
1	44	S. Peter Apostle and Martyr.	24	5	2
2	57	S. Linus Martyr, Peter yet liueing	11	2	12
3	68	S. Clement Mart. the first, after the	9	3	26
		Death of saint Peter. —		4
4	77	S. Cletus Martyr.	6	5
5	84	S. Anacletus, Martyr.	12	2	17
6	97	S. Euaristus Martyr.	13	3	-
7	106	S. Alexander Martyr.	7	5	19
8	117	S. Sixtus Martyr.	9	10	9
9	127	S. Telesphorus Martyr.	11	8	8
10	139	S Higinius Martyr.	4	-	-
11	143	S. Pius I. Martyr.	11	5	15
12	154	S. Anicetus Martyr.	8	8	14
13	161	S. Soter Martyr.	7	11	18
14	173	S. Eleutherius Mart. England, 2. conuerted.	15	-	13
15	186.	S. Victor I Martyr.	12	1	28
16	198.	S. Zepherinus, Martyr.	10	-	17
17	218.	S. Calixtus I Martyr.	6	1	13
18	224.	S. Vrban, Martyr.	7	7	5
19	232.	S. Pontianus, Martyr.	5	5	2
20	236.	S. Antherus Martyr.	-	1	14
21	2 [...]7.	S. Fabian Martyr.	14	-	4
22	251	S. Cornelius, Martyr.	2	5	29
23	253.	S. Lucius, Martyr.	1	4	14
24	255.	S Stephan I. Martyr.	3	3	24
25	258.	S. Sixtus II. Martyr.	1	11	3
26	260.	S Dionysius I. Martyr.	9	4	5
27	270	S. Foelix, Martyr.	4	5	-
28	274	S. Eutichian, Martyr.	9	6	9
29	283.	S. Caius, Martyr.	12	4	6
30	295	S. Marcellinus, Martyr.	7	11	19
31	304.	S. Marcellus I. Martyr.	4	6	21
32	308.	S. Eusebius, Martyr.	2	7	27
33	310.	S. Melchiades, Martyr.	3	2	-
34	314.	S. Syluester I.	21	-	4
35	336.	S. Marke.	-	8	22
36	336.	S. Iulius.	14	-5	19
37	351.	S Liberius.	15	10	18
38	373.	S. Damasus.	16	2	10
39	38 [...].	S. Siticius.	15	1	10
40	398.	S. Anastasius.	4	1	13
41	402.	S. Innocent.	15	2	10
42	417.	S. Zozumus.	2	4	7
43	420.	S. Boniface I.	3	9	28
44	423.	S. Caelestinus I.	8	5	3
45	432.	S. Sixtus 3.	7	11	-
46	440.	S. Leo the Great.	20	11	2
47	461	S. Hilarie.	6	3	9
48	467.	S. Simplicius.	14	6	14
49	482	S. Faelix II.	11	11	18
50	494	S. Gelasius.	2	8	26
51	496	S. Anastasius. II.	1	11	12
52	498	S. Simmachus.	15	7	16
53	514	S. Hormisda.	9	-	11
54	523	S. Iohn. I.	2	9	14
55	526	S. Faelix. III.	4	2	18
56	530	Boniface. II.	1	-	2
57	532	Iohn. II.	2	4	6
58	534	S. Agapetus.	-	1	1
59	535	S. Siluerius.	1	5	12
60	537	Vigilius.	17	16	26
61	555	S. Pelagius.	9	10	28
62	566	S. Iohn III.	10	-	15
63	577	S. Benedict. I.	3	2	15
64	580	S. Pelagius. II.	9	2	20
65	590	S. Gregorie the Great.	1	6	8
66	604	Sabinian.	13	5	9
67	60 [...]	S. Boniface. III.	1	2	28
68	608	S. Boniface. IV.	6	8	13
69	614	S. Deusdedit.	3	-	23
70	6 [...]8	S. Bonifice. V.	3	9	19
71	622	Honorius. I.	1	3	17
72	635	Seuerinus.	1	-	4
73	638	Iohn. IV.	1	9	16
74	640	S. Theodorus.	6	5	18
75	647	S. Martine I. Martyr.	6	1	26
76	653	Eugenius.	2	9	[...]4
77	657	Vitilianus.	14	5	18
78	672	Adeodatus.	4	2	5
79	676	Domino I.	2	5	10
80	679	Agatho.	3	9	4
81	682	S. Leo. II.	-	10	17
72	684	S. Benedict II.	-	10	17
83	685	Iohn. V.	1	-	9
84	686	Cuno.	-	11	3
85	607	Sergius I.	13	8	3
86	701	Iohn. VI.	3	2	13
87	703	Iohn. VII.	2	3	17
88	703	Sisinnius.	-	-	20
89	717	Constantine.	7	1	21
90	735	Gregorie. II.	15	10	21
91	741	Gregorie. III.	10	8	10
92	751	Zacharie. I.	10	3	9
93	752	Stephen. II.	-	-	3
94	752	Stephen. III.	5	-	29
95	767	Paul. I.	10	1	-
96	778	Stephen. IV.	3	5	27
97	76 [...]	Adrian. I.	13	10	17
98	716	Leo. III.	20	5	18
99	716	Stephen. V.	-	6	24
100	817	Paschal.	7	3	17
101	824	Eugenius. II.	3	6	[...]4
10 [...]	827	Valentine.	-	1	10
103	828	Gregorie. IV.	16	-	-
104	844	Sergius. II.	3	2	3
105	8 [...]7	Leo. 4.	8	3	6
106	855	Benedict. III.	2	6	9
107	8 8	Nicolas. I.	9	6	21
108	867	Adrian II.	5	-	12
10 [...]	87 [...]	Iohn. VIII.	10	-	3
110	882	Martine. II.	1	2	28
111	883	Adrian. III.	1	1	22
112	885	Stephen. VI.	6	-	4
1 [...]3	891	Formosus.	5	6	18
114	896	Boniface VI.	-	-	15
115	897	Stephen. VII.	1	3	-
116	898	Romanus.	-	4	23
117	898	Theodorus. II.	-	-	20
118	898	Iohn. IX.	2	-	15
119	900	Benedict. IV.	4	6	15
120	905	Leo. V.	-	1	10
121	905	Christopher. I.	-	7	-
122	906	Sergius III.	7	3	16
123	913	Anastasius. III.	2	2	29
124	9 [...]5	Lando.	-	4	22
125	9 [...]6	Iohn. X.	14	10	15
126	9 [...]0	Iohn. XI.	4	2	5
127	935	Leo. VI.	-	6	15
128	935	Stephen. VIII.	2	1	15
129	937	Leo. VII.	2	6	12
130	940	Stephen. IX.	2	4	15
131	942	Martine. III.	3	6	13
132	946	Agapetus. II.	9	7	10
133	955	Iohn. XII.	8	4	5
134	963	Leo. VIII.	1	3	5
135	965	Iohn. XIII.	9	11	5
136	972	Benedict. V.	1	6	-
137	974	Boniface. VII.	1	1	12
138	975	Benedict VI.	9	1	12
139	984	Iohn. XIV.	8	8	2
140	985	Iohn. XV.	9	7	10
141	995	Iohn. XVI.	-	3	-
142	99 [...]	Gregorie. V.	2	7	25
143	998	Siluester. II.	4	6	12
144	1003	Iohn. XVII.	-	5	26
145	100 [...]	Iohn. XVIII.	2	7	3
146	1009	Sergius. IV.	11	9	[...]2
147	1002	Benedict. VII.	8	10	21
148	1014	Iohn. XIX.	12	7	9
149	1032	Benedict. VIII.		4	20
150	1045	Gregorie VI.	3	7	2 [...]
151	1406	Clement. II.	-	9	19
152	1047	Damasus. II.	-	-	23
153	1049	Leo. IX.	5	2	8
154	1055	Victor. II.	2	3	16
155	1057	Stephen X.	-	7	28
156	1059	Nicolas. II.	2	6	1
157	1061	Alexander. II.	11	6	22
158	107 [...]	Gregorie. VII.	12	1	3
159	1086	Victor. III.	1	3	24
160	1088	Vrban. II.	11	14	18
16 [...]	1099	Paschal. II.	18	5	7
16 [...]	1118	Gelasius. II.	1	-	5
163	1119	Calixtus II.	5	10	13
164	1124	Honorius. II.	5	2	3
165	1130	Innocent. II.	13	7	8
166	1143	Caelestinus. II.	0	5	13
167	1144	Lucius. II.	-	11	4
168	1145	Eugenius. III.	8	4	10
169	1153	Anastasius IV.	1	4	-
170	1154	Adrian IV. an English man.	4	9	-
17	1159	Alexander. III.	21	11	23
172	1181	Lucius. III.	4	2	28
173	1185	Vrbane III.	1	10	15
174	1187	Gregorie. VIII.	-	1	27
175	1188	Clement III.	6	2	15
176	1191	Celestinus. III.	3	9	11
177	1198	Innocent. III.	18	6	9
178	1216	Honorius. III.	10	8	-
179	1227	Gregorie. IX.	14	5	3
180	1241	Celestinus. IV.	-	-	17
181	1243	Innocent. IV.	11	5	14
182	1254	Alexander. IV.	6	5	5
183	1261	Vrban. IV.	3	1	4
184	1265	Clement. IV.	3	9	28
185	127 [...]	Gregorie. X.	4	4	10
186	1276	Innocent. V.	-	5	2
187	1276	Adrian. V.	-	1	9
188	1276	Iohn. XX.	-	8	5
189	1277	Nicolas. III.	2	8	22
190	1280	Martine. IV.	4	1	7
191	1286	Honorius. IV.	2	-	2
192	1288	Nicolas. IV.	4	1	14
193	1294	Celestinus. V.	-	5	7
194	1294	Boniface. VIII.	8	9	19
19 [...]	1303	Benedict. IX.	-	9	6
196	1305	Clement. V.	8	10	16
197	1316	Iohn. XXI.	18	3	28
198	1334	Benedict. X.	7	4	6
199	1342	Clement. VI.	10	7	-
200	1352	Innocent. VI.	9	8	26
201	1362	Vrban. V.	3	10	16
202	1371	Gregorie. XI.	7	3	27
203	1378	Vrban. VI	11	6	6
204	1389	Boniface. IX.	14	13	-
205	1404	Innocent. VII.	2	-	22
206	1406	Gregorie. XII.	2	6	6
207	1409	Alexander. V.	-	10	8
208	1410	Iohn. XXII.	5	-	15
209	1417	Mar [...]ine. V.	13	3	12
200	1431	Eugenius IV.	15	11	21
211	1447	Nicolas. V.	8	-	19
212	1456	Calixtus. III.	3	3	26
213	1458	Pius. II.	5	12	26
214	1464	Paul II.	6	10	29
215	1471	Sixtus. IV.	73	-	5
216	1484	Innocent. VIII.		10	27
217	[...]402	Alexander. VI.	11	-	8
218	[...]403	Pius. III.	-	-	16
219	1503	Iulius II.	9		11
220	1513	Leo X.	8	8	21
221	1522	Adrian VI.	1	8	6
222	1523	Clement VII.	10	10	8
223	1534	Paul III.	15	-	19
225	50	Iulius III.	5	1	16
22	55	Marcellus II.	-	-	22
226	1555	Paul. IV.	5	11	-
227	1560	Pius IV.	6	-	4
228	1566	Pius V.	6	-	4
229	1572	Gregorie XIII.	13	-	-
230	1585	Sixtus V.	5	4	13
231	1590	Vrban VII.	-	-	12
232	190	Gregorie XIV	-	10	10
233	1591	Innocent IX.	-	2	1
234	1592	Clement VIII. hodie gouer.	-	-	-

[Page]

Ephes. cap. 4. v. 11.12.13 14.And hee gaue some Apostles, and some prophets, and other some Euangelistes, and othersome pastours and Doctours (to what end?) to the consummation of Saintes vnto the vvorke of the ministery, vnto the edifying of the body of Christ (for how longe?) vntill vvee all meet in the vnity of faith, and knovvledge of the son of God into a perfect man, into the measure of the age of the fulnes of Christ (for what cause, or benefit?) that vvee be not children, vvauering and carried about vvith euery vvind of Doctrine in the vvickednes of man, in craftines to the circumuention of errour.

Anno Domini	Councells.		Anno Domini
304.	Anciranum,	Bracharense 12.	620.
442.	Agathense.	Bracharense 3.	650.
330.	Antiochenum	Cabilonense.	580.
440.	Arausicanum.	Chalcedonense.	451.
330.	Arelatense.	Carthaginēse 1.	326.
506.	Aurelianēse 1.	Carthag. 2.	386.
540.	Aurelian. 234.	Carthag. 3.	397.
440.	Arelatense 3.	Carthag. 4.	413.
614.	Antisiodorense.	Carthag. 5.	514.
742.	Aquisgranense	Constantinop. 6	670.
540.	Auernense.	Cesar-August.	518.
1437.	Basiliense.	Ephesinum.	430.
313.	Elibertinum.	Romanum.	330.
326.	Gangrense.	Salegunstadiēse.	1024.
317.	Gerundense.	Sardicum.	347.
580.	Hispalense 12.	Syriniense.	350.
416.	Hipponense.	Taraconense.	487.
510.	Ilerdense.	Turonense 1.	451.
364.	Laodicenum.	Turonense 2.	570.
570.	Lugdunense.	Turonense 3.	813.
1215.	Lateranense.	Turonense 4.	798.
580.	Matisconense.	Toletanum 1.	400.
402.	Milcuitanum.	Toletanum 2.	529.
813.	Moguntinum.	Toletanum 3.	595.
840.	Meldense.	Toletanum 4.	631.
588.	Matisconense 2.	Toletanum 12.	680.
310.	Neacaesariense.	Telense.	500.
325.	Nicenum 1.	Valense.	442.
789.	Nicenum 2.	Valentinianum.	401.
874.	Rhemense.	Vercellense.	1040.
795.	Rhotomagense.	Vienense.	1308.
430.	Rhegiense.	Wormatiense.	822.

[Page]

The adge and Place of certaine Doctores vvhere they liued.

‘Ephes. 411. and he gaue some Apostles &c.’

He liued anno Domini—		in
Alexander, 1. Pope.	100.	Italie.
Apollinaris, Bishop. of Hieropolitan.	172.	Syria.
Athenagoras, a Philosopher Atheniēs.	179.	Graecia.
Arnobius, Rhetorician.	290.	Africa.
Antonie, Abbot.	320.	Egipte.
Athanasius, Bish. of Alexandria.	340.	Egipt.
Ambrose, Bish. of Millayne.	380.	Italie.
Amphilochius, Bish. of Iconium.	390.	Grece.
Austin, Bish of Hippo.	400.	Africa.
Alypius, Bish. of Tagast.	400.	Africa.
Aurelius, Bish. of Carthage.	400.	Africa.
Amandus, Bish. of Burdeg.	431.	France.
Antonie, Bish. of Constant.	437.	Africa.
Athanasius, Priest. of Alexandria.	445	Egipt.
Aeneas Gazeus, Philosopher.	484.	Syria.
Alexander, a Monke.	490.	Cyper.
Alcimus, an ancient Bish. of Vienna.	494.	France.
Andrevv, Bish. of Creete.	540.	Grece.
Andrevv, Bish of Hierusalem.	550.	Syria.
Antiochus, Abbot of S. Sabe.	560.	Syria.
Agath, a Schoolle man of Smyrna.	560.	Grece.
Anastasius, Sinaita Patriarch of Antioch.	560.	Syria.
Aponius, à Monke.	980	France.
Ambrose Ansbertus, Monke.	760	Italy.
Alcuinus, English man.	780	France.
Angelomus, Abbot of Lexou:	820	Fraace.
Anastasius, a Library keeper of Rome.	840	Italy.
Algerus, Monke of Clun.	1050	France.
Ado, of Triuers.	1070	Germ.
Anselmus, Arch Bish. of Canterburie.	1080	Engl.
Anselmus, of land:	1100	France.
Abbot, of Vrsperg:	1199	Germ.
Albertus, Magnus.	1245	Germ.

B.
Basil, the Great.	380	Greece.
Boetius▪ Senator of Rome.	500	Italie.
Benedict, Abbot.	530	Italy.
Bandouimia, writt the life of S. Radegundes Queene.	66	Germ.
Bonitus. Bish. of Aruernia.	690	France.
Beda, Priest English man.	720	Anglia.
Bonifacius, Arch Bish. Moguntin.	740	Germ.
Bruno, Bish. of Herbipol.	10 0	Germ.
Burchardus, Bish. of worm.	1020	Germ.
Bruno, institutour of the order of Carthusians, at Coleine.	1086	Germ.
Bernard, Abbot of Clareuall.	1140	France.
Bonuenture Cardinall.	1250	Italy.

C.
Clement, Pope I.	80	Italy.
Clement, Priest of Alexandria.	190	Egipt.
Cyprian, Bish. of Carthadge.	140	Africa
Climachus, Monke in Mount Sinae.	340	Arabia.
Cyrill, Arch. Bish. of Hierusalem.	350	Syria.
Chromatius Aquileia.	350	Italie.
Iohn Chrysostome, Patriarch of Constantinople.	380	Greece.
Cyrillus Arch. Bish. of Alexandria.	430	Egipte.
Cosmas, Vestiarius.	4 [...]0	Greece.
Campolus, or Capreolus Bish. of Carthadge	431	Africa.
Iohn Cassianus, Monke of Massilia.	435	France.
Claudian Mamercus Priest of Vienna and Brother of S. Mamercus Bishop.	460	France.
Constantius, Priest.	409	France.
Caesarius, Bishop of Arras.	560	France.
Cassiodorus, Abbot.	520	Italie.
Cyrillus Monke.	540	Syria.
Corippus, Grammaticus.	567	Africa.
Caesarius, Monke Heisterb.	1200	Germ.

D.
Dionysius, Areopagita Bish. of Athens.	80	France.
Dionysius, Arch. Bish. of Alexandria.	250	Egipt.
Dydimus, of Alexandria.	360	Egipt.
Damasus, Pope.	370	Italy.
Drepanus, Florus.	493	France.
Dorotheus, Bish. of Thessal.	515	Greece.
Iohn Damassenus, Monke.	730	Syria.

E.
Egesippus, Historiographer.	120	Italy.
Eusebius, Bish. of Cesaria.	330	Syria.
Eustachius, Bish. of Antioch.	340	Syria.
Euagrius, Bish. of Antioch. companion of S. Hierome.	370	Syria.
Euagrius, Ponticus Monke of Nitria.	380.	Egipt.
Esfraem, Deacon of Edessen.	380.	Syria.
Epiphanius, Bish. of Salamnia Cypers.	390	Greece.
Euodius, Bish. of Vzalum.	420.	Africa.
Eucherius, Bish. of Lyons.	430.	France.
Eusebius, Bish. of Millayne.	442.	Italy.
Eugipius, Abbato.	482.	Germ.
Eulalius, Bish. of Syracusa.	483.	Sicilia.
Eugenius, Bish. of Carthadge.	483.	Africa.
Euodius B, ish. of Tiein.	515.	Italy.
Eusebius, Emissenus.	520.	France.
Eustachius, Priest of Constantinople.	587.	Greece.
Euagrius, Epiphani: praetor histor:	590.	Greece.
Ericus, Monke Antisiodora.	880.	France.
Euthymius, Zigabonus Monke.	1150	Greece.

F.
Flaiuanus, Bish. of Constantinople.	449.	Greece.
Fulgentius, Bish. of Rusp.	480.	Africa.
Faustus, Bish. of Regiens.	490.	France.
Ferrandus, Deacon of Carthage.	500.	Africa.
Fortunatus, Bish. of Pictauia.	550.	France.
Faustus, Monke disciple of S. Benedict	580.	Italy.

G.
Gratianus, Imperator.	380.
Gregorie, Nazianz.	380.	Greece.
Gregorie, Nissenus Bish.	380.	Greece.
Gaudentius, Bish. of Brizia.	390.	Italy.
Cennadius, Arch. Bish. of Constantinople.	460.	Greece.
Gennadius, Priest of Massilia.	490.	France.
Gelasius, Pop.	496.	Italy.
Gilda Sapiens, Abbot.	570.	Englād.
Gregorie, Bish. of Tours.	600.	France.
Gregorie, Priest of Alexandria, whoe writt the life of S. Chrysostome.	600	Egipt.
Gregorie, Pope I.	600	Italy.
George, Cedrenns.	909	Grece.
Guitmundus, Arch. Bish. of Auer.	1060	France.

H.
Hippolytus, Bish. of Port.	220	Italy.
Hilarius, Bish of Pictauia.	350	France.
Hieronymus, Priest of Stridon in Dalmatia.	380	Syria.
Helladius, Bish. of Capadocia in Caesarea.	335	Greece.
Hesichius, Monke.	400	Syria.
Honorius, Emperour.	40
Hilarius, Bish. of Arelat.	460	France.
Honoratus, Bish. of Nouaria.	489	Italy.
Honoratus, Bish. of Massilia.	490	France.
Helias Bish of Hierusalem.	512	Syria.
Hysichius, Bish. of Hierusalem.	590	Syria.
Honorius, Pope I.	623	Italy.
Hildephonsus, Bish. of Tolleto.	662	Hisp.
Hilduinus, Abbot.	820	France.
Haymo, Bish. of Halberst.	830	Germ.
Hinemarus, Bish. of Rheams.	840	Gallia.
Hermannus, contractus Monke.	[...]040	Germ.
Honorius, Priest of Augusted.	1120	France.
Hugo Victorinus, Monachus.	130	France.

I.
Ignatius, Bish. of Antioch.	100	Syria.
Iustinus, Martyr.	150	Syria.
Irenaeus, Bish of Lions.	160	France.
Iuuencus, Priest.	330	Hisp.
Iohn Saracenus, disciple of S. Epiphamus.	350	cyper,
Isidorus, Cordubensis.	420	Hisp.
Iacob, Deacon of Edissen.	420	yria.
Iunilius, Priest.	430	Africa.
Isidorus, Pelusiota.	430	Greece.
Inuenalis, Bish of Hierusalem.	457	Syria.
Iohn, of Epyre Bish. of Nicopoles.	516	Grece.
Iustinus, Emperour.	519
Iustinianus, Emperour.	529
Iustus, Bish of Vrgelitane.	5 [...]0	Hisp.
Isidorus, of payne	600	Spayn.
Iohn, of Alexandria called the Almsegiuer.	611	Egipt.
Iohn Euiratus, autor Prati spirit.	612	Syria.
Ionathan Bobiensis, Monke.	630	Scot.
Iulian [...]omerius, Bish. of Toleto.	68	Spayn.
Isuardus, Monke.	670	Germ.
Ionathan [...]urelianus, Monke.	810	France.
Iohn [...]eacon, at Rome.	8 [...]0	Italy.
Iuo, Cornotensis Bish.	[...]090	France.

L.
Lactantius, firmianus.	320	France.
Lucianus, [...]riest.	4 [...]5	Syria.
Leo, [...]op I.	450	Italy.
Laurence, Nouariensis Bish.	507	Italy.
Lupus [...]uessionensis, Bish.	[...]14	France.
Liberarus, Deacon.	583	Italy.
Leander, a [...]panierd Bish	590	Spayn,
Leontius, of Neapoleos Cypri Bish.	600	Greece.
Lanfrancus, Arch Bish of Canterburie	1050	England

M
Martialis, Lemouicensis.	50	France.
Minatius, felix.	211	Italy.
Methodius, Bi h. of [...]yrus.	250	Syria.
Macarius the elder of Aegipt.	370	Egipt.
Maximus, Taurinensis Bish.	420	France.
Marke, an Eremite.	420	Syria.
Marcianus, [...]mperour.	4 [...]0
Mamercus, Bish. of Vienna, he died.	450	France.
Medardus, Nouiomensis Bish.	514	France.
Marcellinus, Comes.	3 [...]	Greece.
Maurus, Abbot.	5 [...]0	France.
Martine, Bracarensis Bish.	57 [...]	Spayn.
Michael Syngelus, Priest of Hierus.	590	Syria.
Mansuetus, Bish of Millayn.	687	Italy.
Methodius, Patriarch of Cōstātinople.	807	Greece.
Marianus Scotus, Fuldens. Monke.	1080	Germ.

N.
Nicetas, Choniates.	1190	Greece.
Nicephorus, Callistus.	1 [...]00	Greece.
Nicephorus, Gregoras.	1 [...]30	Greece.

O.
Origen, of Alexandria.	230	Egipt.
Osius, Corbudensis.	290	Spayn.
Optatus, Mileuitanus.	370	Africa.
Orasius, Priest.	430	Spayn.
Oecumenius.	1070	Greece.
Otto, Frisingensis Bish.	1150	Germ.

P.
Polycarpus, Bish. of Smirna.	100	Greece.
Polycrates, Bish of Ephesus.	1 [...]8	Greece.
Pontius, Deacon to S. Cyprian, who also writt the passion of S. Cyprian.	260	Africa.
Petrus, Bish of Alexandr a.	300	Egipt.
Patianus, Bish. of Barcilona.	350	[...]payn.
Brudentius, a Christian Poet.	380	Spayn.
Possidonius, Calamensis Bish.	400	Italy.
Polybius, disciple of Epiphanius Bish Rhino.	400	[...]gipt.
Philo, Carpathensis Bish.	400	Greece.
Paulinus, Priest of Millaine	400	Italy.
Palladius, Bish of Helonopoli.	42	Greece.
Paulinus, Nolanus [...]ish.	420	Italie.
Philastrius, Brixiensis Bish.	420	Italy.
Peter Chrysologus, [...]ish. of Rauenna.	4 0	Italie.
Palladius, Bish of Cappadocia.	430	Greece.
Primasius Vticensis, Bish.	430	Africa.
Phillipp, Priest of Rome.	431	Italy.
Ptoclus Bish. of Constantinople.	439	Grece.
Paschasius, Lilibetanus Bish.	442	Grece.
Prosper, of Aquitane Regiensis Bish.	450	France.
Paul, Deacon of Naples.	520	Italy.
Paul, Aquileiensis Deacon.	770	Italy.
Paschasius, Radbertus Corbeiensis Abbot.	880	Germ.
Phocius, Patriarch of Constantinople.	880	Grece.
Peter, Damianus Ostiensis Bish.	1050	Italie.
Peter, Abbot of Clunie.	1040	France.

R.
Ruffinus, Aquilliensis Priest.	400	Italy.
Remigius, Arch Bish of Rhemes.	480	France.
Rabanus, Arch Bish. of Moguntin.	840	Germ.
Remigius, Antisiodorensis Bish.	880	France.
Regino, [...]rumiensis Abbot.	90	Germ.
Radulphus, Flauiacensis [...]uldensis Monachus.	980	Germ.
Rupertus, Tuitiensis Abbot.	1 [...]20	Germ.

S.
Scrapion, Bish. of Antioch.	2 [...]2	Syria.
Sabadius, Bish. of Agerna.	370	France.
Sophronius, the elder of Hierusalem.	400	Syria.
Seuerianus, Gabalensis.	400	France.
Seuerus, Minoricensis.	412	Spayn.
Seuerus, Sulpitius.	420	France.
Socrates, Historiog.	430	Greece.
Sedulius, Scotus Priest.	450	Scotlād.
Simeon, Stilites.	458	Syria.
Salinanus, Massiliensis Presbyter.	460	France.
Salonius, Bish. of Vienna.	470	France.
Siudas.	470	Greece.
Sidonius, Bish. of Auernia.	480	France.
Sabba, Abbot.	513	Syria.
Strabus, Fuldensis Monke.	840	Germ.
Simeon, Metaphrastes.	950	Greece.
Sigebertus, Gemblacensis Monke.	1000	Fladers.

T.
Tertullian, of Carthadge.	200	Africa.
Titus, Bostrensis Bish.	360	Syria.
Terentian, of Rome.	363	Italy.
Theodosius, the elder Emp.	370
Theophilus, Arch Bish. of Alexandria.	590	Egipt.
Theodosius, the younger Emp.	430
Theodoretus, Bish of Cyrus.	440	Syria.
Turibius, Asturicensis Bish.	447	Spayn.
Theodolus, Priest in Cele Syria.	478	Syria.
Theodosius, à Monke.	5 [...]1	Capad.
Theodorus, Lector.	520	Greece.
Tiberius II. Emperour.	580
Theodorus, Arch Bish of Canterburie.	6 [...]0	Engl.
Turpinus, Bish of Rhemes.	800	France.
Theodulphus, Aurelianens. Bish.	840	France.
Theophilactus, Arch Bish. of Bulgario	480	Greece.
Theodorus, Balsamus.	1180	Greece.
Thomas, of Aquaine.	1274	Italy.

V.
Victorinus, of Pictauia.	263	France.
Vincentius, Lirinensis Monke.	430	France.
Vranius, disciple of S. Paulinus Nolanus.	4 [...]	Italy.
Vigilius, Tridentinus Bish.	450	Italy.
Victor, Bish. of Cartona in Maurit.	4 6	Africa.
Voconius, Bish. of Castellanum in Mauritania.	456	Africa.
Victor, Vticensis Bish.	486	Africa.
Vedastus, Bish of Arras.	5 4	France.
Victor, Bish. of Tunis.	566	Africa.
Vsuardus, Monke.	780	France.

Z.
Zozomenus, Historiographer.	430	Greece.
Zeno, Veronensis Bish	663	Italy.
Io. Zonarus Monke Historiographer.	1100	Greece.

[Page]

A Catologue of our English Doctours, cited in this treatyse. VIZ.

Abbot, Doctour of diuinity and Bishop of Salisburie.
Ball, Minister.
Bancroft, D. and Bishop of Salisburie.
Ballow, D. and Bishop of Lincolne.
Ball. Minister.
Bilson, D. and Bishop of winchester.
Bridges, D. and Bishop of Oxford.
Bunny, Minister and chaplin vnto the Bishop of yorke.
Camden, chief Herald of England.
Carleile, D. of Diuinity.
Cart-wright, Archpuritan of England.
Couil, Doctour.
Couper, Doctour and Bish of winchester.
Dearing, a great Puritan
Disputation in the Tower.
Downam, Doctour and Bishop of Derrie in Ireland.
Doue. Doctour and preacher in London.
Fox.
Field Doctour.
Fulke Doctour.
Gardiner, Doctor and Bishop of winchester.
Gyssord, Minister.
Henoch Clapham, a great puritan.
Hamfrey, Doctour and Master of Maudliu Colledge in Oxford.
Hutton, Doctour and Bishop of yorke.
Iuell, Doctour and Bishop of Salisburse.
Knox a chief minister in Scotland.
Ministers of Lincolne.
Morton, Doctour and Bishop of Chester.
Napper, a chief Mathematician in Scotland
Puritans Suruey of the booke of Common prayer.
Parkins, Preacher in Cainebridge.
Penrie, a pur [...]tan.
Some, Doctour and Master of Peter house in Camebridg.
Su [...]ff, Dean of Exon.
Whitaker, Doctour and Master of S. Io. Colledge in Camebridge.
Whitgift, Doctour and Bishop of Canterburie.
Willet, Doctour.

[Page]

The Authour to the Reader.

Gentle Reader, for as much as through diuers, and vrgent occasions withdrawing me, I could not attend the presse my self, or procure any to supply my place, with that care, and diligence, which is required, especially in such abusinesse, which ought very carefully to be attended, once begun; and lykwyse constrained to make vse of a straunger (altogether ignorant in our tongue) for the presse, through these, I say, and such other inconueniences, there haue escaped many errours, for which I would intreat patience, and that they be not altogether imputed vnto my negligence, or taken in ill part, the rather because I do not find any, that do so obscure the sense, but it may very easily be vnderstood what is intended. Farvvell.

I. P. Priest.

[Page]

THE SAFEGARDE FROM SHIP-WRACKE, OR HEAVENS HAVEN. Wich is not to be attained vvith out the Shippe of S. PETER: TO WITT, The vnitie of the auncient Catholike Church, vvhose faith therefore through all ages, as in a glasse in heere presented vnto you.

THE I. ARTICLE. The English Were conuerted a thousand yeares since to the Catholick faith.

ONE thousand yeares since S. GREGORY then Bishop of Rome, conuerted vs English-men by the preaching of S. AVGVSTINE, from heathenish infidelitie to the faith of Christ.

S. BEDE tearmeth this S. GREGORY,lib. [...]. hist. cap. 2. a man of immortall witt, who by his industrie conuerted the English nation from the power of Sathan to the faith of Christ, &c. Saying there ye [...] further of [Page 2] him: [he is an Apostle to vs, for wee are the Seal of his Apostleship in our Lord.]

M. Godwin saith:in his catalog. of the Bishops of Englād. pag 3. [That blessed and boly Father Saint Gregory was the occasion of replanting the Christian faith in our countrey.

M. VVhitaker saith:contra Duraum l. 5 p. 94 Gregory did vs a great benefit which wee will euer most gratefully remember.

M. Godwin tearmeth this S. Austine: Ibid pa. 7 This our [...]postle, In proose that our then conuersion was in euery particular point the same with our now professed Cathol k faith: M. D. Humfrey saith:in Iesuit [...]mo par 2. rat. 5 p 5. & 617 [But what haue Gregory and Augustine brought into the Church? a burden of ceremonies &c. The Archbishops pall at solēn [...] masse tyme, purgatorie, &c. the offering of the healthfull hoste of Christs bodie and blood, and prayer for the dead &c. reliques, &c transubstantiation, &c. new consecrations of Churches &c:] the lyke description is made of S. Gregories Doctrine byin Chron. lib 4. pag. 567. & 568. Carion.

Also Iohn Ba [...]e affirmeth as much and saith further with all, thatin act. Rom. pontif. printed ad Basil. 1558 pa. 44. &c. Centur. 1. fol. 3. [S. Augustine was sent by Gregory to season the English Saxōs with Popish faith] & that King Ethelbert dyed one & twentie yeares after he had receaued poperie.

LukeEpitom. hist. ecclesiastica Cent 6 p. 289. & 290. Oseander describeth it yet more particulerly

This being soin his consut. of purgat pag. 333. euident, M D. F [...]k tearmeth it therefore in generall, our peruersion.

M Powell calleth the same Saint Augustine, considerat. of the Papistes supplication pag. 34. a false Apostle.

M.D willet placeth S. Gregorie & S Augustine amongst [thein his Tetractylon papism [...] pag. 212. first fathers of superstition, & captaines or ringleaders of popih deuynes].

[Page 3]

THE 2. ARTICLE. The same faith vvas vniuersally professed for sundry ages before, and vvas also agreable to that first faith vvhere vnto the Brittans of wales vvere conuerted in the Apostles tymes.

M Iohn Napper in hispag. 6 [...]. treatise vpon the reuelatiōs dedicated to his Maiestie; saith: Betweene the yeare of Christ 300. and 316. the Antichristian and Papisticall raigne begāne, raigning vniuersally & without any debatable contradiction 1260. yeares. And a little further he saith. [Euen 1260.pag. 145. yeares the Pope and his clergie haue possessed the outword visible Church of Christians.]

With this account of M. Napper a greeth M. Brocard in his treatise vpon the reuelations where he arfirmeth:fol. 110. & 1 [...]3. [That the Church was trodden downe & oppressed by poperie euen from Pope Siluesters tyme (an. 300.) vnto these tymes.]

which deduction in this kind of our religion, vp vnto the Apostles age, appeareth also yet further euident by conferring our foresaid confessed religion taught vs by S. Gregory and S. Austine with that primitie faith where vnto the Brittans of wales were confessedly cō uerted in the Apostles tyme.

M. Camdē: saithin his Britannia S pag. 4 [...]. pag. 157. [It is certayne that the Brittans receaued the Christiā faith in the very infācie of the Church. in proofe where of he there alleadgeth sundrie aunciēt authorities. And a little further saith. [In this Glastē berie monasterie floristed, which hath it origen or begining from Ioseph of Arimathia S. [for this also doe the most auncient monuments of this monasterie testifie neither can wee doubt of it]

M. Harrison in his description of Brittannie annexed to Hollens head his great Chronicle of the last edition saith:volum. 1 pag. 13. line 18. [Ioseph preached here in England in the Apostles tyme, his Sepulcher in Glastenburie, and Epitaph affixed thervnto, is proofe sufficient.

M. Henoch Clapham speaking of the Brittans conuersion [Page 4] in the Apostles tymes saith: in his Soueraigne remedie against Schisme pag. 24 our Schismaticks may as well ask me what assurance I haue, there was a king Henry, as demaund what assurance I haue of the other.

MIVELL saith: in his pag [...]ant of Popes. The BRITAINS being conuerted by IOSEPH of ARIMATHIA held that faith at AVSTINES comming.

For breuities sake. I omitt many others, as D. FVLK, M. GODWIN, M. FOX, M. MIDDLETON, &c.

An 724. It is also euident euen by S. BEDE himself, vvho liued so neete those tymes, and vvrote the historie therof (as vvitnesseth Chroni. [...]le fo. 168 M. COVPER, and since acknovvledged by many Protestans,) that vpon conference then had at a place called in S. BEDES tyme AVGVSTINE-IZAT betweene S. AVGVSTINE and the BRITAIN Bishops, vvho at the first frovvardly resisted S AVGVSTINE all that they could, for vvhich M. FOX not vniustly reproueth them.

S. BEDE saith: hist lib 2. cap. 2. AVSTINE vsing the help of king ETHILBERT, called the Bishops and Doctors of the chiefest & nearest prouinces of the Brittans to some conference in a place called at this day in the English tongue AVGVSTINE-IZAT.

M. HOLLENSHEAD saith: in his great Chron of the last edition volum. 1. l. 5. cap. 21 pag. 102. line 23. 40. The greatest difference then stood vpon betweene AVGVSTINE and them, were expresly and only mentioned to be certaine (for that tyme) tollerable differences: for S. BEDE reporteth how AVGVSTINE said to the BRITTANS:vbi sup. if you will obey me in these three thinges, that is; to celebrate the Pasche or Easter in it tyme, next, that you fulfill the ministerie of Baptisme, wherby wee are borne againe to God, according to the custome of the Romane and Apostolike Church: and that you will together with vs preach the word of our Lord vnto the English nation; for all other thinges that you treat of (although contrarie to our customes) yet wee will freely tolerate them.

The lyke is testified by vol. 1. p. 103. line 17. HOLLINSHEAD,catalog. of Pops p. 6 M. GODWIN, and then lib. 3. cap 13. pag. 133. printed anno 1606. PROTESTANT author of great BRITANNIE vvho saith: The BRITAINE Bishops conformed them selues to the doctrine and ceremonies of the Church of ROME with out differēce in any thing specially remembred, saue only in the celebration of [Page 5] the feast of EASTER &c. their dissent from the vse of the Romane Church was in their (ceremonies or) ministerie of Baptisme, and keeping of Easter, which latre (as Osiander vvitnesseth heere follovving) vvas tolerated in l ke manner by the Apostles in regarde of the knovvne weaknes of some. Act. 16. v 3. For the lyke respect circumcision was permitted by Paul, who circumcised Timothy because of the Iewes that were in that place▪ And a [...]te beneath: cap 15. [...]9 abstinence from blood and that which was strangled and fornication was only prescribed.

Osiander saith. in Epitom cent. [...]6, l 2. pag. 51. Iohn and Phillip did celebrate Easter decima quarta Luna post aequinoxium vernum, at which tyme also the Iewes were accustomed to celebrate their Easter or Pasche; and this vndoubtedly the Apostles did in fauour of those Iewes that were newly conuerted vnto Christ, that so they might also gaine more Iewes vnto Christ.

Now by this may well be collected their full agreement, for the Iewes who contradicted S. Austine, and that so earnestly about these few and smaller pointes, would neuer haue bene silent, but much rather haue with stood him in the other, so many and incomparably much greater pointes of faith, had they in lyke sort disagreed from him therin.

S. Bede saith: hist. l. 2. cap. 2. Then indeed the Brittans did confesse themselues to vnderstande, that to be the true way of iustice which Austine did preach.

M. Fulke affirmeth: confutation of Purgat p. 335. & Hollinshead vol. 1 pa 102 line 54. That Augustine did at last obtaine the aide of the Brittish Bishops for the conuersion of the English Saxons.

[Page 6]

THE 3. ARTICLE. Our Aduersaries Good opinion of the Fathers.
Of S. Gregory the first, and Pope, that conuerted England.

hist. l. 2. cap. 1.S. Bede tearmeth himhist. l. 2. cap. 1. [a man of immortall witt.]in Iesuitism part. 2. rat. 5. pag 624. M.D. Humfrey saith: Gregorie [certēly great by naname & great indeed, a man endued with many and great giftes of deuyne grace.]

in his Suruey of Popery pag. 187.M Tho: Bell tearmeth him: [Saint Gregory Surnamed the great, the holy and learned Bishop of Rome.]

M. Godvvin saith: That:Catalog. of the Bishops of England pag. 3. [Blessed and holy Father S. Gregorie was the occasion of replanting the Christian faith in our Countrey]

M VVhitaker saith:contra Duraeum lib. 5. pag. 394. [That Gregorie did vs a great benefit, which wee will euer most gratefully remember.]

OF S. BEDE.

Luke Osiander saith▪ in Epitō. Cent. 8. l. 2. c. 3. pag. 58. he was a good man.

M Fo [...] (not with stāding his profession of the Romā faith)Act mō. [...]o. 1576. pag 128 [thinketh him worthy the name of reuerend.

M Chron. [...] fol. 168. Couper and M. vol. 1. p. 130. Hollinshead think the same and M. Bell saith:regimēt: Pag. 175. Saint Bede who for his great vertue and rare learning was surnamed venerable or reuerend.

M. D. in Iesuitism. part. 2. rat 3. pag. 326. Humfrey doubteth not to number him amongst the godly men raysed vp by the holy ghost.

OF S. BERNARD.

M. VVhitaker saith:in prelect de eccles. Contra Bellarm. pag. 369. and respō. ad rat camp. rat. 7. pag 105. [I think Bernard to haue bene truly holy. And in another place he saith: Bernard which only holy mā your Church hath had this many yeares]

[Page 7]

OF S. AVGVSTIN.

Caluin saith:lib. 4. instit cap. 14 §. 15. [he is the best and most faithfull witnes of all antiquitie]

Gom [...]us saith:in speculo veraeccles. pag. 96. Austine [according to the opinion of all Fathers is accounted mostly cere.

M. [...]. et [...]d de eccles. lib [...] pag. 170. tearmeth S. Austine [the greatest of all the [...]athers▪ and worthyest deuyne the Church of God euer had synce the Apostles tymes]

M D. Couell saith:in his answere to Iohn Burges pag. 3. S. Austine [is a man farre beyonde all [...]h [...]t euer were before him, o [...] shall in ly [...]kliehood follow after him▪ both for his humane & deuyne learning, those only excepted that were specially inspired.]

OF DIONYSIVS AREOPAGITA.

M Sutclisse saith:de presbyteris cap. 13. pag. 91. [That Dionysius is certenly the best witnes of antiquitie for he seemeth to be most auncient] See their opinion of Dionysius and his writinges in prayer for the dead, Also S. Ignatius his writinges approued in good workes.

[Page 8]

THE 4. ARTICLE. Our aduersaries appeale vnto the Fathers.

M. Iuell nameth S. Gregorie that conuerted England for one of those fathers by whome he wilbe tried, and with solemne acclamation protesteth saying: Serm. at Pauls crosse. ô Gregory, ô Austine, ô Hierome, ô Chrysostome, ô Leo, ô Dionysius, ô Anacletus, ô Calixtus, ô Paul, ô Christ, if we be deceaued, you haue deceaued vs. This you taught vs, &c. And againe, concerning no fewer then twenty and seuen seuerall articles by him specially repeated in the same place, and in his reply to M. Harding he doth insist further saying: Vbi supra Psal. 125. as I said before, so say I now againe, I am content to yield and subscribe, if (See) any of our Learned aduersaries, or if all the Learned men that be aliue, be able to bring any one sufficient sentence, out of any old Catholick Doctor or father, or out of any old generale counsell &c. protesting with all that he affirmeth thus much, Humfrey in his Ioannis Iuelli vita & mors an. 1573. pag. 123. not as carried away with, heat of zeal, but as moued with the simple truth.

M. Whitaker, lykewyse thus confidently affirmeth saying: in resp ad rat cap rat. 5. pag. 90. The speach of M. Iuell was most true and constant, when prouoking you to the authoritie of the (first) six hundred yeeres, he offered that if you could shew but any one cleare and plaine sentence out of any father or councell, he would graunt you the victory. It is the offerre of vs all, the same doe wee all promise, and wee will performe it.

Concerning M. Iuell, M. Hooker tearmeth him: in his eccles policy lib 2. sect. 6 pag. 112 the worthiest deuyne that christendome hath bread for some hundred yeares.

Lubbertus saith of M. Witaker:de principijs Christian dogmat. l. 1. c. 5. p. 48. Which that glorie of England Whitakers hath obserued before me.

Concerning both; they were such eminent men that their liues were seuerally written M. Iuells as before by D. Humfrey. And M. Whitakers by M. Abdy Ashton in Latin and printed at Camebridge 1599.

[Page 9] M. Sateliffe saith his examen of M. D. [...]llisons Suruey pag. 1 [...]. the Fathers in all poyntes of faith, are for vs and not for the Pope.

M VVillet saith:in An [...]. leg. &c. pag. 263, pag. 264. I cale God to witnes before whome I must tender an account &c: That the same faith and religion which I defend, is taught and confirmed in the more substantiall poyntes by those histories, councells and fathers that liued withim fiue or six hundreth yeares after Christ. And little further he blusheth not to say: It is most notoriously euidēt that for the chiefest pointes of Poperie, as Transubstantiation, Sacrifice of the masse, worshipping of Images, iustification by workes, the supremacy of the Pope, prohibition of marriage, and such like, the (Papistes) haue noe shew at all of any euident proofe frō the Fathers, within fiue hundred yeares after Christ. Heere I spare to speake, he is so notorius, referring the most obstinate & blindest to that which followeth.

M. Field doth confidently a verre of our so many Christian Catholicke Churches dispersed though the whole world, at Luthers first appearing, that they were all of them. de eccles. lib. 3. pag. 7 [...], 76, The true (Protestant) Churches of God, and that they which then belieued those damnable errours, which the Romanistes now defend, were a particuler faction only. These M.D. Field. All which considered prima fronte (as the say) at the First sight, I may seeme to haue raysed a Diuell that I cannot gett downe a gaine, but by gods grace and your gentle patience I shall well discharge my selfe of such a fiend.

[Page 10]

THE 5. ARTICLE. Scripture is not easie to be vnderstood.

Gen. cap. 22 v. 1. GOD tempted Abraham Iam. 1. v. 13. God tempteth no man,Exod. 10 v 5. I am the Lord thy God, mightie, ielous, visiting the iniquitie of the fathers vpon the children, vpon the third and fourth generation:EZech. 18. v 10. The soul that shall sin the same shall dye, the sonne shall not beare the iniquitie of the father, and the father shall not beare the iniquitie of the sonne.Act 9. v. 8. Hearing the voyce but seeing no man.ibid. 22. v. 10 They saw the light indeed, but the voyce they heard notMatth 5. v. 17. so let your light shinne before men, that they may see your, good workes:ibid c 6. v. 1. Take heede that you do not your iustice before men.Hebr 9. v. 4 In the Arck was a goulden pot hauing Manna: [...] kings cap 8. v 4. In the Arck was no other thing but two tables of stone.] Moreover [ [...]. Peter saith2 Peter cap. 3. v. 16 that in the Epistles of S. Paul, certaine thinges are hard to be vnderstood which the vnlearned and vnstable depraue, as also the rest of the scriptures to their owne perdition.]

Also how hard and obscure are these sentēces which heere follow?1. Peter 3. v 19 [In the which spirit cōming he preached to them also that were in prison, which had bene incredulus some tyme, when they expected the patience of God in the day of Moe.] Againe:1. Cor 15 v. 29 [Otherwise what shall they do that are baptized for the dead if the dead ryse not againe at all] And:ibid ca. 3 v 15. [But himself shalbe saued yet so as by sier.] And:Rom. cap. 10.6. [But the iustice which is of faith saith thus, say not in thy hart who shall ascēd into heauē that is to bring Christ downe, or who descendeth into the depth that is to call Christ againe from the dead, but what saith the scripture! the word is nigh in thy mouth and in thy hart.

The Eunuch when Phillip the Deacon said vnto him:Act. 8.3 [...]. [trowest thou that thou vnderstandest the thinges which thou readest?] answeared and said: [how can I, vnlesse some manshew me.]

[Page 11] Psal. 118 Dauid a King and Prophet after Gods owne hart durst not read the law of God, before he had craued the vnderstanding of it from God.

Luc. c. 24 v. 17.2 [...]. Also the Apostles did not vnderstand the holy Scriptures, before that our Sauiour had openned their eies.

Ephes. c. 3. v. 10. How obscure also is this Place of Scripture? [that the manifold wisdom of God, may be notified to Princes & Potentates in the celestials by the church, according to the prefinitio of worlds which he had in Christ Iesu our Lord]

Finally, if our common lawes handling nothing but selling, buying, barganing, and such commō and vsuall matters, as are dayly practised by men, be so hard and difficult, as they require great studie to be well vnderstood, and clients will giue greate fees for lawyers coū cell vpon them, what shall wee thinke of Gods Lawes? when as S. Basil saith,hom. 1 [...]. in Hexameton. [the Scripture is heauenly inspired and nothing a bounding in it, no, there cannot be foūd so much as one idle word] which also treat of deuyne & supernatural thinges, farr aboue mans teach & capacity, as of the trinitie, incarnation of the word, heauenly Sacraments, the nature of Angels, of the operation of God in mens mynds, of eternall Predestination, & reprobation, with many others of this kinde.

Also who dare take vpō him the explicatiō of S. Iohns Apocalypse, which (as S. Hierome saith) hath as many mysteries as wordes, or of Dauids psalmes, so obscure that all haue bene astonished at thē. I speake not of your new inflamed Doctors, who are so [...]ot of the spirit that they will not only out strip S. Hierome, but all others; nor limite themselues to the difficulties of S Iohns Apocalipse or psalmes only, but euen from Alpha to Omega, the first word of Genesis to the last of the whole scriptures for they boldly affirme and assure thee (who euer thou art) if thou hast but saith and the spirit, that thou shalt be, as sure of the true sēse of scripture, as thou art sure thou liuest, for what saith Caluin? lib. 4. instit cap. 17 g. 25. [truly that after diligent and serious meditation about the vnder standing of these wordes: This is my body; he did imbrace that sense which the spirit did suggest. [Page 12] The same doth Luther alleadge against Caluin, & Zuinglius against them both; wherfore certainty it was a very soul and wicked spirit, that would not inculcate one and the same doctrine, but thus grosly delude three such pillers of your Church as these, setting them together by the eares: but indeed I rather think it to be a Hebgobling then any spirit to interpret the holy ghost, and so if you please for this present wee will take it, as by all liklihood most probable

But to our purpose, from which perchance wee haue to farre digressed, for your better satisfaction therfore, receaue the consent of the primitiue Church in these few Doctors, at least concerning this one poynt, especially when as your owne confesse that they Hooker l. 1. de eccles. politia sect. 4 p. 86 & l. 2. s. [...]4 pag. 102. See tradition. cannot determine by Scripture what is Scripture. This I say, we must doe, vnlesse wee should imitate you in England, reiecting what mislykes vs, and admitt only the rest, which makes not Scripture but only in concept

S Augustine saith: tom. 6. de vtil. cred cap. 7 he that hath no skill in Poetrie, dare not meddle with Terentian Mauru [...] with out a master: Asper, Cornutus, Donatus, and infinite others are requisite to vnderstand any Poet, and doest thou without a guide rush vpon holy bookes full of deuyne matters? O exceding boldnes or rather madnes! And againe If euery art though base and easie require a teacher or master to obteyn it what is more foolish heady pride, then not to learne the booke of deuyne Sacraments of their interpreters.lib. de fide & bonis operidu [...] ca. 15 16. Also in another place he affirmeth that place of S. Paule And if any man build vpon this foundation &c. to be one of the most difficult places in the epistles of S Paul.

Moreover as hom. 1. Cantica. Origen vvriteth and S.in proemio EZechielis. Hierome, the auncient fathers had such an opinion of the obscuritie of Scripture, that they vvould permitt no man to read the begining of Genesis & end of EZechiel before he vvere thirtie yeares of age.

S Austine whome our Aduersaries so much extoll, was of such admirable witt, that not yet twenty yeares of age, with out any interpreter, or any man teaching him did vnderstande Aristotles Categories as he confesseth himself. This best witnes (I say according te Caluin) a man of so rare witt, did neither thinke so highly of him self, nor basely of Scripture, that he would of his owne mother witt▪ giue the true sense of Scripture, for thus he speaketh: epist. ad velusianū such is the profunditie [Page 13] (saith he) of the Christian Doctrine, that I should profit in it euery day, if I would gu [...]e my self vnto it with all diligence, chiefest studie, and best witt euen from my childhood vnto decrepit old age And in an other place he saith: lib. 3. confessionum cap. 5. wherfore I purposed seriously with my self to read the holy Scriptures, there by to see of what nature they were: and loe I behold a thing neither euidently conuicted to the proud, nor yet naked or manifest to children: but in stile lowly, in successe loftie and vailed with mysteries. Againe, lib. 2, doctrin. Christi cap. 6. But (saith he) they are deceaued with diuers & manifold obscurities and ambiguities, who rashily read the Scriptures taking one thing for an other: in certayne places they doe not find what they falsely suspect: for some thynges are spoken so obscurely that they cast amost thick darknes, all which I nothing doubt but that it is done by diuine prouidence to tame pride with labour, and to keepe the vnderstanding from lothing; which thinges that are easily vnderstood doe offen tymes basly esteeme of; And a gaine: lib. 12. confessionum cap. 14. wounderfull (saith he) is the profounditie of the Scriptures, or speeches, whose outward apparence doth seeme vnto vs to flatter the simple, but woūderfull is the profunditie, ô God, woūderfull is the profounditie: it is a horror to looke into it, a horror of honour, a feare of Loue. To conclude, last of all he saith: Epi. 119 cap. 21. in the holy Scriptures are farre more thinges which [...] know not: then which I know, hitherto for Learning, sanctity, and Fidelity (euen according to our Aduersaries) peerelesse Saint Augustine.

SRuffinus lib. 2. hist. cap. 9. Basil and S Gregory Nazianzen, both noble men, both broughtt vp at Athens, both companions for thirteen yeeres together in one monasterie; did bestow their whole endeauours in reading the holy Scriptures and gathering the vnderstanding of them, not out of their owne presumption, but out of the writinges and authorities of their elderes, whoe (as is manifest) had the rule of their vnderstanding from Apostolical tradition.

S. Ambrose saith the devine Scripture is aEpist. 44 ad constā tinum. sea, hauing in it deepe sentēces, and obscuritie of Prophetical riddles.

S. Hierome that miracle of vnderstanding in the greeke and Hebrew tongue saith of himself Epist. ad I neuer ceased [Page] (Saith hee) [euen from my tender ago either to read, or to aske learned men, such thinges as I did not know: neither did I euer take my self to be my master: Finally not long since for this only cause, I went to Alexandria to see Di [...]ymus, and to be resolued by him of all such doubtes,epist ad A [...]g [...]s [...]n quaest. 8. as I had in the holy Scriptures.] Againe. [The whole epistle vnto the Romanes] (saith he) [is ouerwhelmed with to many obscurities]

But now I know you are not with outsome euasions, and amōgst many this is a Chief one: [that although Scripture be obscure in many places, yet you w ll haue all, required vnto saluation plain to euery man] But I proue the Contrarie, for Baptisme is necessarie vnto saluation, and not with standing that place in S. Iohn:cap. 3. v 5. vnlesse a man be borne againe &c is so obscure, and doth breed such cauil & cōtentiō betwen Caluin and Breni [...]s thatlib. 4. instit. cap. 16. v. 15. Caluin doth confound the spirit with the water, butin cap. 3. Matt. Br [...]ius cōfoūdeth both with penaūce.

Moreover the Blessed Sacrament of the Eucharist, (which you call the LordsIohn. c. 6 v. 51. supper) is necessarie to saluation, and not with standing it is a woūder to see how many, and diuers expositions their are vpon these sower wordes:Matt. 26 v. 26. This is my body. S Claudius Sainctes saith that there [are fowescore & fower interpretatiōs inuented by heretiques vpō them sower wordes only.]

Repet. 1. cap. 10.Also iustification is necessarie and yet Luke Osiander (a chief protestant in Germanie) saith: that there are twē tie seuerall opinions of it, where of euery one doth challeng Scripture for that which it holdeth.

Finally, at least the belief of the Trinitie, and incarnatiō of our Sauiour is necessarie vnto Saluation, and yet notwithstāding who doth not see how the [...]bionites, Arians Nestoriās Eutychias & valentinians do fight and cōtend abo [...]nt it? and [...]ast of all the new Arians and Eutychians of this our age, which certenly they would neuer doe if places of scripture which they haue hādled necessarie to. [...]ation had bene plaine and easie to be vnderstood: To co [...]clude, the ōly disobediēs in not bilieuing the Catholi [...]. Church were sufficiēt to condēne vs, if wee did credit our Sauiours wordes who saith:Matt. 18. v. 17. yf he will not heare the Church let him be to thee as the heathē and publicā] And that wee might not doubt of the doctrine [Page 17] of this Church he saith:ibid. ca. 16 v 18. &c. 28. vers 20. The gates of hell shall not preuaile against her, and that he will remaine wi [...]h thē (the Doctors of the Church) vnto the end of the world.

But if you will yet obiect and say that you cā alleage as firme and forceable places of scripture in your behalfe, as I haue done in myne, or shall doe heate after, not with stāding you may not presently cōclud against vs, but rather let vs assure our selues, that the scripture cannot, nor must not be cōtrarie to it self, which to affirme and maintayne, is blasphemie against the holy ghost, & certēly our sauiour saith:Matth. 12. v. 32 [he that shall speake against the holy ghost, it shall not be forgiuē him, neither in this world, nor in the world to come] whereby the way wee may obserue, that there is a place after this life where sins are forgiuen, for hell, I think you expect no absolution there. Purgatory, you abhor [...]e the name of it, so foolist you thinke that opinion, but into heauē S. Iohn saith, There S [...]ll enter no polluted thing, not that doth abomination and maketh [...]ye: To close vp this matter therfore with these few sentences: the first is Luthers; who seeing that these wordes. This is my body doe stand vmnoueable for the Catholicke, & vnder no colour may be wrested to any other sēse, he calleth the deuine scripture [the booke of heretiques] (lib. 3. cont Brē tium & Alanus Copu [...] dialogo 6. cap. 19. as Hosius writeth) And in an other place he saithlib cent. Zuingliū & Ooec olampaducem. [ [...]f this world (Saith he) should lōg ēdure, it must needs be for the diuers interpretations of scripture that now are extant, & that for the conseruation of the vnitie of faith, that wee doe receaue againe the decrees of councells and fly vnto them for refuge]

The other sentence is of Vincentius Lirinensis who saithlib cont. prefanas haere [...]m nouitate [...]. cap. 37. [as oftē as heretiques doe alleadge the sentēces of diuine Law, by which (being euill interpreted they labour to cōfirme their errours, there is no doubt but they follow the craftie inuentions of theire author the diuell; Again when wee see heretiques vse the Catholicke faith. Let vs not doubt but it is the diuell that speaketh in them]

Now seing the Scripture must haue one true sense, let vs be resolued by the most probable authoritie, whether by the warrant of the primitiue Church with her doctors, or of Luther & Caluin vpon their priuate spirit and some few sectaries.

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THE 6. ARTICLE. Scripture is not for euery one to read and interpret.

Mal. 2.7. THe lipps of the priest shall keepe knowledge, & the Law they (sc. Lattie) shall require at his mouth.

Deut. 24. v. 8. Thou shalt doe what soeuer the priest of the Leuiticall Law shall teach thee.

Luke 10 3. Goe behold I send you.

Make. 16. v. 15. Preach the ghospell to all creatures.

Luke 10 16. He that heareth you heareth me.

Iohn 14. v. 26. The holy ghost whome the father wil send in my name hee shall teach you all things.

Matt. 28 v. 20. And behold, I am with you all dayes, euen to the consummation of the world.

Matt. 18 17. Yf he wil not heare the church, Let him be vnto thee as the heathen and the publican.

Tim. 4. v. 13.14.16. Attend vnto reading, exhortation, Doctrine, neglect not the grace that is in thee: which is giuen thee by Prophecie, with imposition of the hands of priesthood, &c attend to thy selfe and to Doctrine, be earnest in them, for in this doing thou shalt saue both thy self and them that heare thee.

Deut. 17.8. If thou shalt see the iudgment betweene cause and cause, betweene Leper & Leper, to be hard, and doubtful with thee, and shalt perceaue wordes to varie the iudgment with in thy gates; aryse and ascend vnto the place which our Lord thy God hath chosen, and thou shal goe vnto the priestes of the Leuites, and the iudg which shall be at that tyme, & thou shalt seeke of them who shall iudg the truth of the iudgment to thee: and thou shalt doe whatsoeuer they Shall say, that are ouer the place which our Lord hath chosen, and what soeuer they shall teach thée according to his Lawe, & thou shalt follow their sentence, neither shalt thou decline vnto the right hand, nor vnto the left but he [Page 17] that shalbe proud, and will not obey the commaund of the priest which at that tyme doth minister vnto our Lord thy God, he shall dye according to the decree of the iudg.]

[Aggai 2 v. 12. Thus saith our Lord the God of hostes, aske the law of the priestes.

lib 2. paralip. cap. 19 11 & 2. paralip. cap. 26. v. 16. S. Amarias [your high priest shall sit ouer those thinges that perteine vnto God: moreouer Zabadias the son of Ismael, and Captaine in the howse of Iuda, shalbe over those workes that perteine vnto the office of the kinge.

The Scribes and Pharises did sit in the seat of Moyses and our Sauiour said:Matth. 25. [Whatsoeuer thinges they shall say, keep it and do it, but according to their workes do not.

Also in theAct. 15.2. Apostles tymes, there being a controsie of faith, it is remitted to the counsell of Hierusalem.

Secundly it is proued out of the custome of the church.

Act. 15.2.IN the first age or hundreth yeare, there did aryse a questiō about certein old legal ceremonies which was decided in the councell at Hierusalem by S. Peter & the Apostles.

S. Aug. de hartel. 29. tom. 6. & Euseb. 5. cap. 2 [...].23.24. Euseb. 6. cap. 37. in Ruffino 33 In the secūd age there was a cōtrouersie about celebrating the feast of Easter. Cōcerning which there were many coūcells, but at lēgth the questiō was so decided by Pope Victor, that whoe soluet after did not obey the Pope of Rome, he was held for an heretique.

c In the third age, the Nouatian heresie was condemned by Pope Cornelius. Also in that age the heresie of Anabaptisme was condemned by Pope Stephen his successour.

tom. 1. concil. & lib. 1. hist. eccl. Theodore. c. 1. ac Socrat. 1. c. 5. The. 5. hist. 9. In the fourth age, the Arian heresie was condēned in the first councel of Nice. The Emperour was present, but gaue iudgmēt in nothing. In the same age the coū cell of Constantinople, held by the command of Pope Damasus, condemned the Maced [...]nioan heresie.

[Page 18] Euagruus lib. 1. c. 4. In the fift age. The heresie of Nestorius was condemned in the first councell at Ephesus. Cyrill being present in the name of Pope Celestine. Ibid lib. 2. cap. 4. Also a little after the heresie of Eutyches was condemned in the councell of Calcedon, which was confirmed by the same Pope. August. 2. [...]etract. 50. tom. 5. Also the Pelagian heresie was condemned by Pope Innocent and Zepherinus.

In the 6 age, many heresies were condemned in the 5 Synod in which only Bishops were iudges.

vide tū. Concil.In the 7. age, the Monothelites were condemned in the sixth Synod, over which were the Pops Legates.

The Emperour was present and did subscribe after the Bishops, not iudging or defyning any thing as Bishops, but only consenting.

Lege tomo [...] Concil & lib. Photi [...] de 7 Synodis.In the eight age: Image breakers were condēned in the 7. Synod, over which were the Pops Legates.

In the ninth age, certayne ecclesiasticall controuersies were defined in the eight Synod, over which were the Pops Legates. The Emperour also was present and did subscribe after the Popes Legates & Patriarches, but in the same, the Emperour affirmeth that the iudgment of devyne thinges did not appertaine vnto him.

In the tenth age there was no heresie, but only the Greeke Schisme.

[...]fran & Guitmundas lib 1. cō tra Berengarium.In the 11 age the heresie of Berengarius was condemned by Pope Leo the Ninth in cōcilio wercellensi, And Pope Nicholas the secund in Concil Rom

S Bernard epist. 194.In the 12. age, was condemned the errour of Abailardus by Pope Innocent the secund,Idem. serm. 8 in Cantica. Also the errour of Gilbert Porrcianus by Eugenius the third.

In the 13. age:Concil Leter. the heresie of Ioachimus Abbot was condemned by Pope Innocent the third, Also after that, the heresie of the Greekes by Pope Gregory the tenth.

Concil viennensi.In the 14 age the erroures of the Begardes were condemned by Pope Clement the 5.

in Concilio constantiensi.In the 15. age: the heresie of Iohn Wicklief and Iohn Husse, was condemned by Pope Martyn the 5.in Concilio florē [...]itio, Also the errours of the Greciās vnder Pope Eugenius the fourth Finally in this our age 16. the Lutheran heresie was condemned in the councell of Trent.

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FATHERS.

S Ireneus who Liued an. Domini: 160. saith:lib. 3. c. 2. That controuersies canduct be decides by only Scripture. And a little further:Ibid. c. [...]. [That all the faith fu [...]e ought to haue recourse & appeale vnto the Pope of Rome.]

S. Athanasius anno 340. saith: [in epist. ad solitarivitam agē [...]es. When was it euer heard of, frō the begining of the world that the Church should take the authoritie of her iudgment from the Emperour, or when hath this euer bene counted for iudgment?

S Basil anno 80. saith:Epistola ad Athanasium. [That it did seeme good vnto him, to send to the Pope. of Rome, that he would send some with authoritie into the East, to dissolue the actes of the Councell of] Ariminensis.

S Gregorie Naz anno 380. in his oration wherein hee accuseth himself for abstayning soe Longe from his acclesiasticall function, saith, [you sheepe, doe not you feed your pastours, neither lift your selues a boue ther offices, for it is sufficient for you that you be truly fed, nether iudg your iudges, nor prescribe Lawes to the law makers]

S. Cyrill anno. 350. saith:in Thesauro (vt D. thocitat in opusculo de erroribus Grec. [wee ougth to stick to our head the Pope of Rome, it perteineth vnto all to aske of him what to belieue & what to hold]

S. Chrysostome anno. 380. saith.homil. vlt. in Ioannem. S. Peter is a master placed over the whole world by our Sauiour.

Tertullian anno 200 saith.lib de praescript. haeret. [That wee ought not to dispute with heretiques out of the Scripture, because the true vnderstanding of Scripture, is frō the Catholicke church; therefore it ought first to be manifest, what is the true doctrine of the Catholick Church, but this can by no means be better knowne then in the Churches of the Apostles, the chiefest where of is the Roman Church.

S. Cyprian anno 240. saith:lib. 1. epist. 1. [that heresies and schismes spring from nother cause, then because the priest of God is not obeyed, nor one priest for the tyme in the church, & iudge in the place of Christ is thought on]

S Ambrose anno 380.Epist. 10 writing to the Eemperour Valēt ne the younger who being corrupted by the Arriās, would iudg of matters of faith, saith: [But certenly if wee obserue, either the order of devyne scripture or the [Page 20] course of auncient tymes who can deny, but that Bishops in matters of faith (I say) in matters of faith were wont to iudge of Christian Emperours (that is of their faith) and not Emperours of Bishops, (that is of their faith)? thy Father, a man of riper age) said: it be longeth not vnto me to iudge of Bishops: now thy clemencie saith I ought to iudge. Et infra. if there be-any thing to be handled concerning faith, that conference doth belong vnto priestes, as it was done vnder Constātine, a prince of famous memory & heire of thy fathers dignitie, but what hath bene well begunne is other wise cōsummated. For Bisthops did first giue the true and syncere faith, but when some would iudge of faith with in theire palaces, they did effect by circumuensiō, that the iudgmēt of Bishops might be chāged▪

S. Hierome anno 380. saith:in epist. ad Damasum. (I beseech your holynes (the Pope) by Christ crucified, the saluation of the world, by the holy trinitie, that there be authoritie giuen me by your letters, either that I councell or affirme three Hypostases. And in an other place he saith:lib. 1. cōt, Iouin. out of Twelue one is chosen, that a head being constituted occasion of Schisme might be taken away.)

S. Augustine anno 400 saith:lib. 1. cont. Crescouium cap. 23. whosoeuer doth feare to be deceaued through the obscuritie of this question, let him aske councell of the Church, which the holy scripture doth demonstrate with out any ambiguitie or doubting. And againe.cont. epist. fundamenti cap. 5. But I (saith he) would not belieue the ghospell if the authority of the church did not compell me.

There be many moe of this kind, which for breuities sake I omitt, not doubting but these may suffice, only receaue this testimonie from S. Austine, that these fathers do not teach any new opinion or doctrine of their owne, but what they haue receaued from the Apostles and primitiue Church it self

lib. 2. cont. Iulianū Pelagianum.(The auncient Fathers (saith he) sought not frindship with vs or you, nor yet were at enmity with either of vs: with vs or you they were not offended, neither did they pittie either of vs: but what they found in the Church, that they held, what they had Learned, that they taught: what themselues had Learned of their forefathers, the same they deliuered to their children.)

For heretickes alleadging of authoritie or Scripture [Page 21] for the most parte the saying of S. Cyprian may suffice.de vnitate ecclesiae cap. 9. O corruptor of the Apostle and false interpreter the first wordes thou puttest downe but omittest that which followeth, as thou thy self art cutt of from the church, so thou cuttest away one sentence frō one little chapter.]

THE 7. ARTICLE. Scripture neuer called in Question amongst Catholickes.

a The fiue bookes of Moyses, Iosue, Ruth. 4. bookes of kinges, Paralapomenon. 2. bookes of Esdras & Nehemias, sob, the psalter of. 150. psalmes, prouerbes, Ecclesiastes, canticles, 4. greater Prophets, 12 lesser, 4 Euangelistes, the Actes of the Apostles, 13. epistles of S. Paul, besides that to the Hebrewes, to other epistles, one of S. Peter, the other of S. Iohn.

THE 8. ARTICLE. Scripture some tyme called in Question.

b Hester, Baruch, part of Daniel, Toby, Iudith, wisdome. Ecclesiasticus, first & secund of machabees, certaine partes of S Marke Luke & Iohn, the epistle to the Hebrewes, the epistle of S. Iames, the last of S Peter, the epistle of Iude, part of the first of S. Iohn, 2. & 3. of S Iohn, and the Apocalipse: But now all proued to to cannonical,

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THE 9. ARTICLE. Scripture neuer admitted by the Catholicke church.

THe prayer of Manasses; 3. & 4. of Esdras. 3. & 4 of Machabees, psalme 151 the appendix of the booke of Iob. the booke of Hermes called the pastor

Now (to omitt all out Aduersaries idle obiections without any proofe) the Catholick thus proueth his scripture. S. Austine saith:de Doctr [...]n [...] Christiana l. 2 c. 8. [the whose cannon of Scripture is cōteyned in these bookes: The fiue bookes of Moyses &c. Iob, Toby Hester, [...]h and the 2. bookes of Machabees, twoe bookes of Es [...]as &c and these 2. bookes, wherof the one is called wisdom, the other Ecclesiasticus, for a certaine similitude called the bookes of Salomon: for it is most certenly affirmed that [...]e [...]us the son of Syrach did write them, which not withstanding because they are thought worthy of Authoritie they are to be numbred amongst the Prophets: the rest are &c. these S. Austine] Also the third councell of Charthage (at which S. Austine was present) saithCinou. 47. See the lyke accompt by Innocēt & in epist. ad Ex [...]p [...] rum and Selasius tom. 1 concil in decret with 7 [...] B [...]s [...] by Isch [...] l [...]. [...]olog. c 1 by Rab [...]nus l. 2. instit clericorum & by Cassiod [...] l 2. d [...]m l [...] ct [...]onē See [it is thought good, that nothing be read in the Church vnder the name of deuyne Scripture, besides the Canonicall Scriptures, the Canonicall scriptures are Genesis, Exodus, Leuiticus, &c the fiue bookes of Salomon) &c. Toby, Iudith, Hester, 2. bookes of Esdras, 2 bookes of Machabees &c.

Wheras out Aduersaties obiect thatOrigē in eo ad Iuliū Articanū Origen hom. 1. in leuiticum Epiphamus &c S. Hierome affirme the [Machabees; Ecclesiasticus Toby, and other bookes of the old Testament to be Apocryphall,] it is answered ther vnto first that the Fathers in those places do not speake of there owne opinion, but do only repeat what was the opinion of the Hebrewes, and what bookes they thought Canonicall▪ [Page 23] these three Fathers do defend these bookes to be canonicall.

CōcerningApol. 2. adu Ruffinum in Prolog S. Hierome lie answereth and explaineth himself saying, [truly I did not set downe what I thought, but what the Hebrewes are accustomed to say against vs heerein, calling there further Ruffinus Apol. 2. adu Ruffinum in Prolog a foolish Sycophant for mistaking and charging him with the Hebrewes opinion. Also in another place he most expresly placeth thein Machab in praefat. in bookes of Machabees (reiected by the Hebrewes) [amonge the stories of Deuyne Scripture. And in another place he saieth ofIudith. Iudith: the booke of Iudith among the Hebrewes is read among holy writinge, whole authoritie is not iudged so sit to confirme things that are in contention &c. but because the councell of Nice is said to haue reckoned this booke in the number of holy Scripture, I rest content &c.

Secondly it is euident that in the primitiue Church, the canonicall Scriptures were not generally receaued all at once, but in so great varietie of pretended Scriptures, sundry bookes were for the tyme misdoubted, or by some Fathers and Councels omitted or not receaued which yet afterwardes vpon better search and consideration they were generally acknowledged.

To conclude this point, heare M. Bilson Lord Bishop of W [...]nchester saying:in his Suruey of Ch [...]ists sufferings &c. anno 1604. pag. 664. [the Scriptures were not fully receaued in all places, no not in Eusebius tyme. he saith that the epistles of Iames, Iude, the 2. Peter and 2. Iohn are contradicted, as not writen by the Apostles, the epistle to the Hebrewes was for a while contradicted &c. the Churches of Syria did not receaue the 2 Peter, nor 2. Iohn, the epistle of Iude nor the Apocalypse &c. the like might be said for the Churches of Arabia: will you hence therefore conclude that these parts of scripture were not Apostolicall, or that wee need not receaue them now, because they were formerly doubted off, &c] so fully doth M. Bilson answere our Aduersaries like vsuall obiections against the Machabees, and the other bookes of the old testament now in question. But the authoritie of the Church only (as is by our Aduersaries confessed) might satisfie [Page 24] vs, at least in this poynt; for M. Iewel saith:defence 1. of his Apolog. pag. 201. & edition an. 1571. pag. 241. the church of God had the spirit of wisdome, wherby to discerne true scripture from false; the protestant author of the scripture and the church (whome Bullinger so greatly cō mendeth in his preface thereof to the reader) doth affirme,Cap. 15. fol. 71 71. & cap. 16 fol. 74. 75. [that wee could not belieue the ghospell, were it not that the church taught vs, and witnessed that this doctrine was deliuered by the Apostles.]

THE X, ARTICLE. The protestantes pretence of only Scripture is friuolous and idle.

In his Suruey &c pag: 219.It hath euer bene the cōmon practice and, deceipt of almost all Nouellistes, to pretend only scripture vsinge it as theire laste and only refuge, thereby to continue theire contentions, and to exempt themselues from all other finall iudgmentes whatsoeuer. In- this sorte Beza himselfe is noted to euade, witnes M. Bancroft. Sayinge a How Beza [discrediteth himselfe, sayinge, if any man shall oppose against my exposition, the authoritie of certaine fathers, I appeale to the word of God] whereuppon M. Bancroft inferreth sayinge; how cranke is Beza wth the auncient fathers?

The Brownists of Amsterdam saye to M. Balsons allegations from the fathers [Apologie print 1604. pag 103. Let M. Bilson wth these Doctors know that vnles they can proue by the word of God their Prelacie &c. all the colour they bring oute of former times and writers, is of no moment in this case.]

M. Hooker saieth of theEccl: policie in his preface page 38. Anabaptiste; the booke of God they, for the most part so admired, that other disputation against their opinions, then only by allegatiō of scripture, they would not heare.

[...]b: de Christe natura pag. 2. In this sort doth Socinus a protestant, against volanus his protestant aduersarie, giue the stipp in defence of his errour against the diuinitie of Christe saying; To what purpose should I answere that wich thou borrowest from the Papistes &c. especially where thou opposest to vs the perpetuall Consent of the Church: very [Page 25] exellently doubtlese in this behalfe hath Hosius (the Papist) [discoursed against you, wounding you with your owne sword, and therefore you are no lesse saf in vrging against me the Churches perpetuall consent, then are the Papistes in their vrging thereof both against you and vs: And alitle further he saith Pag. 222. wee set before vs in this Questiō concerning the diuinitie of Christ, none for Master, or interpreter, but only the holy Ghost &c. for wee do not thinke that wee are to stande to the iudgment of any man, though neuer so learned of any Coūcell, though in shew neuer so holy & lawfully assembled, of any visible Church, though neueuer so perfect and vniuersall: Euen Volanus him selfe disputing against the Iesuites, is forced to make vse of the examples, sayinges, and deedes of Athanasius, Hierome, Augustine, Theodoret, & other fathers, whose authoritie he now opposeth against vs, as sacred: Thus much haue I thought good to remember, that Volanus may rereaue answere from him selfe whē he so often inferreth against vs, the authoritie of learned mē & Cō sent of the Churche.] Thus farr Socinus. Insomuch that A certaine Englih protestāt author of the treatise entituled A briefe answere to certaine obiections against the descentiō of Christ into hell, printed at Oxford by Ioseph Barnes, where he saieth, & reproueth this other protestāt brother sayinge: (where you saywe must build our faith one the word of faith, tyinge vs to the scripture only, you giue iust occasiō to think that you neither haue the auntict fathers of Christes Churche, not their sonnes succeding thē, agreeing whith you in this point, which implieth a defēce of some strange Paradox: these likewise he.) This kind of tergiuersation vnder pretense of only scripture is and hath bene so infinitly tedious to protestantes them selues &, so euidently the only meanes, wherby to vpholde all theire dissentions, yet daylie renewinge and vprisinge, that M. Hooker faieth; M.preface of his Ec. po icie. lect: 6. pag. 28. 29. [...]era in his laste booke but one, professeth him selfe to be now wearie of such Combates and encounters, whether by word or writing, in so much that he findeth, that Controuersies are therby made but braules & therefore wisheth that in some comō lawfull assēbly of Churches, all these thyftes may be at once decreed.

[Page 26] Luther himselfe calleth the scripture.Hosias [...]ib. 3 cōtra R [...]cutud. see it also [...] A booke for heretikes. And others of his cōfederates,A Ianus Cope. Dialog. b. c. 19 1. A Nose of wax a phrase ill beseeminge the scripture, and word of the holy Ghost, howsoeuer wrested and abused by wicked men.

Likewise Beza himselfe saith.Beza, praeface to his booke intituled ad octi colioqu [...]j mōtis vel ga [...]bi [...]esis respons p [...]rt. 1. pag 2. [Let all those thinges be submitted to the Iudgmēt of all learned and orthodoxall deuines, & especially of a free holy and lawfull Synod, yf God shall at any tyme graunt any.

M Hocker saith againe;Hooker. vbi supra pag. 26. [what successe God may giue to any such kinde of conference or disputation wee cā not tell, but wee are right sure of this that Nature, scripture, and experiēce haue all taught the world to seeke for the endinge of cōtentions by submitting it selfe to some iudiciall and definitiue sentēce where vnto neither parte that contendeth may vnder any pretence refuse to stand. And a little further.pag. 28. see also the title in M D. Concil examē &c. pag. 2. 3 4. & 5 the also M. B. lo [...] in his perpetuall gouer [...]ment &c pag. 370. 372. 374. The will of God is to haue thē doe whatsoeuer the sentence of a iudiciall and finall decision shall determin, yea though it seeme in theire priuate opinion to swarue vtterly from that which is right &c and that without this it is impossible wee should auoide confusion or euer hope to attaine peace. And certainly our aduersaries hearein doe but accordinge to the wholsome admonition of S. Austine sayinge: The veritie of scripture is holden of vs when we doe that which pleaseth the vniuersall Church, which the authoritie of the same scripture cōmendeth, and a little after he saieth,Austine tom. 7. lib. 1. cap 33. whosoeuer feareth to be deceaued in the obscuritie of this question, lett him aske councell concerninge it of the Church which the holy scripture pointeth vnto, whout any ambiguitie.

M. Whitaker acknowledgeth that the question concerning canonicall scripture, is to vs [determinedAdu. stap. l. 2. c. 6 p. 270. & & 57. lib 2. c. 4. pag 300. 298 & 14. & 15 against M. VVilli [...] Reignolds pag 44 See the same in M. Hooker ca. 3. [...]. 8. pag. 247. not by testimony of the spirit, which saith he, being priuate & secret, is vnsit to teach & resell others (But as he confesseth by ecclesiasticall tradition. An argument (saieth he) whereby may be argued and cōuinced what bookes are canonicall and what are not]

The Protestāt author of the treatise of the authoritie of the scripture and the Church (whome Bullinger in his preface before the same booke, so highly cōmendeth, doubteth not to saie with S. Austine and Tertullian [we the protestant &c. c. 15. pag 74 75. [Page 27] could not beleeue the Gospel were it not that the Church taught vs, and witnessed that this doctrine was deliuered by [...]he Apostles. This treatise was translated out of latine into English by Iohn Tomkins and printed 1 [...]79.

M Hooker saieth.In his first booke of Eccles. polic. c 5. 14 pag. 86. Ib d l 2. 5 4 pag. 102. [of thinges necessarie, the verie ch [...]fest is to know what book [...]s we are bounde to esteeme holie; which point (saieth he) is confessed impossib [...]e for the scripture it selfe to teach Againe; it is not the word of God (saieth he) which doth or possible can ass [...]re vs that we doe well to thinke it is h s word; for if any one booke of the scripture d [...]d giue testimony of all, yet still that scripture which giueth credit to the rest would requier an other scripture to giue credit vnto it, neither could wee come vnto any pause where on to rest, vnles besides scripture there were some thinge that might assure vs &c.lib. 3. S. 8. pag. 146. & lib 2 li 7. pag 1 [...]6. which also he acknowledgeth to be the authoritie of Gods Church.

THE 11. ARTICLE. Protestantes disagreeing translations.

M. Bruges saith.Apologie sect. 6 [That the approued Protestant trāslation, hath many omissions, many additions which some tyme obscure, some tyme peruert the sense.

M. Carle [...], in his booke, that Christ went not downe to hell, hauing discouered many faultes in the English Bibles, inferreth.pag 116. & 241. [That the English Protestantes in many places detorte the Scriptures frō their right sense and shew themselues to loue darknes more them light, falshood more then truth they haue corrupted and depraued the sense, obscured the trueth, deceaued the ignorant, and supplanted the simple.

M. Broughten also, one of the chiefest linguistes in England, in his epistle to the Lordes of the priuie Councell, desireth them to procure speedily a [Page 28] new translation, o because that (saith he) which is now in England is full of errours. And in his Aduertisement of corruptions to the Protestant Bishops he saith: [That theire Publike translation of Scriptures into English is such, as it peruerteth, the text of the old testament in fouer hundred and forty eight places, and that it causeth Millions of Millions to reiect the new testament, and to runne to eternall flames.]

in his translation of the new testament parte 11. folio 110. Charles Molineus saith, That Caluin in his harmonie (maketh the text of the ghospell to leape vp and donne, as the truth it selfe declareth, he vseth violence to the letter of the ghospell & in many places clean trāsposeth it, and besides this he addeth to the text.) These hee.

tom. 2. ad Luther lib. de Sacramento fol. 412. l. 413. Zuinglius after detection of many corruptions in Luther, concludeth thus: (See how thy case standeth (Luther) that in the eies of all men, thou arte seenne to be a manifest and common corrupter of holy Scripture, which thing thou canst neuer deny before any creature, how much are wee ashamed of thee, who hitherto haue esteemed thee beyond all measure, and now trie thee to be such a false fellow?) these hee.

Castalio saith: That to note all the errours of Beza in trāslating the new testament, the worke would require to great a volume.

In the fume of the conferēce before his maiestie pag. 46.The king thinketh the Geneua translation to be the worst of all other.

M. Parkes in his Apologie of three testimonies of Scripture cōcerning Christes descēding into hell, in his defence of the first testamonie saith to M. D. W [...]llet: As for the Geneua Bibles, it is to be wished that either they may be purged from those manifold errours, which are both in the text and in the margent, or else vtterly pr [...]hibited.

In A Treatise intituled. A petition Directed to her most excellent maiestie: &c the Puritans say:Pag. 76. (Our translation of the psalmes comprysed in our booke of common prayer, doth in Addition, Subtraction, and Alteration, differre from the truth of the Hebrew in Twoe hundred places:Pag. 75. In so much as they doe therfore profess the rest to be doubtfull whether a man with a safe cō science may subscribe therto.

[Page 29]The Ministers of Lincolne Diocesse, tearme the English translation. (A translation that taketh away from the text; that addeth to the text & that some tymes to the changing or obscuring of the meaning of the Holy Ghost,) Also calling it, (A translation which is absurde and senslesse, peruerting in very many places the meaning of the holy Ghost.) Not without cause therfore did his Maiestie affirme that he could neuer yet see a Bible well translated into English. See the Sume &c. vt supra.

The Catholicke translation acknovvledged for the best.

BEza saith of S. Hierome. in cap. 1. S. Lucae v. 1. (The old interpreter (saith he) seemeth to haue intetpreted the holy bookes with marueilous sincerity and religion. And in another place:Praef. noui test. anni 1556. the vulgar translation I doe for the most part imbrace and preferre before all others.

(M. D. Humfrey saith also of S. Hierome:de ratione interpretat lib. 1. pag. 74. The old interpreter (saith he) seemeth sufficiētly bent to follow the proprietie of wordes, and he doth it in deed to carefully, which notwithstanding I suppose him to haue done, not of ignorance, but out of religion and conscience:pag. 179.) Which is no fault as M. Humfrey himselfe testifieth in the same place saying. (In Prophane writinges a man may rainge more freely and depart from the wordes, in Canonicall Scripture no such licence is tolerable, for it is not lawfull for man to alter the tongue of God.) These hee.

(Carolus Molinaus in Luc. 17. professeth to preferre the vulgar translation or edition before Erasmus, Bucer, Bullinger Brentius, the Tigurine translation, also before Iohn Caluin and all others.

That famous Protestant writer, Conradus Pelicanus, saith. (in praefat. in psalterium anni 15 [...]4. Wee find the vulgar edition of such excellencie, learning, and to agree with the Hebrew truth touching the sense, that I doe not doubt, but the greeke [Page 30] and Latin interpreter were most learned, yea most pious, and of a true Propheticall spirit.

M. Whit [...]ker hauing changed his former vehement stile else where against S. Hieromes translation saith in his answere to M. Reynoldes: pag. 214, S. Hierome I reuerēce, Damasus (the Pope) I commend, and the worke I cōfesse to be godlie and profitable to the Church.

in his answere to M B [...]uges &c pag. 94 M. D. Cauell saith: (the vulgar translation was vsed in the Church one thousand and three hundreth yeares since, and doubteth not to preferre it before all others. In so much that wheras the English translations are manie and among themselues disagreeing, he concludeth, that of all those,pag 91. the appoued translation, authorized by the Church of England, is that which commeth nearest to the vulgar, & is commonly called the Bishops Bible: o truth, most strong, Sacred, and inuiolable?Austin co [...] Don [...]tist. po [...] Collat cap. 24. more forceable (as S Austine obserueth) to wringe out confessiō then any rack or torment.

To conclude therfore, although wee should graunt them to haue agreed vpon some one translation, yet their disagreement in the sense therof is farre greater, And aspag 5 [...]. (M. D. Reynoldes saith in his cōference with M. Hart, It is not the shew, but the sense of wordes (of Scripture) that must decide controuersies.

And S Hierome saith:in Epist. ad Talat. (The Ghospell is not in the word, but in the sense, not in the Barke but in the sappe: not in the leaues of the wordes but in the roote of the meaning.

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THE 12. ARTICLE. The Church cannot, nor ought not to haue erred.

SCRIPTVRE.

Esale ca. 59.21.THis is my league with them saith the Lord, my spirit which is in thee, and my wordes which I haue put in thy mouth shall not departe out of thy mouth, the mouth of thy seed, & the mouth of thy seedes seed, saith the Lord, frō hence forth for euer more.

Ibid. ca. 60. verb. 1. l. 20.[Whearas thou hast bene forsaken, enuied, and vnfrequented, I will make thee (saith God) to arise into an euerlasting height, so as thou shalt sucke the milke of other nations, and the brestes of princes, and thou shalt know that I thy God, am thy Sauiour and defender: thy sunne shall no more goe downe, nor thy moone leese her light, for our Lord shalbe thy light, which shall continue for euerpsal. 88. verb. 37.38 his seede shall cōtinue for euer, & his throne as the sunne in my sight, and as the moone persite for euer.

Daniel. 2 44. [But in the dayes of those kingdomes the God of heauen will rayse vp a kingdome that shall not be dissipated foreuer: and it shall stand for euer. Andcap. 7.14 his power is a power for euer which shall not be takē away, & his kingdome which shall neuer be corrupted.]

Matth. 1618.[And I say vnto thee that thou arte Peter, and vpō this rocke will I build my Church and the gates of Hell shall not preuail against her.]

Luc. 22.32. [But I haue prayed for thee that thy faith fail not; and thou being conuerted, confirme thy brethren.]

Iohn 14.16. [And I will aske the Father and he will giue you another paraclete, which shall remaine with you foreuer, the spirit of truth.]

Ibid. c. 1613. [But when that spirit of truth shall come, he will teach you all truth.]

Iohn. 17.9.11. [ [...]aske not for the world but for those whome thou [Page 32] hast giuē me &c. holy Father keepe them in thy name whome thou hast giuen me &c. I do not aske for these onlie, but for those also which shall beleeue in me by their word.

Iohn. 14.26. The holy Ghost whome the Father will send in my name, he shal teach you all thinges.

Mat. 28 20. And behold I am with you all dayes, euen to the comsummation of the world

Tim. 3.15 The Church of the liuing God, is a piller and fountion of truh.

Luc. 1.3 [...]. There shalbe no end of his kingdome)

Heere wee must confesse, either that these thinges shalbe performed hereafter, or haue bine already, or god is to be accused of alye. If you answere that they haue bine performed, I demaund when? yf you say in the Apostles tyme, I demaund how it chauceth, that neither then the knowledg of God & true religion was altogether perfit, and afterwardes in so short aspace vanished away, which was promised to be eternall, & so aboundant, that it should sucke the milk of other natiōs, & that the sound or doctrine thereof should spread vnto all partes of the erath (as indeed you all say & earnestly maintayne) the Messias which should plant this Church (according to you) is not yet come and consequenly our Sauiout was not the true Messias, but that our Sauiour was the true Messias, and did once plant his true Church, you deny not, that this Church cannot erre I haue proued, that it hath not erred I proue manifestly by all that which followeth.

M. D. Couell saithin his defence of the Hookers fiue bookes art 4 &c. Pag. 31. (It is not the word of God which doth, or possibly can assure vs that wee do well to think it is the word of God: the first outward motiō leading mē so to esteeme of the scripture, is the authoritie of Gods Church, which teacheth us to receaue Markes Ghospell who was not an Apostle, & to refell the ghospell of Thomas, who was an Apostle, and to retayne Lukes ghospell, who saw not Christ, & reiect the glospell of Nicodemus that saw him.

M Fulk saithin his answere to a Coū terfayt Catholike Pag 5. The same saith M. VV [...] adu. Stapl. l 1 c 5. p. 69 and M. Iuell in his def. of Apolog. an 1571. p 242. That the church hath iudgment, to discerne true wictinges from counterfayt, & the word of God from the writinges of men, and that this iudgment she hath not of her self but of the holy Ghost.)

[Page 33] Peter Martyr saith.Peter Martyr in his cōmon places in English part. 1. c. 6. sect. 8. pag. 42. Matt. 28.20. Iohn 9416. [wee acknowledge it to be the function of the Church, that seeing it is endued with the holy Ghost, it should discerne the true and proper bookes wee gruāt in verie deed, that the auncient Church had such a boundance of the spirit, as thereby they easly knew which of those that were presented vnto them were the true and proper wordes of God.

Now certenly if the Church had this true spirit of the holy Ghost, (as Peter Martyr confesseth) our Sauiour promiseth that it shall remayne which her vnto the worldes end, & percōsequence cānot, nor hath not erred, which yet further is made more euident by the sequell,

THE 13. ARTICLE. The Church doth consist of good, and badd.

Matt. 3.12. HEe shall make cleane his flore, and shall gather his wheat into his Barne, but the chaffe he will burne with vnquenceable fier.

Ibid. [...]. 13.30.Suffer both to growe vntill the haruest, and in the tyme of haruest I will say to the mowers, gather yee first the Cockell, and bind them in bundles, and burne them, but the wheat gather yee into my barne &c.v. 39. The haruest is the end of the world &c.v. 49. soe shall it be in the consummation of the world, the Angles shall goe forth, and shall separat the good from the badd.

Matth. 1.Reade but this whole Chapter and I doubt not but you wilbe satisfied in this point.

[Page 34]

THE 14. ARTICLE. The Church is, and ought to haue bene alwayes visible.

Machabaeas cap. 4 IN the later dayes there shalbe prepared the mountayne of the house of the Lord and placed on high vpon hils.

Esaie 60. pag. 20. Thy sunne shall no more goe downe, nor thy moone leese her light, for our Lord shalbe thy light which shall continue foreuer.

Act. 20.28. Attend vnto your selues, and vnto the whole flocke ouer which the holy Ghost hath placed you Bishops to gouerne the church.

Matth. 5.15. lib. de vnit. eccl. c. 14. A Cittie placed vpon a hill cannot be hidd: This place and diuerse others S. Austine expoundeth to be meant of the church.

Matt. 18.17. Tell it vnto the church &c. [now if the church be not visible, how can wee tell the church which is not to be found.]

Ibid. 16.18. See also Rom. 10.14. And Esaie cap. 61.9. And vpon this Rocke will I build my church, and the gates of hell shall not preuail against her. [But certenly the Duiell hath preuailed, and that in a large measure, if at any tyme (according to you) the Church hath bine so obscure, that shee could not be found, wherby poore soules might be receaued into it.

FATHERS.

in psal. 30. con. 2. S. Austine saith: The Prophetes haue spoken more obscurely of Christ, then of the church, I thinke it was because they did see in spirit, that men would make diuisions, or inuentions against the church; and would not haue so great strife about Christ, as be ready to rayse vp great contentions concerning the church, therfore, that, from whence greatest contention would [Page 35] a ryse, was more plainly fore told, and manifestly prophecied of.

homil. 30. in Matthaeum. Origen saith: The church is full of light euen from the East to the west &c.

hom 5. in 6. Esaie. S. Chrysostome saith: It is easier for the sunne to be extinguished, then the church to be darkned or made obscure.

lib. 3. cō tra epist. Permeniani c. 5. S. Austine saith: There is no securitie of vnitie, but out of the promises of God, the church being made manifest▪ and as is said, placed vpon a mountaine, cannot be hidd.

And againe:tract. 1. in epist. Ioā nis. my brethren, doe wee shew the church with our finger? is shee not manifest. And againe:tract. 2. what shall I say more, how blinde are they, that see not so great a mountaine, that shutt their eies against the light put on a candlesticke? Also againe:psal. 47.9. vpon this place of the psalme (God hath founded it foreuer) he writeth thus. But perhaps that cittie (speaking of the church) which hath held, vp the world, shalbe some tyme ouer whelmed? God for bid, God hath foūded it foreuer, if therfore God hath founded it foreuer, why fearest thou least the skie should fall? And disputing against the Donatistes, whoe said that the whole visible church was perished, and remained only in Africa (as you now say, in England) amongst certen iust persons only, saith thus:in psal. 101. concious 2. But that church which was ouer all nations; is now no wheare, shee hath vtterly perished, this they say whoe are not in her. Oh impudent voice; shee is not because thou arte in her, but beware least thou therefore be not: for shee shall be although thou be not [And afterwarde he bringeth in the church speaking thus: How longe shall I be in this world? tell me for their sake that say, shee was, but is not now, the church hath played the Apostata, and is perished from amonge all nations: and he told me: behold I am with you euen to the end of the world. And againe:tom. 6. cont. Faustum Maniih. l. 13. cap. 13. for these motiues, or sauegarde of little children which may be seduced by mē from the manifest clearnes of the truth, our Lord also prouiding said, a cittie placed vpon a mountayne cannot be hid. And againe: let it be (saith he) that from hence the true Church is hidden to None, wher [Page 36] vpon that is grounded which he saith in the Ghospell, a Cittie placed vpon a hill, cannot be hid, and therfore he adioyneth in the psalme: I haue put my tabernacle in the sunne, [that is in the open view.] These S. Augustine.

From the Aduersarie.

Caluin and M. Whitaker say:Cal. inst. pr. at Geneua 1450. c. 8. de fide f. 37 [...]8. M [...]hit. de Eccl. co [...] Bellar p [...]81 285 M [...]uike ag [...]nst He [...]. Sand &c. p. 5 9 5 6 560. The Church can neuer want Pastours and Doctours. And certainly there can be no Pastour with out some knowne flocke.

M Fuike saith, [That Christ will suffer no particuler Church to continue with out a seruant to ouer see it, & that Pastours and Doctors must be in the Church till the end of the world, euen from Christes tyme to Luthers age]

M. Sparke saith:in his answere to M. Iohn Albines pag. 11. [The Church of Christ hath alwayes had, and shall haue to the end, successiuely in all ages in one place or other, such as haue shewed the truth fully vnto others, and haue shined as lightes in their dayes set vpon a Candlesticke.

M Fuike saith againein his answer to a counterfait Catholike p. 100. truth cannot be continued in the world, but by ministery.

Also inpag. 845. Certayne propositions and principles disputed in the vniuersitie of Geneua it is concluded, that the ministerie is an assentiall marke of the true Church.

M. Deering saith:vpon the epist. to the Hebrewes ca. 3 lectur 15. and 16. [Salvation springeth in preaching of the Ghospell, and is shutt vp a gaine with ceassing of it. And a little further he saith: Take away preaching & you take away faith.] for which he citeth many scriptures

And M. Fulk saith yetvbi supra pag 11 92 [That these Church Pastours (at least some of them) shall alwayes resist all false opinions, Euen with open reprehension.]

Also M. D [...]ering saith:vbi s [...]pra c. 2. v. 12. lect 10 & 3. lect. 12. [The Religion being of God no feare of man shall keepe them backe, because (as M. Deering saith) that were to keepe the honour of God for Cornets and solitary places, for as the Apostle prescribeth:Rom. 19.10. z with the hart aman belieueth vnto [Page 37] righteousnes, and with the mouth confesseth to saluation.]

See Beza in his sermons vpō the Canti [...]les Englished p. 79. 80. Our Puritan Aduersaries acknowledge and teach that there must be Pastours and Doctors to the end of the world for the administration of the word and Sacramentes.1 Cor. 11.29. For wee are thereby to shew the Lordes death till hee come.

M. Whitaker saith, speaking to this end of the administration of the word and Sacramentes.contra Dureum l. 3. pag. 249. and [That being present they constitute a Church, and being absēt, do subuert it.260. And that they are essentiall notes of the true Church]

in his synopsis p. 75 & 69. & whit gift in his defēce &c. p. 81. M. Couell in his exam. &c. p. 21. say ye same Hip. in Method. Theolog. p. 548 557. & Pol. in part Theolog. p [...]04. Keck. insistem. Theolog p 408. M. Willet saith likewise of them: [These markes a cannot be absent from the Church, and it is no longer a true Church, then it hath these markes, for (saith he) the only absence of them doth make a nullity of the Church]

Hiperius, and Amandus Polandus affirme; that [these notes are needfull to distinguish the true Church frō the false; that mē, carefull of their saluation, may know where the true Church is, and to which company chiefly they ought to adioyne themselues.]

Bartholomaus Keckermannus saith: [the Church of the new testament ought alwayes to be sensible and manifest by notes and externall forme, that the other Gentiles which are yet without the Church, may know vnto what Church to adioyne themselues, which Es [...]y foretold of the Church of the new testament in most excellent wordes saying.Esay c. 61. v. 9. They shall know their seed in the Gentiles, and their budd in the middes of peoples: all that shall see them shall know them, that these are the seed which the Lord hath blessed.]

M. Henoth Clapham after many proofes alledged by himself from the scriptures and otherwise, concludeth saying:in his soueraigne remedy against schisme pag 18. and 17. [Not only all auncients euer held the Churches euer visibility, but also all learned men of our age: And againe: Contrary to all scriptures they affirme, that there hath bene no vibisility of the Church for former hundreth yeares which position is against psalm. 72.3.17. and Esay 59.21. And againe:Matth. c. 24. v. 23.24.26. Our Sauiour for bides (saith he) all going out vnto such desert and Corner Ghospellers.

[Page 38] Caluin sayth.Instit. l. 4 c. 2. sect. That saluation, or entrie into life is (in or) by this visible church. And againe:q. 22. This benefit (so wit, of remission of sinnes) is so proper vnto the church, that wee cannot other wise enioy it, but by remaining in the communion of it, therfore let euery of vs thinke this to be his dutie, not to seeke for remissiō of his sins elswhere, but where the Lord hath appointed it, to wit, in the visible church. These Caluin yet further he saith: [...]. 10. So great accompt doth the Lord make of the communion of his church, that he shall be held a traiterous turne coate, and forsaker of religion, whosoeuer disobediently alienates himself from the Christian society, whence it followeth, that the departing from the church, is the denying of God and Christ, and therefore so much the more must wee be ware of such kind of disagreement, or breach of faith, neither can there be a more heinous crime imagined, then which sacrilegiously, to violate that wedlocke, which the only, be gotten sonne of God vouchsafed to contract with vs. These hee.

Melanchthon saith:in Concil. Theolog Part. 2. & pag. 293. and 344. It must needes be, that wee confesse a visible church: And againe: what meaneth this monstrous assertion, which denieth there is any visible church?

M D. Hamfrey saith:in Iesuitismi part. [...] rat. 3. pag 140 It is made manifest, wee doe not place the church in the aire but one the earth that wee cōfesse the church to be a towne seated vp aMatt. 5. hill which cannot be hidd.Esay. 2. The high mountayne of the howse of God, higher then all hils, vnto which all nations shall fly &c. therfore why doe they so earnestly labour to proue what was neuer denied by vs? &c. And againe:pag. 141. The church is visible by the exercises of pietie, which are seene of all in the church, for whilst the ministers teach, others do learne; they administer the Sacramentes, these (laity) communicate &c he which seeth not this is more blind then a mole; she is visible, because her signes are excellent and manifest &cpag. 242. secret a boades are not the Christian conuocation &c because this communion of Saintes, is an open testification of Christianitie.

M. Field saith.lib. 1. de Ecclesia c. [...]0 pag. 19. The persons of them, of whome the church consisteth are visible, their profession knowne [Page 39] euen to the Prophane and wicked of the world,The same confessat [...] melancthō in loc. comun edi [...] and in this sort the church cannot be inuisible. And againe: it is true that Bellarmine laboureth in vaine, in prouing that there is, and alwayes hath bene a visible church, and that, not consisting of some few scattered Christians with out order of ministery or vse of Sacramentes, for all this wee doe most willingly yeeld vnto, howsoeuer perhaps some few haue bene of opinion that &c. And againe he saith:1561. c. de eceb pag. 324. lib. 3. de Ecclesia. cap. 6. pag. 72. It is most fond and friuolous that some demaund of vs where our church was before Luther began? for wee say it was, where now it is. If they aske vs, which? wee answere it was the knowne and apparent church in the world, wherin all our fathers liued and dyed, wherin Luther and the rest were Baptized &c. (And most exceeding bouldhy he there further saith) none of the pointes of false Doctrine and errour, which they now mayntaine and wee condemne, were the Doctrines of that church &c. Also he proceedeth yet further with like incredible bouldnes and saith:Ibid. lib 3. cap. [...] pag. 76. wee most firmly belieue all the churches in the world wherin our fathers liued and dyed, to haue bene the true (Protestant) churches of God, in which vndoubtedly saluation was to be found, and that they which taught, imbraced, and belieued those damnable errours, which the Romanistes now defend against vs, were only a particuler faction &c.

To all which that may be a sufficient answere which followeth, neither is it any maruaile if our aduersaries doubt not to make vndue and pretended clayme to the auncient fathers, seeing they blush not to affirme thus exceeding bouldly and vntruly of the tyme in which Luther first began, which is yet within the memorie of this present age.

[Page 40]

The Protestantes chief growndes for their visible Church taken from VValdo, VViclyffe, and Husse &c. Confuted.
VValdo was first a Catholicke and no Protestant. Anno 1220.

Act. in on pag. 628.M. Fox testifieth of him that [he was a Catholick lay-man, arich Marchant of Lyons in france, and so vnlearned, that he gaue rewardes to certayne learned men to translate the holy scriptures for him, and certeyne other workes of the Doctors.] And being thus holpen (as M. Fox reporteth) he conferred the forme of religiō in his tyme, to the infallible word of God [where vpon (saithpag. 41. M. Fox) sprunge vp the Doctrine and name of those which are called vvaldenses Anno 1218. And againe he saith:pag. 45. that his followers were so vnlearned likewyse, that some of them expounded the wordes of S. Iohn.Iohn cap. 1. Sui non receperunt eum. Swyne did not receaue him.

Luther saith of the Waldenses: in Ioachim Cameratius de frattun. Orthodox. Eccle [...]is &c. pag. [...]75. [They had that fault, that because they would auoyd the subtilties and Craftines of Sophisters and Monkes, they did altogether abstaine from all studie of artes.] And a little before he saith: many of them indeed had neuer at any tyme seene the holy Bible, heere it is euidēt that he was first no Protestant.

[Page 41]

VVicklyffe Anno 1370.

M. Stowe saith:Annales of England printed Are 1592. pag 464. and 465. [he was a Catholicke priest and parson of Lutterworth in licestershire, And that he first inueyed against the church, for that he had bene depriued by the Archbishop of Canterbury from a certayne benefice.

M. Fox saithAct, mō, psg, 85. hee was our countrey man, and that out of all doubt, all the world was in a most desperate and vile estate, and that lamentable ignorance and darknes of Gods truth had ouer shadowed the whole earth, when Iohn Wicklyffe stepped forth &c. as the morning starre in the middest of a cloud. And againepag 391. line 60. printed An. 1596. that in the tymes of horrible darknes when there seemed in a manner to be no one so little sparke of pure doctrine left, or remayning, Wickliffe by Gods prouidence, rose vp, through whome the Lord would first awaken and rayle vp againe the world &c.

M D. Humfrey saith:in vita Iulli printed at london. 1573. pag. 263. Epist. hist. Eccles. cent. 6.10.11. pag 439 Our Iohn Wicklyffe was almost the first trumppet er of this Ghospell in these latter dayes.

Osiander saith k The bookes of Wicklyffe are not pure in all thinges, for he had not men in those tymes, that might brotherly admonish hime, if he should goe beyond his limites.

Of all the horrible grosse errours which he held, the Protestant doctrine of Iustification by faith only, was so vnknowe vnto him, that as Waldensis (who liued in the same tyme with him) affirmeth, hee exceeded in the contrary, defending humane merites as the damnable heretique Pelagius held them: In so much that Melanch [...]hou saith of him.in epist. ad frideric Micon. in lib. epist. Zuinglij. & Occolompadi [...]. Pag. 622. Verily he did not vnderstand, nor hold the iustice of faith. And in the same place he doubteth not to say of him. I haue found him in many other errours, wherby one may iudge of his spirit. Heere also it is euident that he was first no Protestant.

[Page 42]

Iohn Husse Anno 1400.

M. Iacob saithin his defence of the Church & ministers of england pag. 13. Luther in collog. German [...] cis. cap. de Antichristo. (being he was a Catholick priest) [that he said Masse euen to his dying day.] And was so Catholickly resolued in other pointes of faith, that Luther saith n The Papistes burned Iohn Husse when as yet he departed not a fingers breadth from the Papacy, for he taught the same which the Papistes do, only he- found fault with their vices and wicked lyfe, against the Pope he committed nothing.

M. Fox saith:M. Apoc cap. 11. pag. 290. [what did Husse at any tyme teach, or defend in the coūcell wherin he did not rather seeme superstitiously to consent with the Papistes? what did the Papish faith decree concerning transubstātiation which he Likewyse with the Papistes did not confirme? whoe Celebrated masse more religioussie then he? &c. what therefore shall wee say he hath cōmtted for which he is not together with the Romane Sea to be absolued.] And againe, speaking of his followers he saithAct. mō. pag. 260. [The Bohemiās being demāded in what pointes they did differ from the church of Rome, the only propositiōs which they there vpon propunded were these fouer Articles, first the necessitie of Communion vnder both kindes, which point Protestātes acknowledge to be but a matter of indifferencie. SeeMel. in Centur. epist Theolog. pag. [...]52. & Iewell in his reply pag. 110. 106. Melanchthon, and M. Iuell, The Second; [that all ciuil dominiō was forbidden to the clergie. The third that the preaching of the worde is free for all mē, & in all places. The fourth, that open crimes are in no wyse to be suffered for auoiding of greater euill. So evidently also did the Bohemians in all other poyntes of saith imbrace the Catholicke Doctrine.

Heere it is manifest that these were first no Protestantes, wherin our Aduersaire could place his euer visible church, besides, being thus (as they afferme) called to the preaching of the worde extraordinarily, they were (as learned Protestantes write) to confirme their new doctrine by signes and Miracles. And for this cause M. Henoch Soueraigne remedye gainst Scisme pa. 25. Clanpham reprehended Broune, in that he took vpon him an extraordinary calling and wanted miracles.

Luther did Admonish to this end sayng:in loc cō. class. 4. c. 20. Pag. [...]8. search whither [Page 43] they can proue their vocation: for God hath not any tyme sent any man, vnlesse called by man, or declared by signes; no not his only sonne. And againe he saith:tom. 5. Ion. Germ. fol. 498. from whence comest thou? who sent thee &c where are the signes, that thou ar [...] sent by men where are the miracles, that should testifie that thou art sent from God?

Adu. Anabpt. l. 3. c. 7. Bullinger saith to the Anabaptistes: yf you say you haue, like the Apostles a peculiare vocation, proue it by signes and miracles (as they did &c.) but this you will neuer do, therfore your vocation is of no whorth, yea it is pernicious to the church of Christ. See also this saying alleadged to this end by M. Tho Bell in his x Regiment of the church.pag. 137.

Neither can Luther or any of our aduersaries proue their owne vocation by this lawfull and absolute testimonie of signes and miracles, wherfore this so confessed probation may fitly serue a gainst themselues, as for any ordinary mission; certenly they can shew none, at least to preach false Doctrine, or contrary to that, which gaue them authoritie.

But perceauing their weake groundes for their visible church, they fly with tooth and nayle to an inuisible church, though quite contrary to all scripture and what they hadd formerly taught.

The Protestantes inuisible Church.

M. Parkins saith:vpon the crede pag. 400. & in his reformed Caholick pa. 1229 and pag [...]07. wee say that before the dayes of Luther for many hundreth yeares an vniuersall Apostasie ouer spread the whole face of the earth and that our church was not then visible to the world. And he giueth the reason saying: During the space of Nine hundreth yeares the Papish heresie spread it selfe ouer the whole earth.

M. Fulke saith.In his answere to a counterfaite Cath. pag. 16. M. Nappe vpon the Reuelations pag. 145. col. 5. pag 191. 161 col. [...]. & pag. 106 & 2 7 & 2 [...]ebast. in epist. de abrogā dis in vniuersum omnibus statutis Ecclesiasticis. The church remained inuisible a longe season after. Anno Domini 607.

M. Iohn Napper saith: That the Pope and his [Page 44] clergie hath possessed the outward visible Church of Christians 1260. yeares, Gods true Church most certainly abiding so long tyme latent and inuisible.

Sebastianus Frācus affirmeth, that [for certen, through the worke of Antichrist the externall church, together with the faith and Sacramentes, vanished away presently after the Apostles departure, and that for these thousand fower hundreth yeeres, the church hath bene no where externall and visible.]

M. Bround saith:Vpon ye Reue. fol. 110. [That the church was trodden downe and oppressed by the Papacy, euen from Siluesters tyme vnto these tymes, which he collecteth to be 1260. yeares,]

M Iewell saith: [The truth was vnknowne at that tyme, and vnheard of, when Martyn Luther and Zuinglius first came vnto the knowledge and preaching of the Ghospell]

Bucer saith.Vpon ye Reue. fol. 110. c Luther is the first Apostle to vs of the reformed Doctrine.

Conradus Schlusselburge saith:fol. 12 [...]. M. Iewell Apol. part 4. c. 4. diuis. 2 and in his defence An. 1572 pag. 426. Bucer in ep An. [...]6. ad Episcopum Iter. Ferd. Schluss. in Theolog. Cal. l, 2. fol. 1 0. Mil. in Aug confess. explicat art. 7. de Eccl. pag. 1. 7. 138. [It is impudencie to say, that many learned men in Germanie before Luther, did hold the Doctrine of the Ghospell.

Georgius Milius saith: [if there had bene right belieuers that went before Luther in his office &c there had bene no neede of a Lutheran reformation: therfore (saith he) wee say that Luther was tayled vp by Gods speciall appointment, and extraordinarily

Benedict. Margonstern saith?tract de Ecclesia pag 145 Luther in Epist. ad Argentinenses An. 1525 [It is ridiculous to thinke that in the tyme before Luther, any man had the purity of Doctrine, & that Luther should receaue it from thē, and not they from Luther. Considering (saith he) it is manifest to the whole Christian world, that before Luthers tyme, all churches were ouerwhelmed with more then Chymerian darknes, and that Luther was diuinely raysed vp to discouer the same, and to restore the light of true doctrine;] in so much that Luther saith, wee dare boast that Christ was first published by vs.

The examples of Elias maketh wholy for vs, and against our Aduersaries, and is therfore by them either ignorantly mistaken,3. Kinges c. 19. or wilfully misapplyed, for it is euident that feering the facev. 2.3. of Iezabell, wife to A-A [...]ab, who sought his Life, he lay there vpō, secret in a [Page 45] caue vpon mount i Horeb in the wildernes at the tyme of his forsaid complayning that he was lest a lone, the which he then vttered, not generally, but in regard only of that countrey (of Israel, which was the kingdome of Achab, wherin he then astraunger, lay secret) as appeareth most plainly, in that God himself accordingly answeared his complaint with like respect to that only countrey saying as is obiected: I haue left to me in Israel seuen thousand &c.3. Kinges 18.13. (one hundreth whereof Elias himself had then before speciall notice giuen) as also that in those verie tymes the church did greatly florish in the other next adioyning Kingdome of Iuda and was as then to him there both knowne and visible vnder twoe good kinges3. Reg. 22.41.44. Asa and Iosaphat, whoe raigned euen in the tyme of Achab. At which tyme the number of the faithfull was there so exceeding great, that the2. Chrō. 14 8.9. & 17.14. &c. souldiours only were numbred to many hundreth thousandes; [examine this well and I doubt not but the obiection is solued.]

Vpon due consideration of the foresaid premisses, how iustly may wee thence take occasion to forewarne seuen in the very wordes of that auncient and holy father Vincentius Lyrinensis whoe liued in the yeare of our Lord 430) the Catholickes of our tyme, against the Syrene inchantments of all perswading nouelists, notwithstanding their colourable reuerence of Scripture so frequently by them alledged in defence of their innouations to the contrary.

This auncient father then saith of nouellistes▪ lib. aduer. haer. Paulo post initium & after the edition thereof with Dionysius Areopagita his workes printed at Lyōs 1572. pag. 660. 661. 662. what doe they promise, but a new and vnknowne doctrine, for thou maist heere some say, come yee foolish and miserable whoe are commonly called Catholickes, & learne yet the true faith, which no man vnderstandeth but wee which hath lien hid this many ages, but now of late is reuealed and made manifest &c. are not these the wordes of that harlote.

And a little after he premonisheth to the contrarie saying: keepe the depositum or pledge, what depositū? that is, that which is committed vnto thee, not what is inuented by thee, what thou hast receaued, not what thou hast excogitated, a thing not of witt, but of learning: not of priuate vsurpation, but of publicke tradition. [Page 46] And againe: o [this is as it were solemne, and lawfull withal heresies, alwayes to reioyce at Prophane nouelties, and abhorre knowne antiquitie but on the contrary this is almost proper to Catholikes to keepe the sayinges and writinges of the holy fathers, to condemne prophane nouelties &c] Also hee saithIbidem. [heere perchaunce some man will ask whether heretiques, doe vse the diuine testimonies of scripture? yea certeinly they vse them, and that vehemently for thou maist see them fly through euery leaf of the holy law &c. they doe neuer almost bring any thing of their owne, but they labour to shadowe it with the wordes of scripture, but they are so much the more to be feared and taken heede of And againe, but if some man should [...]tean Ibidem pag. 975. and after the other edition c. 37. heretique which do h persuade him to such thinges, how dust thou proue it, vpon what grounde doe you teach it, that I ought to foresake the vniuersall and auncient faith of the catholicke Church? presentlie he answereth; it is written, and forthwith bringeth a thousand testimonies, a thousand examples, and a thousand authorities from the law, the Apostles, Prophets &c.

THE 15. ARTICLE. The visible head of the Church &c.

SCRIPTVRE.

Deut. 17.12. HEe that will not obey the commaund of the priest, let him dy, by the decree of the iudge.

Matt. 16.18.19. Thou arte Peter, and vpon this rocke will I build my church &c. and I will giue vnto thee the keyes of the kingdome of heauen &c.

Luc. 22.2 [...]. I haue prayed for thee that thy faith faill not, and thou being conuerted confirme thy brethren.

Iohn 21.1 [...]. Feed my lambes, feed my sheepe.

[Page 47] Act. 2.14 Peter standing with the eleuen lifted vp his voice and said vnto them &c. [vpon this, place S. Chrysostomo saith thus: how doth hee regard the flocke committed vnto him by Christ? what a prince is he in this societie euery where he beginneth first the speake, and Iohn euery where holdeth his peace: But Peter giueth account for him also.

FATHERS.

The first therfore of the Greekes is Origen (for Dionysius, Clement, Anacletus, and such like Bishops of Rome I omitt, because our aduersaries do not admit them) who liued anno 230. and saith.in cap. 6. ad Rom. Although the whole care of feeding the sheepe was committed to Peter, and the church was founded vpon him as vpon the ground, yet there was no confession of any vertue exacted of him, saue only of charitie.

Eusebius anno 330. saith:M. Chronico 44 yeare of the birth of our Sauiour. The Apostle Peter borne in the countrey of Galile, And first high priest of the Christians: [where wee are to obserue the difference which Eusebius putteth betweene Peter and the Bishops of other Citties, for of Peter he doth not say, the first Bishop of the Romans, as he saith in the same place of Iames: The first Bishop of Hierusalem ordayned by the Apostles was Iames the brother of our Lord. And of Euodius he saith: Euodius was ordayned first Bishope of Antioch. Hee speaketh not so of Peter, but cals him the first high priest of the Christians. And againe he calleth Peter, lib. 2. hist. c. 14. the most approued and greatest of all the Apostles, prince of the chiefe Apostles, and captaine and and Master of the armie of God.

What other meaning can it beare to be captaine of the army of God, then to be heade of the church militant?

S. Basil anno 380. speaking of Peter saith:Serm. de iudicio Del. he is blessed what was placed in authoritie ouer the rest of the Disciples, and to whome the keyes of the kingdome of heauen were committed &c.

de moderatione in disputationibus seruanda. S. Gregory Nazianzen shewing that there must be an order in all thinges: taketh an argument [Page 48] from the Apostles; whoe although they were all great, yet they had one chief ouer all: saith he you see how amongst the disciples of Christ, all of thē indeed being great and of high degree, and worthy election, this mā was called the Rocke, and had the foundations of the church committed to his charge, and the rest of the disciples were content to be his inferiours.

S. Epiphamus Anno 390 saith:he res 51. He chose Peter to be the captayne of his Disciples. And againe:in Ancorato. this is he to whome it was said, feed thou my lambes, to whome the sheepfold was committed.

Cyrillus Hierosom. anno 350.Catech. 2. calleth Peter the most excellent Prince of the Apostles.

lib. 12 in Ioannem cap 64 in Thes [...]ro (si D Thomae credimus [...]n opusculo con [...]rra Graecos. Cyrillus Alexand. anno 4 [...]0. saith: how the Prince and head of the rest, first crieth out; thou arte Christ the sonne of the liuing God. And againe: As Christ, (saith he) receaued the scepter of the Gentiles church from his father, going forth leader of Israel, ouer all principallitie and power, ouer all whatsoeuer it be, that a uery thing might be subiect vnto him so did he committ fully and wholy vnto Peter and his successours, & Christ gaue that which was his owne, to no other but to Peter himself only.

S. Chrysostome saith:hom. 11. in matth. he ordayned Peter to be the Pastour of the church which was to be And a little beneath: [God can only graunt, that the Church which is to be (notwithstandnig so many & so great waues rushing out with their force one auery side) do remaine immoueabl [...], whose pastour and head (behold the name of head, vnheard of with Caluin) is a fishermā, & of meane degree. And a little beneath: The father did put Hieremie over one people, hom. vlt. in Ioānem but Christ hath placed this man over the vvhole vvorld. And agane he doth often repeat that the care of the brethren, that is, the Apostles, and the vvhole vvolrd is committed to Peter.

in cap. vlt Ioannis. 7 Euthymius Ano 1150. doth tvvice mention, that Peter hath receaued authoritie ouer the Apostles And saith? Of thou say (saith he) how did Iames receaue the seat of Hierusalem. in cap. 22. Luc I ansvvere, this man (Peter) is ordayned master of the vvhole vvorld, vvhere he shovveth, that as Iames vvas bishop of Hierusalem so vvas Peter of the vvhole vvorld.

Theophylactus Ano. 480. vpon that; confirme thy brethren: [Page 49] saith: The manifest vnderstanding of this is, beause I esteeme thee as prince or chiefe of my Disciples, after that hauing dinied me thou hast wept, and done pennance, confirme the rest, for this becometh thee, whoe after me art the rocke & foundation of the church. And a little beneath Thou, Peter, being conuerted, shalt be a good example of pennance vnto all, who notwithstanding thou hast bene an Apostle and denied me, shalt receaue againe the primacy of all, and gouerment of the whole world.

Oecumenus saith:in cap. 11 Act. Peter ariseth, not Iames, and is more feruent, and as it were he to whome the superiotie of the Disciples was committed, anno 1070.

Hugo Etherianus siue Heretrianus, anno 1540. in the tyme of Emanuel the Emperour, writt certaine bookes of the proceeding of the holy Ghost against his Greekes, wherin the saith:lib. 3. cap. 17. It is manifest euen by the thing it self that Christ did ordayne Peter and his successour, prince and head, not only of the latines and Greekes, the west, and north part of the world; but also of the Armenians, Arabians, Iewes, Medianites and all the East, and middle climate for euer.

Of the Latine Fathers S.lib. de [...] nitate Ecclesiae. in epist ad Iubaianū. Cyprian, maketh Peter the head, fountaine, and roote of the whole church: And in another place he saith of him; wee hold him the head and roote of the church, anno 240.

Maximus saith:in 3. ser. de Apostolis. what great merit then had Peter with his Lord, that after the rule of one little boate, the gouerment of the whole church should be deliuered vnto him? anno 420.

Optatus, anno 370. saith?lib. 2. cō tra Parmenianū The chaire is one and thou canst not denie, but that thou knowest, the chaire was graunted first vnto Peter in the Cittie of Rome, where he did sitt head of all the Apostles being from thence called Cephas, or rocke, in whome only the vnitie of the chaire was maintained by all, neither did the rest of the Apostles defend euery one his owne, so that now he should be a Schismaticke and sinner that should place another a gainst this particuler chaire, therefor the chaire is one, which is the first of the dowries. Peter did sitt the first in it, Linus succeeded him, and Clemens, Linus &c. Heere you may see the name of [Page 50] head and chaire of Peter and his successours to be named the only chaire of the whole church, which were altogether vnheard of with Caluin.

S. Ambrose, anno 280.in ca. vlt. Lucae. calleth Peter the vicar of the Loue of Christ to wardes vs, and saith that he is placed ouer all.

And againe: in ca. 12. epist. 2 ad Corinth. not Andrew (saith he) but Peter receaued the Prama [...]y. Behold againe a name vnheard of to Caluin.

And againe he saith. in cap 1. ad Vilat the care of the churches was commaunded to Peter by our Lord, Finally he saith: Serm. 11. our Lord did ascend this only ship of the church, in which Peter was constituted master, our Lord saying; (vpon this rocke will I build my church) which shipp doth slote so in the depth of that age, that although the world perish, yet it preserueth all whome it hath receaued, whose figure wee haue seene already in the old testament, for euen as Note Arcke, when the world suffered ship wracke, preserued all in safty whome it receaued, so likewise the church of Peter, whē the world shall burne, shall presēt all, whome it cōprehendeth, safe and without harme: & as then the deluge falling away, a doue brought the signe of peace to the arcke of Noe, so also the last iudgment passing away, Christ will bring the ioy of peace to the church of Peter.

S. Hierome saith: lib 1. in Io [...]nā Anno 380. Amongst twelue one is chosen, that a head being constituted, occasion of Schisme might be, taken away, but why was not Iohn, a virgin chosen, it was bestowed vpon age, for Peter was elder to thend that a young man, and as yet almost a boy might not be ouer men of riper yeares.

S. Augustine saithlib. 2. c [...]. 1. de Baptismo Ano 400. I think (saith he) that Cyprian a Bishop, may be compared to Peter an Apostle, without any dishonour, in as much as perteineth to the glorie of martyrdome, but I thought rather to fear, least I be thought contumelius against Peter, for who doth not know, that the primary of his Apostleship is to be preferred before any Bishopricke? but although grace touching the chaires doe differ, yet the glory of martyres is one

And againe speaking of Peters prymacy saith: [Page 51] Serm. 124. de temp.he healeth the disease of the whole body in the head of the church it self, he worketh the health of all members in the very toppe &c.

The Author of the questions of the old and new testament saith: in tom. 4 operum Augustini q 75. as in our Sauiour there were all causes of master shipp, so after our Sauiour all are conteined in Peter, for he constituted him their head, that he might be the Pastour of our Lords flocke. And a little beneath: it is manifest (saith he) that all are conteined in Peter; for asking for Peter he did vouchsafe, to aske for all, for the people are alwayes praysed or corrected in him, that is put ouer them.

S. Leo, saith: Serm. 3. de assumptione sua ad Pontificatum an. 450. Peter is only chosen out of the whole world to be placed ouer the vocation of all gentles, all Apostles, and all fathers of the church, that although therbe many Priestes, and many Pastours: yet Peter doth properly gouerne all, whome Christ also doth principally rule. And againe.

S Prosper saith:l. de ingratis anno 450. Rome the seat of Peter being made head of pastorall honour to the world, whatsoeuer it doth not possesse by armes, it holdeth by religion &c.

Arator saith of Peter: in capit. 1. Actor. to whome the lambe deliuered, whatsoeuer sheeppe he had saued by this pastour through the whole world, by which office he is become the chiefest &c

S. Gregorie saith:lib 4. epist. [...]2. ad Mauritiū anno 600. it is plaine to all that know the Ghospell, that the care of the whole church was committed to blessed S. Peter, prince of all the Apostles: And a little beneath: Behold he hath receaued the keyes of the kingdome of heauen, power of binding and losing is giuen to him, the care of the whole church and principality is committed to him.

S. Bede saith: homil. in vigilla S. Andre [...], in illud intuitus eum &c Ioan. 142. He saw the simplicitie of his hart, he saw the courage of his mynd, by whose merit he was to be placed ouer euery church. And againe: And homil in s [...] [...]o Petri & Pauli anno 720. therfore (saith he) S. Peter, who confessed Christ with true faith, affected him with true loue, and receaued especially the keyes of the kingdome of [Page 52] heauen, and principallitie of iudiciall power, that all belieuers in the world may vnderstand, that whosoeuer doth separate himself after any manner from that vnitie of faith and societie of his; he can neither be absolued from the bonds of his sinnes, nor enter the gate of the kingdome of heauen.

S. Bernard saithepist. [...]7 ad Eugenium. The place, wherin thou standest is holy ground, it is Peters place, the place of the prince of the Apostles, where his feete stood; it is his place whome our Lord cōstituted master of his howse and prince of all his possession. And againe:lib 2 de consideret speaking of Peter Ano. 1140. going like our Lord vpon the sea, he did manifest himself the only vicar of Christ, who ought not to be ouer one people, but ouer all, euē as there are many waters, many people.

These sower and twentie testimonies of the fathers, as the sower and twentie voices of the elders in the Apocalypse, do euidently demonstrate the consent of the primatiue Church, as wel the Greeke as the Latine, to which nothing certenly can be answeared other wise thē Luther and Caluin say of Leo (Pope) they suffered humane thinges & were deceaued, werfore to make it (if possible) yet more plaine, se [...] heere the Aduersaire.

THE ADVERSARIE.

Caluin alledged in M. vvhitgiftes defence saith:pag. 173. The twelue Apostles had one amongst them to gouerne the rest.

Musculus saith.Ibid. 469. Peter is said in many places to haue bene chiefe a monge the rest, which wee deny not.

M. vvhitgift saith. Ibid pag. 375. Amonge the Apostles them selues there was one chief &c. that had chiefe authoritie ouer the rest &c. that schismes might be composed.pag. 595. pag. 62. 63. 65. 68. 70. [And againe, In somuch as he doubteth not to answere certayne places of scripture obiected by our Aduersaries against Peters Primary.]

M. Fulke speaking of Leo and Gregory, Bishops of Rome, the first about anno. 450. the other about anno. 600. saith:in his Retentiue against Bristowes motiues &c. pag. 248. the mysterie of iniquitie hauing wrought in that seat (of Rome) neer fiue or six hūdreth yeares before them (so longe before them did the Romane Sea beginne to be Papall) and then greatly encreased, [Page 53] they were so deceaued with long continuance of errour, that they thought the dignity of Peter was much moreouer the rest of his fellow Apostles, then the holy scriptures of God do allow.

Cent. 4. col 1215. l. 2 col. 555 l [...]0. col 558. l. 54 Cent. 3. col. 84. l. 75 & 59. Col. 85. l. 3. The fathers for affirming the church to be built vpon Peter, namely S. Hierome, H [...]ary, Nazianzen, Tertullian, Cyprian, & Origē are reprehēded by the Centuristes.

Caluin saith:Instit l. 4. cap. 6. sect. The church is founded in Peter, because it is said, vpon this Rocke &c. as many of the Fathers expound it, but the whole scripture is against it &c.

Cent. 6. col 58. a line. 2. The fathers doubted not publickly to celebrate a yearly festiuall day in honour of S. Peters Sea (which respect no other Sea euer had) whervnto Danaeus answearing, affirmeth the Fathers assertions to be the iudgments and testimonies of the church then corrupted and bewitched or made blynd with this errour.

in his examē &c. against the plea of the innocent printed [...]. bol pag. 10. b. and 107. M D. Couell. hauing spoken of one aboue the,n resp. ad Bellar. disp part. 1. pag. 275. rest to suppresse the seedes of dissention, saith to the Puritanes. If this were the principall meanes to preuent schi [...]mes and dissentions in the primitiue church, when the graces of God were farre more aboundant and eminent then they now are: Nay if the twelue were not like to agree, except there had bine one chiese among them for so saith Hierome, [amōge the twelue one was therefore chosen that a chief, or head being appoynted, occasion of dissention might be preuented &c] how can they thinke that equallity would keepe all the pastours in the world in peace and vnitie &c. for in all societies, authoritie (which cannot be where all are equall) must procure vnitie and obedience: Also he saith:pag. 10. b. that it was not to cease with the Apostles, these hee.

Melanchthon, saith from the opinion of him self and other his brethren.in the booke intituled. Centuria ep [...] Theolog &c. epist. 74. que est Melancthonis. [...] As certayne Bishops are president ouer many churches: so the Bishop of Rome is president ouer all Bishops, and this canonicall pollicy no wyse man, as I think, doth or ought to disallow &c. for the monarchy of the Bishop of Rome is, (in my opiniō) profitable to this end, that consent of Doctrine may be retayned; wherfore an agreement may easily be established in his article of the Popes Primacy, if other [Page 54] pointes could be agreed vpon: These hee.

Luther himself saith: in loc. commun. class. 1. cap. 37. for as much as God would haue one true Catholicke church through the whole world, it was necessarie there should be some one people, yea some one father of that one people chosen, vnto whome, and his posteritie, the whole world might haue recourse and become one sheepfold; so that of all nations and of infinite diuers manners, yet there might be made one church.

Pag 470. 471.For the confessed gouerment of Bishops and Archbishops in all ages since the Apostles tymes, see M. Whitgiftes defence.

M. Cartwryght saith: in his 2. reply part. 1 p. 582. yf an Archbishop be necessarie for the calling of a prounciall councell, when Bishops are deuided, it is necessarie there be also a Pope, which may call a generall councell, when diuision is betweene Archbishops: for when the churches of one prouince be deuided from others, as you aske me, so I aske you, whoe shall assemble them together? whoe shall admonish them of their duties when they are assembled? yf you can find away how this may be done without a Pope, the way is also found wherby the church may be disburdenned of the Archbishop.

Likewise the councell of Calcedon, whose authority is established by speciall acte of:anno 1. Elizabeth. C. 1. versus sinem. Parlament, wher the authority of the fowet first generall councels, is established. I say this councell did offer the name of vniuersall Bishop, to the Bishope of Rome, which was no new donatiō, but only a declaration of what he was in re before; and his refusall vvas not of the thing, but of the name, vvhich might be taken in an ill sense, as vvee see aftervvards in the Patriarch of Constantinople.

Our Puritan aduersaries do affirme and graunt.In their [...]ittle Treatise in octauo intituled. English Puritanisme &c. printed anno 1605. pag. 26. That the high Priest of the Ievves vvas typically and in a figure the supreame head of the vvhole Catholicke church: vvhich though (say they) it vvere visible only in the prouince and nation of levvry, yet those of other nations and countreyes (as appeareth by the history of the Ackes, euē though they were Ethiopians) vvere vnder this high priest and acknovvledged [Page 55] homage vnto him. So that he vvas not a prouinciall Metropolitan, but in very deed an Oecumenicall or vniuersall Bishop of the vvhole world &c. (In so much that it is there next adioyned) And therfore the Pope of Rome vvho a lone maketh claime vnto, and is in possession of the like vniuersall Supremacy, hath more vvarrant out of the vvord of God for the same, then any Metropolitan, or Diocesan not dependent vpon him, hath or can haue: So that by the vvord of God, either there must be no Metropolitanes or Diocesanes, or else there must be a Pope. These they.

M. Cartvvryght affirmeth: M. whitgiftes desc [...]te &c p. 428. That the high priest vvas the head priest ouer all the vvhole church, vvhich vvas during his tyme, vnto our Sauiour Christ: therefore if by this example vve vvill haue an Archbishope, he must be such an one as may gouerne the whole church.

M. D Raynoldes saith. in his cō ference p. 251. The lavv of Deutrenomy vvas made to establish a highest court of Iudgment, in vvhich all harder causes Ecclesiasticall and ciuill might be determined vvithout further appeale.

M. Whitaker saith. de Sacra Scriptura p 466. I ansvveare, those vvordes are to be vnderstood &c. of the authority only vvhereby to decyde difficulties and controuersies, vvhether they be ecclesiasticall by the minister, or politicall and ciuill by the Magistrate, that there might be alvvayes in both of them, some man, from vvhome it might not be lavvfull to appeale.E [...] Ibid. p 470. For othervvyse there vvould neuer be any end of contention. These hee.

M. Bilson saith, in his perpetuall gouerment of Christs church pag 20. That the same did concerne matters vvhich vvere of greatest moment, both ciuill and sacred, and their sentence by Gods lavv no man might refuse vvithout punishment of death. [See the lyke assertion in M. Hooker in his preface before his bookes:pag 26. 27. 28. Ecclesiasticall Policy.

M. Penry (a Puritan) [in his supplication to the high court of parlament saith] how that forme of gouermēt which maketh our Sauiour Christ inferiour [Page 56] to Moyses, is an impious, vngodly, and vnlawfull gouerment, contrary to the word &c.

M. Whitaker saith: Contra Campianum. rat. 6. pag. 97. Gregory, the great although then Pope of the Romane Church, yet now he is with vs against you, for what? doth it but little concerne your Pope, when, whosoeuer calleth himself vniuersall Bishop, him without further que [...]ion he tearmeth the precursour or sorrunner of Antichrist &c Iohn Bishop of Constantinople did first challenge it to himself &c and a little after, this title was taken from him and giuen to the Pope or Bishope of Rome.

But because the tittle or name of Vniuersall Bishop lieth open to a double acception or vnderstanding; let S. Gregory himself explicate in what sense he tooke it to be the forerūner of Antichrist. lib. 4 ep. 36 ad Eugenium. Wherfore he saith: yf one be called the vniuersall Patriarch, the name of Patriarch is (thereby) taken away from the rest. And againe:l. 7. op. 69 ad Eusebium. yf one be the vniuersall Bishop it remaineth then that you be not Bishops. And againe.

l [...] ep 34 Ad Constant.All others contemned, he endeuoureth to be called the only Bishop. In so much as Pelagius, Gregories, next prede [...]essour saith.

in [...] pist. 1. Dilectis fratribus &c. Pelagius.Let no Patriarch euer vse this so Prophane a name or tearme, because if one be called vniuersall Patriarch, the name of Patriarch is taken way from the rest &c. yet doth not Pelagius therfore reiect the primary of the Romane Church, for in the same epistle nere the end he saith: It is related to the Apostolicall seat that Iohn, Bishop of Constantinople doth subscribe himself vniuersall Bishop, and that by this his prescription he doth call vs to a generall councell, when as all authority of calling a Synods or councell is giuen to the Apostolicall seat of S. Peter by speciall priueledge &c. wherfore whatsoeuer you haue ordayned in your foresaid conuenticle &c. I commaund by the authority of S. Peter, Prince of the Apostles &c. (which authority also is deriued to his successours) that all thinges which he there ordayned, be voyd and frustrate &c. let that conuenticle know, and Iohn himself, that, vnlesse he do quicklie correct his errour, wee will excommunicate them &c. be earnest brethrē that Ecclesiasticall honour be not now diminished in our dayes, or that the Romane s [...]at, by the institution [Page 57] of our Lord the head of all churches, be at any tyme, bereaned or spoyled of her priuiledges any where. Wherin Pelagius doth so aboundantly explaine himself that Osiander confesseth and saithin epito. &c. Cent. 6. pag. 243. He is verie carne [...] against Iohn of Constantinople, in that he doth arrogate to himself the title of vniuersall Patriarch, and sheweth that by this Prophane title of (vniuersall) he doth take the name away from the other Patriarches &c. yet in the mean tyme he contendeth, that the Romane church is the head of all other churches, & bableth much of the priuiledges graunted by Christ to Peter.

Concerning Gregory, that learned Caluinist. Andraus Fric [...] (whomemartir. Iob cōmpart 4. pag 77. Peter Martyr tearmeth an excellent learned man) saith.Friccius lib. 2, de Ecclesia. c. 10. pag. 57. Some ther be &c that obiect the authoritie of Gregory, who saith, that such a title perteineth to the precur [...]our of Antichrist, but the reason of Gregory is to be knowne, as it may be gathered our of his wordes, which he repeateth in many epistles, that the title of vniuersall Bishop is contrary to & doth gaine say the grace which is commonlie powred vpō all Bishops: hee therfore that shall call himself the only Bishop, taketh the bishoplie power from the rest: wherefore this title he would haue to be reiected &c. but it is neuerthelesse euident by other places, that Gregory thought that the charge and principallitie of the whole church was committed to Peter &c. and yet Gregory thought not that Peter was for this can so the forerunner of Antichrist. These he; which is so plaine that in place of much more that might be said, I think this may suffice, especially when to this day the Pope doth no lesse detest the title of vniuersall Bishop, wherby he should acknowledg no Bishop in Gods church but himself, then Gregory or Pelagius did.

[Page 58]

THE 16. ARTICLE. OF FREEVVILL

THE CATHOLICKE DOCTRINE.

A man hath alwayes freewill as well in morale thinges that are good, as euill, and also perteining either to the saluation or destruction of the soul; he is neuer bound or constrayned to any necessitie of syninge.

SCRIPTVRE.

Reg 24.11. CHoyse is giuen thee of three thinges, choose one of these, which thou wilt, that I may doe it to thee.

3. Reg. 3.9. Ask what thou wilt, that I may giue it thee.

Deut. [...]0.25. Consider that I haue set before thee this day life and good, and contrariwise death and euill &cV. 19. I haue proposed to you life and death, blessing and cursing, choose therefore life that both thou and thy seed may liue.

Ica. 14 8. Behold I giue before you the way of life and the way of death.

Ecclesiasticus 15. V 14.17.18. He hath set before thee water and sier, to which thou wilt stretch forth thine hand, before man there is life and death, good and euill, what pleaseth him shalbe giuen him.

Ibid. cap. 30.10. Hee that could transgresse, and hath not transgressed, and doe euils and hath not done.

Matth. 23. [...]7. O Hierusalem, Hierusalem how often would I gather together thy Childrē as the hen doth gather together [Page 59] her chickens vnder her winges and thou wouldest not?

Ioh. 7. [...]7. Yf any man thirst, let him com vnto me and let him him drinke.

2. Cor. 7.1. Hauing therefore these promises, my Deerest, let vs cleanse our selues from all inquination of the slesse and spirit.

Ephes. 5.14. A rise thou that sleepest, and a rise from the dead: and Christ will illuminat thee. see therfore brethren how you walke warily, not as vnwise, but as wise, redeeming the tyme, because the dayes are euill.

Phil. 4. [...]. I can all thinges in him that strengtheneth me.

Coloss. 4 5. Walke with wisdome to wardes them that be without, redeeming the tyme.

1. Tim. q 16. Attend to thy self and Doctrine.

1. Tim. 2.19. Let euery one departe from iniquitie that nameth the name of our lord &c. if any man therfore shall cleanse him self from these, &c.

Hebr. 4.18. Let vs goe therfore with confidence to the throne of grace.

Ibid. cap. 12 1 [...]. For wich cause stretch vp the slacke handes, and the loose knees: and make straight the steps of your feet: that no man halting, erre, but rather be healed.

Ioan. 4.8 Approch to God, and he will approch to you, cleanse your handes yee sinners: and purifie your hartes you double of mynd.

1. Pet. 1.22 In the syncere loue of Fraternitie from the harte loue yee one an other earnestly.

1. Ioan. [...] 7 Little Children let no man seduce you.

Apoc. [...].20. Behold I stand at the dore and knocke if any man shall heere my voice, and open the gate, I will enter into him, and will supp with him, and he with me.

FATHERS.

Pope Clemēt whoe liued in the Apostles tyme An. 80.lib. 3. recognit. saith: Y speake, how doth God iudge euery man by his [Page 60] deeds according to truth, if he haue not in his power to doe a thing if this be held, all thinges are frustrate in vayne shall the studie be of following better thinges, also in vayne are Iudges ouer lawes, and punish them which do evill. for they had not in their powē to resist sin:

lib. de di [...]in. nomi. cap. 4. par. 4. S. Dionisius Areopag. anno. 80. sai [...]k. z But some man may say, infirmitie doth not deserue punishment, but pardon, if therfore he could not resist, perchaunce it might righty be obiected, but if there begiuen forces from the chiefest good (God) whoe, as holy writinges teach, doth giue simply sufficient to all, it is not to be pardoned.

S. Ignatius Disciple to S. Iohn Euangelistin epist. ad Magne. sianos. saith; for as much as our actions themselues haue their rewardes, and Life is promised to obedience, but death to disobediēce, and euerie one that hath chosen either this or that, doth follow that which he hath chosē, let vs fly death and choose Life. And a little beneath: if any man giue himselfe to pietie, he is the man of God, if to wickednes, of the Diuell, this is not done by nature, but by the seedome of the mynde.

S. Iustine Martyr anno 150. saith:in Apolegia ad imperatorem Antoninum vnlesse mankinde cā both fly foul and vndecent thynges, and follow fayre and good thinges of his owne freewill, it is without all cause and blame of theires, howsoeuer thinges be done. But wee teach that he can of his owne free will and accord both doe well and ill; And in the same places nei-should he be worthy of reward or prayse if he did not choose a good thing of his owne accord.

S. Iraenaus anno 160. saithlib. 4 ca. 71. where Christ saith: [how often would I gather together thy sons & thou wouldest not.] doth manifest the Law of freewil in man, because God made him free from the begining. And he Concludeth: they which doe good workes shall receaue glorie and honour, because they haue done good when they might doe euill, but those which doe not worke this good, shall receaue the iust iudgment of God, because they haue not done good when they might haue done it. [Obserue also heere an excellent testimonie of the merites of good and evill workes]

S. Cl [...] Alexand. anno 190. saithlib. 1. [...]. because free Chov [Page 61] and desire doth first make sinnes, punishementes are worthyly inflicted. Et infra: which thinges when they are so, both to be free from ignorance, and from euell and delightfull choise, and aboue althinges not to assent vnto those deceiptfull phantasies and sightes, is placed in our power.

S. Athanasius anno. 340. saith.oratione contra idola circa principiū. The soul is free and at this owne will, for as it can incline it selfe vnto good. Et infra: which when it doth behold the free commaund and will of it self, it doth perceaue it self to be able to vse the members of the bodie vnto both partes, both vnto those which are, and vnto those which are not, but those which are, I call good, those which are not, euill.

S. Basil anno 380 saith:in explicat psalm. 61. It will not be sufficient for thee to say in the day of iudgement, I knew not good, there wilbe brought forth to thee thy owne ballances, hauing sufficient iudgmēt both of euill and good. And againe:in oratione de libero arbitrio. that freewill which is in man doth consist in choosing, and not choosing.

S. Gregory Nissene, anno 280. saith.lib. 7. dephilos. cap. 1. To haue concupiscence and not to haue it, to lye and not to lye, and whatsoeuer such kind of thinges, wherin the workes of vertue and vice doe consist, these are in our free will.

S. Gregory Nazianzen, anno 380. saith.in carmin de Christo patiente n Neither will God make it a necessitie that thou be good, for that is placed in thy choyse and will.

S. Cyrill Hieros. anno 350. saith.Catechesi 4. mystag. Know that the soul is at her owne disposing or free will, Et infra: the soul hath free will, and trulie the diuell can stirre vp a man, but he can by no means force him against his will, he doth motion the cogitatiōs of whoredome vnto thee, if thou wilt, thou dost approue them, if thou wilt not, thou dost disallow them, for if thou shouldest of necessity play the whore, for whose sake should God prepare hell?

S. Cyprian, anno 240. saith.lib. 1. epist. 3. ad Corne [...] [...]i Our Lord did not rebuke those which would departe, or sharply threaten thē, but rather turned vnto his Disciples and said and: what? will you goe away? obseruing the law, to wit, wherby man being lefto his owne disposing? and placed [Page 62] in his owne freewill, doth desire either death or saluation. And a game: lib de vnitate Ecclesiae. but God doth permit and suffer these thinges to be done, the will of euery mans owne libertie remayning free.

lib 3 diuinarum institut. cap. 24. Lactantius Firmianus Anno 320. saith: he which giueth precepts, ought to cut of the wayes of all excuses wherby to impose vpon men a necessitie of doing, not by any force, but for shame, and that notwithstanding he do leaue free libertie, that there may be a rewarde cōstituted for such as doe obey, because they might not haue obeyed, if they would, and that there may be a punishment for such as doe not obey, because they might haue obeyed, if they would.

In comment. Psalm [...] 2. S. Epiphanius Anno 390. saith:Heresi 14 quae est Pharisaeorum. Therfore it is manifest, euident, and without doubt, that freewill is graunted to euery man by God, who said by him self; if you would, and if you would not, that both to doe well and euill might be in mans power.

Heresi 14 quae est Pharisaeorum. S. Hilarie Anno 250. saith, he permitted to euery one of vs libertie and sense of life, not binding a necessitie to any thing.

hom 22. in Genesin. S. Chrysostome Anno 380. saith: Is it not manifest that euery one may at his owne freewill choose either vice or virtue? for vnlesse this were so, but that wickednes should be ingrafted in our nature, it were not necessarie that either these should be punnished, or they receaue the rewardes of there virtues but because all is left in our will after the grace of God, therfore pū nishmentes are ordayned for the wicked, and rewardes for such as doe well.

Homil. 11. S. Macharius of Aegypte Anno 370. saith: but that election and the libertie of will may at once abide and remaine, which God first gaue vnto man, therfore althinges are gouerned by his owne dispensation, and the condition of bodies is such, that it is put in the will of man to turne vnto either good or euill.

lib 2. in Ioannem cap. 54. S. Cyrill Alexand [...]. Anno 430. saith: Hee sheweth the free will of man in these wordes, that according to the iudgment of his owne mynd he may goe vnto either: for so iustly wee find prayse if wee doe well, and contrarie, if wee commit euill.

lib 1. de Iacob. cap. 3. S. Ambroso Anno 380. saith: wee ought not to ascribe [Page 63] offence to either of vs, but to our will. No man is bound to offend vnlesse he incline of his owne will. Christ hath chosen to him self a voluntarie souldiour, the Diuell maketh open sale to himself of a voluntarie seruant.

S. Gaudentius. Anno 390. faith:tract. 3. sign. Exod. Freewill once granted shall not be taken away, least he iudge him whoe was not free in his action.

S. Hierome, Anno 380. saith:Epist. ad Damasum de filio Prodigo. he gaue to them free will, he gaue them the libertie, of their owne mynd, that euery one might liue, not according to the commaund of God, but according to his owne pleasure that is, not of necessitie, but of his owne will, that virtue might haue place, and that wee might differre from other liueing creatures, for as much as it is permitted vs by the will of God to doe what wee will: where vpō iudgment might be iust vpon sinners, and a iust reward giuen to the holy, and iust. And a gaine. In Dial. 3. contra Pelag. this is it that I said to thee at the first. That it is in our power to sinne, or not to sin, that free will may be preserued.

S. Paulinus Anno 400. saith:Epist. and ad Seuerum. what grace haue wee, (if wee be only faithfull in an other mans thinge) vnlesse wee keep it of our selues, that is, out of the freedome of our will. And a gaine. Epist. & 8 ad eundem. I haue knowne good, and done euill, when I might as well haue done good.

S. Innocent Pope. Anno 402. saith:in rescripto ad Concilium Mileuitanum Wee receaued freewill when wee were borne.

S. Celestinus Pope Anno 423. saith:Epist. ad Gallos cap. 13. Free will is not taken away by the help and gift of God, but freed, that of darke it doth be come light, of wicked, good, of sicke sound, and of vnwise, wise.

S. Prosper Anno 450. saith:lib. 1. de vocatione Gent. c. 3. Neither because he doth it by the spirit of God, let him therfore thinke he hath not free will, which then he hath not lost, when of his ovvne accord he hath giuen him self to the Diuel, by vvhome the iudgment of his will is depraued, not taken avvay.

S. Fulgentius Anno 480. saith:lib. de Incar. [...] grat. Christi 3.20. mans free vvill is not taken avvay by the grace of God, but made vvhole or sound.

[Page 64]S. Augustine, anno 400. saith.lib. de quant. animaec; [...]6. Free-will is giuen to the soul, which whosoeuer doth endeuour to obscure by idle reasons, he is so blind, that indeed he doth not vnderstand how he speaketh those verie same vame & sacrilegious thinges, out of his owne will. And againe:lib. de gtar and sib. arbit. there are (saith he) some, who doe so defend the grace of God, that they deny the free-will of man, or that when grace is defended, they may thinke free-will is denied. And againe:lib 4. ad Iultanu 4 capite. & I might much lesse say, that thou doest lye, in saying that I said, free-will is denied if grace be commended, and grace is denied, if free will be commended. And againe.Epistola 47. wee haue done as much as we could with those, both yours and our brethren, that they should perseuere in the sound Catholick faith, which doth nether deny free will whether vnto an euill life or a good life, nor attributeth so much vnto it, as that it can doe any thing without grace. And againeEpistola 89. quest. 2. neither is free will therfore taken away, because it is holpen, but it is therfore holpen, because it is not taken away. These S. Augustine.

THE ADVERSARIE.

TheCont. 2. c. 10 col. 121. l 51. & ibid co. 58 l. 49. Ham in Iel. p 2 r [...] 5 p 521 Osi cent 2. l 4 [...] 4 p [...]. 84 & cen. [...] p. 56. Century-wyt cent. [...]o. 207. line 49. Century-wryters affirme that auncient Irenaus admitteth free will euen in spirituall action.

Also [...] Humfrey, Luke Osiander, and the Century-wryters say [...]hat Iustine Martyr, anno 150 extolled to much the liberty of mans will in obseruing the commaundements of God.

The protestantes knowe that euer since the Apostles tyme, in a manner, it florished euery where, vntill Martine Luther tooke the sword in hand against it. For these wordes, see the Puritanes in their brief discouerie of vntruthes &c.pa. 203. conteined in D. Bancrosies Sermon.

Also the Century-wryters speaking of the tymes next after the Apostles say:Cent 2. c. 4. col. 58 l. 30. There is almost no place of Doctrine, which so soonne be ga [...]e to be obscured as this of free will. And againe.Ibid. co. 59. line. 12. After the same manner

[Page 63] Clement did euery where affirme freewill; that it appeareth not only all the Doctours of that age were in this manner of blindnes, but also that it grew amongst pastours &c.

Sch. in me. Theol. Patrū p. 379. 304. 466. 151. 105. 98. 48. 66. 73. & 40. c. wryt Cent. 2. c. 4. col. 53. l. 30. & col. 59. l. 11. & cont. 3. c. 4. col. 77. 78. 48. l. 15. D. Hum. Iesu itismi. p. 2. Pap. 230. And that the most auncient fathers, Cyprian, Theophilus, Tertullian, Origen, Clemens, Alexandrinus, Iustine, Irenaeus, Athenagoras, Tatianus &c. erred heerin, witnes, Abraham Schultetus, and the Century vvritters.

M. D. Humfrey saith: Ecclesiasticus. c. 15. 12. &c. resp. ad rat Campiani rar. 1 part. it may not be denyed, but that Irenaus, Clement, and others called Apostolicall (in respect of the tyme wherin they liued) haue in their writinges the opinion of freewill and merit of workes.

M. Whitaker saith: I make smale account of that place of Ecclesiasticus, neither will I belieue the freedome of mans will, although he should affirme it an hundreth tymes, that before man, were life and death.

Also auncient Philo the fevv, vvho liued in Christs tymes affirmeth: lib. quod Deus sit unmutabilis. that man hath freewill &c. to which purpose (saith he) is extant that oracle in Deutronomy. Deut. ca. 30. xo. is & 19. I haue placed before thee, life and death, good and euill, choose life &c.

M. Fulke saith. in his defence of the English trāslations &c. pag. 320. The Iewish Rabbinos, Patrons of freewill doe erre &c.

Caluins and Luthers contrarie doctrine as followeth. Luthers Doctrine.

Luther, [doth so abhorre this Doctrine of freewill, that he stileth it with a quite contrarie title calling it, seruile vvill, and saith.in suorum articulorum assertious art. 36. In the other articles of the Papacy, of councels, of Indulgences, and other necessarie trifles, the leuitie and foolishnes of the Pope and his accomplices is to be borne withall, but in this article of the seruitude [Page 64] of the will, which is the best of all, and sume of the whole businesse, wee ought to mourne and lament that those wretches are so mad. And in the same place. Free will (saith he) is a fained inuention in thinges, and a title with out the thinge, because no man hath in his power to thinke any good or euill, but all thinges come to passe by an absolute necessitie, which also the Poet vnderstood, when he said: All thinges stand vpō a certayne law. Et infra: there is no doubt but this name of freevvill entred into the church. Sathan being the maister therof.

Philip Melanchthon also saith: In locis suis commun. The voice of freewill is vsurped and, altogether swaruing from holy scripture, sense, and the iudgment of the spirit. Also: for as much as all thinges that are, doe necessarily come to passe according to deuyne prouidence, there is no liberty of the will. The scriptures doe teach that all thinges do necessarily happen &c.

CALVINS DOCTRINE.

Caluin saith: lib. 2. instit. cap 2. that man is now spoyled of the libertie of freewill, and is sould to miserable seruitude¶. 4. the Latines (saith he) haue alwayes reteyned the name of freewill. The Greekes are not ashamed to vsurpe a tearme much more arrogant, as if the power of man were in himself.

Againe. ¶. [...]. I think it would be a great good vnto the church if it were blotted out, neither will I vsurpe it, and if others doe aske my aduise,¶. 5. I will wish them to abstayne from it. Againe: moreouer that I say the will is depriued of its liberty, and drawne, & brought by necessity vnto euill, it is a maruaile if this seeme a harsh speach vnto any man. Againe; ¶. 25. neither hath he any power to moue himself vnto good, more then there is an affection in metals and stones, inclining to the perfection of their being. Againe ¶. 29. But if the whole man be subiect to the cō maund of sinne, certenly it must needs be that the [Page 65] will which is the chiefest seat, is constrained with most straight bonds. Againe, cap. 3. ¶. 2. in euery in firme body their is remayning the force of life, but a soul drowned into that deadly gulph is not only spotted with vice, but altogether made voyd of any good. To conclude he saith: lib 2. instit. c. c. ¶. 8. Although the Greekes aboue all others, and amongst them specially Chrysostome, doe exceed all measure in extolling the faculty of mans will; yet all auncient wryters, except Augustine [whome not withstanding a little after being forgetfull of, he doth scurge as miserably as the rest] doe either varie in this matter, of stagger, or speake so doubtfull, that a man cannot almost collect any certayntie out of their writinges. These Cal. but hovv true he speaketh, I referre you to that vvhich goeth before.

An heresie condemned by the primitiue Church.

THis heresie vvas Origens, S. Epiphanius haeresi 64. Cal. instit li. 2. cap. 1. ¶. 5. vvhoe said that Adame had lost the Image of God, vnto which he was created: The same doth Caluin teach in these very vvordes: by the sinne of the first man, the heauenly Image was blotted out.

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THE 17. ARTICLE. OF THE COOPERATION OF FREEVVILL WITH GRACE. The Catholicke Doctrine. Mans will doth freely and actually cooperat with Gods vocation, and grace mouing him.

SCRIPTVRE.

1. R [...]g. 7.3.Yf you turne vnto our Lord with all your hart, take away the straung Gods from among you, Baalim and Astaroth, and prepare, your hartes for our Lord, and serue him only and he will deliuer you from the hands of the Phi [...]lims.

Par [...]lip. 2. cap 12 x. 14But he did euill and did not prepare his hart to seeke our Lord.

Isaie c. 1. v. 16.17.18.Bee you washed, bee you cleane, take away the euill of your thoughts from my eyes, cease to doe peru [...]ri [...]e, learne to doe well, seeke iudgment, help the opp [...]essed iudge the pupill, defend the widowe, and come and reproue saith our Lord, if your sinns shalbe as scarelet, they shalbe white as snow &c. [...] you will, and will heere me, you shall eat of the good thinges of the earth, butv. 19.20. if you will not, and will prouocke me to anger, the sworde [Page 67] shall deuoure you, because the mouth of our Lord hath spaken it. And, cap. 55. v. 6.7. seeke our Lord whilst hee is to be found, call vpon him while he is neere let the impious leaue his way and the wicked man his cogitations, and let him returne vnto our Lord, and hee will haue mercy vpon him, and vnto our God because he is much in pardoning.

Ieremia ca. 5.1.Goe about the wayes of Hierusalem, and behold, and consider yee, and seeke in the streetes therof, whether you can find a man doeing iudgment, and seeking faith, and I wilbe mercifull vnto him.

Read EZechiell, cap. 18. from verse 19. to the end. Also cap. 33. v. 14 &c.

zach. 1.3.And thou shalt say vnto them, this saith our Lord of hostes, turne yee vnto me, and I will turne vnto you saith our Lord of hostes.

Mat. 3.2.3.Prepare yee the way of our Lord, make his pathes straight,

Iohn. 7.7.If any man thirst let him come to me.

And trembling and being astonished he said, Lord, what wilt thou haue me to doe? [Note heere that vpon his consent, Gods grace did worke with him.

1 Cor. 3.9.For wee are Gods coadiutors &c And againe: cap. 15.10. but by the grace of God I am that I am, and his grace in me hath not bine voyde, but I haue laboured more aboundantly then they all, yet not I, but the grace of God with me.

Ephes. 5.15▪Rise, thou that sheepest, and arise from the dead and Christ will illuminat thee.

Phil. 4 13.I can all thinges in him that strengthneth me.

Colos [...]. 4. v. 19Wherin also I labour, striuing according to his operation, which he worketh in me in power.

Hebr. 41 6.Let vs goe therfore with confidence to the throne of grace, that wee may obtaine mercy, and find grace in a seasonable aide.

Ioannes 4. [...].Approch to God, and he will approch to you.

Apoc. [...].20.Behold. I stand at the dore and knocke, if any mā shall heare my voice, and open the gate, I will [...]er into him, and will suppe with him and he with me.

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FATHERS.

S. Irenaeus, anno 160 saith. lib. 4. c. 73. Our Lord hath not only reserued to man the freewill of his power in workes, but also in faith, saying: According to thy faith be it to thee, shewing forth the proper faith of man, because he hath his owne sentence, and therfore hee that belieueth in him hath life euerlasting, and hee which doth not belieue the sonne, the wrath of God doth remayne ouer him.

S. Ambrose, anno 380. saith. lib. 2. In Luc. c. 2. Thou seest that euery where, the virtue of our Lord, doth cooperate with mans studies.

S. Chrysostome, an. 380 saith. hom. 19 in Genesin de iustificatione dislerens & Hee doth not impose a necessitie, but fit remedies being applyed, he doth permit all to ly in the sentence of the sicke, And againe: hom. 11. in Ioannem anno 80. the soul hath power in it self to worke it owne good, neither doth it obey God in any thing vnlesse it will

S Prosper, anno 450. saith. lib 2. devocat gent. cap 12. Therfore it is free to many who now vse the iudgment of reason, to depart, that there may be a reward not to haue departed, and that which cannot be done without the spirit of God cooperating with it, it may be imputed to their merits, by whose will it was done. Againe. Ibid. c. 26. Truly the grace of God doth chieflie excell in all iustifications by perswading with exhortations, by warning with examples, by terrifying with daūgers, by mouing with miracles, by giuing vnderstanding, by inspiring councell and illuminating the hart it selfe and instructing by the affections of faith. But also the will of man is ioyned with it, which is stirred vp by these foresaid helpes to this, that it doe cooperate with the deuyne work in it selfe, and that it doe begine to exercise to merite, what by deuyne seed it had conceaued to desire, hauing of it owne mutabilitie if it fayle, of the help of grace, if it profit, [Page 69] which help is giuen to men by innumerable wayes whether they be secret or manifest: that it is of many refused, it is their wickednes, but that it is of many receaued, it is both of deuyne grace and mans will.

Austine, anno 400. saith: lib. 2 Contduas epist. pelagianor. cap. 1. man doth prepare the hart, not vvithstanding, not vvithout the help of God, vvhoe doth touch the hart: Et infra, although, vnlesse he help, vvithout vvhome vvee can doe nothing, vvee cannot open our mouth, yet vve doe open it by his help and our vvorke; for vvhat is it to prepare the hart, and open the mouth, but to prepare the will?

Againe: tractatu 72 in Ioan. To the belieuer in him that doth iustifie the wicked, his faith is reputed to him vnto iustice; in this worke wee doe the workes of Christ, this he doth worke in vs, yet not without vs. Et infra: man doth cooperate his eternall saluation and iustification with Christ working in him. Againe: Serm. 15 do verbis Apostoli circamed. you see that conuersion it self is not vvithout the help of God: Et infra: All from God, yet not as if vvee did sleepe, not as if vvee doe not endeuour, not as if vvee vvill not, vvithout thy vvill the iustice of God shall not be in thee, he that made thee vvithout thee, doth not iustifie thee vvithout thee. Againe. lib. despirit [...] & [...]littera ad Marce [...] num cap 34. To consent to vocation, or not to consent is of mans ovvne freevvill Againe lib de praedest Sanctor. cap [...] Both is ours, to vvill, sci; to belieue, and to loue for freevvill, and both are giuen by the spirit of faith and charitie.

Againe. Ibid. ca. 5.Not because to beleeue or not to beleeue is not in the vvill of man, but the vvill in the elect is prepared by our Lord.

LVTHERS DOCTRINE.

Luther saith. lib qui scribitur operationes in psalmos It is an errour to say and hold that freevvill hath some captiuitie in a good vvork [...] vvhen vvee speake of the internall vvorke. For [Page 70] to will as vvee haue said, is to beleeue, to hope and loue motion, plucking, and leading of the vvorde of God, is a cer [...]en continuall purgation and renouatiō of the mynd, and vnderstanding from day to day in the knovvledg of God, although it be not alvvayes of like feruencie, yet that passion is alvvayes a passiō, behold euen as clay in the hand of the potter, so is the house of Israel in my hand, vvhat authority I pray you, hath the clay vvhen the Potter giueth a forme vnto it, is there not there a mere passion

Heere vvee may se that Luther vvill haue the hart of man, vvhen it is conuerted, to be no other vvise, then as clay, vvhen a pot is made of it, or vvoode vvherof Mercuties statue is made.

CALVINS DOCTRINE.

Caluin saith. lib. 2. Instit. c. 5. ¶. 7. But therbesome vvho vvill grāt, that the vvill being contrarie to its ovvne vnderstanding is conuerted only by the virtue of God, but yet so as being prepared, it hath aftervvard his ovvne povver in vvorking. And he sub [...]oyneth: but this is vvickedly attributed to man, that he should vvith his vvill as a hand mind vvayte vpō grace going before, therefor it is not vvell said of Chrysostome, ¶. 10. [neither can grace without the vvill, not the vvill vvithout grace worke any thinge] but it moueth the vvill, not as it is deliuered and belieued many ages since, that it should be after ward in our choise, either to obey or resist the motion, therfore wee must needs reiect that so often repeated by Chrysostome, Whome he dravveth, he dravveth him (the Partie dravvne) vvilling it. Againe: Ibid. c. 2. ¶. 4. Chrysostome (saith he) hath it written some where, because God hath put both good and euill in our povver, he hath giuen vs freevvill of election, & doth not reteine vs against our vvils, but imbraceth vs being vvilling. Also often tymes that vvhich is euill if he vvill, is changed into good, and a good man, that doth fall through sloth, doth become euill, because God hath made our nature to be of a [Page 71] free will, neither doth he impose a necessitie, but necessarie remedies being prepared, doth suffer al to rest in the sickmans condition. Also that vnlesse wee be holpen wee cā neuer doe any thinge as wee ought or wel; so vnlesse wee on our parte endeuour what wee can, wee shall neuer obtayne the fauour of God. But he said first that all is not from diuine help, but that wee ought also to doe some thinge, soe that this word is verie familiare with him: Let vs doe vvhat vvee can, and God vvill supply the rest. to which also that is agreable which Hierome saith: it is our part to beginne but God vvill perfect it: it is our part to doe vvhat vvee can, his, to full fill vvhat vvee cannot. you see heere certaynly (saith Caluin) in these sentences that they giue more vnto man in the studie of virtue, then is fit (vvherfore he concludeth) they speake therfore (saith he) to Philosophically of this mutter, whoe boast that they are Christes Disciples.

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THE 18. ARTICLE. Faith alone doth not iustifie.

THE CATHOLICKE DOCTRINE.

The true Catholicke faith, where by a man is iustified, is not only distincke from Charitie, and other good workes, but doth oft tymes exist a part, neither is any man iustified (that is to say) pronounced, or accounted iust by God for any imputatiue, extrinsicall, or alien iustice, to witt, of Christ, if he remayne still truly and really vniust, and defyled with mortall sinns inherent in him; But a-man is iustified, that is, of impious, or at least not iust, he is made pious and iust, of not holy, he is both called and truly made holy by his owne intrinsicall and inherent iustice and sanctitie, which iustice or sanctitie consisteth in the habite or root of faith, hope, and charitie, planted in the hart of man, for all though the merite of Christ only. According to which diuine habite of iustice infused into vs, it free doe a man yet afterwardes he doth become more iust by good workes (that is to say) of iust and holy, he doth become more iust and holy by his owne good workes and merites, dignified by gods holy grace which doth accompany and follow the same.

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SCRIPTVRE.

Luc. 7.47.FOt rhis I say vnto thee, many sinnes are forgiuen thee because thou hast loued much.

Matt. 7.22.Many shall say vnto me in that day, lord, lord haue wee not Prophecied in thy name, and in thy name wrought many miracles? and then I will confesse vnto them that I neuer knew them, or you.

Rom. 2.13.Not the hearers of the law are iust before God, but the doers of the lawe shalbe iustified.

1. Cor. 13.2.If I should haue all faith, soe that I could remoue mountaynes, and haue not charitie, I ame Nothinge.

Bal. 5. b.For in Christ Iesus neither circumcision doth a vail any thinge, nor the prepuce, but faith which doth worde by charitie.

Ioan. 5.24.Doe you not see that a man is iustified by workes and not by faith only.

1. Peter. 4.8.Charitie couereth a multitude of sinnes.

1. Ioan. 4. n. 7.8.9.My Deerest, let vs loue one an other, because charitie is from God; and whosoeuer doth loue is borne of God and knoweth God, he which doth not loue knoweth not god: Because God is charitie, in this hath the charitie of God appeared in vs, because God hath sent his only begotten son vnto the world that wee may liue by him.

FATHERS.

In cap 4. epist. ad Romanos. Origen anno 230. saith: Faith cannot be reputed for iustice vnto them, that belieue in Christ, and yet doe not put of the old man with their deeds.

Orat. in S. Lauacrum. S. Gregory Nazianz. anno 380. saith: Faith without workes is dead.

hom. 1. in 1. ad Tim S. Chrysostome anno 380. saith: There is need, not only of faith, but also of charitie And: hom. [...]. in Ioannem is it sufficient vnto life euerlasting to beleeue in the son? No.

S. Ambrose anno 380. saith,in comm ad 4 cap. ad Hebr. Faith is a great thing, [Page 74] and wholesome, and with out which it is impossible to be saued: but only faith doth not suffice, it is necessarie that faith doe worke by loue, and be in conuersation, worthy of God.

S. Augustine anno 400 saith:de fide & operibus cap. 14. Because this opinion of only faith did then beginne, the Apostles S. Peter, Iohn, Iames, and Iude did chiefly direct their epistles to shew and affirme that faith with out workes did not profit

Againe: lib. 15 de Trinit. cap. 18. He doth not make faith it selfe profitable but by Charitie; for it is true, faith may be with out Charitie, but not profit. And: q with out loue, faith profiteth othing. Againe. Tract. 10. in Ioan. now some man doth beleeue in Christ, but he hateth Christ, he maketh his cōfession of faith for the feare of punishment, not for the loue of a reward, add to this faith, loue, that there may be such a faith whereof the Apostle speaketh.

ad Gal. cap. 5. v. 6.

Faith, which worketh by charitie.

Againe: Serm. 16. de verbis Apostoli. Man beginneth at faith, but because the Diuells also beleeue, it is necessarie to add hope and Charitie. Againe. Serm 22. lib de Praedest. Sanctorum c. 7. The house of God is founded in belieuing, erected by hoping, and perfected by louing. Againe: Enchirid. cap. 8. therfore the Apostle saith, a man is iustified by faith and not by workes, because faith is first giuen, wherby all other thinges are obtayned, which properly are called workes, wherin a mā doth liue iustly. Againe. lib. de grat. & lib. arbitr. Men, not withstanding what the Apostle saith: doe thinke a man to be iustified by faith without the workes of the law: they thought he had said, faith was sufficient for a man, although he liue wickedly and haue no good workes, which God forbid, that the vessell of election should thinke so. Againe: Praefat. in Psalm. [...]1. How therfore is a man iustified by faith with out workes? The Apostle himself doth answere: Therfore I said this to thee o man, lest thou shouldest as it were presume of thy workes, and [Page 75] through the merite of thy workes, think thou hast receaue the grace of faith. Doe not therfore presume of thy workes, before faith, know that faith found thee a sinner.

Againe Serm. 16. de verbis Apostoli. Wee are iustified, but that iustice when wee doe well, doth increase.

S. Prosper anno 250. saithlib. 1. de vita contemplat. cap. 19. neither vvorkes vvith out faith, nor faith with out workes, doth iustifie. Againe. & in respons. ad cap. 6. ad Callor. A man being iustified, that is, of a vvicked become pious, vvith out any good merit going before, he doth receaue a gift, by vvhich meanes he doth obteyne merit, that vvhich vvas begunne in him by the grace of Christ, is increased by the industrie of freevvill, the help of God being alvvayes present.

LVTHERS DOCTRINE.

Luther saith:in comm. in cap. 15. Genesin. I knovv these virtues are excellent giftes of God, I knovv that faith with out these giftes cānot stand. Et infra: wee know that faith is not alone but doth bring with it charitie and many giftes. Et ibid. heere I speake plainly what faith alone doth, not as it is ioyned with other virtues. Faith only doth obteyne remission of sinnes. Hence also is it that he saith.in cap. 2. ad Gallat. Faith with out and before Charitie doth iustifie. And. Faith is the formale iustice for which man is iustified, not for Charitie. And. only faith is necessarie to make vs iust, all other thinges are free, neither commaunded nor prohibited more or lesse. Againe: in argum. eiusdem epist. the greatest or chiefest art and Christian wisdome is, not to know the law, to be ignorant of good workes, and all actiue iustice. Againe: lib. de libert. Christiana. a Christian man hath no need of any worke or law being free from all law by faith. Againe: Serm. de nouo Test. siue de missa. Let vs take heed of sinnes but much more of lawes and good workes, only let vs attend vnto the promise of God, and faith.

[Page 76] Also the Lutherans of Saxonie affirme as much saying: in Colloquio Altembeigensi. amongst vs there is no doubt but the holy scripture doth call that iustice of Christ, by which wee are iustified before God, and by which wee are iust, the passion and obedience of Christ. Et ibid. the obedience, and the merit of Christ is the thinge it selfe which is imputed vnto vs, yea the very iustice which is giuen and bestowed vpō vs. I wherfore they conclude: saying: good woorkes and new obedience perteyne not vnto the kingdome of Christ, but to the world, so that good workes are so fare from being necessarie, as that they are also pernicious and vnprofitable to saluation. Finally wee ought to pray, that wee may perseuere vnto the end in faith, with out all good workes. These they.

Luther yet saith: lib. de captiuit. Babylon cap. de Euch. a man can talke or deall with God no other way then by faith he careth not for workes: Againe: a Christian is so rich that he cannot perish although he would, how wickdly soeuer he liue, vnlesse he will not beleeue. Againe, in exposit. Epist in die Dominico a natali Christ proximo, ex cap. 3. Gal. Moreouer (saith he) there is no other thing required vnto saluation but to heare, and beleeue our lord Iesus Christ Againe. loc. comm. &c class [...]. c. 68. pag. 68. as nothing iustifieth but faith, so nothing sinneth but vnbeliefe. Againe: in 2 Parte. Postillae. ger. pr. Argente ra [...] 1537. fal. 140. No sinne (saith he) is so great as to condemne a man, for only infidelity condemneth all men, that are condemned: & on the contrary, only faith maketh all mē blessed.

The same affirmeth his Scholler Tindall saying: in Fox. Act mon. pag. 1 37. That Christ ordayned, there should be no sin, but infidelitie, no iustice, but faith.

M. Whitaker saith: de Ecclesia contra Bellarm. controu. 29.5. pag. [...]01. wee say that if a man haue the acte of saith synne doth not hurt him, which also Luther affirmeth, and all wee maintayne. These M. Whitaker.

CALVINS DOCTRINE.

Caluin saith: in Antidoto Concili [...] Trid. ad can. 11. Sess. 6. lib. 3. instit. cap. 11. ¶. 23. ¶. & cap. 16. ¶. 1. it is faith only that iustifieth, yet faith that iustifieth is not alone: as the heat of the sunne is not alone, which warmeth the earth. Againe: [Page 77] thou seest that our iustice is not in vs, but in Christ, wherfor then are wee iustified by faith, because wee apprehend the iustice of Christ by faith by which only wee are reconciled vnto God.

Againe: cap. 11. ¶. 19. wee say a man is iustified by faith only.

Againe: ¶. 2. he shalbe iustified by faith, who hauing excluded the iustice of workes, doth apprehend the iustice of Christ by faith, where with being vested, he hoth appeare in the sight of God, not as asinner but as iust.¶. 2 And therfore whē God doth iustifie vs by the intercession of Christ, he doth not absolue, or forgiue vs, according to the approbation of our owne innocencie, but according to the imputation of Iustice, so that wee may be deemed iust in Christ who are not Iust in our selues

Novv if you vvill knovv vvhether Caluin consent vvith the auncient fathers heare him self saying: Ibid. 1 [...]. they babble that the ceremoniall workes of the law are excluded but not the Morale

Finally it is so hard amatter for aiust man, or a man of a holy life, by doeing well to become more iust with Caluin, that by how many the more good workes hee doth, soe many the more sins doth he heap vp, and decerueth so many the more stripes, for he saith:lib. 3. cap. 14. ¶ 9. There is not one worke of the Saintes which if it be considered in it self, but it doth deserue a iust reward of reproch,¶. 11. yea it is damnable: Let vs take heed therfore, of good workes. Againe he saith: cap. 11.13.2. ¶ 15. Let their dreame therfore be of force, whoe fayne iustice to proceed from faith and workes. z And certenly in these thinges, no not Augustines sentence or (at least) manner of speaking it altogether to be admitted. For although he doe marue lonsly spoyle, a man of all prayse of iustice and doe attribute al to the grace of God, yet he referreth grace vnto sanctification, whereby wee are borne againe vnto newnes of life by the spirit. Againe: Epitom. colloquij Mont. 13. belyer. pag. 44.48. He that doth once truly beleeue (saith he) cannot after wardes fall from the grace of god, or loose his faith, by his adultery or other lyke synnes.

Beza saith.In resp. ad act. colleg. montisbelg. part. altera pag. 73. That Dauid by his adultery and murder, did not loose the holy ghost, and fall frō his faith.

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An heresie condemned by the Primitiue church.

The Lunomians did teach that, S. August. lib. de h [...]r. cap. 54. no sinnes could hurt a man, if so be he had but only faith: the like vvas the errour and heresie of the Bogards vvho taught that; iust men were not bound to the obseruation of the commaundements of God, but only to faith, vvhome the councell of vienn a condemned.

THE 19. ARTICLE. Of Good vvorkes.

THE CATHOLICKE DOCTRINE.

A man doth no lesse merite life, and saluation by this good workes, then death and damnation by his euill workes.

SCRIPTVRE.

Ecclesiasticus 16.18. and [...]. v. 33.GIue a reward to those that susteine thee, that thy Prophets may be found faithfull.

Iere. [...]1.16. Daniel. 4 24.There is a reward for thy worke saith our lord.

wisdom. 5.16.The iust shall liue foreuer, and their reward is [Page 79] with our Lord.

matt. 5. v. 12.17.Be glad and reioyce for your reward is very great in heauen &c. let your light so shine before mē, that they may see your good workes and glorifie your father which is in heauen,cap. 10.42. whosoeuer shall giue to drinke to one of these little ones a cuppe of could water, only in the name of a Disciple, hee shall not loose is reward &c.cap. 16 27. And then he will render to euery man according to his workes &c. And cap. 26. [...]4. come you blessed of my Father, possesse you the kingdome prepared for you, from the foundation of the world, for I was an hungrie, and you gaue me to eat, I was a thirst, and you gaue me to drinke &c.

Rom. 2.6. & v. 13.Who will render to euery man according to his works &c. for not the hearers of the law are iust before God, but the doers of the law shalbe iustified.

Luc. 14.14Recompence shalbe made thee in the resurrection of the iust.

1. Cor. 3.8.Euery one shall receaue his owne rewarde according to his owne labour.

2. Cor. 5.10.Wee must all be manifested before the iudgmēt seat of Christ, that euery one may receaue the proper thinges of the body, either good or euill.

1. Tim. 4.16. See also. 2. Tim. cap. 4. v 8.Attend to thy seelf and to Doctrine: be earnest in them, for this doing thou shalt saue both thy selfe and them that heare thee.

Tit. 3.8.Be carefull to excell in good workes; these thinges be good and profitable for men.

Hebr. 6. v. 10.For God is not vniust that he should forget your worke and loue, which you haue shewed in his name, which you haue ministred to the Saintes and do minister &c.cap. 10.35. Doe not therfore leese your rewarde, which hath a great renumeration, for patience is necessarie for you: that doing the will of God, you may receaue the promise &c.cap. 11. [...]. [...]. esteeming the reproch of Christ greater riches then the tresures of the Agiptians, for he looked vnto the reward.

Iames. 2.And in like manner also Rahab the harlot, was not shee iustified by workes, receiuing the messengers, and putting them forth an other way?

2. Ioh. v. [...].That you may receaue a full reward.

[Page 80] Apoc. 20.12 23And the dead were iudged of those thinges, which were written in the bookes according to their workes &c. and it was iudged of euery one according to his workes &c.cap. 22.12 behold I come quickly.

FATHERS.

S. Iustine, anno 150. saith: in Apolog. 2. ant [...] medium men whoe by their workes haue shewed themselues worthy the will and councell of God, wee account them to liue with him by their merites, and so to raigne, that they shalbe free from all death and trouble.

S. Irenaeus, anno 160. saith: Aduersus haereses cap. 72. let vs not account that crowne pretious, or of worth which easily and of it owne accord plats it self vpon our heads, but that which wee attayne by payne; and againe; and by how much the more paynfull it comes vnto vs, so much the more inriched and estimable it is.

S Basil, anno 380. saith: lib. de S. Spiritu man is saued by the workes of iustice. Againe: S. ca. 24. orat. [...]ple princip. all wee that walke an Euangelicall life, are Marchants, seeking for the possession of heauen by the workes of the commaundements. Againe: Prouerb orat ad Diui [...]es shew thy workes and craue thy reward.

S. Cyprian, anno 240 saith l b. de simplie Pra [...]ator vel de vnitate Ecclesiae. Man hath need of iustice whereby to merit God, wee must obey his precepts and admonitions that our merites may receaue theire reward. Againe: Serm▪ de Elecmos. extremo. if the day of naturall rendring our soul, or vnnaturall, by persecution, find vs prompt, ready, and runing this painfull path of good workes, our Lord will neuer be wanting to reward our merites for, vpon the workes which obteyne it in peace, he bestoweth apure crowne of whitnes, but for martyrdome in persecution, he doubles, a purple crowne.

S Chrysostome, anno 380 saith: hom. 4. de Lazaro. Circanied. If God be iust, and will restore to these, and to those according to their merites, and that heere, neither of them doth receaue, either he the punishment of his wickednes, [Page 81] or this reward of his virtue, it is manifest ther doth remayne another place, where they shall receaue theire reward.

S. Gregory Nazianz. anno 380. saith: Orat. in S. Baptism [...] extrema Beleeue the resurrection, the iudgment, and a rewarde to be receaued at the iust ballance of God.

S. Gregory Nyss. anno 380. saith: orat 1. do de amandis Pauperibus Finally I see euery man rewarded according to his merites: to those which haue bine good and courteous, perpetuall rest is giuen in the kingdome of heauen; but to inhumane, and wicked men, a punishment of fier and that foreuer.

S. Hylary, anno 350. saith: Can. 5. in mattaum Let vs seeke the kingdome of God, for the wages of our life, and this is the reward of such as liue well and religiously, that out of this matter of a corruptible body, they are transferred into a new and heauenly substance, and that this earthly corruption is changed for a heauenly incorruption,Connon [...] which happy eternitie is to be performed.

S. Ambrose, anno 380 saith. lib. 1. de officus c. 15. It is not euident that either the reward of our merites, or punishments, remayne after death.

S. Hierome, anno 380. saith. lib. 2 adulouinlanum prope finem Denarius doth free all out of prison by baptisme as it were by the pardon of a true Prince: Now it must be our labour to prouide vs diuerse rewardes, according to the diuersitie of virtues.

S. Calestinus Pope, anno 4 [...]3. saith: in epistola ad Gallo [...]. so great is the goodnes of God towardes all men that he will haue those thinges to be our merites which are his giftes, and for these which he doth giue vs, he will giue eternall rewardes.

S. Paulinus, anno 400. saith. in Epistola ad vitricium The iust iudge will acknowledge to thee the rewardes of thy virtues.

S Prosper, anno 450. saith: In respon ad cap. 6. Gallorum man being iustified, that is, of an impious made pious, without any former or precedent good merite, doth receaue a gift, by which means he doth get his merite.

S Augustine, anno 400. saith: epist. 105. [...] Sixtu [...] are there no merites [Page 82] of the iust there are certeynly, because there are iust, but that there might be iust there were noc merites. Et infra: as for the merite of sinne, death is proposed as the stipend, so, for the merite of iustice, life euerlasting is for a stipend. Againe: lib. de motibus cap. 25. life euerlasting is a full reward, at the promise wherof wee reioyce; neither can the reward goe before merites, or be first giuen to a man before that he be worthy. For what is more vniust then this, and more iust then God? wee ought not therfore to craue a reward before that wee be worthy or decerue to be receaued. Againe: psal. 73. God himself hath made himself our debtor, not by receauing, but by promising. It is not said vnto him, [ [...]ore what thou hast receaued, but what thou hast promised.]

And Serm. 16. de [...]bis Apostoli. God is become a debtor vnto vs, not by receauing any thing but, which pleased him, by prom sing Et infra: therefore after that manner wee may craue of our Lord. [restore what thou hast promised, because wee haue done what thou commaunden,] and thou hast done this, whoe hast holpen vs lab u [...]ing.

M [...]ulgentius, anno 480 saith. in Prologo Libro [...]d monimum. For he through his owne goodnes did vouchsaue to make himself our debtor.

THE ADVERSARIE.

[For the confessed Doctrine of this opinion in Clemens Alexandrinus, Theophilus Cyprian, Iustine Martyr &c. See Abraham Schultetus, the Century-vvryters, Also our learned Aduersaries, Brensius, Osiander, the denynes of vvittemberge, and Melanchthon, cyted in the protestants.tract. 1. sect. fol 93. in the marpent. Apology for the Roman church. These I say doe affirme that Austine taught affiance] in mans merites towards remission of sinnes.

C [...]nt 3. col. 2 [...], l [...]b. 54. & col. 266.[The Century-vvriters affirme, that Origen made good vvorkes, the cause of iustification;Cent. 5. col. 1178. And doe also further affirme that Chrysostome handleth impurey the Doctrine of Iustification, and attributeth [Page 83] merit to workes.

in resp. ad rat. camp. ta [...]. 5. pag 78 and in M. Fulkes. de [...]. of [...]he Eng translat. p. 68. M. Whitaker saith: that not only Cyprian, but almost all the most holy fathers of that tyme, were in that errour, as thinking so to pay the payne due to sinne, and to satisfie Gods iustice. [In so much asin Gallat. cap. 4. Luther, doth therfore call Hierome, Ambrose, Augustine, and others] Iustice-workers of the old Papacy.

Bullinger saith. in Gallat. cap. 4. That the Doctrine of merites, satisfaction, and iustification of workes did incontinently after the Apostles tyme lay their first foundations.

in Apocalips 87. fol. 270.M. Wotton [for beareth not to taxe for this very poynt of (merite) the vndoubted and confessed writinges of Ignatius, Disciple to S. Iohn the Euangelist, answearing to his obiected testimonie]in his defence of M. Park [...]ns &c. Pag [...]9 340. I say plainly this mans testimonie is worth nothing, because he was of little iudgment in deuinitie.

in his defence &c. pa. 408.[M. Whitgist acknowledgeth and vrgeth these wrytinges or Epistles of Ignatius, alleaging in proofe of them S. Hierome and Eusebius, And M. Cartvvryght, in his answere therto doth not so much as deny the said epistlespag. 347. M. Whitgist in the place aforesaid saith,] Ignatius was S. Iohns Scholler, and liued in Christs tyme.

Now wheras M. Wotton in the place a foresaid to proue these epistles counterfaire alledgeth this saying of Ignatius: whosoeuer doth not fast euery Lords day or Sabbath except Easter day only,M. whitgist. in his defence pag 102 in Hooke [...] l 5. sect 73. pag. 209. is a murderer of Christ: [which saith M VVotton is absurd. To for beare M. Wottons misalledging of Ignatius his words, which are indeed directly to the contrarie. In so much as M. Whitgist and M. Hooker doe both of them, specially mention, and answere this very obiection vrged by M. Wotton

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LVTHERS DOCTRINE.

Luther saith: in exposit. Euang. Luc. 16. Domini cap. 9. a festo S. Trin. con. 1. I will not giue, no not apenny for Peters merites, for how should they help me, whē they could not help himself; for what soeuer he hath, is bestowed vpon him by faith in? Christ. Now if he cā not help himself, how shall he doe any thing for me? [He obiecteth to himself] doest thou say that good workes are not to be done for respect vnto eternall life; behold heere it is otherwise written, what then shall wee doe? (he ansvvereth) there be many sentences in scripture euery where, which sound of our merites that wee should satisfie the iustice of God by good workes,Conc. 3 but there take heede of that leuen. Againe: prouide your selues treasures in heauen: This wee will say that they whoe know not faith, doe speake & thinke as well of reward and workes For they think them after a humane manner that they should buy heauen by their workes, which are dreames and vayne cogitations, these Luther.

Againe he saith: in exposit Euang. in die Phil. & Iac. Apostolorū. heere wee ought to learne that wee are not saued by our merites, but by the spirit of Christ [as if Christ were not the author of merites and good workes in his faithfull, and he whoe doth giue force vnto them.

Philippe Melanchthon saith: in confess. Aug. & eius Apolog. art. 2 [...] & in loc. comm tit. de bonis operi [...]us. Although good workes doe not decerue remission of sins, and the inheretāce of life euerlasting, yet they merite other corporall revvardes, and spirituall in this life, and the life to come: [vvhich notvvithstanding he doth not explicat, I think he knovves not vvhat he saith.

CALVINS DOCTRINE.

Caluin saith: lib. 1. instit. c. 15. [...]. 3. first I must meeds speake of the name of merite: whosoeuer therfore did first giue that title to humane vvorkes, compared to the iudgment of God, did very ill, or little respect the sinceritie of [Page 85] faith. For to vvhat end, I pray you, is that name of (merite) brought in; but it is manifest, vvith great damage to the vvhole vvorld, what great offence it doth conteine, but omitting the name, let vs take a view of the thing it self rather, he saith: ¶. 3. what our workes doe merite, the scriptures teach, when it saith they cānot indure, or abide the sight of God, because they are full of vncleannesse,¶. 4. moreouer the Doctrine of the scripture, is, that all our good workes are continually sprinkled with much vncleannes, wherby God is iustly offended and angry vvith vs, so farre are they from reconciling vs vnto him, or bringing vs any benefit,Ibid. c. 12. ¶ 4. the cause (saith) he is, because all the vvorkes of men are nothing but vncleannesse & filth and that vvhich is vulgarly esteemed iustice, is meere iniquitie vvith God: Againe: c 14 ¶. 9 [...] vvee haue not one vvorke proceeding from the Saintes, vvhich if it be considered in it self, doth not merite a iust revvarde of reproch. Finally, ¶. 11. there hath bine no vvorke at any tyme, of any godly man, vvhich if it be examined by the seuere iudgment of God, is not damnable.

M Foxsaith: Act mon. pag [...] 8, vvhen wee sinne, wee diminish not the glory of God, all the daūger of our lyuing being the euill example to our neighbour.

M. Wotton saith, in his answere to the late popish. art. p. 92, & 41. sinne is pardoned as soone as committed (the faithfull person at once) hauing for giuenes of all sinnes past and to come. [So daungerously, doe they seeme to draw neere vnto libertinisme, and bewray themselues to be those of whome S. Iude forewarneth, calling them, vngodly men, transferring the grace of God into vvantonnesse.

The extenuating of good workes was so gratefull to some Calumistes, that their blessed man of God and constant martyr of Iesus Christ (for so hee is tearmed by pag. 46. Bi [...]kley in his Apology for religion &c.) M. Tindall was carefull to preuent all merite of good workes, that in his book mutuled the wicked Mammon, he doubteth not to affirme Act mon. pag. 4 [...]. that Christ with all his workes did not deserue heauen.pag. 57 [...], & 4 [...]6, That M. Tindall was the author of this booke, see also Fox, Ibid 486, & 4 [...], which sentence their other martyr ohn Teuxbury defendeth for plaine inough and true as it lyeth.

Also M. Tindall saith: Ibid. 1 [...]6. there is no worke better [Page 86] then other, as touching to please God, to make water, to wash dishes, to be asewter, or an Apostle, all is one to please God.

To conclude; Calum saith, l. 2. Instit. cap. 17. s. 6. To aske whether Christ did merite, is no lesse a foolish curiositie then a rash definition. Et infra: for by what merites could man obtayne to be iudge of the world, head of Angels &c. Againe he saith against Christ, mereting for vs. lib 2. cap 17. Acct. 1. I confesse indeed, if any man will oppose Christ simply by himself to the iudgment of God, that there is no place for merite, because there is no dignitie in man, which can merite or deserue God.

[Finally that you may know this doctrine not to haue bine receaued or knowne in the primitiue church he saith.lib 3. cap. [...] ¶. 5. [These thinges in former ages were not handled nor treated of, as they ought to haue bine, otherwise there would neuer haue rysen such troubles and dissentions.

An old heresie condemned by the primitiue Church.

[This heresie was condemned in Iouinian, as witnesseth.lib. contra Iouinianum. [...]. S. Hierome, whoesaid I that abstinence, fastinges, and all other exercises of good workes were not meritorious.

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THE 22. ARTICLE, Of Fastinges.

THE CATHOLICKE DOCTRINE.

Fasting, and the lent hath alwayes had credit and place in the Catholicke Church, to haue bine heauenly commended, and receaued by Apostolicall tradition.

SCRIPTVRE. Wee ought to Fast.

Iocl. 2.12.NOw therfore saith the lord, turne vnto me with your whole hart, in fasting, and in weeping and in mourning.

Toby. 12.8.Prayer is good with fastinge and Almes,Matth 6.16. and cap. 9 15. when you fast, be not as the Hypocrites, sad. Againe. But the dayes will come whē bridegrome the shable taken away from them, and then they shall fast, Againe. cap. 17.21. But this kind of Diuells is not cast out, but by prayer and fasting.

Luke. 2.37. Who departed not from the temple, by fastinges and prayers seruing night and day.

Act. 13.2.3.And as they were ministring to our lord and fasting the holy ghost said &c. Then they fasting and [Page 88] praying, and imposing hands vpon them dismissed them: Againe. cap. 14 22. And when they had ordeyned them priestes in euery Church, and prayed with fastinges.

2. Cor. b. 4 5Let vs exhibit our selues as the ministers of God &c. in labours, in watchinges in fastinges &c.cap. 11. [...]7. in labour and Miserie in much watchinges, in hunger and thirst, in fastinges often, in could and nakednes.

Examples of Keeping the lent.

Exod. 24.1 [...]And Moyses entring into the middest of the Cloud, went into the mounteyne, and was there 40. days and 40. nightes.cap. 14.28 Therfore he was there with the lord 40. dayes, and 40. nightes, bread he did not eat, and water he did not drinke.

Deut. 9.1 [...]And I fell downe before our lord as before, fourtie dayes and fourtie nightes not eating bread, nor drinking water, for all your sinnes which you cōmitted against our lord.

9 kinges 13.8who when he had risen, did eat and drinck and did walk 40. dayes and 40. nightes in the strength of that meat.Matt. 4.2 And when he had fasted 40. dayes and 40. nightes.

The merit of Fasting.

Ionas 3.5. [...]And they proclaymed a fast, and were clothed with sackcloth from the greater to the lesser, and God saw their workes, that they were conuerted from their euill way, and God had mercy one the euill which he had spoken, that he would doe vnto thē, and he did it not.

[Page 89] Iudith 4 8.9.11.12.13.And they humbled their soules in fastinges and prayers they and their wiues, and the priestes put on hearclothes &c. r Then Eliachim the high priest of our lord went about all Israell, and spake vnto them saying: know yee, that our lord will heare your prayers, if continewing you continew in fastinges and prayers in the sight of our lord.cap. 8.6. And hauing cloth of hayre vpon her loynes, shee fasted all the dayes of her life, except Sabbaths, and new moones, and the feastes of the howse of Israel.

Iudges 20. v. 26.And they fasted that day vntill the eueninge.

Act. 14.2 [...].And when they had ordayned to them priestes in euery Church and had prayed with fastings they commended them to our lord,

FATHERS.

Ad Philipp S. Ignatius anno 100. admonisheth that the lent be fasted of the faithfull because it doth conteyne the imitation of the conuersation of our lord.

S. Basil anno 380. saith:orat 1 de [...]e [...]unio. our lord, the head of all thinges related, when by fasting he had strenghtned the flesh which he had taken for vs, he did so susteyne the assaultes of the Diuell in it, wherby also he taught vs that by fastinges wee should annoynt & exercise our selues to fightes in tentations.Orat. 2: de ieiunio. And in an other place he speakes at large of the fast of S. Gregory Nazianz anno 380. saithorat. in S. Lauacrum. Christ fasted a lent, little before his tentation; wee before Easter.

S. Chrysostome anno 380. saith:Homil. 1. in Genesin. a fast of fourtie dayes being declared, our lord Iesus Christ did so enter the sight against the Diuell, giuing vs all example that by it wee should be armed.

S. Ambrose anno 380. saith:Serm. [...]4. Our lord hath made holy the lent vnto vs by fasting: Ibid. what Christian s [...]eller doth not fullfill the lent by fasting shalbe holden guiltie of preuarication and contempt. Againe: Serm. 37. This he did for our saluations sake, that he might not only teach a profitable thinge by worde, but also might instruct by examples, that by the same stepps which wee runne vnto faith, wee should goe vnto abstinence.

[Page 90] S. Hierome anno 380 saith: in cap. 58. Esaie. Our lord Fasted fourtie dayes in the wildernes, that he might leaue vs solemne dayes of fastinges.

Againe: Ad Morellani aduer. errores. Montani. wee in a tyme sitinge for vs doe fast one lent, according to the tradition of the Apostles.

S. Epiphanius anno 390. saith against Aerius, vvho contemned commaunded fastes, lib. de her. heres. 75. that fastes were commaunded by the Church and accustomed to be Celebrated, and also ordayned by the Apostles.

S. Leo Pope anno 440 saith. Sermo 6. de quadrag. That therfore my beloued, which is fit for euery Christian to doe, that is now more carefully and deuoutly to be performed, that the Apostolicall institution of fourtie dayes be accomplished by fasting. Againe: Serm. g. de quadrag. the greater fastes are instituted by the Apostles according to the doctrine of the holy ghost, that by the common fellowshipe of the Crosse of Christ, wee also might doe some thing in that, which he hath done for vs. Againe: Serm. 11. de quadrab. The chiefest and most holy fast is at hand, which doth craue to be obserued of all the faithfull without exception.

S. Theophilus Alexaadr. anno 390. saith. lib. 3. Pasthali. That the law of abstinence from flesh in the lent hath alwayes bine in the Church, and that those which did eat flesh were held guiltie of a great crime.

S. Augustine anno 400. saith. Serm. 62. de tempore in epistola 219. c. 15. To fast on other dayes, there is a remedie or a reward, but not to fast in the lent, is a sin. Againes: The fourtie dayes of fast haue authoritie both in the old testament, or bookes out of the fast of Moyses & Elias, and out of the ghospell, because our lord fasted so many dayes.

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Concerning the speciall forbearante, or restraint to fast vpon Sunday.

It is confessed that the contrary vnder taken libertie of fasting vpon the Sunday (now renewed by the Puritans) was reproued by Pope Clement the first anno 80. saying he that fasteth vpon the Sunday or lordes day is guiltie of sin.in epist. ad Philippens. pag 99. The like is affirmed by Ignatius, witnes for them bothe M. Cart-wright in M. whitgithes defence &c.

Tertullian. anno 200. saith.de corona militis c. 3. Wee account it a haynous offence to fast on the Sunday.

vbi supra.See this also confessed by M. Cartvvrigth.

S. Augustine anno 400. saith:epist. 85. ad Casulanum. Who is it, that shall not offend God, if he will vnto the Scandall of the whole Church, spread euery where, fast one our lordes day?

Also the fourth Councell of Carthage saith:Canon. 64. anno 413. He that doth willingly and of purpose fast on the Sunday, is not taken for a Catholicke.

S. Epiphanius anno 390. condemneth the Arrians saying:haeresi 75. They desire rather to fast on the sunday, and eat vpon wednesday and Friday.In his defence pag. 102. It was also the condemned heresie of the Manichees. See M. vvhitgift.

THE ADVERSARIE.

As Concerning the appoynted fast of lent.in M witgistes defence &c. pag. 100. M. Cartvvright reproueth S. Ambrose for saying. It is sinne not to fast in lent.

in examen Concil. Trid. part. 1. pag. 89. Chemnitius Confesseth that Ambrose, Maximus, Taumensis, Theophilus, Hierome, and others do affirme the [Page 92] fast of lent to be an Apostolicall tradition.

See Schul. tetus in medull. Theolo. Patrum. p. 440. & in whitgift in his def. pag 102. & M. Cartwr, Ibid. 99.In more vndoubted proofe whereof other Protestant writers do not only affirme the superstition of lent and fasting to haue bine allowed and commended by S. Ignatius a fore said, Scholler to S Iohn. But also defende that that verie epistle of Ignatius ad Philippenses in which this doctrine is extant, is his true epistle and not counterfayte. Which may answeare our Aduersaries vsuall obiection against it.

Epiphanius reporting the errours of Aerius affirmeth that he said:Haeresi. 75. Neither shall fasting be appointed: for these things be Iudaicall and vnder the law of Bondage, if at all I will fast, I will choose any day of my selfe, and I will fast for liberty. See the like inHaeresi 54 S. Austine, and cōfessed by M.pag 44 45. Fulke in his answere to a counterfayt Catholicke.

M Field saith of Acrius, de Eccll l. 3. cap. 29. pa. 158. he disliked set fastes &c. and was iustly condemned &c.

This opinion of Aerius though thus condemned was yet so agreable, and the very same with the now professed Doctrine of the Protestātes, that M. Whitaker saith:contra Duraeum l 9. pa. 130. Concerning fasting Aerius hath taught nothing contrary to the Catholique faith.

See also this condemned opinion of Aerius yet further defended by M. Fulke vbi supra and byde haeres c. 5 fol 175. Danaeus, as in the Margent. Though yet others, who dislike our aduersaries ouer plaine Nouelisme herein, doe specially condemne Aerius and his foresaid doctrine thus defended, as namelyM Hocket in his Eccl. policy, l. 5 f. 72. p. 210. M. Hocker, And the Protestant Author of the booke intituled31. 49. 10 [...]. M Fulke against ye Rhemist test, in ma [...], c 5 fol. 28 & in act. c 1 [...]s 5. fol. 203. Aretius in loc com. pag 272. M Hooker In Eccl policy l 5 s. 72 pag. 209 210. Querimonia 31. 49. 10 [...]. M Fulke against ye Rhemist test, in ma [...], c 5 fol. 28 & in act. c 1 [...]s 5. fol. 203. Aretius in loc com. pag 272. M Hooker In Eccl policy l 5 s. 72 pag. 209 210. Ecclesiae printed at london 1592.

Wheras M. Fulke, Aretius, and many others doe commonly obiect that Montanus the Hereticke was the first that appoynted lawes of lasting, M. Hooker answeareth with vs, that the Montanistes, were reprehended only, for that they brought in sundry vnaccustomed dayes of fasting, continewed their fastes a great deal longer and made them more rigorous &c. Where vpon Tertullian, maintaingning Montanisme wrote a booke in defence of theire fast &c. The same affirmeth the foresaid Protestant Authorpag 110. M Fulk against the Rhemist test in 1. Tim. 4 [...]. of Quermonia Ecclea,

[Page 93]Whereas M. Fulke, and Commonly all Protestantes doe obiect that sayng of S. Paul. 1. Tim. 4. [...]. Forbiding to Marry, to abstaine from meate &c. A gainst our Catholicke Doctrine of fasting from certayne meates M. Hooker saith with vs:M. Hookes his Eccles. Polici l. 5. sect. 72. pag. 209. Against those heretikes (saith he) which haue vrged perpetuall abstinence from certayne meates, as being in their verie nature vncleane, the Church hath still bent her selfe as an enieniny. S. Paul giuing charge to take heede of them &c.

Also the foresaid.pag. 106. and 107 S. Austine contra Faustum Monic. l. [...]0. c. 4 and c 6 and contra. Adimant Manich. c 14. M. Iac in his defence of the Church and ministry of Eng [...]and pag. 59. Author of Querimonia Ecclesiae giueth the same answere to the said saying of S. Paul; as likewyse S Austine against Faustus a Manichie &c An answere so euidenthy true, that M. Iacob the Puritan, acknowledgeth that place of S. Paul to be vnderstood of Marcion and Latianus, who did absolutely condemne Mariadge and certayne meates; and so (saith he) are in no comparison with the Papistes, if they erred in nothing els.

LVTHERS DOCTRINE.

in resp. ad Ambros. Catharinum. To day (saith he) they doe so fast, not that the flesh may be mortifyed, but because it may be a good worke, to fast this day or abstaine from that kind of meat to merit heauen. But what is this, other thē the impious face of Antichrist? And againe: lib. de Doctritus hominum v [...] tandis. It is (saith he) erroneous, and full of lyes that they doe impose, as it were by the decree and commaund of the Church, at certayne tymes of the yeere a necessitie to fast the vigiles of the Apostles, and other Saintes vnder payne of a great sinne. For fastinges concerning dayes and meates, ought alwayes to be free and indifferent. Againe, in exposit. epist quae legitur deminica 1. i [...] Ni [...]li ad Gal. G [...]l. [...]. fasting is not a true chasticeing of the body, but a thing rashly taken in place of a good worke. Finally, that worshipp of thine, and studie of religion is no other thing, then was the religion of Molech and Baal in tymes past with the Ievves.

[Page 94] Philipp Melanchthon saith: in loc. com. en. de caeremonij [...] Ecclesiae. it is a pernicious errour to thinke that fastinges and such like are the workes and worship of God.

CALVINS DOCTRINE.

lib 4. instit. cap. 12. ¶. 19.An other euill (saith he) like vnto this wee must specially take heed of (to wit) that fasting be not taken for a meritorious worke, or any kind of diuine worshipp. The third errour is not so bad, yet daungerous, as it were more strick and exactly to craue one of the chiefest offices, and so to extollit with immodest prayse, as that men when they haue fasted, should thinke they had done some excellent thinge. Wherin I dare, in part but not altogether excuse the auncient fathers, but that they haue layde certayne foundations of superstition, and haue giuen occasion of tyrannie which afterward did aryse.¶. 10. And then the superstitious obseruation of lent began euery where to increase, because both the common people were persuaded that they did God some speciall seruice therby, and the pastours did commend it for a holy imitation of Christ &c.

An old condemned heresie by the primitiue Church.

S. Epiphanius ligres. 75. and S. August. lib. de haeres. cap. 33.This heresie was the Arians, who thought that wee ought not to fast as it is a precept and rule of the Church, but euery man as hee would, least wee should seeme to be vnder the law. Moreouer Epiphanius addeth, that clean contrary to Catholickes, they were accustomed to eat flesh, on fridayes, in the lent, and chiefly in the holy weeke.

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THE 19. ARTICLE. The lavves and Preceptes of Christ are not impossible.

THE CATHOLICKE DOCTRINE.

The law of God, and commaundementes of Christ, are not only not impossible to be fullfild, but so possible vnto the willing, and such as loue God, as they are sweet vnto them, and easie, light, not heauie.

SCRIPTVRE.

Deut. 30.11.14. THis commaundement that I commaund the this day, is not aboue thee &c. But the word is very neere thee in thy mouth, and in thy hart to doe it.

Leuit. 18.6. Keepe my lawes and commaundementes, which a man doing shall liue in them.

3. kinges 2.3. And obserue the watches of our lord thy God, that thou walke in his wayes, and keep his ceremonies, and his precepts, and iudgmentes, and testimonies as it is wirten in the law of Moyses.

Iosue 22.5. That thou keepe attentiuely, and in work, fullfill the commaundement, and the law &c.

[Page 96] [...]. kinges 14 8.Thou wast not as my seruant Dauid, whoe kept my commaundementes and followed me in all his hart.

Iob 23 11.My foot hath followed his stepp, I haue kept his way, and haue not declyned out of it.

Psalm. 118.32. & Psal. 17 25.I ran the wayes of thy commaundementes. Read the vvhole Psalm. and Psal. 16.3.

Ezechiel 18.19.And you say, why shall not the sonne carire the iniquitie of the Father, to witt, because hee hath wrought iudgment and iustice, hath kept all my preceptes and done them, he shall liue?

Matt. 7.24.Euery one therfore that heareth these my wordes and doth them &c. And: cap. 11. [...]0. My yoke is sweete, and burden is light. And: cap. 19.17. if thou wilt enter into life, keepe the commaundementes.Luc. 1.6. They were both iust before God, walking in all the commaundementes of our lord with out blame.

Iomes 1.22But be d [...]e [...]s of the word and not hearers only, deceauing your selues.

1. Iohn 2. [...]. an [...]In this wee know that wee haue knowne hime if wee obserue his commaundementes. And: cap. 5.3. his commaundementes are not heauy.

FATHERS.

S. Basil anno 380. saith:orat in illud: attende tibi. It is a wiched thing to say the preceptes of the spirit are impossible.

S Cyrill saith,lib. 3. contra Iu [...]anum. how that very precept (thou shalt not couet) wich is the most hardest of all, may bee fullfulled by grace.

S. Chrysostome. And 380. saith:Homil 8 de poenitentia. thou maist not accuse our lord, he doth not commaund impossible thinges, many also doe ouer came his commaundementes.

Againe: Homil 19. in Mat [...]ltrū ad iinem. Therfore let vs not feare the burden, neither doe thou sly that yoke, wherby Christ hath freed thee from all these, but vnder take this yoke with all alacrity of mynde, and then thou shalt easily know how sweet it is. Neither dath it teare thy necke, [Page 97] but is imposed for an ornamēt, and that thou mayest learne to goe forward in order to the kinges way, and to auoyde all head longe daungers on both sides, and walke ioyfull easily through a straight way.

Againe. homil. 19. in epist. ad Hebraeos. And thou saist, how is this possible to loue his neighbour as himself if others haue not done it thou mayst well think it impossible, but if they haue done it, it is manifest wee doe it not through negligence, also Christ doth not commaund any impossible thing in so much that many haue (exceeded) his precepts.

S. Hilary anno 350. handling that. Thy commaundement is to great. Psalm 2 [...] 118. The commaundement (saith he) of God is great, and extended vnto all the kindes of our faith, so that it is not hard, if therbe a will to obey the precept of our lord.

S. Hierome anno 380. saith.lib 3. adu. Pelag. God hath commaunded possible thinges, there is no man doubtes of this.

Againe. in cōment. ad cap 5 prope sinem. Many (saith he) measuring the preceptes of God by their owne imbecillitie and weaknes, doe thinke them impossible, which are not commaunded, therfore wee must needs vnderstand, that Christ did not commaund impossible thinges, but thinges perfect and which Dauid performed.

S. Augustin. anno 400 saith:lib. de nat. & grat. cap. 43. Therfor God doth not commaund impossible thinges, but commaunding he doth admonish, both to do what thou canst, and to aske for what thou canst not.

Againe, cap. 16. It is certaine wee may keepe the commaundementes if we will, but because the will is prepared by god wee must aske of him that wee may haue a will vnto soe much as doth suffice, that by willing wee may doe it.

Againe: cap. 69. Therfore wee doe firmly beleeue our iust and good God not to be able to commaund impossible thinges, hence wee are admonished, both what to doe in easie thinges, and what to aske in hard thinkes; for all thinges are become easie to Charitie, to whome only, the burden of Christ is light.

Againe: lib de pecca [...]or. meritis & remissi [...] cap. 3. God would not commaund any thinge that shoud be impossible vnto mans will.

Againe: I cannot doubt or thinke that God [Page 98] hath commaunded man any impossible thinge, or that any thing is impossible to God to help or assist, wherby that may be done which he hath commaunded.

Againe: lib. de grat. & lib. arbit. cap. 16. The Pelagians thought that they knew a great mistere, when they said, God would not commaund what he knew impossible for man to doe, whoe knowes not this? And againe: in Psal. 56. God would not commaund that wee should doe this, if he did iudge it impossibile.

LVTHERS DOCTRINE.

Luther saith: lib. de libertate Christiana. all the commaundements are as impossible vnto vs, as that one is. Thou shalt not couet, or or desire.

Againe: in confutatione rationis Latomi. There be so many testimonies of scripture which doe proue the commaundement of God to be impossible vnto vs, as there is nothing more manifest.

Againe: In responsione ad dialog. Syluestri Prieratis. Thou doest most wickedly, in that thou saist our Sauiour hath not commaunded impossible thinges, yea thou doest more then wickedly, in that thou dare call this falshood, wee cannot fullfill the commaundementes of God in this life.

Philipp Melancthon saith. in commun suis ad cap 4 epist. ad Romanos When the law commaundeth vs to loue God, it imposeth as impossible thinges, as if it did commaund vs to fly ouer the hill Caucasus.

CALVINS DOCTRINE.

Caluin saith: lib 2 instit. cap. 7. ¶ 5. But because wee haue said that the obseruation, or keeping of the lawe is impossible, wee will in few wordes both explicate and confirme it, for it seemeth to be an opinion commonly taken for most absurde, in so much as Hierome doubteth not, to [Page 99] curse it with excommunication. But what seemeth good vnto Hierome, I little respect.ibid. I call that impossible which yet hath neuer bine, and that hereafter it may not be, is hindered by the ordination and decree of God. If wee speake of these latter tymes, I say there hath bine neuer a Sainte, who being at the poynt of death, hath attayned vnto that measure of loue, as to loue God with all his hart, with all his mynd with all his soul and with all his power.

Now heere it is manifest, that he maketh God himselfe the impediment why wee doe not fullfill and keepe that law, which he commaundeth vs.

An old condemned Heresie.

This heresie was held by certayne men,Concil. 11. conon. vlt. anno 440. against whom the councell of Arausicanum did define; where thus wee read: Heere also wee beleeue according to the Catholick faith, that by grace receaued in Baptisme, all that are baptized (Christ helpping, and Cooperating with them, and if they will truly and faith full endeuour) may fullfill all thinges necessarie vnto saluation.

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THE 22. ARTICLE. To beseech the prayers of the righteous heere on earth is no derogation to our Sauiour.

SCRIPTVRES ONLY.

Rom. 15.30.I beseech you therfore brethren by our lord Iesus Christ, and by the Charitie of the holy ghost that you helpe me in your prayers for me vnto God, that I may be freed from the infidels, which are in Iudea.

Coloss. 42.Praying with all for vs.

Thessa 5.25Brethren pray for vs.

Ephes. 6.18And in the same watching in all instans and supplication for all Saintes, and for me &c.

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THE 23. ARTICLE. The Angels and Sainctes in heauen knovv our doinges and vvantes better then men therfore, &c.

O see 12.4.ANd he preuailed against the Angel, and was strengthed and hee wept and be sought him.

Psal. 150.1.Prayse yee our lord in his Saintes.

Toby 12 12The Angel Raphael saith: I offered thy prayer vnto ouer lord

2. Machab. 15.14. Onias the high priest benig dead appeareth to Iudas Machaheus: speaking of the Prophet Ieremy saying: This is a louer of his brethren and of the people of Israel: This is he that prayeth much for the people of Israel, and for the whole Cittie.

Matt. 18.10Their Angels in heauen doe alwayes see the face of my father which is in heauen.

(Saintes also departed)cap. 22. [...]0. are as the Angels of God in heauen therfor wee may better craue their prayers then mortall mens.

Luc 15.7.So there shalbe ioy in heauen vpon one sinner that doth peannce &c. I lay to you there shalbe ioy before the Angels of God &c.

1. Peter. 1.15And I will doe my diligence to haue you often after my decease also, that you may keep a memorie of althinges.

Ap [...]c 4.And the smoke of the incenses of the prayers of the Saintes ascended from the hand of Angel before God.

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THE CATHOLICKE DOCTRINE.

The Angels and Saintes, of God are not hindered by tēporall death, & leauing thier mortal bodies, so that they can no more pray for vs, neither do they cast away all care, and loue of Charitie to wardes vs, that they will no more help vs: but they are most willing, and ready to pray for vs, soe that they doe help vs, labouring and warring heere on earth, by their holy prayers, and wee ought often to inuocat, and beseech their intercession for vs vnto God.

FATHERS.

S. Dionysius anno 80. saith.cap. eccles. Hierarch. Certainly it is all one; as if a man when the sunne shines, should plucke out his eies, and yet not withstanding desire to be partakers of the light of the sunne, so he is held in suspence with a superstuous hope of impossible thinges, whoe doth craue the prayers of the Saintes, and yet reiect holy prayers, and operations agreable to their natures.

S. Irenaeus anno 160. saith:lib. 5 contra h [...]reses. And as she (Eua) was seduced and did fly God, soe this (Mary) was perswaded to obey God, that the virgine Mary became the aduocate of the virgine Eua.

S. Athanasius anno 340. saith:Serm in Euangel. de Sanctissima De [...]pata, siue de annontiatione Marix. Incline thyne care o Mary, vnto our prayers, and doe not forget thy people. Et infra, vnto thee wee crie most holy vrign remember vs. Et infra. Mistris, Lady, Queene, and mother of God make intercession for vs.

Eusebius anno 330. saith:lib. 1 [...]. praeparationis Euangelicae Cap. 7. these thinges wee doe [Page 103] daily, whoe honouring the souldiours of true piety as the frindes of God, doe approch vnto their monumentes, and make our vowes and prayers vnto them as vnto holy men, by whose intercession vnto God, wee doe confesse our selues not to be a litle holpen.

S. Basil, anno 380. saith: orat. in 40. man yres. O vnconpereable souldiers, and common protectours and defenders of mankind, and best companions of cares. He which is oppressed with any miserie, let him fly vnto these, and he which doth reioyce, let him beseech these, he, to the end he may be freed from his euill, this man, that he may continue in ioy, and prosperitie.

S. Gregory Nazianz, orat in Cyprianum. anno 380. saith in thend of that oration inuocating S. Cyprian. But thou mercifully, behold vs from aboue, and direct, and receaue this thy holy people, and nourish, and feed vs together in peace: insighting, and strife, direct and receaue vs, and determine with thy selfe, that such also as thy selfe doe make earnest request for vs.

Againe. orat. 15 de obitu Gregorij parentis sui. Now he doth more profit vs by his prayers, then he did before by his Doctrine, yea by h [...]w much the nearer he is vnto God, for as much as he hath put of his corporall bonds.

S. Chrysostome, anno 380. saith. Serm. de Inuentio & Maximo. tom 3. As souldiers, shewing their woundes receaued in war, vnto the kinge doe speake bouldly and with good confidence, so they carrying their heades cut of, and bringing them foorth in presence, may obteyne of the kinge of heauen whatsoeuer they will.

Againe he saith: homil. 66: an [...]. p [...]lum prop. sin. for also he which is adorned with purple, doth approch to imbrace these Sepulchers, and all pride set aside, standes making supplication to the Sainctes, that they would make intercession for him vnto God, also he that doth walke adorned with his diademe, doth beseech the carpenter, and the fisher man, as his protectours.

S Gregory Niss. anno, 380. saith inuocating S Theodor. orat. in Theodor. circa linem. Make intercession and beseech our common king and Lord for thy country wee feare afflictions, wee expect perils, the wicked Scythians are not sure of preparing warre against vs; vse thy liberty of speech as a souldier fighting for vs, as, a martyre for his fellow [Page 104] seruants infra. But if there shalbe need of more earnest prayer and aduocation, gather together the company of thy Brother martyres, and together with them pray for vs, admonish Peter, stire vp Paul, and Iohn also the Deuyne and beloued Disciple of Iesus.

S. Ephrem, anno 380. saith: Serm. de Laudibus S. Martyrum wee beseech yee most blessed martyres, whoe freely and willingly haue suffered tormentes for our Lord and Sauiour, & for his loue; also you are so much the more familiarlie ioyned vnto God, that you may vouchsafe to make intercession vnto our Lord for vs wretches and sinners, and all filth through negligence, that the grace of Christ may descend vpon vs.

S. Cyrill, anno 350. saith: Catechesi S. [...]mislag. when wee offerre this sacrifice, wee make mention of them which haue deceassed before vs first of the Patriarches, Prophets, Apostles, and Martyres, that God by their prayers may receaue our prayers.

S. Theodoret, anno 440 saith: lib. 8. ad Graecos. such as trauell with difficultie, doe beseech the Martyres for their companions in the way, or rather captayns or guides in the iourney.

[Againe he doth in this manner conclude euery mans life.]in historia S. S. Patrum. But now in a king an end of this my narration, I implore and beseech them, that by their prayers I may obteyne diuine help

S Cornelius Pope, anno 251. saith: in Epist. 1. beseeching God and our Lord Iesus Christ, that his holy Apostles making intercession for you, he would purge you from your sinnes.

S. Hilary, anno 350. saith. in psal. 124 Neither is there wanting to those that will, the protection of Sainctes, and sauegarde of Angels.1. tem. 129. The nature of God doth not want the intercession of Angels, but our infirmitie, for they are sent from those that shall inherit saluation, God being ignorant of none of all this which wee doe, but our infirmitie to aske and merite doth need the help of spirituall intercession.

S. Ambrose, anno 380. saith. lib 8. in lu. in fine. lib 10. in Luc. 21. As Angels are in authoritie, so also are those which haue deserued the [Page 105] life of Angels. And: kinges being dead, martyres shall succeed them in an euerlasting kingdome in the honour of heauenly grace, and they shalbe suppliants, these Patrones.

Againe: lib. de vi [...]uis wee ought to beseech Angels who are giuen vs for a sauegarde, also martyres whose Patronage wee seeme to challence for a defence of our body, they can aske for our sins whoe haue washed there owne, if they had any with their owne blood, these arre the martyres of God our prelates and beholders of our life and actions, let vs not be ashamed to take them for the intercessours of our infirmitie, for they haue also knowne the infirmitie of our bodie, when they did once liue.

S. Maximus, anno 420. saith. Serm. de Nartyribus Tauricis. There is familiarity betweene these and vs for they are alwayes with vs, they alwayes abide with vs, that is, they both keepe vs liuing in our body and receaue vs going out of our body.

Againe praying to S. Agnes he saith: Serm. de S. Agnese. O glorisious to Christ, fayre to the sonne of God and gratefull to all Angels, and Archangels, wee doe beseech thee, by what prayers wee can possible, that thou vouchsaue to remember vs.

S. Hierome, anno 380. saith. in Epitapho Paulae circa [...]inem Farwell o Paula, help by thy prayers the last old age of thy worshipper, let thy faith and good workes ioyne thee to Christ, that being present thou maist more easilie obtayne what thou shalt request. Againe. in epist. ad Paulum de obitu Blesillae shee doth beseech our Lord for thee, and obteineth pardon of my sins for me.

Ruffinus, anno 400 saith lib. 2. hist. cap. 33. Hee went about (to wit, the Emp. Theodosius) all the places of prayer with the priestes and people, and did lie prostrate in hearcloth before the shrines of the martyres and Apostles, and did craue vndoubted help by the intercession, of the Saintes.

S. Augustine, anno 400. saith: lib. 7. de Baptismo Cont. Donatistas. cap. 1. let Cyprian, help vs by his prayers, labouring in the mortalitie of this flesh as it were in a thicke cloud, that God assisting vs wee may imitate his good workes, as farre as wee shall be able.

[Page 106] Againe. tractatu 84. in Ioan Therfore wee doe not so remember them (martyres) at the very table, as those which rest in peace, that wee should also pray for them, but rather that they (martyres) should pray for vs.

Againe: Sanctis Petro & Paulo n a multitude of people doe worship, the most blessed fisher man Peter, with their bowed knees. Heathens obiecting that Christians did worship the Angels: he answereth. in psalme. 96 I would to God, saith he, that you would worship them, for then you should soone learne of them, that they doe not worship them as Gods but as Sainctes.

Againe: Serm. 17. de verbis apostoli ecclesiasticall discipline hath, and teacheth that the faithfull know, when they recyte martyres in that place at the Aulter of God, that they doe not pray for them, but for other the dead. For it is iniury to pray for a martyre, to whose prayers wee ought rather to commend our selues:Serm. 18. de sanctis He hath also there an excellent and a long prayer to the blessed virgine Mary.

S. Victor Vticensis, anno 486 saith. lib. 3. de perseq. wandal. O you Angels of God be you present, pray for vs you holy Patriarches and Prophets, you Apostles, be you our intercessours, chiefly you blessed Peter, wherfore art thou silent for thy sheep, and lambes commended to thee by our common Lord with great care and earnestnes? you S. Paul, maister of the gentiles, know what the Arians doe to wandalia, and thy sons being captiues doe sigh mourning, and all yee Apostles sigh together for vs.

S Fulgentius, anno 480 saith. Serm. de Laudibus B. Mariae. Therfore the virgine Mary, receaued all the courses of nature in our Lord Iesus-Christ, that shee might help all women slying vnto her.

S. Leo Pope, anno 440 saith: Serm. 1, de Petro & Paulo As wee haue tried and our elders haue proued, wee doe belieue and trust, that amongst all the labours of this life to obteyne the mercy of God wee shall alwayes be holpen by the prayers of speciall patrones.

Againe. Serm. 2. de anniuersario suae assumptionis Peter doth now more fully, and powrefully performe those thinges which are cōmitted to him, and doth execute all partes of his offices and cares [Page 107] in him by whome he is glorified. Againe. Serm. 3. de anniuersario Now the pious pastor (Peter) doth execute the commaundementes of his Lord, strengthning vs by his exhortations, and not ceasing to pray for vs, that wee be not ouercome by any tētation. Againe. Serm. 5. Epiph. Confirme frindships with the Angels, Patriarckes, Prophets, Apostles, and ioyne your selues to the martyres, couet their riches, and by good contention and emulation contend, and striue for their fauours.

S. Iustine Martyr, anno 150. saith. in 2 apolog 2. speaking in the name of all Christians explicating the faith of the whole Churh. Wee worship & adore him (God the father) and his son, who came, and taught vs these thinges, and wee worship in word & deed the whole troope of others that follow, & such like good Angels, earnestly teaching it to all that desire to knowne, how wee are taught & instructed.

Origen, anno 230. saith. homil. 3. in diuersos The memorie of these as it is worthy; is alwayes celebrated in the church.

haeres. 79.S. Epiphanius, anno 309. [refelliing their errour who offered sacrifice to the B. virgine Mary as vnto a Godes, fearing lest by this occasion their should be no honour giuen vnto her, as the heretickes of our tyme now put in practise, he repeateth very often these wordes, let Mary be had in honour, God adored.

S. Chrysostome, anno 380. saith: homil. de Sanctis Inuentio & Maximo you doe not worship the Saintes of auncient tyme, and these later after a diuerse manner, but all with the same alacritie of mynd, infra. And the martyrs that wee worship this day were present; infra. And therfor let vs often visit them, adore their Sepulchers &c.

S. Cyrill Alex. anno 430. saith: lib. in iu. Iulianum vltra medium wee doe not say that the holy martyres are become God, but wee are accustomed to giue them all honor.

S. Cyprian, an. 240 saith. lib. 4. Epist. 9. The sufferinges & dayes of martyres wee celebrate with an yearly remembrāce.

S Ambrose saith: Serm. 6, in sine. whosoeuer honoreth martyres, honoreth Christ, and whosoeuer despiseth the Saintes despiseth God.

S. Hierome saith, edist. ad Rigatiam. wee honor the seruantes that the honour of the seruants may redound to the Lord.

S. Bernard, anno 1140. saith: Serm. in illud Signū magnum &c. Serm. de Aquaeductu. h let vs imbrace [Page 108] the steps of Mary, and with most deuout supplication prostrate our selues at her blessed feet. Againe: Let vs with all the bowels of our hartes, with all our affections and voues or desires worship Mary, because such is his will who would haue vs altogether through Mary.

THE ADVERSARIE.

in his def. &c agaīst the reply of Cart pag 472 473 Also D Couell in exa [...] &c. pag 110 in [...]uynder to Br [...]stow pag 5 and age n [...] Rhem. te [...] in 2 Pet. c. 1. s 3. fol. 44. and against Purgatory Pag. 310. Also Ch [...]m. tamen part. 3. pag 200. 211 The lord Archbishop of Canterbury M. Whitgist, affirmeth, that (to vse his owne wordes) almost all the Bishopes and writers of the Greeke and Latine Church for the most part were spotted with Doctrines of free will, merite inuocation of Saintes and such like.

k M. Fulke saith: I confesse that Ambrose Austine and Hierom hold inuocation of Saintes to be lawfull. And againe he saith: l that in Nazianzen, Basil, and Chrysostome is mention of the inuocation of Saintes: That Theod [...]ret speaketh of prayer vnto Martyrs: that Leo ascribeth much to the prayers of Peter for him: that many of the aūcient Fathers held that the Saintes departed pray for vs. Againe he affirmeth that about the yeare [...]70. inuocation of Saintes was brought publickly into the Church, by Ambrose, Basil Gregory Naz Gregory Nyss. Theodoret, Hierome, &c.

vbi supra 211. Chemnitius alledgeth S. Austine inuocating, S. Cyprian and concludeth saying: These Austine doth without the scripture, yeelding to tyme and custome.

TheCent 3. col. 84 line. 23. and col. 8 lnie. 49. Centuristes charge S. Cyprian to affirme that martyres and dead Saintes do pray for the lyuing. Also they charge Origen with prayer for himself to holy Iob saying.Cent. cap 4 col. 33. lin. 4 [...]. Blessed Iob pray for vs wretches. The affirme also that there are manifest steps of Inuocation of Angels in the Doctors of that age.

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LVTHERS DOCTRINE.

de adoratione Sacramenti ad waldenses.I cannot (saith he) account you for heretickes as our Sophister, doe, because you neither inuocat the mother of God, nor any other Saint, but rest in Christ the only and alone Mediator: although one may make intercession for another heere in this life, yet for the intercession and inuocation of Saintes departed the Scriptures speake nothing.

Againe: Inuocation of Saintes (saith he) is also one of the number of the Antichristian abuses,in attieulis ad Concil. Mantuanum missis. wherby he resisteth the chiefest articles, blotteth out the knowledge of Christ.

Philipp Melanchthon saith:in antithest verae Doctrinae, and Pontificiae all inuocation of the dead is manifest Idolatrie, such as is in the worship of Saintes.

Nicolaus Hemnimgius saith: in explicat Euang. de Festo Annunc Mariae inuocation of Saintes is a Diueli [...]h worship, brought into the Church by the Diuell.

Iohan. Brentius saith: in Apolog. Confessions wittemberg. wee grant that the Saintes in heauen do pray for the liueing on earth: doth it therfore followe, they are to be inuocated? no such matter, &c. who commaunded you to inuocate the Saintes as the frindes of God? for this verie worship of inuocating Saintes is idololatricall because God only is to be inuocated.

CALVINS DOCTRINE.

lib 1. instit. cap. 13. ¶. 12.Let that Platonicall Philosophie, saith he of seeking recourse vnto God by Angels be of force, and of worshiping them for this end wherby they may make more propitious and easie vnto vs: which superstitious and curious men haue endeuoured from the begining to bring vnto our religion, and doe so perseuere vnto this day.

[Page 110] Againe, moreouer (saith he) it is a meere toy, that Sophisters bable, Christ is a mediator of redemption, but the faithfull, of intercession. Againe: ¶ 21, for as much as perteineth to Saintes, who are dead in flesh, but liue in Christ, if wee attribute any prayer vnto thē (vvherby they may pray for vs in heauen,) let vs not dreame of any other way to beseech God by them, then Christ, who is the only way, or that their prayers are accepted by God, in any other name, therfor for as much as the Scripture doth call vs from all vnto Christ only, and our reauenly Father will haue vs to seeke all thinges in him, it were to much blockishnes, nay I say, madnes for vs to seeke accesse by them, and be led from him, without whome they themselues haue no admittance. But who dare deny, but this hath bine practysed many ages, and to this daye is in vse whersoeuer the Papacy rāgneth? Finally in all their litanies,In fine Ibid. hymnes, and prose where there is any honor giuen to dead Saintes, there is no mention of Christ.

Ibid. ¶ 24.But (saith he) if any man excuse it, and say, it cā not be, but that they haue the same charitie to vvardes vs, vvhich they had, vvhen they vvere ioyned together vvith vs in faith, vvho notvvithstanding hath revealed, that they haue eares so long as to reach vnto our voices? and eies so sharpe, as to behold our necessities? they idlelie imagine indeed in their shadovvees, I knovv not vvhat, of the splendor of the diuine countenance illuminating, vvherby they behold from aboue as in a looking glosse the affaires of mē.¶ 27, But this latter argumēt is easilie confuted by their ovvne impudencie, in that they contend by no stronger an argument, then as to say, vvee haue need of the Patronage of Saintes, because vvee are not vvorthy so familiar accesse vnto God &c. But hence vvee collect that they leaue nothing to Christ, vvho esteeme his intercession for nothing, vnlesse George, Hippolitus, and such like Hagges, or Hobgoblins be present.

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An old condemned Heresie.

This heresie vvas proper to Vigilantius vvho said, VVitnes S. Hier. lib. contra vigilantium. that the prayers of the dead (for so he called them vvhich liue gloriously vvith Christ) ought not to be spoken of or heard to be profitable for others; from whence doth follow, that it is in vaine to inuocate the Saintes.

To take one more braue spirit by the vvay: in respon. ad rat Campiani rat. 1. p. 15. M. Whitaker saith: q little do wee regard the example of Raphaell the Angel mentioned in Toby: neither doe wee acknowledge those seauen Angels whereof he speaketh: all this is different from the canonicall scriptures, and fauoureth of I know not what superstition. So fixed is M. Whitaker in this opinion against vvhatsoeuer may be sayde.

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THE 14. ARTICLE. Of Saintes Reliques.

THE CATHOLICKE DOCTRINE.

Wee ought to haue in price and honour the Bodies and reliques of Saintes, and to vse them reuerentlie and holily with all pious deuotion.

SCRIPTVRE. The Angels Protect Saintes Bodies.

Inde. v. 9.MIchael the Archangel disputing with the Diuell, made altercation for the body of Moyses.

Vnreasonable creatures spare the bodies of Saintes both Dead and liueing.

[...] kinges 13.24The Lyon which slew the disobedient Prophet, spared his body.

Daniel. 6.22.My God hath sent his Angel, and hath shut vp the mouthes of the Lyons.

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God doth honour the reliques of his Saintes by miracles.

4. kinges. 13.21.When it had touched the bones of Eliseus the man reuiued.

4 kinges. 2.8.14.And with the mantle of Elias &c. he smote the waters and they were deuyded.

Matt. 9 21.Yf I shall touch only his garment I shalbe safe.

Act. 5.15.S. Peters shadowe healed the sicke:

Act. 19.11.12.And God wrought by the hand of Paul miracles not common: so that there were also brought from his body napkins or handkerchefs vpon the sicke, & the diseases departed from them, and the wicked spirits went out.

FATHERS.

Eusebius anno 330. speaking of the wooden seat of S. Iames saith:lib. 7. in hist. cap. 15. It is kept with great care, as deliuered from our elders in memorie of his sanctitie, and is had in great veneration and worship.

S. Athanasius anno 340. writeth in the life of S. Antonie that he left an old cloake, and also addeth: the receauer of blessed Antonies legacie, who hath deserued to receaue by his commaund an old cloak (with an other garment made of a goats skine hanging downe from the neck) doth imbrace Antonie in the giftes of Antonie, and as it were enriched with a great inheritans, doth ioyfully remember the Image of Sanctitie by a vestment.

S. Basil an. 380. saith:in psalm. 115. in illud. Praetiosae [...]n conspectu domini mor [...] Sanctorum whē any mā dieth lyke a Iew, the thinges left behind him are abominable; whē death happēneth for Christ, the reliques of his Saintes [Page 114] are pretious, in tymes past it was said to the priestes and men dedicated to God; he shall not be defyled by any dead, but now he that toucheth the bones of a martyr, doth receaue a certayne societie of holines, by the grace remayning in the body.

Againe speaking of the reliques of martyres he saith: orat. in 40. Martyres. these are they who gouerne our countrey and cleauing together as it were certeine towers doe promise securitie from the incursions of our enemyes, not shutting themselues vp in one place, but are become hostes in many places, and pray for many coūtreyes.

S. Gregory Nyss anno 380. saith. in The odorum Martyrem. The soul after it hath ascended on highe, doth rest in it place, & being freed from the body, doth liue together with like vnto it self, but her venerable bodie, & immaculate instruments, composed and adorned withall honour & worship is placed in a faire & holy place. And if any mā entring the temple of martyrs hath delighted his eyes with beholding, and doe afterward desire to approche the sepulcher it selfe, beleeuing the Sanctitie and benediction by often touching of it, but especiallie if he be permitted to take of the dust where the body of the martyr doth ly or rest, that dust is taken for a great fauour or gift and is gathered as a-thing of great price to be hidden in the earth, for how much it is to be desired and wished for to touch the reliques themselues, if at any tyme so good fortune happen, that a man may doe it, as the gift of all prayers, they doe knowe that haue tried it, and are made pertakers of that desiere.

S. Eusebius Emissenus, anno 520. saith: homil de S. Blandina. where are they, that say there is no veneration or worship to be giuen to the holy bodies of martyres?

S. Cyrill of Hierus. anno 350. saith: Catech. 18. But that not only the soul of the Saintes might be honoured, and that it might be belieued that there is power and virtue in the bodies, of the Dead; The Dead man lying in the sepulcher of Eliseus, is raysed to life by touching the dead body of the Prophet.

S. Chrysostome, anno 380 saith of S. Inuentius and Maximus: Serm. de SS. Inuentio [...] Therefor let vs often visit them, let vs adore there sepulchers, and whith great faith touch their [Page 115] reliques, that therby wee may get some blessing or benediction.

S. Ambrose, anno 380. saith: Serm. 93. de. SS. Nazario & celso. in fine. what doest thou say to me, what dost thou honour, now resolued and consumed in the flesh? I honour the wounds in the flesh of a martyr, receaued for Christes name, I honoure the memorie of the liueing by perpetuall virtue, I honour hallowed ashes for the confession of our Lord, I honour the seed of eternitie in the ashes, I honour the body which hath taught me to loue our Lord, & not to fear death for his sake. Why doe not the faithfull honour that body, which the diuels doe reuerence? which also they haue afflicted in punishment, but honour in the sepulcher? therfore I honour the body, which hath honoured Christ in the sword, and shall raigne with Christ in heauen.

S Hierome, anno 380. saith: lib. Adu. vigilantium It grieues him that the reliques of martyres should be couered with a pretiouse couering, and not rather bound vp in a clout or hearcl [...]th, and cast vnto the dunghill that only drunken and drowsie vigilantius may be adored.

S. Augustine, anno 400. saith. epist. 203. ad Qui [...]tianum Truly they carry the reliques of the most blessed and gloriouse martyre Stephan which your holynes is not, ignorant of, & as wee did, which also you ought reuerētly to worship.

THE ADVERSARIE.

examen. part 4. p. 10. Chemnitius affirmeth that the auncient Fathers erred in going pilgrimages to reliques.

Osian. Epit. Cent 4. pag. 5 [...]6. Cent. wryters. Cent 4. col. 12 [...] line 45 M [...]ulk. answere to a Counterfeit Cat [...]ol k. pa. 46 [...]1 vvhitaker Cont. Dura [...]m l. 10. p. [...]6 [...]. Osiander and the Century vvriters of Mag: doe affirme that S. Hierome did foolishly contend, that the reliques of Saintes ought to be worshipped.

M [...]ulke saith: last of all Vigilantius shall be brought in, who wrote against inuocation of Saintes, superstition of reliques and other ceremonies him Hierome reproueth.

For miracles done at the reliques of Saints M. Whitake [...] saith: I doe not thinketh those miracles vaine; which are reported to haue bine done at the monumentes of Saintes.

[Page 116] Luther. in Purgatione quorundam articulorum Luther himself saith: who can gainesay those thinges, which God to this day worketh miraculously & visibly at the monumentes of Saintes.

M. Fox saith.Act. mon. anni: 1576. pag. 61. aut [...]ed. The Idoll ceassed to giue any more oracles saying, that for the body of Babylas (the martyr) he would giue no more answers.

LVTHERS DOCTRINE.

in Serm. quem de cruce edidit in festo ex altationis crucis.There is (saith he) such great aboundance in the world of little peces of the crosse, that if they were gathered to gether, a howse might be made of them. Et infra: I would (saith he) there were none of the crowne of thornes exstant, and that there had neuer comforth any of the holy crosse &c. wherfore if any man should giue me such afragment for agift, yea if I had that crosse in my hand, and knew it to be so, I would presētly so lay it vp, as it should neuer see sun more &c. But the same that I said of the holy crosse, doe I also say of Saintes reliques as they tearme them, for these reliques are no other thinge then the seducing of the faithfull, wherfore it were much better that they were buryed vnder the earth: vigilantius writ vpon this same, against whome Hierome opposed himself with all his force, in so much that certaynly I would he had temperated himselfe a little better in this matter, but if I would giue credit to the workes of vigilantius, as they are exstant, according to Hierome, I should rather belieue that he had written much more Christian lyke, then Hierome himself, vpon this matter.

CALVINS DOCTRINE.

in libello [...]uo, quem v [...]cat admon [...]tionem de perqu [...]tendis [...]Therfor (saith he) to speake in few wordes, the desire of reliques doth neuer want superstition, yea which is worse, it is the mother of Idolatrie, it was the office of Cristians to leaue the bodies of Saintes [Page 117] in their sepulchers, and not to erect them vp with a sumptuous and costly worke, wherby to make an vntymly resurrection of their bodies, this certenly was neuer vnderstood, but on the contrary against the decree of God, the bodies of the faithfull are diged vp, that they might be richly extolled and praysed, when as they ought to rest in their sepulchers, as in beds vntill the last day.

This preaching of Caluins was so frutfull in France, Laut. Surius in comm. ad annum. 1561. that the Hugonets of Pycardy burned the reliques of S. Hilary, and they of Lyone and Turon burned the bodies of S. Ireneus and S. Martyne.

An old condemned Heresie.

Amonge other errours vigilantius the hereticke affirmed,S. Hieron. contra vigilant. that the reliques of Saintes ought not to be reuerenced.

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THE 25. ARTICLE. Of the Holy Crosse and Images.

THE CATHOLICKE DOCTRINE.

The signe of the crosse and vse of Images of other Saintes, doe no way repugne deuyne worship or the word of God, but doe specially a gree with them both therfore they are piously and religiously to be obserued, both for the honor and reuerence of the first institutours, and also for the mysteries and hydden vertues in them.

SCRIPTVRE.

Exod. 25.18Twoe Cherubins thou shalt make of beaten gold, on both sides of the oracle.

Num. 21 8.And the Lord spake vnto him, make a brasen Serpent, and put it for asigne, whosoeuer shalbe strucken, and shalbe hold it, shall liue.

3. kinges 6.35.And he engraued Cherubims, palmes and very excellent engrauen worke.

Hebrewes cap 9.1.5.And ouer it were the Cherubims of glorie ouer shadowing the propitiatorie.

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For the Crosse.

Mar. 10.16.Imbracing them and imposing hands vpon them he blessed them.

Luke 24.50And lifting vp his hands he blessed them.

Apoc. 7.2.3The Angel with the signe of the liuing God, signeth the seruantes of God in the fore head.

FATHERS.

S. Dionysius Areopagita anno 80. saith: cap. 4.5. & 6. Eccles. Hierarch. That the signe of the Crosse is to be vsed in all Sacramentes.

S. Iustine Martyre anno 150. saith:qua [...]st. 118. answearing the gentils asking why the Christians did pray with their face to wards the East: the cause was: Because the better thinges are to be giuen to God, also, (saith he) wee doe rather make the signe of the crosse with the right hand then the left, when wee doe blesse any thing.

Tertullian. anno 200. saith:lib. de corona militis. At euery motion and going for ward, at euery passage and end, at our apparelling, at the putting on of our shooes, at washing at the light, at the going to our chambers, at our seats, and when soeuer wee doe conuerse wee signe the fore head with the signe of the Crosse.

S. Cyprian anno 240. saith: Let the fore head be fēced that the signe of God may be kept safe. Againe: a fore head made pure by the signe of the crosse, cannot carry the crowne of the Diuell it hath kept it self for the crowne of our lord.

Origen anno 230. saith:in Exod. cap 15. homil. 6 feare and trembling falleth vpon them (the Diuells) when they see the signe of the crosse faithfully fixed in you.

S. Lactantius anno 220. saith▪ lib. 4 c 26. Christ is profitable to all those that haue written the signe of the crosse in their fore head.

S. Gregory Nyss. anno 380. saith:in vita [...]regori [...] Neocaesariens that he himself [Page 120] hath aften vsed the signe of the crosse against the Diuell.

S. Cyrill anno 350, saith:Catheches. [...]. Let vs not be ashamed of the crosse of Christ: if any man doe hyde it, doe thou manifestly signe thy self with the crosse on thy forehead: Again: Make this signe, both eating and drinking siting, and standing, speaking and walking, and in brief, in euery busines.

S. Athanasius anno 340. saith.lib. de Incarnat. verbi. By the signe of the crosse all magicall deuises are dissolued & made frustrate. (And now the life of S. Antonie he vvriteth) that S. Antonie did commaund his monkes to signe them selues with the signe of the crosse only against all errours and they should be safe.

lib. de Spiritu Sancto cap. 37.S. Basil anno 380. saith and affirmeth it amongst the first traditions of the Apostles, to signe himself with the signe of the crosse.

S. Chrysostome anno 380. saith:Homil. 55. in Matth. cap. 16. But as a crowne soe with a ioyfull mynd let vs carry about the crosse of Christ, for all thinges that make vnto our saluation, let them end by it for when wee are new borne agayne, the crosse of Christ is present, when wee are nourrished with that heauenly meat, and whē wee are ready to consecrate, euery where and at all tymes that ensigne of victorie doth assist vs. Wherfor with earnest desire, both in our chambers, in our houses in our windowes, and also in our forehead and mynd let vs alwayes impresse the crosse, for that is the signe of our saluation the signe of common libertie, the signe of meeknes, and the humilitie of our lord.

S. Ephrem anno 380, saith:lib de poeuit cap. [...]. let vs paynt in our dores and in our foreheads, in our mouth and in our breast, and in all our members the liuely signe, let vs be armed with this vncōquereable Christiā armature.

Againe: lib. de armatura spirituali cap. 2. in place of a shield arme thy selfe with the signe of the crosse, for it is a most strōg armature.

S. Chrysostome saith again,in liturgia the priest doth bowe his head to the image of Christ.

S. Cyrill saith:Catechi. 12 the wooden image of an earthly king is honoured, how much more ought the image of the king of heauen to be honoured?

S. Ambrose anno 380.Serm. 43. doth exhort vs that wee beginne [Page 121] all our workes with the signe of the crosse.

S. Hierome anno 380. saith:in epist. ad Demetriadem ad Eustochium. shut the chamber of thy brest, fence thy forehead often with the signe of the crosse. And at euery going forth let thy hand imprint the crosse of our lord.

S. Austine anno 400. saith:tract. 118. i [...] Ioan. ad finem. what is it that all haue knowne the signe of Christ, but the crosse of Christ? which signe vnlesse they vse, whether it be vppon the forheads of belieuers or vpon the water wherewith they are new borne or vpon the oyle wher with they are annoynted with the chrisme, or vpō the Sacrifice, where with wee are nourrished, there is none of all these thinges rightly performed. Againe: lib. 1. confess. cap. 11. I was signed with the signe of the crosse and seasoned with the salt of Christ.

apud Sulpitium. S. Martine 647. saith: I being protected by the signe of the crosse, not by the shield or helmet, shall securely passe the troopes of the enimyes.

S. Basil anno 380, saith:in Iulian. vt citat Adrianus Papa III epist. ad imperatores in [...]. Synodo I honour (saith he) and reuerence openly the historie of their images, for this being deliured to vs from the Apostles, it is not to be forbidden.

Lactantius anno 320. saith:actor. 2. bow thy knee and adore the venerable wood of the crosse.

Sedulius anno 450. saith:lib 5. carmin's pas [...]halis. Lest any man be ignorant of worshiping the forme of the crosse &c.

S. Hierome saith.in vita Paulae. Prostrate she did adore before the crosse, as if shee had seene our lord hanging theron.

S. Augustine saith:lib. 3 trinit. cap. 10. speaking of holy signes, as images, letters and suke lyke: But because these thinges are knowne to all men, because they are done by men, they may be honoured as religious thinges. (where namly he putteth the brasen Serpēt amongst those thinges, that deserue religious honour which now the erecting or putting vp of the crosse doth succeede.

Againe he saith: lib. [...]. de doctr. Christ cap 9. that profitable signes heauenly instituted are to be worshipped because their honour doth redownd to the first originall or thing represented.

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THE ADVERSARIE.

Against Heskins, Sā ders &c. pag. 673. 47 & 675 M. Fulke affirmeth that Paulinus anno 400. caused Images to be paynted on church walles.

Cent 4 col. 108. line 50. & Cent. 8. c. 10. col. [...]50.The centuristes affirme that Lachantius defendeth many superstitious thinges cōcerning the efficacie of Christes Image. Also that S. Bede erred in worshipping Images.

B Pageant of popes fol 33. Of epist. Cent. 6. pag. 288. Martir Loc. comme. part 2. pag. [...]4 [...]. Chem. examen. part. 4. pag. 2. Functius lib. 7. comment. in praecedent Chronologiā anno 494. Niceph. hist Eccl. l. 16. ca. 27. M. Bale supra pag. 24. & 27. M. Sym. on the Reuelat. pag. 57.Also M. Bale, Osiander Peter Martyr, and Chēnitium doe affirme that S. Gregory by his indulgences established pilgramage to Images.

Also M. Bale and M. Symons say that S. Leo defended the worshipping of Images, and that Xenatas anno 495. was the first that made warre or contention against Images, witnes Functius a protestant writer, and Nicephorus.

LVTHERS DOCTRINE.

Luther in Sermone de exaltatione crucis. Luther carping at S. Thomas of Aquine saith: Finally an other abuse doth raigne in the church which Thomas of Aquine brought in, at whose eare they paynt adoue, but I thinke it was some little Diuell, this imposture (saith he) fayned marueilous subtilities vpon dulia and hyperdulia that these thinges might be adored, but so that he which is in heauen, may be applyed to that which the painter doth expresse in colours, apply it also if thou please to the Diuell, and adore him thou most impudent Sophister, these are only wordes, yea fayned speeches which commonly they vse. These modest Luther.

Againe: Serm. de inuentione Crucis. it is a meere deceate and Idolatrie to deall with these counterfait Images, to wit, of Marie, Laurence Nicolas, and many others by which men seeke confort and help, yet I do not altogether condemne Images, especially the figure of Christ crucified, [Page 123] [wherevpon an example of the brasen Serpent erected in the wildernes being produced] he saith [...] this same wee ought to doe, wherby saluation is brought to our soules, yea wee ought to be hold Christ, crucified in such manner of Images and belieue in him.

CALVINS DOCTRINE.

lib. 1. c. 11. ¶ 5, de Imaginibus.I know (saith he) that it is vsuall, and more then common, that Images are idiotes booke. This Gregory said: but the holy Ghost speaketh far otherwyse, so that if he had bine taught in his schoole, he would neuer haue spoken so¶ 7, wher for if Papistes haue any shame, let them neuer hereafter vse any more this refuge, Images are idiotes bookes: and by and by he saith: but these pictures and statues which they dedicate to Saintes, what are they but the examples of most filthy luxurie, and obscuritie? so that if any mā would fashion himself to these, he were worthy of a bastinado, yea stewes afford whores more shamfast, and modest, then temples or churches do those which they call the Images of virgines, they fayne also a habit to martyres no lesse vndecent, let them frame therfore ther idols (at least) with a little shame that they may ly with a little more modestie, then to say that they are bookes of some sanctitie but wee will also answere, this is not the way to teach the faithfull people in holy writ. And a little beneath: to what end therfore were there so many woodden, stone, siluer, and gold crosses erected in churches euery where?Ibid. ¶ 9. let them looke hither therfore, whoe seeke miserable pretences to defend this execrable Idolatrie, wherewith true religion hath bine drowned and ouerwhelmed this many ages. Images, say they, are not taken for Gods,¶ 13. but this being omitted let vs consider heere by the way, whether any Images at all be necessarie in Christinian churches, [Page 124] first therfore if the authoritie of the primitiue Church moue vs, let vs remember for the first 500. yeares wherin religion and more sincere doctrine did as yet florish and spread it self, that Christian Churches commonly were free from images. But how impudent a lye this is, may appeare by that which hath bine said, before.

An old condemned Heresie.

Nic. eph. lib, 16. ca. 27.The Second Counsell of Nice anno 789. pronounced against Image breakers and spoylers of monasteries. But Xenaius a Persian first of all taught that the images of Christ and his Apostles and Saintes were not to be worshipped.

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THE 26. ARTICLE. Of Purgatory and Lymbus Patrum.

THE CATHOLICKE DOCTRINE.

Besides heauen and Hell there is Purgatory, to witt a place or middle state after this life wherin the soules of many faith full, for their veniall sines or negligence and intermission of due satisfaction for their mortall sins, are purged more fully by suffering a temporall punishment before they passe from thence vnto Paradise and the possession of the ioyes of heauen.

SCRIPTVRE. Lymbus Patrum.

Osce 6.3.HE will reuiue vs after 2. dayes, in the 3. daye he will rayse vs vp &c.Lath. 9.11. Thou also in the blood of thy testament hast let forth thy prisoners out of the lane where in is no water.

Luke 16.22And was carried by the Angels into Abrahams bosome.

Hebr. 11.40 Ecclesiast. 24 45.That they with out vs should not be consummate. I will penetrate all the inferiour partes of the earth, and wil behold all that sleep, and will illuminat.

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Purgatorie.

Matt. 5.27.Amen I say to thee thou shalt not goe out from thence til thou repay the last farthing. [This place S. Cyprian takes for Purgatorie] And he that shall speake against the holy ghost,Epist 52. ad Anton. num. 6. cap. 12.2. it shall not be for giuen him neither in this world nor in the world to come, [out of this place S. de ciuit. Dei l. 21. c. 1 and S. Greg D [...]al. l. 4. cap. 9. Austine proueth Purgatory also S. Gregory.

Act. 2.24.Loosing, the sorrowes of Hell, [out of this place S.August. lib. 12. c. 13. de Gent. ad lit. Austine proueth purgatory, for (saith he) Christ himself was not in paynes, but to send other men of those doulours of Hel, wherewith it was impossible himself should be touched.

1. Pet. 3.19. See Rhem, test. Annot. vpon this cap. and verse.And he preached to them also that were in prison out of these words, S. Cyprian Augustine and the fathers proue Christes descension into hell and Purgatorie.

1. Cor. 3.15But himself shalbe saued yet foe as by fier.

Apoc. 5.13And euery creature that is in heauen and vpon the earth and vnder the earth, and that are in the sea, and that are therein, all did I here saying &c. benediction and honor and glorie, and power for euer and euer.

Phil. 2.10That in the name of Iesus euery knee bowe, of the celestials terrestrials and infernals.

2. Tim. 1. v. 18.Our lord graunt him to find mercie of our lord in that day. See also a very forceable place 1. Iohn. 5.16.

FATHERS.

S. Cyprian anno 240. saith:lib 4 epist. 2. It is one thing to be purged a longe tyme for sins by torment and clarified by a longe fier and an other thinge to purge all sins by passion and sufferinge.

Origen anno 230. saith:hom. 6. in Exod. he that is saued is saued [Page 127] by fier, so that if a man haue some thing mixed with lead, that the fier doth purge and resolue, that all may become pure gold.

S. Gregorie Nyssen. anno 380. saith:Orat pro mortuit. either being purged in this present life by prayers, and the studier of wisdome, or hauing made satisfaction after his death by the furnace of the purging fier, he would returne to his former felicitie: Et infra: hauing left his body he cannot be made partakers of gods diuinitie vnlesse the purging fier take away the spots mixed in his minde: And againe: others after this life purge their spots by the fier of purgatorie.

S. Gregory Nazianzen, anno 380. saith:Orat. In [...] lumina. they shalbe Baptized in their other fier, wich is the last baptisme, neither is it only more crueller but also longer which doth feed on hard matter lyke iron and doth cōsume the lightnes of vice.

S. Basil anno 380. saith:in cap 9. Esaiae. if therefore wee haue made knowne our sinne by cōfession wee haue already made the growing grasse to wither, which certainly the fier of Purgatorie would haue ōcsumed & deuoured: Et infra. he doth not theaten vtter ruen and destructiō, but sheweth the purgation according to the Apostle.1. Cor. 3.1 [...] But him self shal be saued yet so as by fier.

S. Eusebius anno 520. saith:Euseb Enis. leatus hom. de Epiphania. This infernall payne doth exspect those whoe hauing omitted and not obserued their baptisme shall perish foreuer but such as haue done thinges worthy temporall punishmentes shall passe through a fierie riuer through horrible lakes of fier balls.

Lactantius anno 320. saith:lib. 7. cap. 21. whose sins shall exceed in weight and measure or number they shalbe purged and burnt.

S. Hilarie in Psal. 11 [...]. vpon that the soul &c. anno 350. saith: The soule hath coueted to desire the iudgmentes of thy iustice wee must vnder goe a continuall fier where in wee must suffer grieuous punishmētes for the cleansing of our soule from sines.

S. Ambrose anno 380. saith. Vpon that sinners haue vnsheathed the sword:in Psal. 36. in illud: ot vpon that: sinners &c. Although our lord will saue his seruants, wee shalbe saued by faith, yet so not [Page 128] w [...]hstanding as it were by fier: although wee shall not be burnt, yet wee shall burne: after which manner not withstanding some remayne in the fier, others passe through, in an other place (saith he) the holy Scripture doth teach vs, to witt, that the people of Aegipt were drowned in the red Sea, but that the pople of Israel passed ouer. Moyses passed ouer, Pharoe was throwne downe headlonge because his grieuous sins drowned him, after the same manner (saith he) shall the whicked be throwne downe headlonge into the lake of burning fier.

Againe he saith:in locum D. Pauli 2. Cor. c. 3.15. But when Paul saith, but soe as by fier, he sheweth truly that he shalbe saued, but he shall suffer the paynes of fier, that being purged by fier he may be saued, and that he may not as infidels be tormented in euerlasting fier for euer.

S. Hierome anno 380. saith:lib. 1. contr. Pelagianos But if Origen say that all reasonable creatures shall not perish, and that the Diuell shall doe pemaunce, what is that to vs, whoe say that the Diuell and his officers together with all impious and whicked people shall perish for euer, and that Christians which are taken away in sin shalbe saued after paynes.

Againe: As weein fine comment. in Esa. thinke (saith he) the tormentes of the Diuell and all deniers of the faith and wicked men, whoe say in their hart their is no God, to be eternall, yet notwithstanding wee thinke the sentence of the iudge of Christians, whose workes are to be proued and purged by fier, to be moderate and mixte with clemencie.

S. Paulinus anno 400. saith:Epist. 1. ad Amandum. for this wee earnestly beseech you, that as a brother you would vnder take the laboures of praying, that God would comfort his soule with the drops of his mercy by your prayers.

lib. 21. de cl [...]t Dei cap. 16.S Augustine anno 400. speaking of infants dying presently after Baptisme saith: Hee is not only not prepared for eternall paynes, but also he doth neither suffer any Purgatorie tormentes.

Againe cap. 14. speaking of the aged faithfull who not withstanding depart in some smale sins he saith: For such it is manifest being purged before the day of [Page 129] iudgment by temperall paynes, which their spirites suffer, that they shall not be deliuered to the punishmentes of eternall fier.

Againe: homil. 16. These whoe haue done thinges worthy temporall paynes, shall passe through a certayne Purgatorie fier wher of the Apostle speaketh: He shalbe saued yet so as by fier.

Againe: lib. 2. de Genes. cont. Manich▪ cap. 20. Who soeuer doth not husbandry his field, but let it be oppressed with thornes he hath in this life the curse of his land in all his workes, and shall haue after this life either a fier of purgation or eternall payne.

Againe: lib. de ver [...] & falsa po [...] nitentia. He that deferreth the frute of his conuersion vnto an other age or world is to be purged by the fier of purgation, but this fier although it be not eternall yet it is wonderfull grieuous and terrible, for it exceedeth all payne that euer any man suffered in this life.

See the Aduersaries consent in prayer for the Deade. LVTHERS DOCTRINE.

Luther in the beginning of his defection from the Sea of Rome doth Catholikly admitt and manifestly confesse Purgatorie saying:in disput, lipsica. I (saith he) whoe earnestly belieue, yea dare say that I know there is Purgatorie, and easily perswaded, there is mention of it in the Scriptures.

But not longe after he changeth his opinion and saith:in libro ad waldenses de Eucharistia. When you deny Purgatory you condemne Masses, Watchinges, Cloysters, Monasteries, and whatsoeuer is erected by this wickednes, all which I approue off.lib. de abroganda M [...]ssa priuata. Finally in an other place he taketh it clean away, and saith it is better to belieue there is no Purgatory then to giue credit vnto S. Gregory declaring the apparitions of soules crauing succour.

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CALVINS DOCTRINE.

Caluin saith:lib. 3. instit ap. 5. ¶. 6. But for as much as Purgatorie is framed of many blasphemies, and dayly strengthned by new inuentions, and doth also sture vp many and grieuous offences, wee must not winck at it, therfor wee must crie out, not only with our voyce, but with full mouth and whole force that Purgatorie is a poysonfull inuention of Sathan, which doth make frustrate the crosse of Christ bringeth great reproch, not to be borne withall, to the mercy of God, and which doth corrupt & ouerthrowe our faith. Et infra: what shall I say, but that Purgatorie is ameere, yea and that horrible blasphemie? I omitt the sacrilegious arguments wherby it is dayly defended, wee see the dammage which it breedeth in religion, with innumerable other thinges proceeding from such a fountayne of impietie: See more in Prayer for the dead concerning Lymbus Patrum.

An old condemned Heresie.

Aerius, (as witnessethEpih. her. 75 & S. Au [...] 1. S. Epiphanius and S. Austine) seemeth to be the first that denyed Purgatorie teaching that wee ought not to pray for the dead.G [...] do in [...]na [...]a de here [...]cis and S Bernard. Ser. 66. in Cat [...]ica. Epist. 240. S Anton 4. parte tit. 11. cap. 7. The waldenses plainly denied Purgatory lykwise, and a little before them the Apostolickes the same also almost at the same tyme taught Henry and Peter Bruis, against whome lykwise writt S. Bernard. But the Albigenses denyed both hell and Purgatory as witnesseth S. Antoninus.

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THE 22. ARTICLE. Prayer for the Dead.

THE CATHOLICKE DOCTRINE.

The prayers and intercession of the liueing doe help and profit the dead therfore it is piously and religiously ordayned and instituted by the Catholicke Church to pray for the faithfull deceased.

SCRIPTVRE.

Ecclesiast. cap. 8.16.1 [...]SOn vpon the dead shed teares, and begine to weepe as hauing suffered dolefull thinges in the repose of the dead make the memory of him to rest.

Ibid cap. 7 v. [...]7.The grace of a gift is in the sight of all the liueing, and from the dead stay not grace.

[...] Mach [...]b. cap. 12. v 43.44 45.46.And making a gathering he sent twelue thousand drachmees of siluer to Hierusalem for a sacrifice to be offered for sin, well and religiously thinking of the resurrection for vnlesse he hoped that they which were slayne should ryse agayne, it should seeme superfluous and vayne to pray for the Dead, and because he considered that they which had taken their sleepe with good liues, had very good grace layd vp for them it is therfore a holy and health [...]ull cogitation to pray for the dead, that they may be loosed from sinns.

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FATHERS.

lib [...]. constit. cap 48. S. Clemens anno 68. did write a longe prayer accustomed to be said for the Dead.

S. Dionysius Areopagita anno 80. saith:lib de Eclesiast. Hierar cap. 7. part. [...]. after the venerable prelate approching, he powreth forth his holy prayer vpon the Dead, by that prayer he doth beseech the deuine clemencie, to for giue all the sins of the Dead committed through humane infirmitie, and to place him in light and in the region or king dome of the liueing.

lib de corona nul [...]tis. Tertullian anno 200. numbereth prayer for the dead amongst the traditions of the Apostles. And speaking of one haueing buried her husband faith.lib de Monogenna. Let her pray for his soule and also craue comfort for him and a fellowship in the first resurrection and make an offering vpon the yearly dayes of his death, for vnlesse shee shall doe this, shee hath truly refused him, for as much as lyeth in her.

S. Cyprian anno 240. saith:lib. 1. epist. 9. The Bishops our predecessours iudged it fit that no brother departing this world should nominat any clergie man to haue care or tutorship of any one, and if any did foe, that their should be no oblation made for such an one, nor sacrifice celebrated for his departure and rest. Et infra: And therfore seeing Victor Geminius, contrarie to a formale act lately set forth in a councell by priestes, hath presumed to constitute Geminius Faustinus as tutor (in such a businesse, let ther be no oblation or prayer offered for his peace or rest.

S. Basil anno 380. in his liturgie ordayned prayer for the dead.

S. Gregory Nazianzen. anno 380. saith:in oratione in Casarum propefinem. let vs commend to god both ours and their souls, they being as now more ready in the way hauing come first vnto their Inne or lodging.

S. Ephrem anno 380. saith.in suo testamento. Make dayly memorie of me in your prayers, for I haue ledd my life in vanitie and iniquitie.

[Page 133]S. Cyrill anno 350. Hieros. saith:Cathechesi. 5. wee pray for all that haue declared this life, amongst vs, belieueing the help of those soules to be chiefest for whome the oblation of that holy and fearfull sacrifice is offered.

Eusebius anno 330. saith:lib. 4 de vita constantin: imperatoris. that Constantine would be buried in a fane Church to the end he might be partaker of many prayers.

S. Epiphanius anno [...]90. condemneth Aerius for an hereticke, saying against him in defence of prayer and oblation for the dead:li 11. 75. The Church hath receaued (th [...]) through the wyde world: it was agreed vpon before Aerius was: the same saith S. Austine, wher vpon M. Fulke saith:in his ansuer to a counterfayt Cathol pag. 44. Aerius taught prayer for the dead was vn profitable, as witanes both. Epiphanius and Austine which they esteeme for an errour.

S. Chrysostome anno 380. saith.homil 41. in 1. Cor. Let the dead be succored, not by teares but by prayers, supplications and almes deades. Et infra: Let vs not be weary of helping the dead, offering vp our prayers for them.

Againe homil. 69. ad Populum Antiocheum These thinges (saith he) were not rashly ordayned by the Apostles, that their should be commemoration made of the dead in these dreadfull mysteries, for they know that therby much gayne and profi [...]t doth redound vnto them.

Againe: homil [...]4. in Ioannem. But let vs haue such care of the dead th [...] it may make bothe for vs and them, vnto the glorius of God: Let vs giue large almes for them, let vs send, them the best prouision.

Againe: homil 21. in act 2. Apost Therfore if wee make continuall prayer for him, if wee giue almes, and if wee be worthy, God wilbe the better pleased with vs, moreuer (saith he) if he saued some by Paul, and spared others for others, why shall he not doe this for vs?

Againe: homil. 2 In epist ad Philip in morali circa med. let vs weepe for them, let vs help them with all our power, let vs procure thē some help not withstanding let vs help them how? by what means? by praying and exhorting others alsoe that they likewyse pray for thē and by giuing large almes for them to the poore for that bringeth great comfort: Et Paulo post: It was not in vayne ordayned by the Apostles [Page 134] that there should be memory made of such as haue departed this life, in the celebration of the venerable mysteries. They know well that from hence there would come much comfort and profitt vnto them, all the people standing lifting theire handes vnto heauē, with the whole clergie, and the venerable sacrifice being offered, how should it be that wee praying for them in this sorte, should not please God. But wee speake this of them that haue departed in faith Et infra. Therfore euen as wee pray for such as liue who nothing differre from the dead, soe is it lawfull to pray for the Dead.

S. Ambrose anno 380. saith of the death of Faustinus his Sister: lib. 2. epist. 9 ad Faustinum. therfor I doe not thinke her so much to be deplored and lamented as to be prayed for, neither to be sorrowed for by thy teares, but rather I think her soule commended to God by thy offeringes.

in epist. ad Pammachium.S. Hierome anno 380. speaking of the death of Paulina w [...]fe to Pammachius saith: other husbandes sprinkle violts, roses, lilies and purple flowers vpon the sepulcher of their wifes. But our Pammachius doth water the holy ashes and venerable bones with the balme of almes, by these payntinges and smellinges doth he cherish the resting ashes, knowing it is writē, that as water doth extinguish fier, soe doth almes extinguish sinne.

S. Paulinus anno 420. commending the soul of his brother to Delphinus a Bishop saith:S. Paulinus Nolanus in epist 5. ad Del [...]h num Episcop [...]m. endeuour to obteyne by thy prayers that his soule may receaue one drope of comfort or refreshing, distilling from the least of thy sanctitie.

S. Austine anno 400. saith:S Austine de cura promortius cap 2 wee read in the booke of Machabees that there was sacrifice offered for the Dead, but if it were no where read in the old scripture the authoritie of the whole Church which is cleare in this custome, is not small, where also commendation of the Dead hath it place in the prayers of the priest, which arre powred out vnto our lord God at his Aultor. And againe: cap. 4. supplications for the spirits of the dead arre not to be omitted which the Churh hath prouided for to be made for all that dye in the Catholicke and Christian Societie although theire [Page 135] names be concealed, so that such as want parentes, sons, kinsfolk, or friends, may, notwithstanding receaue this benefit, by their holy and common mother the church.

Againe: de Ciult [...] Dei. l. 20. c. 25. It is not to be doubted (saith he) but that the dead are holpen by the prayers of the holy church, and the healthfull sacrifice, and almes that are imployed for their soules, that God will deale with them more mercifull, then their sins deserue.

Againe: Enchirid c. 110. It may not be denyed (saith he) but that the souls of the deceased are relieued by the piety of their liueing frindes, when for them is offered the sacrifice of the mediatour &c.

S. Gregory anno 590. saith.lib 4. Dialog c. 55. The oblation of the wholosome hoste, is wonte to help soules after death very much, so that often tymes deceased soules thē selues doe seeme to craue the same. Againe: cap. 50. This doth profit the dead, whome grieuous sins doe not depresse and charge, to vvit, if they be buried in the church, because their neighbours as often as they come to the said holy places, doe remember them whose Sepulchers they see and doe power out their prayers for them.

THE ADVERSARIE.

in his playne demonstrat that our Browmist. be full Donatistes &c. pag. [...]3.M. Gyssord affirmeth that euen in the churches publicke worship, to pray for the soules of the dead, & to offer oblation for the dead was generally in the church long before the dayes of Austine, as appeareth in Cyprian and Tertullian, who were before him, and neerer the tyme of the Apostles.

Instit. lib. c. 5. sec. 10. Caluin acknowledgeth that one thousand & three hundred yeares since it was a castome to pray for the dead. (And a little after he saith) but I confesse they were drowned in errour.

M Fulke. terent [...]e &c p. 106 & conf [...]t of Purgat. p. 78. 20 326 & 34 [...]. 30 [...]. 3 [...]2. 393 & 194.M. Fulke affirmeth that it preuayled with in the first three hundreth yeares after Christ, and also saith that Ambrose allowed prayer for the dead, and [Page 136] that it was the common errour of his tyme also that Austine blyndly defended it, and Chrysostome and Hierome approued the same, yea that Tertullian, Cyprian, Austine, Hierome and a great many moe doe witnes, that Sacrifice for the Dead is the tradition of the Apostles.

Bucer saith: in sacra quatuor Euang. printed E [...] [...]leae Anno 15 6 in Mat. cap. 12 pag. 311. Chem. Examen pag part. [...] pag. 93 94 107. M asch A [...]olog pro cae [...]a Domini &c. pag 1. Actes. 17 [...]4. M Fulk confut: Purgat. pag. 35, and against Rhē test. in 2. Thessa. 2 Sect. 19. fol. [...]1. Chem exam. Part. [...]. pag. 100.101.110. D Bridges. in hi [...] defence of the Gouerned &c pag. 917. Euseb l. 5. hist c. 26. & Hier in Catul. M. Sut de presbyteris c. 1 [...]. p. 91 M. Orin in his picture of apuritan printed 1605 fol. G. 2.3.6. Diony l. de Eccla Hierarch. c. de Baptismo entit. that prayer and almes were made for the dead almost from the very begining of the church. Chemnitus likewyse confesseth as much, yea generally this poynt of sacrifice for the dead is so confessedly auncient that our learned aduersarie M. Ascham is forced to say, that no first begining thereof (synce the Apostles tymes) can be shewed likewyse prayer, for the dead is acknowledged to be taught in the wrytinges now extant vnder the name of Dionysius Areopagita mentioned in the Actes of the Apostles, witnes M. Fulke where he thinketh that Dionysius liued in the [...]e of Origen.

Chemnitius affirmeth that Dionysius teacheth prayer to be made in the temple for the dead.

M. D. Bridges Lord Bishop of Oxford saith: I take this Dionysius to haue bine before Basil sc. anno 380.

Wheras it is vsually obiected against, this booke that if it had bine the writing of Dionysius, then Eusebius or Hierome would haue mentioned it, this confessed antiquitie therof before their tymes avoideth that obiection which is no lesse plainly discharged by Eusebius and Hierome themselues who signifie that the bookes of sundry writers were vnknowne to them.

M. Sutcliff saith: that Dionysius is certeinly the best witnes of antiquitie, for he seemeth to be most auncient &c.

M. Oliuer Ormerode saith: I referre you to Tertullian, Iustine, Martyr, Cyprian &c. but what doe I cyte these Fathers? Dionysius Areopagita, who liued in the Apostles tyme maketh mention of the Crosse in Baptisme

Also the protestant treatyseconsensus Orthodoxus Tiguri anno 1578. fol. 198. 198. Archbishop. in his answer to the admonition pag. 105. sect. vlt. entituled as in the margent, alleageth and affirmeth Dionysius, who writ de Eccle. Hierarch. to haue liued anno 96.

[Page 137]The Lord Archbishop of Canterbury alleageth Dionysius saying: Dionysius Areopagita in his booke de calesti Hier. & 7. chapter speaketh thus &c. See also M Cooper late Bishop of winchester in his Dictionarium historicum &c. annexed to his Thesaurus printed 1578. at the word (Dionysius Arcopagita.)

In like manner concerning Lymbus Patrum whereastom. 1. l. 4. de Christi anima. c. 14. Cardinall Bellarmine alleadgeth in proofe thereof the playne testimonies of the Greeke Fathers Iustine, Irenaeus, Clemens, Origen, Eusebius, Basil, Nazianzen, Nissen. (Epiphanius Chrysostome &c. And of the Latine Fathers: Tertullian, Hyppolitus, Cyprian, Hilarie, Gaudentius, Prudentius, Ambrose, Hierome, Ruffinus, Augustine, Leo, Vulgentius &c. our aduersarie Danau [...] answereth to their testimonies sayinge.ad Robertī Bellarm. disput. part. 1. pag. 176. S [...]c M. Iac. in M. Bilsons book of the full redemption of manland pag 188. See also. M. Bilson in his. Suruey &c. pag [...]56. and M Iacob himselfe in his defence of the te [...]yse of Chr stes sufferin [...]e. 199. & 200. M whitaker Con [...]ra Duraeum 8. pag. 567. & 773. As concerning them they were not instructed out of Gods worde neither doe they confirme their opinion by it, but only by their owne coniectures &c.

In lyke plaine manner doth M. Iacob affirme saying: All the Fathers with one consent affirme, that Christ deliuered the soules of the Patriarches and Prophets out of Hell at his coming thither, and so spoyled Sathan of those that were in his present possession.

M. Whitaker answereth to Duraeus testimonies frō the Fathers concerning this poynt of [...]ymbus Patrum saying: what thou canst not ouercome by scripture, thou wilt without doubt effect by the testimonies of Fathers, concerning which that I may answere freely and briefly what I think one little sentence of scripture is of more force with me then a thousand Fathers without scripture, therfore you shall not expect, that I do in particuler confute these errours.

M. Barlovv saith: in his defence of the a [...]icies of he Protestant. relig on pag. 17 [...]. This passeth most ryse amongst the Fathers, who taking in inferis) for Abraham: bosome expound it, that Christ went thither, to conuey the Fathers deceased before his resurrection into the place where now they are,

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LVTHERS DOCTRINE.

Luther at the first permitted and approued of intercession and prayer for the dead, saying,Sermo. in festo omnium sanctorum. if it please thee to pray for the soules of thy parentes, thou mayst doe this at whome &c. praying in this manner, Ah. God if the state of this soule be such, that it may be succurred by our prayers, O God be mercifull vnto it and help it.

Againe, Serm. super Euang. de diuite & La [...]aro. the fourth question (saith he) is whether wee ought to pray for the Dead, because there is no mention in the Ghospell of a middle state betweene Abrahames bosome, and Hell, for as much as being in Abrahames bosome they neede no prayers, but being in Hell they can receaue no fruite from thence: to which question wee must answere, wee haue no precept from God that wee should pray for the Dead, wherfore he doth not sinne that doth not pray for them, no mortall man can offend in that, which God neither hath nor would commaund. But for as much as God hath not made knowne to vs what is the state of soules, and wee are vncertayne how God dealeth with them, so that wee neither can nor will make them sinners that pray for them for wee are certaine out of the Ghospell that many haue risen from the Dead, whoe wee are forced to confesse that they haue not as yet receiued their last iudgment. Ibid. it is no offence, if thou pray for that soule, yet let it be after that manner, that thou leaue it vncertayne, and say, most mercifull God, if the soule be in that state, that it may be succurred & holpen, vouchsafe to be mercifull vnto it.

Againe: in exposit. Euang in die Epiph [...]cy matth. 3. hence is it that those fained soules did craue help by masses and such manner of trifles, so that it is now come to passe that the Masse is growne to that abuse, and so many masses and vigiles are said for the dead as this misery and abomination cannot be sufficiently deplored and lamented.

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CALVINS DOCTRINE.

lib. 3. cap. 5, ¶. 10.When (saith he) the aduersaries obiect to me, that to pray for the dead was an vse receaued one thousand and three hundred yeeres since certaynly any man but of meane wit, may easily know, that whatsoeuer is read concerning this in the auncient Fathers, is attributed to publick custome and the foolishnes of the common people they were I confesse also led into errour to wit in so much that in considerate beliefe is wont to depriue mens myndes of iudgment &c. Augustine relateth in his bookes of confession that Monica his mother did earnestly intreat him, that shee might be remembred at the aulrer in celebrating the mysteries. forsooth an old wiues desire which the sonne doth performe not according to the rule of Scripture: but for affection will haue it approued of by others, but his booke written by him of the care of the dead hath so many doubtinges, as through it owne couldnes it ought worthily to extinguish the heat of foolish zeal in any one that shall desire to be a patrone of the dead.

Againe. Ibid. ¶. [...] That which they alleadge out of the history of the Machabees concerning Iudas Machabeus, I think it not worth answeare, least I seeme to account that worke in the Catalogue of holy bookes, althouh Austine receaued it for canonicall. And a little after he saith: That fact of Iudas Machabeus was not without superstition and a preposterous zeal.

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An old condemned Heresie.

[...] Epiph. haeresi. 75. & August. li. de haeresibus. c. [...].The Aerian Heretickes taught that wee ought neither to pray nor offer Sacrifice for the dead witnes.

THE 28. ARTICLE. Ecclesiasticall Tradition.

THE CATHOLICKE DOCTRINE.

Concerning the word of God parte of it is written, and parte is not written: the written is called the holy Scripture or commonly the Bible. The not written is called Apostolicall or ecclesiasticall tradition, because it cōtemneth, Scripture in it selfe, & doth deliuer it by voice, also because the church, the piller and foundation of truth doth deliuer it to posteritie from hand to hand.

SCRIPTVRE.

Ecclesiastic [...]. 8.11.Let not the narration of the auncients escape thee, for they learned of their Fathers, because of [Page 141] them thou shalt learne vnderstanding, and in tyme of necessitie to giue answeare.

Deut. 32. v. 7.Remember the old dayes, thinke vpon euery generation: aske thy Father and he will declare to thee: thy elders and they will tell thee.

1. Cor. 11.34. & cap. 10 v. 16.And the rest I will dispose when I shall come [which catholickes vnderstand to be certayne ceremonies that he ordayned in the church, which are no where written.

2. Thessa. 2.15.Therfore Brethren stand: and hold the tradictiōs, which you haue learned, whether it be by word or by our epistle.

Hebr. 13. v. 7.Remember your prelates, whoe haue spoken the word of God to you: the end of whose conuersation beholding, imitate their faith.

2. Iohn. v. 12 See also. 3. Iohn. v. 13.14.Haueing moe thinges to write vnto you: I would not by paper and inke: for I hope that I shalbe with you, and speake mouth to mouth: See also. Io. cap. 16. v. 12.

FATHERS.

apud Eusebium lib. 3. hist. c. 36.S Ignatius anno 100. doth exhort all to sticke to the traditions of the Apostles: which traditions (saith Eusebius) he doth affirme that he himselfe hath lest behind for the more securitie.

cap. 1 Eccl. Hierarch. S. Dionysius Areopagita anno 80. saith: these our first captaynes of the priestly office did deliuer the chiefest and substantiall thinges by their institutions partly written and partly not written.

S Ireneus anno 106. saith:lib. 3. cap 4. what if there should ryse a contention about some smale question, ought wee not to haue recourse vnto the most auncient churches wherin the Apostles were conuersant and receaue from them concerning this present questiō what is certayne and playne? But what, if the Apostles had not left vs the Scriptures? should wee not follow the order of tradition which they deliuered to them, to whom they committed the churches? to vvhich order of tradition many nations [Page 142] of the Barbarians doe assent and agree, and some of them that doe beleeue in Christ, hauing their saluation written in their hartes by the spirit, without either character or inke, and keeping diligentlie the old tradition.

S. Clemens Alexandrinus anno 190lib. de Paschate, vt est apud Euseb. lib 6. cap 11. saith: that the Bretheren did wrest from him, to put downe in writing, and to deliuer to posteritie those thinges that had bine deliuered to him only by the voyce of priestes, successours to the Apostles.

Origen anno 230. saith:in cap. 6. epist. ad Rom. The church receaued tradition from the Apostles, yea to Baptize children.

Againe. homil. 5. in lib. Num. There are many thinges (saith he) in Ecclesiasticall tradition or obseruatiōs which all ought to doe, notwithstanding the reason of them is not knowne to all.

Tertullian anno 200. saith,lib. de Corona militis Also thou wilt say that written authoritie ought to be craued in the obteyning of tradition; let vs search therfore whether tradition not written ought not to be receaued, wee will plainly deny it to be receaued, if there be no examples of other obseruations, which wee chalenge out of a patronizing hart of custome with the instrument or help of any scripture, or title of only tradition.

Afterward hauing numbred the ceremonies of Baptisme & certeine others, as the signe of the crosse, the yearly sacrifice for the dead, and such lyke; he addeth saying.

If thou craue the law of these and such lyke written disciplines, thou shalt find none. Tradition is giuen thee for an author, custome a conformer and saith an obseruer.lib pe praescrupt. h [...]eret. Also he teacheth that heretiques are to be confuted not by scripture but tradition.

S Cyprian anno 240. saith:lib 1. epist. 12. Also be that is Baptized ought to be annoynted, but of this chrisme or oyle there is no mention in scripture, but only in tradition.

Againe: lib. 2. epist. 3. know (saith he) that wee are admonished, that in offering vpon the chalice, the tradition of our Lord is obserued, neither may wee doe any [Page 143] other thinge then that, which our Lord hath first done for vs; that the Chalice which is offered in his remembraunce, be offered mixt with wine.

S. Eusebius anno 330. saith.lib. 1. de demonst. rat. Euang. cap. [...]. Moyses did write the lawe in tables not hauing life, but Christ writ the documentes and obseruations of the new testament in myndes endued with life, but his disciples according to the will of their maister commending their doctrine to the eares or vnderstanding of many, whatsoeuer thinges were commaunded by their perfect maister vnto men hauing as it were gone beyōd their custome; those thinges they deliuered vnto them that could take them, but such thinges as they thought were agreable vnto men, that did as yet carrie soules subiect vnto affectiōs & wāting reason, these thinges (I say) cōforming thēselues to the imbecillitie & weaknes of many, they did cōmaund partlie by writing, partlie without writing, to be kept & obserued as it were by [...] certeyne vnwritten law.

S. Athanasius anno 340. saith:lib. de decretis. Nil. Synodi. behold wee haue demonstrated and shewed that this sentēce hath beene deliuered from hand to hand vnto the Fathers each vnto other but you, o new Iewes, and sons of Gaiphas, what progenitours or auncestours of your names can you shew?

S. Basil an. 380, saith.lib. de Spiritu S. cap. 27. The articles which are kept & preached in the church, wee haue thē partly out of vnwrittē doctrine, and haue receaued them brought vnto vs in a mysterie partly out of the traditiō of the Apostles, both which haue the same force vnto godlines, and no man that hath but any meane experience of ecclesiasticall right, doth contradict them.

S. Gregorie Naz. anno 380. saith:orat. 1. in Iulianuru But greater and more excellent for the formes of those Churches which being receaued by tradition wee haue kept vntill this day &c.

S Chrysostome an. 380 saith:in 2. Thess. 2. It is manifest, that the Apostles haue not deliuered all thinges by their epistles, but many thinges with out writing, but as well these as them are worthy of the same credit.

Againe. hom. 69. [...] Populum [...]ti [...]chenum, & hom. 1. in epist ad [...]ly [...] [...]. It was not in vayne (saith he) instituted by the Apostles, that of such as had departed this [Page 150] life, theire should be memorie made of them in celebrating the venerable mysteries for they did know that from hence their did come much profit and commoditie vnto them.

S. [...]piphamus anno [...]90. saith, [...]. 55. quae est Melchisedecianorū. there are limites prescribed vs, and foundations, for the edification of saith, as the Apostles traditions, holy scriptures, and successions of doctrine, wherby the truth of God is strengthned on euery syde so that no man can be deceaued by fables or, tales.

Againe: [...]. 61. quae est Apostolicorum. wee must (saith he) vse tradition, for wee cannot haue all thinges out of holy scripture, where for the holy Apostles deliuered some thinges by writing, and other some by tradition.

lib contra-constan [...]um Imperatorē.S. Hilary anno 350 saith answearing an Arian prince who said (I will not haue wordes that are not written.) This I aske (saith S. Hilary) what Bishop doth commaund it, who doth forbid the manner of Apostolicall preaching? speake first, if you thinke it well said, I will not haue new medicines against new poysons.

epist ad Marcellam de erroribus Montani. S Hierome saith anno 380. wee at a fit tyme fast one lent according to Apostolicall tradition.

Againe when an Heretick had said, (many thinges that are obserued in churches by traditiō, doe vsurpe to themselues the authoritie of the written law:) The Catholicke answered:in Diologo con [...] Lucisctianos. indeed I doe deny but that this is the custome of churches, but what manner of thinge is that, that thou dost transferre, or adioyne the lawes of the church vnto heresie?

S. Augustine anno 400 saithlib. 10. de Genesi cap. 2 [...]. The custome of our mother the church in Baptizing infants ought not to be despised, or in any sort be thought superfluous, neither were it to be belieued vnlesse it were Apostolicall tradition.

Againe: lib. 2. de Baptismo contra Donatistas cap. 7. which custome (saith he) I belieue proceeded from Apostolicall tradition, as many thinges are not found in their writinges, nor in latter councels, yet because therfore kept and obserued by the whole church, they are thought and belieued to haue bine deliuered & cōmaunded by them. Againe: lib. 5. cap. 23. The Apostles indeed commaunded no such thing but [Page 117] that custome which was opposed to Cyprian, ought to be belieued to haue takē his beginning from their tradition, as there are many thinges which the whole church doth hold and for this are rightly belieued to be commaunded by the Apostles, although they are not found written.

Againe: lib. de virit. Eccles. c. 15. heere peraduenture thou wilt say; read how Christ commaunded them to be receaued, that would paste from heresie vnto the church, this neither doe I, nor you manifestly read &c. therfore because it is no where read wee must belieue the testimonie of the church, which Christ testifieth to be true.

Againe. epist. 111. But those thinges which wee keepe not written, but deliuered, and which indeed are kept through the whole world, are giuen to proceed either from the Apostles or generall councels, whose authoritie in the church is most wholsome, commaūded, and ordayned to be kept, as that the passion of our Lord, Resurrection, Ascension into heauen and coming of the holy ghost from heauen, is celebrated with an yearly solemnity.

THE ADVERSARIE.

Wheras S. Chrysostome saith that the Apostles did not deliuer all by writing, but many thinges without, which are as worthy credit as the rest,M. whitaker de Sacra Scriptura pa. 678. M. Whitaker answeareth no otherwyse thervnto then by saying. That it is an inconsiderate speach, and not worthy so great a Father.

Also wheras S. Epiphanius saith: wee must vse traditions for the scripture hath not all thinges, because the Apostles deliuered certayne thinges by writinge and othersome by tradition, with whome agreeth S. Basil as aforesaid to whomein his conclusions annexed to his conference the 1. conclu. pag. 689. M. D. Raynoldis answeareth saying: I take not vpon me to cōtroll them, let the church iudge, if they considered with aduise inough &c.

Concerning the fathers of the Latine Church [Page 146] S. Austine only (being most approued by our aduersaries as in the beginning of this treatyse) shall serue for all, whoe is so playne and euidently confessed by our aduersaries thatSee him in M whitgistes defence &c. pag. 103. Carthweight saith: to allow S. Austines saying is to bring in Popery againe. And that if S. Austines iudgment be a good iudgment, then there be some thinges commaunded by God, which are not in the scriptures: and ther vpon no sufficient doctrine is conteyned in the scriptures.

To that former saying of S. Eusebius M whitaker de Sacra Scriptura. pa. 668. Chem. exament. par 1 p. 87. 89. 90 M Folk against Purgatory pag. 62 3 [...], & 97. &c. against. M [...]all pag 17 [...] 17 [...] & against. [...]ist. mot pag. 35. 36 M whitaker vb. supra pag. 978 685. 690 695 696. 970. 663. M Whitaker answeareth saying: That this testimonie is plaine inough, but in no force to be receaued because it is against the scriptures. Adde now but heervnto that Chemnitius doth reproue, for their lyke testimonie of vnwritten tradition Clemens Alex. Origen, Epiphanius, Ambrose, Hierome, Maximus, Theophilus, Basil, Damascen &c. That M. Furke also confesseth as much of S. Chrysostome, Tertullian, Cyprian, Augustine, Hierome &c. And lastly that M. Whitaker acknowledgeth as much of all these Fathers.

See the 10. article where necessitie of tradition is very plainly confessed which is heere omitted fol. 15.

LVTHERS DOCTRINE.

Luther saith:in comm. cap. 1. ad Galat. neither ought any other doctrine be taught and heard in the church, then the pure worde of God, that is: the holy scripture: for Doctores, or other Authors with their doctrine let them be accursed.

Againe: tom. 7. ger. fol. 29. heere in this place I will repeat my growne worke or foundation where vpon I rely, which ought infallibly be kept of all, to wit, that all thinges which are done without the scripture specially in thinges perteyning vnto God, doe proceed from the Diuell. And: lib. de ser [...] arbitrio. wee receaue nothing but the holy scriptures.

[Page 7] in locis comm. de libertate Christian. Melanchthon calleth tradition for the inuocation of Saintes, simple life, and all such lyke, that are not written, the doctrine of Diuels, Et ibidem: more ouer also (saith he) when trad [...]ions speake of thinges of their owne nature yet they becom wicked and the doctrine of Diuells in respect of errours, which are also propounded and defended, to writ. That they merit remission of sinns, that workes wherby God sheweth himselfe to be honoured, are the worship of God, or that Bishops haue power to institute such worships.

CALVINS DOCTRINE.

Caluin saith: lib 4. instit. cap 8. ¶. 8. Let this then stand for a maxime or generall ground. That no other then the word of God ought to haue place in the Church, which word is conteyned first in the law and the Prophets next in the Apostles writinges.

Agiane: ca. 10. ¶. 8. [...] therfore wee accompt all constitutions or decrees wicked, in whose obseruation the worship of God is fayned to be placed.

Agiane: ¶ 9. ordinances which they call ecclesiasticall, where with the Pope and his clergie burden the Church, wee say they are pernitious and wicked: but our Aduersaries defend them to be holy and wholesome.

Againe: ¶. 18. But now to referre the beginning of traditions to the Apostles, wher with hither to the Church hath beene oppressed, was a meere forgerie or fals hood.

¶. 19.But they obiect this hath beene an ancient opinion that what was done with one consent in the vniuersall Church, hath alwayes beene thought to proceed from the Apostles them selues: for which they Cyte Augustine, as a witnes: who saith that those thinges which are obserued through the whole world, may well be thought to haue beene ordayned by the Apostles them selues or Generall Councells whose authoritie in [Page 148] the church is most wholsome;)¶ [...]0. but that I may not be troublesome I will produce only one example yf any man aske them from whence they haue theire holy water, presently they answer, from the Apostles; as if histories doe not attribute this inuention to I knowe not what Bishope of Rome &c. Ibid. what soeuer it be I will neuer graunt that this came from an Apostolicall Spirit &c. nether doe I respect it that else where the same Augustine doth ascribe other thinges also to the Apostles; for because it hath nothinge but coniectures, they ought not to giue their iudgment of soe great a matter.

Againe: ¶ [...]7. this alwayes is only to be excepted in these obseruations of the Apostle Paul (that all thinges be done decently and in order) least they be thought either necessarie vnto saluation, and so binde consciences with religion, or be referred to the worship of God, and so there may seeme to be some piety in them.

An old condemned Heresie.

August. [...] cap. [...] con [...] [...].The Arian Heretickes would by no means receaue the traditions of the church and vnwritten word of God, as Maximinus himself an Arian Bishop teacheth; which heresie afterwardes many others imitated, as Nestor, Dioscorus, Eutyches &c. as you may see in the seuenth Synode. [...].

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THE 29. ARTICLE. Of the 7. Sacraments.

THE CATHOLICKE DOCTRINE.

All the Sacraments of the new testament, to wit; Baptisme, Confirmation, Eucharist, Penaunce, Extreame vnction, Order, and Matrimonie, in number Seuen, are instituted by God himself, and conteyned written in his worde.

SCRIPTVRE. Baptisme.

Iohn. 3.5.VNles a man be borne againe of water and the Spirit, he cannot enter into the kingdome of God.

Confirmation.

Actes c. 8.17 read also cap. 19.6.Then did they impose their handes vpon them and they receaued the holy ghost.

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Eucharist.

Iohn. 6.51.If a man eat of this Bread he shall liue for euer.

Penaunce.

Iohn. 20. v. 22. [...].And he saith to them receaue yee the holy ghost whose sins you shall forgiue, they are forgiuen, them, and whose you shall reteyne they are reteyned.

Extreame Vnction.

Marke 6.13And they did annoynt many sicke with oyle and they were healed.

Iames 5. v. [...]4.15.Is any man sicke amonge you? Let him bring in the priestes of the Church, and let them pray ouer him annoynting him with oyle in the name of our lord.

Order.

2. Tim. 1. v. 6.Resuscitate (or stirre vp) the grace of God which is in thee, by the imposition of my handes.

Matrimonie.

Matth. 19. v 6.Which God hath ioyned to gether let noe man separate·

Ephes. 5.6.12.This is a great Sacrament.

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FATHERS.

But because Baptisme and the Eucharist (or as you tearme it the lords Supper) are acknowledged and receaued by all Heretickes of these latter tymes for Sacraments there shall need no further labour in proofe of them, wherefore wee come vnto the rest.

Confirmation.

lib de resurrection c [...]s. Tertullian anno 200. rancketh Confirmation in the same Order with Baptisme and the Eucharist saying: The flesh is washed, that the soule may be cleansed, the flesh is annoynted, that the soule may be sanctified, the flesh is signed, that the soule may be fenced, the flesh is shadowed, by the imposition of handes, that the soule may bee nlightned with the spirit, the flesh doth feed vpon the body of Christ, that the soule may be fatted with God.

Againe: lib de praescriptor. haereticor. he doth Baptize certeyne, to witt belieuers and his faithfull, there he doth signe his souldiers in the forhead. Againe: lib. de Baptismo. after the hand is imposed with benediction calling and inuiting the holy ghost.

S. Cyprian anno 240. saith:lib. 1. epist. vlt. he that is baptized must of necessitie be annoynted: Also speaking of Baptisme and Confirmation he saith:lib. 2. epist. 1. Then they may be sanctified, and be the sons of God, if they be borne in both Sacramentes.

The Author of the Sermons of Christes Cardinall workes saith:Sermo de vnct. Chrismatis. By the benefit of this annoynting both diuine wysdome and vnderstanding is giuen vs; Councell and strength doth come frō heauen, knowledg, pietie, and feare is infused by supernall inspirations, being annoynted with this oyle wee contend with spirituall wickedneses.

[Page 152] S. Pacianus anno 350. saith:lib. de Baptismo. sins are purged by the font; the holy ghost is infused from aboue by Chrisme; But wee obteyne both by the hand and mouth of the prelate.

S. Ambrose anno 380. saith:lib. 3. de Sacramentis ca. 2. The spirituall signe followeth, because it followeth vpon the forehead, that their may be perfection when the holy ghost is infused at the inuocation of the priest. Againe: lib. de initiandis mysterijs cap. 7. keepe what thou hast receaued, God the Father hath signed thee our lord Iesus Christ hath confirmed thee.

S. Hierome anno 380. after he had saidDialog. contra luciferianos. that Bishops doe giue the holy ghost to the baptized by imposition of hands, he addeth. Doest thou aske where it is written? in the Actes of the Apostles, but although there were no authoritie of Scripture the consent of the whole world in this matter might be for a praecept.

S. Augustine anno 400. speaking of confirmation and the chrisme, which is accustomed to be vsed in it, saith:lib. 2. cont. lit. Petil. cap. 104. In this oyntment Petilianus will interpret the Sacrament of crisme which in respect of visible signes is holy, as Baptisme it self is, but it may be in the most wicked men. Et infra: discerne therfore the holy visible Sacrament, which may be both in the good and in the bad, to these for a rewarde, to them vnto iudgment &c.

Penaunce.

Tertullian anno 200. saith:lib de paenit. In the entrance God placed the second penaunce, which lyeth open to all that knocke.

S. Cyrill anno [...]50. saith:lib. 12. in Ioan c. 56. sins are for giuen two wayes, by the priestes as the ministers of God, and by Baptisme and pennaunce.

S. Cyprian anno 240. saith:S. Cyp. vel quicumque author est Ser. de ablutione pedum after Baptisme, which for it reuerence, doth not permit to be iterated, thou hast renewed an other font.

S. Ambrose anno 380. saith:5. Ambr. lib. 1. de pae [...]. cap. 7. why doe you baptize [Page 153] If sins be not for giuen by a man? for as in Baptisme theire is remission of all sinns, neither doth it make any thing whether this right be giuen them by pennaunce or the font. Let priestes chalenge it, for one and the same is in both mysteries.

S. Victor Viscensis anno 486. saith.lib. 2 de persecut. wandal. To whome do you leaue vs wretches whilst you goe to your crownes? whoe shall baptise these little ones in the euer lasting waters? whoe shall giue vs the office of pennaunce, and loose vs being bound, from the bonds of our sins by the mercy of reconciliation? because vnto you it is said,Matt. 18 12 What soeuer you shall loose vpō earth &c.

S. Chrysostme anno 380. saith:lib. 3. de Sacerdotio. Neither only when they regenerate you, but alsoe afterwardes they haue power to for giue your sins.

S. Leo anno 440. saith:Epist 9 [...]. ad Theodor. The manifould mercy of God doth so help such as fall, that not only by the grace of baptisme, but also by the medicine of pennaunce, the hope of eternall life is repayred.

S. Hierome anno 380. saith.lib 1. contra Pelagian Let him be redeemed by the blood of our Sauiour either in the howse of Baptisme, or in pennaunce which imitateth the grace of Baptisme.

Againe: lib. 2. That it is written, the blood of Christ doth cleanse vs from all sine, is to be taken as well in confession of baptisme, as in the clemencie of pennaunce.

Againe: Epist. ad Heliodorum. God for bide, that I should speake any euell of them whoe succeeding the degree of the Apostles doe consecrate the Bodie of Christ with a holy mouth, by whome also wee are made Christians who hauing the keyes of the kingdome of heauen, doe iudge after a sort before the day of iudgment.

S. Augustine anno 400. saith:Epist. 180. ad Honorat. when it is come to the extremitie of those daungers, and that there is no means of escaping doe wee not know what a great concourse of people there is wont to be in the Church of both sexes and euery age, some crauing baptisme, others reconciliation, others also to doe pennaunce it selfe, all craue comfort, and the consecrating and giuing of the Sacramentes.

[Page 154]Againe explicating that:In Psalm. 146 [...] Who healeth the contrite in harte, and bindeth vp their contritions, he saith: What are those bindinges temporall Sacraments.

S. Victor anno 456. saith:lib. de pae [...]it. cap. 20. Finally hearken to our lord in the ghospell, and vnderstand with what darts he doth stricke the sinner, that thou moist knowe in what great estimation he hath the Sacrament of Pennaunce.

Extreame Vnction.

S. Innocentius 1. anno 402. speaking of the holy oyle of the sicke saith:Epist 1 ad Decenclum cap. 8. This cannot be giuen to the not penitent, because it is a kind of Sacrament, for to whome the other Sacraments are denyed, how can one kinde be thought to be graunted.

Can. 69. anno 325.The Councell of Nice maketh plaine mention of the oyle of the sicke, and doth distinguish it from the Chrisme and oyle of such as are newly instructed in the saith, because there doe follow many other particulers afterwardes.

The Councell Cabilonense anno 580. speaking of this Sacrament saith:Can. 4 [...]. The Fathers decrees doe agree with the epistle of S Iames.

Can. 72. anno 322.In the Councell Wormatiense the decree of S. Innocentius the first is agayne renewed.

witnes Burchard. lib 4 can. 75. anno 140.The Councell Meldense commaundeth that vpon Thursday in the weeke of the supper of our lord all parrish priestes should receiue their viol of holie oyle of the Bishope for the annoynting of the sicke according to the tradition of the Apostles.

AlsoGan. 8. anno 742. the Councell of Aquisgrane in the tyme of the Emperour Lodovvicke, doth admonish vs, that this Sacrament be not neglected wherin the saluation of health of the sick is conteyned.

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Order.

lib de Eccl. Hierarch. cap 5. ordinandorum. Dionysius Areopagita anno 80. writeth Ceremonies of this whole Sacrament, and doth also sufficiently shew, that it conferreth grace.

S. Chrysostome anno 380. saith:lib. 3 de Sacerdotio. Priesthood is vsed heere on earth, but is to be numbred and placed in the order of heauenly thinges: and that right worthily: for not any mortall man, not an Angel, not an Archangel, not any created power, but the holy ghost himselfe doth dispose such an order.

S. Ambrose anno 380. saith:lib. de dignitate Sacerdotal [...], cap. 5. man imposeth his hand, God giueth grace, the priest imposeth his simple right hand, God doth bless with his almightie right hand.

S. Augustine anno 400. saith:lib 2. contra Parmenianum cap. 11. Let them explicate how the Sacrament of the Baptized cannot be lost, and how the Sacrament of the ordayned may be lost, for if both be Sacramentes which no man doubteth why is that not lost, and this lost wee must doe iniurie to neither Sacrament.

S. Leo the great anno 440. saith to the Bishops of Mauritania speaking of ordinationEpist. 17. who dare (saith he) dissemble an iniurie committed against so great a Sacrament?

lib 4. comm.S Gregory the great anno 590. saith vpon the bookes of kinges in the beginning, speaking of the Sacrament of Order. He that is aduanced, is well annoynted outwardly with the virtue of the Sacrament.

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Matrimonie.

S. Chrysostome anno 380. saith:hom. 20. in Epist ad Ephesios. It is a mysterie in deed (the latines call it a Sacrament) and a great mysterie, he being left or forsaken who begotte him who nourished him, also shee that brought him forth that brought him forth with miserie and labouer. For a man to adhere vnto her, whome he neuer sawe before and to preferre her befofe all others, truly it is a mysterie.

S. Ambrose anno 380. saith:comm. in cap 5 ad Ephesios It signifieth the Sacrament of that mysterie in the vniting of man and woman to be great.

Againe speaking of him that desireth an other mans wyfe, he saith:lib. 1 de Abraham cap. 7 And therfore because he sinneth against God, he looseth the fellowshipe of that heauenly Sacrament.

S. Augustine anno 400. saith:lib 1 de [...] & concupisc. cap. 10 The Sacrament of wedloke or mariadge, is commended to the faithfull that are maried: wherfore the Apostle saith, husbands loue your wyfes. Againe: lib. de bono coniugali cap 18 in our Mariadges (saith he) the Sanctitie of the Sacrament is of more worth than the frutefullnes of the wombe. Againe: lib. de side & operibas cap. 7 In the Cittie of God, in his holy mountayne, that is, in his Church, not only the band of wedlock, but also the Sacrament is commended.

Finally that there are more then two Sacramentes in the Church this one example ofin Psalm 10. conc [...]o [...]ie 1. vpon these wordes which ca [...]e rest the higher par [...]s therof with waters v. 3. S. Austine (to omitt many other out of the same Author) may suffice saying: Looke vpon the offices of the Church it self, the office of the Sacramentes in Baptisme, in the Eucharist and the other holy Sacramentes.

See the Aduersaries consent where these Sacramentes are handled in particuler heere following.

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LVTHERS DOCTRINE.

Luther saith: tom. 2. witemberg anno 1562 de capti [...]. Babyl. fol. 84. But thou wilt say: what say you to Dionysius Areopagita who numbreth six Sacramentes? &c. I answere. I know this man only of the old Fathers to stand for the number of Seuen Sacramentes, although omitting Matrimonie he graunt six only.

in initio lib. de capt. Babylonica.Luther is so variable and vnconstant in this matter, that one while he affirmeth only one Sacrament an other while three, Baptisme, the Eucharist, and Pennaunce, and all this in one and the same booke:lib. ad Porgenses de instituendis minist [...]ls and lib. de missa priuata and in assert. cont louan. published by himself the last yeare of his life and also assert. 53 he saith vt in textu. But this his last opinion he repeateth in many other places, as in the margent, insomuch that he saith: wee willingly confesse that pennaunce with the power or vertue of the keyes absoluing, is a Sacrament, for it hath the promise and faith or graunt of remission of sins for Christ.

l This latter also was the opinion of the ancient and true lutherans, as witnesseth the Apologie of the Augustan confession, art. 13. and all the lutheran Catechismes.

After the same sort wauerethin locis com. editis 1521. and 22. cap. de signis: nunc tria, vt in Apolog. August. confessionis art. 13. nunc 4 vt in locis com. anno 15 6. also 52 58. cap. de numero sacramentorum. Melanchthon who being carried with the lyke whirlwind of Doctrine, now ordayneth only two Sacramentes, then three now againe fower, adding to the three former, the Sacrament of order, and that in fauour of the Caluinistes, whome he laboured to associate to his followers; because for a tyme the Sacrament or Order seemed to Caluin to be truly and properly a Sacrament, as wee shall see heerafter where the wordes of Melanchthon are thus: it doth specially lyke me to add order as they call it, that is, the vocation vnto the ministerie of the ghospell, because by this euangelicall commaund the promise is commaunded and added: where through the whole chapter hee proueth order to be a Sacrament, notwithstanding the greatest part of Lutherans, that are inclined to Caluinisme, doe now at this day approue but two only.

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CALVINS DOCTRINE.

Caluin saith: lib 9. cap. 18. ¶ 19. readers haue, collected in a briefe compendium almost all those thinges, which wee haue thought good to be knowne concerning those two Sacramentes (to witt, Baptisme and the lordes supper) Et ibid. as there is no other instituted by God besides these two, so ought the Church of the faith full to acknowlege no other.

cap 14 ¶ 20.But a little before he doth inculcate three Sacramentes, wher of two he saith are ordinary and ordayned for the vse of all men, one extraordinary and agreable only to the ministers of God. for saith he; They being abrogated (to witt they Iewes) there are instituted two Sacramentes which now the Christian Church doth vse, to witt, Baptisme and the lordes supper. I speake of them (saith he) imposition of hands, wherby the ministers of the Church are brought into their office, to be called a Sacrament although I doe not number it amongst the ordinary Sacramentes.

Againe: cap. 79. ¶. 31. there remaineth (saith he) imposition of handes which in those that are truly and lawfully ordayned I confesse it is a Sacrament.

Notwithstanding a little after he doth againe deny it, and most sacrilegiously taketh from the Church both this and the rest.

Concerning Confirmation, after he hath expounded the sentence of the holy Fathers he addeth.

Ibid. ¶. 4.Although I doe not deny but that Hierome was heerein much deceaued, in that he said it was an Apostolicall obseruation.¶. 5. But this latter age the thinge being almost bloted out, hath putt I know not what fayned confirmation for the Sacrament.¶. 12. They pretend as they are accustomed, that this obseruation is most auncient, and confirmed by the consent of many ages. Which although it were true, yet they had effec [...]d nothing.

Concer [...]ng Pennaunce heIbid. ¶ 14. saith now wee will handle that, & see what reason they haue that cōceaue an [Page 159] opinyon of a Sacrament, which hath raigned in Churches and schooles longe before this. But how soeuer it be, wee see that imposition of handes in pennaunce is a ceremonie, instituted by man and not by God,¶ [...]71 notwithstanding least they wax proud wherin soeuer they haue placed a Sacrament, I deny that it is lawfully taken for a Sacrament: Ibid. It is false therfor and wicked which they inuented of the Sacrament of pennaunce, they haue adorned this false Sacrament, as became it, with the title of secund table after shipvvrake: because if any of you haue by sinning corrupted that innocencie receaued in Baptisme he may by pennaunce repayre it againe. But this is Hieromes saying or whose soeuer it be, he cannot be excused, but it is plainly impious and wicked, Et infra: in that Hierome did harsly and improperly say Baptisme was repayred by pennaunce, good interpreters doe drawe it to their owne impietie and harme.

Concerning Extreame Vnction: ¶ 1 [...] he saith it is the third fayned Sacrament.

Concerning Order, being altogether forgetfull of himself, he speaketh in this chapter farr other wyse then before, and concludeth¶ 33. That it can be no Sacrament.

Concerning Matrimonie: ¶ 34. The last (saith he) is Matrimonie, which as all confesse it is ordayned by God so no man vnto the tyme of Gregorie hath seene it taken for a Sacrament: And in the same place he compareth it with husbandrie, biulding, cobling, barbing &c. which (saith he) are the lawfull ordinaunces of God, and yet are no Sacramentes.

lib. [...] & [...]. religione. Zvvinglius although he doe lykwise preach only two Sacramentes, yet concerning Matrimonie he followeth the common opinion, esteeming it either to be a Sacrament or some thing more excellent and farre better then a Sacrament.

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THE 30. ARTICLE. The efficacie of Sacramentes.

THE CATHOLICKE DOCTRINE.

The Sacramentes of the new testament are not bare signes and tokens, which signify only sanctity and iustice, but are the true organs ond means, which out of their owne force and virtue, not naturall but supernaturall out of the worke done, doe iustifie and giue grace and sanctitie itself.

SCRIPTVRE.

Titu. [...].5.HEe hath saued vs by the lauer of regeneration and, renouation of the holy ghost.

Act. 8.1 [...].19.And when Symon Magus had seene, that by the imposition of the hands of the Apostles the holy ghost was giuen, he offered them money saying, giue me also this power, that one whome soeuer I impose my handes, he may receaue the holy ghost.

Act. 19.6.And when Paul had imposed handes vpon them, the holy ghost came vpon them.

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FATHERS.

in Apolog. ad Antonium.S. Iustine Martyr anno 150. saith: [wee obteyne remission of sins in the water, and therfor Baptisme (saith he) doth performe and giue it, not by signification but operation.]

S. Clemens Alex. lib. 1. de Pedagog. cap. 6. anno 190. saith: [This worke is called after many wayes, as grace, illumination, perfect, and lauare, a lauare by which wee wash away sin: grace wherby paynes due to sin are forgiuen: illumination, by which wee be hold that holy and wholesome light. Perfect, because it wanteth nothing, for what is wanting to him that knoweth God]Cathechest. 3. S. Cyrill anno 350. saith: [Being dead thou doest descend in thy sins, and ascendest a liue in iustice, to witt, by the Sacramentes,] wherfore speaking of the Sacrament of Baptisme he saith: [Truly this proposed Baptisme is great, the freedome of captiuitie, the remission of sins, the regeneration of the soule, the course to heauen.]

S. Ambrose anno 380.lib. 2. de Poenitientiae cap. 2. saith: [It did seeme impossible that water should wash away sin, And Naaman Syr [...]s did think that this leprosie could not be cleansed by water: but what was impossible God made possible, whoe gaue vs soe great a grace]

S. Gregory Nissen. anno 380. saith:lib. de Baptismo. Baptisme is a full satisfaction or cleansing of sins, a remission of faultes, and cause of renewing and regeneration.]

S. Chrysostome anno 380. saith:homil. [...]9. in Genes. extrema. [The same that Circumcision worketh there, in taking away the flesh, the same doth Baptisme heere in taking away of sine.]

S. Cyrill Alex. anno 430. saith:lib. 2. in Ioan. cap [...]1. [euen as water made verie hot by the force of fier, doth borne no lesse then fier it self, soe by the operation of the holy ghost water wher with the body of the baptized is sprinckled, is enriched with diuine vertue and power]

S. Hierome anno 380. saith:Epist [...]3 ad Oceanum. [what great force and [Page 162] grace Baptisme and water sanctified in Christ haue, I will teach a little beneath:] Et infra: [a whole day (saith he) will not suffice me, if I would collect all thinges out of the holy scriptures that perteine vnto the Power of Baptisme]

S. Augustine anno 400. saith: lib 19 cōt. Fanctum cap. 11. [the force of Sacramentes is vnspeakable and vnvaluable which if it be contemned, it maketh men sacrilegious for that is wickedly contemned, without which pietie cannot be perfected.

The Author of the homily of the Sacrament of the body of our lord, which is written amongst the homilies of Eusebius Emissenus, and in the 9. tome of S. Hierome, saith: [As the hight of the heauens, the depth of the waters, and vastnes of the earth did suddenly at the beck of our lord of nothing subsist and had a being: so virtue doth giue the lyke power to wordes in spirituall Sacramentes, and the effect doth serue the thinge]

S. Gregory anno 590. saith:lib 9 epist. 9 ad Theo [...]st [...]m Patri [...]m. [he therfore that saith, sinns are not altogether or quite for giuē in Baptisme let him say that the Aegiptians did not truly die in the red see.]

THE ADVERSARIE.

TheCent. 1 c 4 col 47 line 41 and cent. 3. c. 4 col. 82. line 55. Century-vvriters say, [that Iustine Martyne, Clement &c. thought regeneration (not to be signified, but) wrought by baptisme and the word, vnto which two ioyned to gether they attibute efficacie, that is to say, remission of sins, for say they: Cyprian doth not doubt to affirme that the person Baptisinge, doth giue the holy ghost and sanctity outwardly to the Baptized &c.

tom. 2. de baptismo fol. 70. Zuinglius saith it was a great errour in the old Doctours, in that they supposed the externall water of Baptisme, to be of any valew towardes the purging of sinne.

loc.comm. pag [...]99. Muscidus saith: [Augustine did inconsideratly affirme that the Sacramentes of the new testament do giue saluation &c.

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LVTHERS DOCTRINE.

[Wee say (saith he)in assert, [...] articulorum Art. 1· that neither the Sacraments of the new nor old testament, nor only faith did iustifie.]

Againe:lib cont. Cochlaerum [There can no part of iustification be attributed to baptisme, other wise if in any sort it should iustifie, it were not lawfull to say that baptisme could not iustifie with out faith: [But when this is denyed to Baptisme it is verie well left to faith only] ibid. [But if ther be any of the Fathers who thought that Sacramentes did by their owne virtue iustifie, yea let it be Augustine, as Cochlaus contendeth, I care not, they are but mens sayinges, often tymes contradicting them selues, and teaching for the most parte after a humane sense with out the Scriptures]

Againe:lib. de capt. [...]. by [...] de baptismo cap. [Baptisme iustifieth no man neither doth it profit any, but faith in the worde of promise where vnto baptisme is added.] Et infra: [Neither can it be true that Sacramentes haue in them an efficacious force of iustification, or that they are efficacious signes of grace, for all these thinges are spoken to the preiudice of saith]

But in his latter Bookes he seemeth to think better, and in some sort to haue recanted for saith he.homil 1 de Baptis circa principium [to this end was baptisme instituted, that it should serue vs, not any carnall, or corporall thinge, but eternall grace, eternall puritie, sanctitie, and eternall life]

Againe:homil [...]2 de Baptism. [Baptisme cannot (saith he) but worke that for which it was instituted to witt; regeneration, and renewing of spirit.] Et infra: [Iohn would signifie by these wordes, that Baptisme is so efficacious and of so great virtue as it can wash away sins, drowne and choke death, and heal and cleanse all vice and filthines]

Yet this efficacious working of the Sacramentes, which some tyme the verie ignorant professe, they explicate to be done only by faith and for faith so that Sacraments do profit such as actually belieue, [Page 164] faith: so that Sacramentes do profit such as actually belieue, and receaue it by faith. Yea they say that Sacramentes worke as a signe or picture: to shew the faithfull where Christ the mediatour is, as the bush sheweth where wine is to be sould.

For Kemnitius saith: [That2. part. examinis Conc. Trident. pag. 101 102. and pag. 185. the word and Sacramentes shew vs where faith ought to seeke, and where it may find Christ the mediatour, the Father, and holy ghost; for (saith he) the obiect of faith, is the word and Sacramentes.]

Melanchthon saith: loe comm. cap. designis. [signes doe not iustifie, as the Apostle saith. Circumcision is nothing so Baptisme is nothing, but they are witnesses of the diuine will towardes the.]

Againe:lib contra Anabapt. [as the will of God is shewed in his worde or promise, so also in a signe as in a picture.]

CALVINS DOCTRINE.

lib. 4. instit cap. 14. ¶. 9. Caluin saith: [I would haue the reader admonished that I doe so assigne that ministerie to the Sacramentes, not as if I did thinke there were alwayes remagning in them some secret force or virtue I know not what, wherby they should be able of them selues to increase or strengthen saith, but because they are established by our lord vnto this end, that they should serue for the strengthning and increase of faith.] Et supra: ¶. [...]. [Sacraments haue most cleare promises, and more then the word, they haue this peculiare thing, that they doe liuely represent vnto vs the promises of God as it were paynted in a table, yea they are bare signes, which with out the written word of God doe profitt nothing, wherby it may briefly be answered, they are as seals hung vpon writtes or other publick actes, which being taken by them selues are nothing.]

Againe: [...]. 17. [Wee must take heed (saith he) least they lead vs into an errour kine, vnto this which for the amplifying or en larging of the dignitie of Sacramentes are written a little more magnificently by [Page 165] the Fathers, to witt, That wee should think some hidden virtue to be annexed or adioyned to the Sacramentes, wherby they might of them selues conferre vnto vs the gaces of the holy ghost, euen as wine is drunke out of a goblet, because this is as great a gift bestowed vpon them by God, to testifie and assure vnto vs his loue towardes vs, &c. For Sacramentes are thesame vnto vs from God that messengers of ioyfull tydinges are from men or pledges in makinge bargaines, to witt, which indeed doe not giue any grace of them selues, but doe declare and shew it.

Againe:¶. 2 [...]. [peraduenture (saith he) those immodest prayses of the Sacramentes, which are read in the Fathers touching our signes haue deceaued those miserable Sophisters like vnto that of Augustine, whoe said, that the Sacramentes of the old law did only promise our Sauiour, but ours giue saluation therfore because they did not consider that such manner of speeches were hyperbolicall, they did promulgate theire hyperbolicall articles or doctrine &c. Also it is necessarie that readers should briefly be admonished of this thing, that what soeuer these Sophisters triste concerning the very work done or bare receauing of the Sacrament it is not only false, but doth also contradict the nature of a Sacrament.]

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THE 31. ARTICLE. Of Baptisme and the Necessitie therof.

THE CATHOLICKE DOCTRINE.

Baptisme being heauenly ordayned, is of necessitie required as the meās vnto saluation wherfor in case of necessitie and absence of the ordinary minister, the administratiō therof is permitted also to lay people.

SCRIPTVRE.

Iohn. 1. [...].VNlesse a man be borne againe of water and the Spirit he cannot enter into the kingdome of God.

Matt. 28.19Going therfore teach yee all nations baptizing them in the name of the Father, and of the son, and of the holy ghost.

Titus 3. [...].He hath saued vs by the lauer of regeneration and renouation of the holy ghost.

FATHERS.

de Baptismo cap. 7. Tertullian anno 200. saith: [To conclude this matter their remaynes, that I speake of the obseruation [Page 167] also of giuing and receauing baptisme, It is true the chief priest, which is the Bishope hath the power to giue Baptisme, afterwards the priest and Deacon, yet not without the authoritie of the Bishop, for the honour of the church; which being respected, peace is conserued, otherwyse also, lay people haue right and power.] Et infra: [Let it suffice to wit, that thou vse it in necessitie, as the condition of the place, tyme, and person doth require, for then the ayde of the next at hand is accepted, when the circumstance of the daunger doth vrge. For he shalbe guiltie of a lost man, that doth omit to performe that which he might freely doe.]

homil. 14. in Lucam Origen anno 230. saith. [Because by the Sacramēt of baptisme, the filthines of natiuitie is washed a way, therfore children are Baptized. For vnlesse a man be borne againe of water & the spirit he shall not enter into the kingdome of heauen.]

lib 2. de Abrahamo cap 11.S. Ambrose anno 380. saith: [vnlesse a man be borne againe of water and the holy ghost he cannot enter into the kingdome of God for as much as he excepteth none, no not an infant, not any, although preuented by necessitie: let them haue that secret freedome from paynes, but I know not whether they haue the honour of the kingdome.]

ad Episcopos per Lucaniam & Brutios constitutes cap 9.S. Gelasius Pope anno 496. saith: [let not Deacōs presume to baptize without the Bishop or a priest, vnlesse they being farre absent; necessitie compell them; which also after tymes is graunted to lay Christians to do.]

Aduersus. Luciserianos cap. 4S. Hierome anno 380. saith: [neither priest nor Deacon without leaue of the Bishop hath licence to baptize, which often tymes wee know, not withstanding is lavvfull for lay people.]

lib. 2. cap. 20.S. Prosper anno 450 saith: [neither may wee thinke those vvhich haue not the Sacrament of regeneration; to perteyn to any fellovvship of the blessed.]

epist. 28. ad Hieronymam. S. Augustine anno 400. saith: [Blessed S. Cyprian not making any nevv decree, but keeping the firme faith of the church to correct those that thought an infant vvas not to be baptized before the eight day [Page 168] of his natiuitie, sayd, that not the flesh, but the soule should perish, and also together with the rest his Bishops, did iudge that the new borne, might presently and lawfullie be baptized.]

lib. 3. de Orig anunç. ca. [...].Againe: [doe not (saith he) belieue, doe not say, doe not teach that infantes before they are baptized, being preuented by death, can come to the pardon of originall sin, if thou wilt be a Catholicke.]

epist. ed [...]ieron.Againe: whosoeuer shall say, that children which depart this life without participation of that Sacrament, shall haue life in Christ, this mā certeinly doth condemne the whole church, when therfore they runne and make hast to haue children baptized, they belieue without all doubt, that otherwyse they can by no mens haue life in Christ.]

THE ADVERSARIE.

Centur 3. c. [...]. col. 125. lonc. 16. & col 28. l. 50. & col. 14 [...]. l 4 Century-vvriters saith: [that Origen, Tertullian, and Cyprian make mentiō, how that the baptized persons were accustomed to be signed with the signe of the crosse, with sundry other ceremonies in the vse therof, as the priestes consecrating of the water of baptisme, abrenuntiation triple immersion vnction &c.] See alsoS. cyprian. l. 1. epist vlt. ante med for Ceremonies. in Bapt. see Beza in epist. Theolog. epist. 8. S. Cyprian himselfe where he saith: [It is necessarie that the water be first purified and sanctified by the priest]

Cartwright 522 516. M Cartvvright saith, [that Augustine was of opinion, that children could not be saued without baptisme,] see M. Whitgiftes defence.

Bal. decad. 5 Serm 8. pa. 1049.Also Bullinger and Musculus affirme [that Augustine and many fathers were of the same opinions,] In so much thatmuse. Loc. comm. debap pag. [...]08 Caluin confesseth saying; [the Fathers heere vpon doubted not, almost from the very beginning of the church to vse the baptisme of lay persons in daunger of death.]

Caluin. instit. l 4 c. 15. sect. 20. Concerning chrisme or confirmation Caluin saith▪ [if any man will defend such manner inuentions by antiquitie, I am not ignorant how old the vse of [Page 169] chrisme and breathing in baptisme is, and how that not longe after the Apostles, the supper of the Lord was taynted with rust.cap. 17. sect. 4.] AlsoChem examen. part. 2. p. 58. 64. 65. Chemnitius reprehendeth S. Cyprian, The Laodicene Councell, Pope Melchtades, Cornelius and Tertullian, for the same;ministers. &c in their a beridgment &c. pag. 42. Also the ministers of lincolne Diocesse, charge, Tertullian Cyprian and Ambrose, with errour of vsing the crosse, in confirming those that were baptized &c.

To concludetom. 9 in epist. Ioan. tractat. 3. S. Austine saith: [The spirituall anoynting is the holy ghost himself whose Sacrament is in the visible anoynting.]

LVTHERS DOCTRINE.

Luther vpon these words:in domestica postill [...]. Witemberge impressa. 15. 49. serm. 2 in de Trinit. super Luang. Ioan. 3. vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God, saith. [wee will diligentlie obserue, chiefly against the blind Anabaptistes, who thinke the Baptisme of children to be vnprofitable and to no end, but how can such a manner of baptisme be vnfrutfull, when as heere thou hearest, that our sauiour hath ordayned water vnto this end, that the holy ghost concurring with it, it doth worke vnto regeneration? Now if it be necessarie for children to be regenerate, or otherwyse they cannot see the kingdome of God, why should wee deny them baptisme?]

Againe: [Is not this (saith he) a great gift and glory, that a woman also in tyme of necessitie may baptize and say: I free thee from death, from the Diuell, sinne and all euill; I giue thee life eternall, I make thee of the son of the Diuell the son of God?]

All which haue nothing contrary to the former opinions or sentences, but in another place he saith.in [...] oq. conuiualiby tit. de baptismo. [That children although sometyme they departe hence without baptisme yet if they be without their owne actuall fault they may be saued.

[Page 170]

CALVINS DOCTRINE.

lib. 4. instit. c. 15. ¶ 20. Caluin saith: [To knovv this also, perteineth to the matter, that it is very ill done if priuate men vsurp to themselues the administration of baptisme.] And a little after, [vvheras many ages since, yea almost from the verie beginning of the church, it vvas acustome, that in perill of death lay men might baptise, I doe not see by vvhat good argument it can be defended, yea the Fathers themselues vvho either held this custome or permitted it, could not tell vvhether it vvere vvell done or not.] Et infra. [Let there be daunger least he that is sicke doe dye without baptisme, vvhat then shall he be depriued of the grace of regeneration? no such matter.]

[Againe what euill hath that article euilly expounded, brought in, that baptisme is of necessitie vnto saluation: few consider this and therfore they care the lesse for it▪ for when that opinion did increase or vvaxed in force, that all perished, that vvere not baptized, our state or condition became vvorse then that of the auncient people.]

Againe:¶ 22. [The example of Sephora is vnhappily cyted: why? because it doth indiscretly draw vnto the imitation of that which a foolish woman did] Ibid. [this would I haue readers only to attend, that Sephora did purpose nothing els, but to proue the ministerie of God▪ shee seeing her son in daunger, crieth and maketh a noyse and with great wrath did cast the prepuce vnto the grovvnd: shee doth so reuile her husband that shee is angry vvith God. Finally it is manifest that all this proceeded from a simple vnderstanding, in that shee doth rayle at both God and her husband, being forced to shed the blood of her ovvne son, moreouer admit shee had behaued her self vvell in all other thinges, yet this rashnes is vnexcusable, because her husband being [Page 171] present shee circumcised her son &c.] And he concludeth in the same place saying: [vvher vpon it follovveth that the children of the faithfull are not therfore baptized, that they might then at that instant become the sons of God, vvhich vvere before alienated from the church, but rather they are therfore receaued into the church by a solemne signe, because through the benefit of the promise they did alreadie before perteyne vnto the body of Christ] here you see that Caluin vvill haue the children of the faithfull to be borne sanctified and Christians from their mothers vvombe, and not by Baptisme, agreeing herin most directly vvith the Pelagian heresie.

An old condemned Heresie.

This vvas the Pelegian heresie, vvhich taught,S. August. lib. 6. contra Iulianum cap. 2. & 3. & lib. ad Bonifacium cap, 2. & 4. [that there vvas no originall sinne in the children of the faithfull, and that they did not therfore need the lauer of regeneration or Baptisme: but vvere borne holy from the vvombe] vvitnes S. Augustine.

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THE 32. ARTICLE. Of the venerable Sacrament of the Eucharist.

THE CATHOLICKE DOCTRINE FOR THE REAL PRESENCE.

The true and liuely flesh, that is, the Body and blood of Christ is the nourishmēt of the soules of the faithfull, and their spirituall and heauenly meat, into which this earthly and element all bread and wine, is through the benediction of Christ, and operation of the holy ghost, made transubstantiate; not withstanding all the accidents of the former substance remayning.

SCRIPTVRE.

Matth. c. 26 v. 26 re [...]d also M [...]rke c. 14.22 Luke 22 [...]9. and 1. Cor 11 24.IEsus tooke bread and blessed, and brake, and hee gaue to his disciples, and said, take yee and eat, This is my Body, And taking the Chalice, he gaue thankes, and gaue to them saying, drink yee all of this; for this is my blood of the new testamēt, which shalbe shed for many vnto remission, of sins.Iohn c. 6. v 53 54.55.56. &c. Vnlesse you eat the flesh of the son of man, and drinke his blood, you shall not haue life in you. He [Page 173] that eateth my flesh and drinketh my blood, hath life euerlasting, and I will rayse him vp in the last day, for my flesh is meat indeed, and my blood is drinke indeed &c. he that eateth my flesh and drinketh my blood, abideth in me, and I in him.

1. Cor. 10. v. 16.The Chalice of benediction which wee blesse: is it not the communication of the blood of Christ? and the bread which wee breake, is it not the participation of the body of our Lord?

FATHERS.

S. Irenaeus anno 160. saith:lib. 4 cap. 14. [How shall it be manifest to them, that, that bread vpon which thankes is giuen, is the body of the Lord, and the Chalice of his blood, if they say he is not the son of the maker of the world &c]

S. Ignatius, disciple vnto S. Iohn the Euangelist saith:in epistola ad Smyrnenses v [...] citat. S. Theodoretus Dial. 3. [They doe not admit Eucharistes and oblations, because they doe not cōfesse the Eucharist to be (that) flesh of our Sauiour, which suffered for our sins, which the Father through his boūtie, raysed againe.]

lib. de Eccl. Hierarch. part. 3. c. 3. S. Dionysius Arcopagita anno 80. saith: o most diuine and holy Sacrament, vouchsafe to open the coueringes of those significant signes which ouershadow thee and appeare plaine vnto vs, and fill our spirituall eies with the singuler and cleare shining of thy light.]

S. Iustine Martyr anno 150. saith of the Eucharist:in Apologia ad Antominum. [Wee doe not take it, as common bread, nor this as common drinke, but as by the word of God, our Sauiour Iesus Christ was incarnatie, and tooke both flesh and blood for our saluation, so also by the prayers of the word of God, wee are taught that the Eucharist (being made food by him wherby our blood and flesh may be nourished by mutation) is the flesh and blood of the same Iesus incarnate.

Tertullian anno 200. saith:lib. 4 cont. Marcion. [The bread which [Page 174] he tooke in his hand, hee made his body saying. This is my body.

Againe:lib. de resurrect. carnis. The flesh feedeth vpon the body and blood of Christ, that the soule may be replenished or filled with God.

Origen anno 230. expounding the 25. the chapter of Exodus saith,homil. 13. in Exod. I would haue you to admonish others; you that are wont to be present at the diuine mysteries, know, that when you receaue the bodie of our Lord, you keepe it withall watchfulnes and veneration least any little part therof fall to the grownd, least any little parte of the consecrated gift slip away or fall; for you belieue that you are guiltie of a great offence, and you doe well to belieue so, if any part therof fall through your negligence.]

Againe speaking of the centurions child he saith:hom 5. in diuersa loca Euangelij. loquens de puero centurionis. [when thou receauest the holy food and incorruptible banquet, thou eatest and drinkest the body and blood of our Lord, then our Lord entreth vnder thy roofe, thou therfore humbling thy self, imitate the Centurian and say: Lord I am not worthy that thou shouldest enter vnder my roofe. For where he entreth vnworthilie, there he entreth to iudgment.]

S. Cyprian anno 240. saith:in Serm. in caena Domini in principio. The supper being disposed amongst the Sacramentall banquets, the old and new institutions met together, and the lambe being consumed, which the auncient tradition did propound, our maister did set before his Disciples the vnconsumable food. Et infra: this bread which our Lord deliuered to his Disciples being changed not in outward shew, but in nature by the omnipotencie of the word, was made flesh and as in the person of Christ, the humanitie appeared and the diuinitie lay hidd, so the diuine essence infused it selfe ineffablie or vnspeakeablie into the visible Sacrament &c. The Doctrine of the Sacrament is new, and the Euangelicall schooles haue brought forth this first instruction, and Christ our Doctor first taught the world the discipline; That Christiās should drinke blood, the eating wherof the authoritie of the auncient law most straightly forbideth; [Page 175] for the law forbideth the eating of blood, the ghospell commaundeth it to be dronke.]

S. Hilary anno 350. saith:lib. 8. de Trinitate, [There must be no doubt concerning the veritie of the flesh and blood, for now, both by the profession of our Lord and our faith, it is indeed flesh and indeed blood. Et mox: is not this the truth? it seemeth not to be ttue vnto them that deny Christ to be true God. Also explicating that of the six of S. Iohn: he that eateth my flesh shall liue through me &c. he saith: [truly this is the cause of our life, that wee haue Christ according to the flesh remayning in vs carnall men, who shall liue by him as he liueth by the father. Et infra: thou saist that the son of God temaineth in vs carnally through the Eucharist.]

S. Cyrill of Hierus. anno 350 saithCateches. 4. Mystag. [for as much as Christ himself thus affirmeth and speaketh concerning the bread. This is my body, whoe dare hearafter doubt of it? and for as much also as himself confirmeth it and saith: This is my blood: who I say can doubt of it and say it is not his blood: Et ibidem, once he turned water into wine, which is neere vnto blood, at his pleasure only in Canaan in Galile; and shall not he be worthy to be belieued, that he turned wine into blood? wherfore with all assurance let vs receaue the body and blood of Christ, for vnder the forme of bread his body is giuen to thee, & vnder the forme of wine his blood is giuē to the. Et ibid so shall wee be Christophori, that is bearers of Christ, when wee haue receaued his body & blood into our members and wee shalbe made as S. Peter saith; partakers of the diuine nature; thou must not consider it as bare bread and wine; for it is that body and blood of Christ, according to our Lordes owne wordes; for although thy sēse make thee think thus, yet faith must cōfirme thee, that thou iudge not the thing according to the tast. Et infra: knowing this and being most assured, that this bread which wee see is not bread, although the tast think it bread, but that it is the bodie of Christ, and the wine which wee see although to the sense of the tast it seeme wine, yet that it is not wine but the blood of Christ.

[Page 176]S. Ambrose anno 380. saith:lib 4 de Sacramentis cap 4. But this bread is bread before the wordes of the Sacrament, yet when the consecration shalbe adioyned, of bread it is made the flesh of Christ.

Againe:lib de my [...]te [...]i [...]s m [...] [...]ndis c. 4. [peraduenture (saith he) thou wilt say vnto me, I see another thing, how can you assure me that I receaue the body of Christ? now thē it remaines that wee proue it; therfor wee will vse most manifest examples, to proue that this is not that which nature formed but that which the benediction hath consecrated, and that the force of the benediction is greater then the force of nature, because by the benediction nature it self is also changed. Moyses held a rod in his hand, he cast it a way and it became a serpent. [Also hauing declared many examples of Elias and Elizeus hee concludeth:] if the benediction of a man preuayled so much that it conuerted nature, what shall wee say of the diuine consecration it self, where the wordes of our Lord and Sauiour himself worke, for this Sacrament which wee receaue is made perfect by the speech of Christ, and if the word of Elias preuayled so much that it brought downe sier from heauē, shall not the word of Christ be of sufficient power to chaung the nature of elementes? thou hast read concerning the workes of the whole world, that he spake the worde and they were made, he commaunded and they were created, therfore the worde of Christ which was able to make that which was not, of nothing, shall it not be able to chaunge those thinges which be, into that which they were no [...] ▪ for it is not a matter of lesse power to giue new natures vnto thinges, then to chaung the natures of thinges.]

S. Basil anno 380. saith:lib de Baptismo cap 9. if such threatninges be pronounced against them, that rashly come to those Sacramentes or sacrifices which are sanctifyed by men, what shall wee say of him who is rash in receauing so great and diuine a mysterie, for how much, more greater he is in the temple, according to the voyce of our Lord, so much the more greeuoue and t [...]r be it is vnto him that shall with an impure soule rashly come vnto the body of Christ, then it is to [Page 177] come vnto buls and rams &c.]

S Greg. Nyss anno 380. saith:lib. de vlt [...] Moyses. [where he disputeth concerning the manner of the lewes which he compareth with the holy Eucharist: That it is bread prepared for vs, without seed, without prayer, without any help of man: that bread falling downe from heauen was found vpon earth; for the bread that cometh from heauen, is our true food which is figuratiuely signified in this historie, it is not a thing wanting a body, for how can a thing which is no body, become foode for the body? but the thing that wanteth not a body questionles, is a body.

Againe:orat. Cat [...]. chist. cap. 36.37. [as a little leauen (saith he) maketh a whole lumpe of dow like vnto it self, so also that body which is made immortall by God, entring into our body, transposeth and changeth it wholy into it self] Et pauso post: it is conioyned with the bodies of the faithfull, that by this coniunction with that which is immortall, man also may be made partaker of immortalitie. Ibid. wee must consider how it may come to passe, for as much as that one body is continuallie deliuered to so many thousand of the faithfull through out the whole world, it passeth wholy through, euery man, and yet remaineth whole in it self]

Againe: [wherfore wee doe also now truly belieue that the sanctified bread by the word of God, is chaunged into the body of God the word. Et pauso post: these thinges (he doth) by virtue of the benediction, chaunged the nature of those thinges which are seene (meaning the bread and wine) into that (meaning the body of our Lord):]

S. Optatus anno 370 saith:lib. 2. Cō [...]. Pamenian [...], [what can be so sacrilegious as to breake, rase, and remoue the alters of God, wher vpō your selues also sometyme haue madeoblation, where on the prayers of the people and members of Christ were borne or susteyned, where vpon almightie God was inuocated, from whence the holy ghost, being expected with great desire, descendeth, from whence many men receaue the earnest penny of their eternall saluation and protection of their faith and hope of resurrection [...] [Page 178] Et mox, what is the alter but the seat of the body and blood of Christ? Et infra: wherein did Christ offend you, whose body and blood sometyme remained theron? Also: yet this haynous offence is doubled when you also breake the Chalices, the porters or carriers of the blood of Christ.]

S. Greg. Naz. anno 380. saith:orat. 2. de Paschate. [without trouble and doubt eat the body and drinke the blood of Christ, if thou be indeed desirous of life, neither do thou doubt of the truth of those speeches which are vttered concerning the flesh, neither be thou offended at the passion, be constant, firme, and established not doubting of any thing, whatsoeuer the aduersarie say.

Againe:orat. de obi [...]u Gorgoniae soron [...]. suae [she fell downe (saith he) with faith at the aulter, praying with great feruencie vnto him that is worshiped therupon &c.

S Ephrem. an. 380. saith:lib. de natura Dei mu [...]me. scrucanda ca. 5. [why doste thou search thinges vnsearchable; if thou examine these thinges curiouslie, thou shalt not then be accounted a man faithfull, but curious: be faithfull and innocent, be partaker of the immaculate body of thy Lord with fulnes of faith, assuring thy self that thou eatest the whole lambe himself, the mysteries of Christ are an immortall fier, do not thou rashly search them out least thou be consumed in the search therof. Et infra: This indeed exceedeth all admiration, all vnderstanding, and all speech; which Christ the only begetton son our Sauiour hath done for vs, he hath giuen vs fier and spirit to be eaten and dronken, that is (as himself explicateth) his body and blood.

S. Epiphanius anno 390 saith:in Ancorato circa medium. wee see what our Sauiour tooke in his handes as the Euangelist speaketh, that he arose from supper and tooke these thinges, and when he had giuen thankes he said: This is myne, this, and this, and wee see that it is not of equall bignes, nor lyke to his Image in the flesh, nor to his inuisible Deitie, nor to the lineamentes or partes of his members, for this is of a round proportion and vnsensible touching the power [Page 179] theirof, & his meaning was to say trough grace, this is myne, this and this, and euery man belieueth this speech, for he that belieueth it not to be himself indeed, is fallen from grace and saluation.

S. Gaudentius anno 390. saith:tract. 2. de exodo the creator himself and Lord of all creatures and natures, who produceth bread from the earth, doth from the earth agayne, because he both can and hath promised it, make his owne body, and he that hath made wine of water, hath also made his blood of wine: Et pauso post; belieue that which hath bine taught, that, that which thou receauest is the body of that heauenly bread, and the blood of that sacred vine, for when he deliuered the consecrated bread and wine to his disciples, he said: This is my body, this is my blood. Let vs beliue him, vvhome vve haue belieued, truth cannot lye.

S. Chrysostome anno 380. saith:hom. 60. ad Populum Antiochenū & hom. 83. in mat [...]hçum. Let vs yeld vnto God not resisting, although that which he speaketh seeme absurde to our sense and reason. Let his word, I beseech you, conquear our sense and reason in all thinges, but especiallie in mysteries, not beholding only those thinges, which are before vs, but belieuing also his wordes; for wee cannot be deceaued by his word, although our sense be very easie to be deceaued, therfore because he hath said; This is my body, let vs not doubt of it, but belieue it. Et ibid. how many be there that say, I vvould gladly see his shape and proportion, I would gladly see his apparrell, I vvould gladly see his shoos; therfore thou seest him, thou touchest him, thou eatest him &c.

Againe.homil. 3 in epist. 3. ad Ephes. Wee speake concerning his body, as being that which differeth nothing from it how many of vs be made partakers of his body? how many of vs doe taste his blood? consider that there is the body and blood which is resident aboue in the heauens, which is humbly adored by the Angels.

Againe.lib de Sacerdono. O miracle, o the bountie of God, [Page 180] yea vvho siteth on high vvith his father in that very minate of tyme, is holden in all mens hands, and deliuereth himself to those that vvill receaue and imbrace him.]

Againe:homil. 83 [...] in Matth. & [...]0. ad populum Antiochenum. [The workes that are set before vs are not of humane virtue, wee are in place of ministers, but he vvhich sanctifieth them and chaungeth them is himself. Et infra: he that hath said this is my body hath confirmed his fact by his vvord.]

Againehomil. de Eucharistia in Enc [...]niis. [doest thou see the bread? doest thou see the wine? doth it passe into the draught as other meats? God forbid, think not so, for if wax being applyed to the fier is made like vnto it, and none of the substance therof doth remayne nothing is ouer plus, so also heere thou must think that the mysteries are consumed by the substance of the body.]

S. Hierome anno 380. saith:in Commēt. Matth. [...]p. 26. [after that the typicall pasche was fullfild, and he had eaten the flesh of the lambe with his Apostles, he tooke bread which comforteth the heart of man, and so proceedeth vnto the true Sacrament of the pasche: that euen as in his prefiguration Melchisedech the priest of the high God had done offering vp bread and wine, he also might represent the truth of his body and blood▪]

Againe:epist. ad Hedibiam. quaest. 2.[let vs say (saith he) that the bread which our Lord brake and gaue to his disciples, is the body of our Lord and Sauiour. Et infra: neither did Moyses giue vs the true bread, but our Lord Iesus, he is the guest, and the banquet, he doth eat, and is eaten.]

S. Austine anno 400. saith:epist. 86. ad Cosulatium. [Hee saith the beast hath giuen place to the bread▪ as it were vnwittingly, and that then the bread of proposition was wount to be put vpon the table of our Lord, but now that he did take parte of the body of the immaculate lābe, he saith that the blood gaue place to the cuppe, not thinking that he did now also receaue blood in the cuppe. Et infra: therfore he said it was so much the better and more requisite or conuenient to haue the old passe away, and the new ordayned in Christ, that [Page 181] the aulter might giue place to the aulter, the sworde to the sworde, the fier to the fier, the bread to the bread, the lambe to the lambe, and blood to blood]

Againe,lib. 12. cōtra Faustum cap 10 & cap. 20. [he saith that the faithfull doe receaue with their mouth the blood, where with they were redeemed, and that now they drinke that which came from the side of Christ.

Againe.lib. 2. cōt. Aduersariū legis & Prophetarum cap. 9. [Wee receaue (saith he) vvith a faithfull heart & mouth the mediatour betvveen God & mē, the man Christ Iesus giuing vnto vs his flesh to be eatē & blood to be dronkē, although it seeme more horrible to eat the flesh of man, thē to destroy it, & to drinke the blood of man, then to spill it.]

Againe:lib. 2. cōtra Pe [...]il. cap. 17. [The Pasche which they doe as yet celebrate of the sheepe is one thinge: & that which wee receaue in the body and blood of our Lord is another thing]

Againe explicating the title of the psalme whearin it is written: And he vvas carried in his owne handes, he saith:in psalmū 33. conc. [...].[who can vnderstād how this may be done in a mā? for who is carried in his owne hādes? a mā may be carried in other mēs, hādes, but no mā is carried in his owne handes, wee doe not find how it should be vnderstood to be in Dauid himself, but wee find it in Christ, for Christ was carried in his owne hādes, when giuing his owne body he said: This is my body, for he did carry that body in his owne handes.]

Finally he saith:Serm. ad Neophytos. vt [...]estatur Iuo C [...]notensis Epis [...]. in epist ad Hay [...]mū & Paschasius in epist. ad Frudrg [...] iii. [take yee this in the Chalice, which issued frō the side of Christ.] And againe: wee are inuited to a table, where is not found the meat of men, but the bread of Angels is prepared.

S. Cyrill of Alexandr. anno 430. explicating that of the ghospell: Hovv can this man giue vs his flesh to eat, he saith:S. Cyrill lib 4. in [...]. cap. 3. [hauing a firme faith in mysteries, let vs neuer think of so high thinges or once pronounce that (Hovv).

Againe:in epistola ad C [...]sy [...]um. [wee would not (saith he) abhorre flesh and blood, prepared vpon the holy aulters if wee did consider that God yelding and condescending to our fragilitie and weaknes did infuse the virtue of life into the thinges offered, turning them into the veritie of his owne flesh, that [Page 182] a body of life may be found in vs, as a certayn seed.

S. Theodoret anno 440. saith▪ in primo Dialogo. our Sauiour chaunged the names, and gaue that name to the body which was proper to the token and signe, to the signe or token which was of his body: (And addeth) for hee would haue them which are partakere of mysteries, not to attend or respect the nature of those thinges that are seene, but to belieue the chaunce, which is done by grace, for the only mutation of names.

S. Leo Pope anno 450. saith:Sermo. 14. de passione Domini wee taste him in all respects, both in spirit and flesh.

Againe:Sermo 6. de ieiunio septimi mentis. you ought so to communicate of the holy table as to doubt nothing at all of the verity of the body and blood of Christ, for that is receaued by the mouth, which is belieued in hart, and in vayne doe they say Amen, that dispute against that which is receaued.

S. Eusebius Emissenus anno 520. saith▪ Sermo. de corpore Domini. when the creatures are put vpon the holy aulters to be blessed with heauenly wordes, before that they be consecrated by the inuocation of thē highest povver, there is the substance of bread and wine, but after the wordes of Christ there is the body and blood of Christ▪ And what maruaill is it if he chaung those thinges which he created by his word?

S. Remigius anno 480. saith:in comm. in 1. Cor. cap. 10. vpon those wordes of S. Paul▪ The bread vvhich vvee breake is it not the participation of the body of our Lord? euen then (saith he) as soone as it is the consecrated and blessed by the priestes and the holy ghost, & afterwards broken, when now it is indeed the true body of Christ, although it seeme bread: Et infra: The flesh (saith he) which the word of God the Father did assume in the virgine wombe, in the vnitie of his person, and the bread, which is consecrated in the church, are one body, for as that flesh is the body of Christ, neither are they twoe bodies, but one body.

S. Gregory Pope anno 590. hauing done a miracle before the people he said:testo Paulo Diacono in eius vita. learne to belieue [Page 183] the truth euen now testifying it self, the bread which I will giue is my fllesh, and my blood is truly drinke. But the all knowing creator of our infirmitie, by the same power wher with he made althinges of nothing, and the operation of the holy ghost he made himself a body of the flesh of one alwayes a virgine, and for our reparation or redemption by a Catholick prayer and sanctification of his holy spirit he turned bread and wine mixt with water, their proper species still remayning into his flesh and blood.]

Againe:Idem 22. in Euangelia. [you haue now learned (saith he) not by hearing but by drinking, what is the blood of the lambe, which blood is put vpon both sides of the dore, when it is dronken not only with the mouth of our body, but also with the mouth of the hart.]

THE ADVERSARIE.

Iesuitismi parte 2. rat. 5 pag [...]26. M. D. Humfrey confesseth that Gregory the great and the first Pope of that name, tought transubstantiation.

in defens. obiect Gardiner part 4 pag 724. Peter Martyr professeth a great dislike of the iudgment of S. Cyrill. And in his epistles annexed to his common places in English, in his epistle there to Beza soe saith:pag. 106. [I will not so easily subscribe to Cyrill who affirmeth such a communion, as therby euen the substance of the fllesh and bloud of Christ, is first ioyned to the blessing (for so he calleth the holy bread &c.)

N. Whitgist saith:in his defence against Ca [...]wrightes reply pag 408. [That Ignatius who was S. Iohns Seholler and liued in Christ tyme did say of the heretikes of his tyme: They doe not admitt Eucharist to be the flesh of our Sauiour Iesus Christ, which flesh suffered for our sins.

Antony de Adamo saith:in his Anat [...]ie of the Masse pag. 2 [...]6. [I haue not yet hitherto bine able to know when this opinyon of the real and bodily being of Christ in the Sacrament did begine.]

contra Du [...]um l 7. pag. 480. M. Witaker saith that Pope Nicholas the second [Page 184] was the first that tought Christes body to be sensibly handled, broken and eaten with teeth which obiection being (I suppose) sufficiently answered already by that which hath bine said, our Lutheran Aduersaries not withstanding shall yet more directly answere to it, who haue defended it against their other brethren our Aduersaries.

Concerning the phrase which is but a verball obiectionCollat. Cathol. & Orthodox. Christianorum fidei pag. 326. Iacob Andreas in the Protestant treatise intituled as in the margent saith: [in regard of the species or forme of the doue aff [...]med, that which is proper to the doue is attributed to the holy ghost, and it seemeth to repugne the nature of the holy ghost; euen as ecclesiasticall wryters, because of the presence of Christes body in the Supper, haue said that Christs body is handled, broken with teeth, and such like, which are not proper to the body of Christ, but attributed to it in respect of the bread.

Also the same Andreas saith:in confut. disput. Ioan. Iacobi Grino [...] pag. 214. [It is plainly explicated how the body of Christ is said to be broken with teeth, seene and touched in this Sacrament, which are phrases not newly inuented and brought into the Church by Luther, but are learned, pious and of Orthodoxall antiquitie &c.

Againe he saith:and pag. 215. [This recantation prescribed vnto Berengarius by Pope Nicolas and the Synode contemeth nothing which is not conteyned in the wrykinges of Orthodoxall Fathers especially of Chrysostome, who saith:Homil 83. in Matth. post medium Thou seest him, thou touchest him, thou eatest him &c. And in an other place of the som Chrysostome: and hom. 45. in Ioan. post medium he doth not only permitt himself to be seene of such as desire him, but also touched, eaten, and his flesh broken with teeth.

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LVTHERS DOCTRINE.

Luther saith.Sermo de Eucharistia. [That in the Sacrament of the Aulter there is not bread and wine, but the forme of bread and wine, to witt: the bread is chaunged into the true and naturall body of Christ, and the wine into the true and naturall blood of Christ.] Also: [euen as that bread is truly chaunced into his true and naturall body and the wine into his naturall blood, so are wee drawne and chaunged into his spirituall body, that is; into the communion of Christ and all Saintes: some relying vpon their owne knowledge and subtiltie, doe aske where the bread is when it is chaunged into the flesh of Christ and the wine when it is chaunged into the blood of Christ: [This he saith thou oughtest to belieue although thou see it not.

And speaking of the Adoration of the Sacrament he saith:Ibidem fol. 370. he that doth not belieue the body and blood of Christ is there doth well if he doe not adore it neither spiritually nor Carnally, but he which doth belieue, (as is sufficiently demons [...]rated that he ought) this man cannot truly with out sin restraine his reuerence from the body and blood of Christ. For certenly I am forced to confesse that Christ is their present, when his body and blood are present.]

Epistola ad Argemmen [...]es.But in an other place he saith that he could willingly and with all his hart deny the body of Christ to be in the Eucharist, if the Scriptures were not so cleare against him, for by that means (saith he) I could much dommage. the whole Romane Church. yet that he might at least in some thing swarne from the auncient receaued Catholicke opinion, he affirmed that the body of Christ was with the bread and wine and not the bread and wine it self chaunged into his body and bloud.

Againe: he saith.lib cont. R [...]gem Angli [...]. [That he is impious and blasphemous that doth say the bread is transubstantiate.Adu. Theolog [...] louan, art 22. And that the Doctors of Louaine doe teach the trā substantiation [Page 186] of the bread and wine in the Sacrament with out any ground or word of scripture, but only out of ignorance. yet in the same place he doth in the mean tyme affirme the veritie of Christes body saying: the body and bloud of Christ is indeed shewed in the venerable Sacrament of the Eucharist, and truly receaued, as well of the worthy as the vnworthyin Visitatione Saxonica. But saith he; the faithfull of Christ are to be, taught that the true blood of Christ is in the wine. [Which opinion remayned euer afterwards with all his posteritie.

CALVINS DOCTRINE.

Caluin doth of purpose propound his opinion very obscurely, that there may seeme to be contemed some mysterie. First therfore he teacheth, that the signes of the supper are only heere on earth: and the body of Christ, only in heauen:in sine consensus cum pastoribus Tigurimis. wherfore he affirmeth that there is as great a space betweene the body of Christ and the bread and wine in the Supper, as there is betweene the earth and the highest heauens. to witt: that the body of Christ is no where, but in that one certayne and determinate pleace of heauen. The same also saithde re Sacramentaria q. 6 Beza in expresse wordes in the some of his doctrine.

Secundly Caluin teacheth, that the signes and body of Christ, although in place they differre very much, yet they are so conioyned to gether, not only touching the signe, in that one is a token of the other, but also because, together with the signe, God doth truly giue vs the verie bodie and blood of Christ, wherby our soules are indeed nourished vnto life euerlasting. This Caluin hath in all the places aboue noted; And also saith yet further:vpon the 26. Matth. That in the supper, the body of Christ is truly giuen vs, that it may be a wholesome food vnto our soules, that is; our soules are fed with the substance of Christes body, that wee may truly become one with him. And a little after: therfore (saith he) an emptie and bare signe [Page 187] is not set before vs, but such as receaue this promise by faith are truly made partakers of the body and blood of our lord.

Againe: he teacheth that to eat the flesh of Christ, is not only to belieue, but also to be made truly partaker of his flesh;lib. 4. inst. cap. 17. ¶. 5. [For (saith he) as not the beholding, but eating of bread is required vnto the nourishment of our body: so it is necessarie that our soule be truly and fully made partaker of Christ. Againe:¶. 32. in the holy supper he commaundeth me vnder the signes or formes of bread and wine, to receaue his body and blood: I nothing doubt but he doth truly giue it, and I truly receaue it these Caluin.

But because this secund seemeth contrarie to the first (for how can the body of Christ be truly giuen to vs with the bread, and be present in the supper, if this body be only in the highest heauen, and the bread only on earth?) therfore he addeth this third sayingIbib. ¶. 7. there remaineth nothing (saith he) but that I breake out into admiration of that mys [...]erie, which certenly neither mynd by thinking, nor tongue by explicating is sufficient to expresse; And againe.¶. 10. But although it seeme incredible, that in so great v distance of place, the flesh of Christ should so penetrate, as to be meat for vs; let vs remember how farre the secret virtue of the holy ghost doth exceed our vnderstanding, and how foolish a thinge it is to measure his immensitie, or wonderfullnes by our capacitie, therefore what our vnderstanding doth not comprehend, let faith conceaue, that the spirit doth truly vnite, what is disioyned by distance of place.

Againe:¶. 32. Moreouer (saith he) if any aske of me the manner how, he shall not be ashamed to confesse that it is a secret more high, then either by witt can be comprehended, or wordes declared. The like hath Beza,de Sacramentis q 9. But (saith he) neuerthelesse wee confesse that the mysterie of God is incomprehensible, wherby it cometh to passe that the same which is and remaneth in heauen, and no other where, is truly communitated vnto vs, who are now on earth [Page 188] and no other where.

But because Caluin perceaued this his mysterie to be incredible, and to inuolue a most manifest contradiction he addeth that the very body of Christ did not descend, but a certen substantiall force deriued vnto vs from the flesh of Christ by his spirit, as a certeyn Channell or conduit, for thus he speaketh.lib. 4. instit. cap. 17. ¶. 12. [The bond (saith he) of that coniunction is the spirit of Christ by whose fastining wee are coupled together and as a certeyne conduit, by which what soeuer Christ himself both is, and hath is deriued vnto vs. Againe I freely confesse, that I reiect the mixture of Christes flesh with our soule, or transfusion, as they teach; because it sufficeth vs that Christ doth from the substance of flesh, breath life into our soules, yea power out his owne life into vs, although his verie flesh doe not enter into vs.]

Againe:¶. 13. [Wee must (saith he) frame such a presence of Christ in the supper, as may neither adioyne him to the element, of bread, nor include him in the bread, or any wayes inclose him &c. least something should be affixed to his body nor agreable to mans nature, which is done, when it is said to be infinite or in many places at once. Also: certenly that which wee teach hath nothing in it wherby to giue offence to any, vnlesse to a few ages, when that ignorance of Sophisters did raigne in the Church, and the cleare light and manifest truth was oppressed with barbarisme.

Againe:¶ 15. 29. [Let this therfore be establissed for certayn, that the flesh of Christ is not truly giuen vnto vs in the supper for food, vnlesse the true substance of the externall signe did signifie as much. But as one errour riseth out of an other; that place of Hieremia is so foolishly wrested to prooue transubstantiation; that a man May be ashamed to relate it &c. yet so also thought many of the Fathers; but what? as if their ignorance were not rather to be pardoned, and sh [...]me concealed, then impudencie to be added, wherby to feare them yet still in hostile manner to contend with the true sense of the Prophet. These Caluin.

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An old condemned Heresie by the primitiue Church.

This was in tyme past the heresie of the Sacramentaries,Synodo. 7. act. 6. tom. 3. S. Theodoret Dialog qui dicetur impatibilis. that the Eucharist (or lords supper) was not the true flesh of Christ, but only a figure and image of the body of Christ. The same many ages before reporteth S. Theodoretus out of S. Ignatius disciple to S. Iohn.

Moreouer there were others, who not denying the veritie of Christes body in the Eucharist denied not withstand that the body of Christ did remayne in the Eucharist if it were kept vntill the next day, whome S. Cyrill therfore saith that they were madd.S. Cyrill in epistola ad Calosyrium Episcopum.

Whereas it is obiected that the sixth chapter of S. Iohn doth not treat of the Eucharist. I proue the contrarie very manifestly that it doth specially treat of it.

The question therfore is not whether the whole chapter perteine vnto this matter, for the contrarie is manifest, as in a great part therof mention is made of the miracle of bread, faithl, and incarnation. the controuersie therfore is only of these wordes: The bread which I will giue is my flesh for the life of the world &c. almost to the end.

Almost all the heretickes of these tymes denie these wordes to perteine to the Sacrament of the Eucharist.Luth l de capt. Babyl. cap. 1. Luther saith that all the sixth chapter of Saints Iohn ought to be layd aside, as nothing [Page 190] pertegning to this matter, the same saith,Zuing lib de vera salsa religione cap. de Ech. Zuinglius, Occ. lib de verbis Dom. hoc est &c. Oecolampadius, Rem. 2. parte examinis pag. [...] ad cap 1. [...]ss. [...]1. Concil. T [...]dem. Kemnitius, &c.

But now all Catholickes, except some few of this age, did euer vnderstand the wordes of this chapter to be meant of the very Sacrament of the Eucharist, or Sacramentall eating of the body of our lord in the Eucharist. Some Catholickes indeed that they might more easily answere the Hussites, or Lutherans prouing out of this chapter communion vnder both kind [...], did teach the contrary. as Gabriel, Ocsanus, Ca [...]n, [...]apper, Hisselius, and Iansemus. But these did euer subiect themselues and their opinions to the censure of the whole Church and Pops of Rome, which h [...]retickes doe not, but defend euery man his pharisie.

The Catholicke opinion, that this chapter doth treat of the Sacramentall eating of Christes bodie in the Eucharist, may be proued by these sower argumentes; first out of this verie place of Scripture it self, Secundly by the testimonie of the Church, thirdly by the Fathers, Fourthby by the absurdities which otherwise would follow.

Concerning the first out of the text (to omitt many moe) these three may suffice.

First therfore our lord speaketh of a thing to be, or that shable, when the saith:¶. 51. the bread which I will giue, is my flesh for the life of the world. But if the bread in this place should signifie Christ, as he is receaued by saith, he should not speake of a thing, to be, for that kind of eating by faith, hath bine a thinge common in all ages, and the Fathers of the old testament did eat. Christ in that manner.

The secund argument may be made by comparing these wordes with the wordes of the supper: for so great is the similitude, that the holy Scripture seemeth manifestly to craue that to be restored, which hath bine heere promised: for heere it is said: The bread which I will giue is my flesh for the life of the world. But there:Matth. 26.26. Take yee and eat, for this is my body,Luc 22.19. which is giuen for you vnto remission of sins.

The third argument may be taken out of the wordes [Page 191] following: to witt: Therfore the Iewes did striue amonge themselues saying: how can this man giue vs his flesh to eat? And out of those of his disciples a little after saying: This is a hard speach and who can heare him? For out of these wee may collect, that as well the Iewes as his disciples themselues, did vnderstand some new and wonderfull thinge propounded by Christ. Yet our lord did not therfore correct them, but did agayne inculcate and vrge the same saying: Vnlesse you shall eat the flesh of ther sōne of man, and drincke his blood you shall not haue life in you.

Secondly it is proued out of the testimonie of the Church: for thein epistola ad Nestorium. Councell of Alexandrie, approued in the third generall Synod expoundeth that: Vnlesse you shall eate, &c. to be spoken of the receauing of this Sacrament. the same doth theSub finem tertij tomi. Sess. 13. cap. 2. seventh Synod and lykewyse the Councell of Trent expoundeth the wordes: He which eateth me shall liue for me, to be also of this Sacrament now although these Councells made no decree of this matter: yet it is sufficiently euident, what all the Bishops of these three generall Councells did thinke, and consequently the whole Church, which they did represent.

Thirdly it is proued out of the Fathers, that haue written commentaries vpon S. Iohn, and with one generall consent expound these places of the Sacrament of the Eucharist. as S. Chrysostome, Augustin, Cyrill, Theophylactus, Euthymius, Rupertus. S. Thomas, Nicholas, Hyramus, and Dionysius, the Carthusian, besides infinit others who for their purpose and as occasion did offerre it selfe in expounding this ghospell, as Origen, Athanasius, Basil, &c.

Fourthly this veritie is proued out of the absurdities which would follow. First therfore it would follow that S. Iohn should haue written nothing of this Sacramt, for he toucheth this matter no where, vnlesse in this place. But certenly it were most absurde, that the chief euangelist, and most diligent in explic [...]ting the most secret mysteries should leaue nothin [...] in writing concerning this great Sacrament, especially when he hath written so much of baptisme, [Page 192] wherforelib 3 de consensu Euang cap 1. S. Augustine affirmeth that S. Iohn [hath written nothing of the supper of our lord in his proper place, as the rest did, because he had written at large of it before. Secondly it would follow that Christ did neuer explicate the fruit, and excellencie of this Sacrament, which he hath done very often of Baptisme for in the last supper he only instituted itS. Chrysostome obserueth as much in his commentarie vpon the 26. of S. Matt. but added nothing concerning the explication therof which also is confirmed. Because the Apostles without doubt would haue beene moued and troubled when they heard: Take yee and eat for this is my body, if they had not beene instructed before. Thirdly it would follow that there should be no diuine precept for the receauing of this Sacrament. For the other Euangelistes mention only the institution, and that as often as it is taken it be done in remembrance of our Sauiours passion.

Solutions to the Aduersaries obiections against the real presence proued out of this sixth Chapter of S. Iohn.

The first argument is Luthers, which also Kemnitius with others, alwayes vseth which is this: the supper of our lord was instituted the day before his passion. but that speech written in the sixth of S. Iohn, was a whole yeare befor the passion of our Sauiour; therfor it doth not treat of the supper which Kemnitius confirmeth For (saith he) if therfore the Papistes w [...]ll reforme the communion, because in S. Iohn it is said:cap. 6. Hee which shall eat of this bread [Page 193] shall liue foreuer. it shalbe also necessarie to say, that water only is to be vsed in the supper. because it is also said: He that shall drinke of this water,cap. [...] shall not thirst foreuer.

I answeare: wee doe not deny but the supper of our lord was instituted the day before his passion; and not a yeere before: but wee say that a whole yeere before it was promised by Christ, and disputed of by him concerning the excellent fruites of that Supper which was to be. And this also our Sauiour did in many other thinges. For incap. 16. S. Matthevv he promised to S. Peter the keyes of the kingdome of heauen, and explicated what force they should haue which not withstanding he did not deliuer,Iohn [...] vntill after his resurrection.

To the confirmation I answear: Catholikes doe not reforme the communion deliuered in S. Matt. by that of S. Iohn, as Kemmtius fayneth, for the communion in S. Matt. is not deformed, that it should need any reformation, yet wee say that one place may be truly explicated by an other: and because it is said in S. Iohn: Hee which eateth this bread shall liue foreuer. Wee vnfainedly collect, that the Sacrament taken vnder one kind doth so suffice; that two formes or species are not necessarily required to receaue the fruit of this Sacrament or communion. but there is great dissimilitude betweene the water wherof our Sauiour speaketh in the fourth of S. Iohn, and the bread in the sixth. For all interpreters expound the latter place to be vnderstood of the Eucharist, as is already shexed; but no man at any tyme hath euer taken the latter in that sense. Moreouer S. Iohn himselfe explicateth that by water is vnderstoode the grace of the holy ghost, for in his seuenth chapter he saith: But this he spake of the Spirit which they should receaue belieuing in him. But the bread in the sixth chapter our Sauiour himself said, it was his flesh, when he saith: The bread which I will giue is my flesh.

The second argument also is Luthers: in this manner: In the sixth of S. Iohn our Sauiour disputed of that eating of heauenly bread, which giueth [Page 194] life, but only that spirituall eating by faith giueth life, therfore that chapter treateth only of that spirituall eating.

I answere; the assumptum is false: for Sacramentall eating also doth giue life: as in Baptisme not only the internall washing but also the externall, doth cleance soules the first formally, the other effecting as by the instrument, and as it is written:Act. 15. purifying theire hartes by faith: soe it is also said,Ephes. 3. cleansing it by the lauer of water in the word of ife. Neither doth it hinder, that the Sacramentall eating doth not giue life without faith: For that proceedeth from the vnprepared disposition of the receauer, and not from the Sacrament it self. which of it self is alwayes powerfull and sufficient.

parte 1 ad obiectum 1 [...]. pag 94.The third argument also is from Luther and Peter Martyr in his defence against Gardine, after this manner: our Sauiour in that chapter doth not only say, that the eating of this bread doth giue life, but also that with out this eating no man can liue: Vnlesse yee shall eat &c. But this straight precept cannot be vnderstood of a Sacramentall eating: for so all infants should perish, which can eat nothing but only sucke milke: yea all that cannot communicate being hindered by some lawfull and necessarie cause should likwyse perish, although otherwise baptized and iustified.

I answear it is a common difficultie how soeuer this place be vnderstood. for if the Aduersaries will haue it vnderstood of a spirituall eating by faith; how, I pray you, shall infants eat it who neither haue any vse of the spirit or actuall faith? yea it weare more easie to instill some little parte of the Sacrament into infantes, then to make them to belieue, therfore I say this place doth perteyne only to the aged. Finally either these wordes: Vnlesse yee shall eat &c. Do signifie a precept, or a mean necessarie vnto salu [...]tion: if a precept, either it doth not perteyne vnto infants, because they are not capable of it or certenly they are excused because they cannot fullfill it for this is common to euerie precept, if a [Page 195] meanl necessarie vnto saluation, certenly it is only for such as can loose their life, which infants cannot because they want, the vse of reason.

The fourth argument is likwise Luthers: where he alleadgeth thatlib 2 contra Iulian. S. Austine teacheth that infants doe eat the flesh of Christ, in that they communicat by faith|: therfore this place is vnderstood of eating by faith. to this may be added other places of the Fathers producued bytract. 25. Peter Martyr and others, for S. Augustine expoundeth the sixth of S. Iohn so spiritually that he saith: belieue and thou hast eaten. And in an other place: To belieue in him,Ibidem tract. 26. is to eat the liuely bread. and in an other place he saith that these wordes: Vnlesse yee shall eat the flesh of the son of man, do signifie no other thing, but that wee ought to communicate, and cogitate earnesly in our mynd the passion of our lord, and his flesh crucifyed for vs. Alsolib. 1. Pedagogi cap. 6. clement of Alexandria expoundeth that in this place; by the flesh and blood of Christ is vnderstood the word of God, wherby wee are spiritually fed and nourished. AlsoEpist. 141. S. Basil interpreteth by the flesh and blood, the doctrine of Christ and his mysticall coming.in Psal. 147 S. Hierome likwise by the flesh and blood of our lord vnderstandeth the Scriptures. lastlyin vers. 3. Psal. 90. S. Bernard saith. That to eat the flesh of Christ, is to communicate the passion of our lord and to imitate his life.

I answear: to the place of S. Augustine brought by Luther which is the first booke against Iulian, and not in the secund as he citeth first wee must obserue that S. Austine doth often tymes say,lib. 3. de peccator meritis and remiss. c. 4 and in Serm. ad infantes queritat Beda in comment. 1. Cor. 10. that infants ought to eat the body of our lord, if they wilbe saued, but he doth not vnderstand it to be necessarily done indeed for the same S. Augustine in the same place saith: that infants in the very Baptisme, doe participate of the body of Christ, and that by the receauing of Baptisme, they doe also fullfill the precept of receauing the Eucharist.

Secondly wee must note, that infants are not only not bound to the communion indeed, but neither by externall desire, wherof they are by no means capable, [Page 196] but only by an inward desire which they haue, when they are baptized: for then they receaue power to participate of the Bucharist, and because euery one that is borne doth naturally desire meat: therfore also they in that they are borne agayne in Christ, doe craue the meat or food of the regenerate yet so, as to be receaued in it tyme and place: therfore infants do neither communicate spiritually not Sacramentally concerning the thing, but Sacramentally by an inward desire, whervpon it followeth that it is not altogether the same for them to be baptized and to communicate, although they are done together, because the one proceedeth from the other. Therfore S. Austine although in the places cited say, that infantes do eat the flesh of Christ in baptisme, not withstanding in an other place he doth manifestly distinguish▪ to be baptized and to eat the flesh of Christ.Sermo de [...]erbis Domini. For (saith he) it is one thinge to be borne of the spirit, and an other to feed of the spirit, as it is one thing to be borne of the flesh, which is done when the mother bringeth forth; and an other to feed of the flesh which is done when the infant sucheth.lib 1 de peccator me [...] and remiss. c. [...]0. And in an other place he plainly demonstrateth that this precept; Vnles yee eat, is distinguished from the precept of Baptisme, yea in infantes:

I answear therfore to the argument, that S. Austine doth expound this place to be vnderstood of a Sacramentall eating, but yet that he doth attribut that eating to infants, not in the thing, but in an inward desire, which is had by baptisme as wee haue said.

To the other two places of S. Augustine I answere, that, that saying: To what end doest thou prepare thy teeth and bellie? belieue and thou hast eaten; And that: To belieue in him is to eat his flesh, are spoken by him not of the Sacrament, but of the beliefe of the incarnation for yet he had not com to that parte of the ghospell which treateth of the last supper but that saying: whoe eateth in harte not who presseth with his teeth, S. Augustine said when he spoke of the Sacrament, not to exclude Sacramentall [Page 197] eating, but that he might signifie the end of the Sacrament to be this to nourish our soule and not our body for he is truly refreshed with this meat that eateth in hart, not that presseth it with his teeth, to witt: only with his teeth: for he doth not exclude corporall eating, when in the same place he saith that Iudas did eat it only corporally: but only he doth preferre the spirituall eating before the corporall, because the spirituall doth profitt without the carnall, but not the corporall with out the spirituall: The like is that place of Osea: I vvill mercy not Sacrifice: Osea cap. 6. Now our lord doth not reiect sacrifices, but will none of them without mercy.

To the other Fathers I answere, that they expound mystically, not according to the letter: but they in no place euer denied, that those wordes ought not to be taken literally of the Sacramentall eating, yea on the contrary, they are aboue cited in be halfe of the Sacramentall eating, for the literal and mysticall sense doe not repugne one an other.

To the last of S. Austine I answere;Lib. [...]. de Doctrina Christiana. he puteth a figure in the wordes concerning the manner of receauing the flesh of Christ, not of the substance of the thing it self. For he would not say, the flesh of Christ so called figuratiuely is to be eaten, that is, the bread wherby his flesh is signified; if wee consider the essence and verie thing of eating, which only requireth that true meat be deliuered through the mouth vnto the stomake by vitall instrumentes, wee shall easily perceaue that S. Austine vnderstandeth it to be eatcn figuratiuely concerning the manner: for the ordinarie and proper manner of eating flesh is, that it be visibly cutt in partes, and so taken by little and little, boyled, not raw &c. but the flesh of Christ is taken whole and inuisibly without any hurt of it self, wherfor the flesh of Christ is slaine, and torne in eating not properly but only figuratiuely: for wee represent the passion of Christ.

Now that S. Austine doth vnderstand it in this sense, this manifest for tow respects, first because he saith it is to be expounded figuratiuely least [Page 198] some vnlawfull acte or wickednes should seeme to be commaunded.

Moreouer it were a wicked thing to kill and eat the flesh of Christ in partes: but not after a certayn spirituall manner to receaue the verie flesh it self in the Sacrament without any hurt ther vnto. Secondly because he himself doth explicate what is the litterall sense, which seemeth to sound any wickednes, to witt, that wherein the Capharnaites did take the wordes of Christ,tract. 27. in Ioann. & Psal 98. who thought that his flesh was to be torne, as wee see it done in the shambles and some little parte giuen to euery one therfore when S. Austine saith that by this precept. (Vnlesse yee eat) is commaunded that wee communicate by the passion of Christ, and worship and cogitat it in our myndes: he doth only signifie that which the Apostle saith:1. Cor. 11. That the flesh of Christ is to be receaued in the Sacrament for a remembrance of the passion and death of our lord.

All other friuoulous obiections, for as much as they haue no authoritie but theire owne bare explications, I thinke needlesse to write, specially when you see that wee haue all antiquitie with the whole Church for our sentence and opinion, to witt, that the true body and blood of Christ is vndoubtedly and really eaten in the Sacrament of the Eucharist.

But to make S. Austine more cleare, heare yet this one sentence of his. he therfore expounding a little beneath, [...]. these words. He which eateth my flesh and drinketh my blood remayneth in me, saith thus. [He that remayneth not in Christ & in whome Christ doth not remayne, without doubt he doth not eat his flesh spiritually, nor drinke his blood; although carnally and visibly he presse the body and blood of Christ with his teeth: but doth rather eat ad drinke the Sacrament of so great a thinge to his owne iudgment: because being vnclean he doth presume to cōe to the Sacramēt of Christ, which no mā receaueth worthily vnlesse he be cleane. These S. Austine. whoe therfore cā be so froward, as to deny & say that S. Austine doth not expoūd these words of S. Iohn, [Page 199] to pertaine vnto the Sacrament of the Eucharist, where the flesh and blood of Christ is realy eaten & dronken; and that he would only teach when he saith: This bread is to be eaten by faith; that neither teeth nor bellie is to be prepared, but that faith and puritie of mynd is necessary, wherby this meat ought to be taken, that it may profit and be worthily eaten, without which it doth not profit but hurt.

Againe; our aduersaries obiect an other place out of S. Athanasius, where in his tract vpon these wordes: Whoesoeuer shall speak a word against the son of man, it shalbe for giuen &c. saith thus: How many men would his body haue sufficed for meat that it might become food for the whole world? but therfore he made mention of his ascension into heauen, that he might draw them from a corporall vnderstanding, and that they afterwards might vnderstand his flesh (wherof he spoke) to be meat sent from heauen, and spirituall food, and that it was to be giuen by himself. For the wordes which I speake vnto you (our Sauiour) are spirit and life: which is the same as if he should say; my body which is shevven and giuen for the world, shalbe giuen for meat, that it may be giuen spirituallie to euery one, and become a protection and preseruation to euery one, vnto the resurrection of life euerlasting. These S Athanasius.

Peter Martyr doth so triumph vpon this place that he saith,lib. contra Gardiner. obiect. 1 [...]0. he doth think there is scarre any stronger argument then this, or more inuincible amongst those that are taken out of the Fathers.

I answere: the force of this argument consisteth in there poyntes, so first in that he saith; the eating of our Lords body ought not to be taken carnally, because his flesh would not suffice so many, as should eat of it, if it were taken carnallie, but this doth not make against our sentence, but the Capharnaites, whoe thought that the flesh of Christ ought to be diuided into little partes, and so distributed to euery one that should eat of it, and in this manner indeed it would not suffice so many without some miracle, but wee say that the flesh of Christ is so to be [Page 200] taken that it be all receaued indiuisibly of euery one, moreouer in that S. Athanasius saith; that the flesh of Christ is spirituall food, and to be distributed spiritually it doth not any way offend our opinion: for the flesh of Christ is most truly called spirituall food, because it is giuen for the me [...]t of the spirit, and not of the body, and is distributed spiritually, not corporally, because it is not diuided into partes, but is giuen all whole together as wee haue said) indiuisibly,Sermo, de S. Martino. wher vpon S. Bernard saith▪ That the flesh of Christ is giuen and eaten spiritually, and yet in the same place he saith: That the true substance of the flesh is present in the Sacrament.

in Actis eiusdem concil [...] v [...]tic [...]na Bibliotheca.But to make [...]. Athanasius yet more plaine receaue this one sentence of the councell of Nice, wherof himself was one of the chief the wordes are these; Also heere, vpon the diuine table, let vs not simply attend or respect the bread and cuppe set before vs, but lifting vp our mynds and vnderstanding by saith; let vs acknowledg to be placed vpon that sacred table, that lambe of God which taketh away the sins of the world, being offered vp vnbloodily by the priestes, and truly taking his body and blood let vs belieue them to be the tokens of our resurrection: for by this neither doe wee receaue much but little that wee may know it is taken not vnto fullnes, but sanctification.

This testimonie also our aduersaries for the most parte doe acknowledge, which together whith that which hath bine said, I think sufficent to explicate a real receauing of the true body and blood of our Sauiour according to his owne wordes; but for your better satisfaction, and more full refutation of your errour, especially in this poynt, as also that you may see how all ages, as well before our Sauiours coming, as since, and all the learned of Gods church both Iew and Christiā, haue euer written against you heerin, I haue collected the sayinges of some chief Iewes before our Sauiours tyme, whoe then were the true church of God, and interpreters of his word.

[Page 201]

A Briefe demonstration from the auncient Ievves for the real presence.

Rabby Cahana saith:a [...] cap. 4 G [...]s. v. 11. That the sacrifice which shall be offered of wine, shall not only be chaunged into the substance of the bloud of the messias, but [...] into the substance of his body; the sacrifice which shalbe of bread, notwithstanding that it be white is milke, it shalbe conuerted into the substance of the messias.

Rabby Iudas saith.in 25. Exod. The bread shalbe chaunged when it shalbe sacrificed, from the substance of bread, into the substance of the body of the messias, which shall descend from heauen, and he himself shalbe the sacrifice.

Rabby Simeon the son of Iohas saith:lib qui in [...]: Reuelatio Secretor [...]m. The sacrifice which priests shall make, after the messias hath come &c. they shall make it of bread and wine &c. and that sacrifice which shalbe so celebrated vpon euery aulter, shalbe turned into the body of the messias.

Rabby Barachias saith: that food,in Ecclesiast. at the coming of the messias shall come from heauen lyke to a little Cake.

Rabby Moyses Hadarsan saith:in psalmum 1 [...]. Taste yee and behold yee for God is good, and the very bread which he giueth to all is his flesh, and whilst the bread is tasted it is turned into his flesh &c.

See these aforesaid testimonies and sundry others like alledged from the Rabbynes by Perrus Galatinus.de Ar [...] [...] 10 cap [...]. 6 7 [...] sect. 3 [...] v [...] sion. 2. fol. 80

Concerning all other circumstances about this poynt I referre you to the protestants Apologie for the Roman church.

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THE 33. ARTICLE. Of the Sacrifice of the Masse.

THE CATHOLICKE DOCTRINE.

Christians haue in the church one only Sacrifice of the new testament, wherin the vnspotted Lambe, of God, Christ, is offered a Satisfaction for our sins, wherof the Prophet Daniel and God himself speaketh in Malacthie; and of which the Lambe of the Iewes and all other Sacrifices were types and figures.

SCRIPTVRE.

Ieremie ca. 33.18.ANd of the priostes and leuites shall not fayle from before my face a man, to offer holocaustes, and to burne sacrifice, and to kil victimes all dayes. Hence the Fathers proue that there must be alwayes sacrifice in Gods church.

Daniel. 12. v. 11,When the continuall sacrifice shalbe taken away; to wit, in the dayes of Antichrist who (as most Fathers [Page 203] expound it) shall raigne three yeeres and a halfe.

Act. 13.3.And as they were ministring to our Lord and fasting, the holy ghost said.

1. Cor. 10.16.The Chalice of benediction which wee doe blesse: is it not the communication of the blood of Christ? and the bread which wee breake is it not the participation of the body of our Lord?

Luke 22.1 [...]And taking bread, he gaue thankes, and brake & gaue vnto them saying &c.

Hebr. 23.10Wee haue an aulter wherof they haue not power to eat, that serue the tabernacle.

FATHERS.

S. Iames the Apostle in his liturgie saith: [wee offer vnto thee, the vnbloody sacrifice for our sins and for the ignorances of the people.]

[S. Andrew Apostle in the booke of his passion, written by his disciples saith vnto the Tyrant. I sacrifice dayly the immaculate lambe to almightie God. Et infra: who when he is indeed sacrificed, and his flesh truly eaten by the people, remaineth whole and aliue.

Epist. 3. as it is recited de consec. dist. 1. can. hic ergo. S. Clement writing vnto S. Iames, brother to our Lord, saith: It is not lawfull to celebrate Masses in other places, but in these wherin the proper Bishop shall appoynt, these thinges, the Apostles receiued from our Lord and deliuered vnto you.

S. Hippolytus Martyr anno 240. bringeth in Christ speaking thus:in orat. de Antichristo. [cum you Bishops and priestes who haue dayly offered my pretious body and blood.]

lib. de velandis virginibus. Tertullian anno 200. saith: [it is not permitted that women should teach or speake in the church, nor Baptize, nor offer.]

in epistola ad SmirnēsesS. Ignatius anno 100. saith: [it is not lawfull without a Bishop, to offer, or sacrifice, or celebrate Masses.]

lib. 4. aduer. haeres. cap. 32 ad finem,S. Irenaeus anno 160. saith: [Christ the new [Page 204] oblation of the new testament, that is to say of his body and blood, which the church haueing receaued from the Apostles, [...]hee offereth vnto God through the whole world]

Sermo de defunctis. S. [...]thanas [...]us anno 340. saith: [The oblation of the vnbloodie sacrifice is our propitiation.

Sermo de c [...]m Domini lib. 2 epist [...] O [...]cilium. S. Cyprian anno 240 saith: [That the Eucharist is a holocaust to purge our sinnes]

And againe: [yf Iesus Christ our Lord and God, be himself the high priest of God the Father, and offered sacrifice to God the Father, and commaunded this to be done in remembraunce of him; verily [...] performeth the office of a priest in place of Christ, that [...]ateth that which Christ hath done, and he shall offer the true and full sacrifice to God the Father, then in the church, if he begine in such manner as he saw Christ offer.]

in LiturgiaS. Basil anno [...]80. saith: [make vs worthy to stand with a pure hart before thee, and to minister vnto thee, and offer the reuerend sacrifice, for the aboli [...]hing our sins and reconciliation of thy people.]

Cateches. S. [...]yst [...]g.S. Cyrill of Hierus. anno 350 saith: wee offer Christ slaine for our sins, to the end wee may procure his fauour who is most mercifull, both for our selues and for them.

ora [...]. de re [...] [...] c.S Gregory Niss. anno 380 saith: our Lord preuenting the violence of the Iewes, offered him [...]elf a sacrifice; being himself both priest and lambe, but thou wilt say vnto me when was this done? euen then when he gaue to his familiar friends his body to eat and his blood to drinke, and that which himself did he commaunded his ministers to doe the same.

homil. [...]4. in 1. ad Cor.S. Chrysostome saith: anno 380. That instead of sacrifices and killing of brute beasts he commaunded himself to be offered.

Againe:homil. in epistol ad Hebr [...]. not many Christes (saith he) but one Christ is offered in many places, being whole Christ in this place and in that place, one body not many bodies.

Againe:in psal 95. the number of sacrifices in the law were [Page 205] great & without number, all which new grace coming afterwards vnto vs, it doth imbrace them or comprehend them in one sacrifice, establishing one true oblation. Againe.

in a homi [...]. in 2. Tim. 1.The sacred oblation it self, whether Peter or Paul, or any other priest, of any worth doe offer it, is the same which Christ himself gaue to his disciples, and which priestes also do now make, this oblation hath nothing lesse then that hadd: why so? because mā doe not sanctifie this but Christ who sanctified that before; for as the words which Christ spake be the same that the priest doth now pronounce, so the oblation is also the same.

Againe:lib. 6. de Sacerdotio. The priest (saith he) being an embassadour maketh intercession and prayer vnto God for the whole world, that he would forgiue the sins of all men both liueing and dead.

in LiturgiaAgaine: make vs vvorthy to offer vnto thee giftes and sacrifices for our sins, and the iniquitie of the people.

in 1. cap. S. Lucae.S. Ambrose anno 380, saith: vvhen vve sacrifice, Christ is present, Christ is offered, Christ is sacrificed, because Christ our pasouer is offered. Againe.lib. 1 de officiis cap 4 [...]. in psalme, 8. lib 5. epist. 3 [...]8. Christ offereth himself as a priest to forgiue sins. Againe: although Christ be not now seene to offer, yet he doth offer vpon earth when his body is offered. Againe: I continued in myne office (saith he) I beganne to say Masse, and to pray vnto God in the oblation, that he would be mercifull.

tr [...]ct. 2. in Exodum.S. Gaudentius anno 390. saith: In the shadow of that legall passouer, one lambe was not slayne but many, because one vvas not sufficient for all &c and the same lambe being offered through all chrches in the mysterie of bread and wine, it refresheth, being belieued it quickeneth, being consecrated it sanctifieth the consecrators; this is the flesh of the lambe, this is his blood.

in commē tario cap 1. ad T [...]. [...]n.S. Hierome anno 380. saith: if lay men be commaunded to absteyn from their wiues for prayer; vvhat shall vvee think of a Bishop vvho must dayly offer immaculate sacrifices vnto God for his [Page 206] owne sins and the sins of the people?

quaest. 57. in leuiticumS. Augustine anno 400. saith: by those sacrifices, this sacrifice, wherby true remission of sins is obteyned, was signified.

Againe.lib 4 de tr [...]t. cap. 14. what more acceptable thing (saith he) can be offered or receaued, then the flesh of our sacrifice, made the body of our priest.

Againe:lib. contra aduersatios legis cap 20. Malachie 1. v. 11. expounding that place of Malachie, he saith. The church by the successours of the Apostles, offereth the sacrifice of payse in the body of Christ.

Againe:in omni loco offertur lib 18. de ciuitate Dei cap. [...]6. for as much (saith he) as they may see in euery place, euen from the rising of the sunne vnto the letting, that this sacrifice is offered vnto God by priestes according to the order of Melchisedech; they cannot deny but that the sacrifice of the Iewes, of whome it is said, I haue no w ll in you; hath ceased, or else they exspect another Christ.

lib. 1. demonstrat. Euang cap. vlt ad locu [...] Mal. cap. 1.S Eusebius anno 330. Cesariensis: Therfore wee sacrifice vnto almightie God a sacrifice of prayse, wee sacrifice vnto God a full sacrifice, which carrieth a sweete smelling odour, and most holy sacrifice; wee sacrifice a pure sacrifice after a new manner according to the new testament.

S. Gregory 1. Pope: lib. 4. Dialog. cap 58. anno 1600. saith. This victime or sacrifice doth marueilouslie deliuer a soule from eternall destruction, and doth also renew vnto vs in a mysterie that death of the only begotten, who although rising againe from the dead he doe not now dye, and death shall no more triumph ouer him, yet liueing in himself immortallie and vncorruptiblie, is sacrificed againe for vs in this mysterie of the holy sacrifice, for his body is receaued there, his flesh is giuen for the saluation of the people, his blood is now powred out, not into the handes of the vnfaithfull, but into the mou [...]hes of the faithfull, hence therfore let vs consider what a manner of sacrifice this is for vs. which at the voice of a priest doth opē the heauens for our absolution, in that mysteries of Christ the companies of Angels are present, the lowest thinges are ioyned in fellowship with the highest, earthlie things with heauenly, and of visible [Page 207] and inuisible one thinge is made.

THE ADVERSARIE.

pag. 65. M. Beacon in his workes set forth 5560. 3. part. in his treatise intituled. The reliques of Rome. fol. 44. M. Beacon (whome the ministers of lincolnshire in their abridgment &c. affirme to be a deuyne of chiefe note in their church) saith seriously: The masse was begotten, conceaued, and borne anone after the Apostles tymes, yf all be true, that Historiographers wryte.

Hosp. in historia Sacramentaria lib. 1. cap 6. pap 20. Sebast epist. de abrogandis invniuersum omnibus statutis ecclesiasticis M. Ascham Apolog pro coena Domi. pag. 31. Hospinianus saith: euen in that first age they yet liueing, the Diuell did attempt to lay his snares rather against this Sacrament, then Baptisme, and by little and little did seduce men from that first forme.

m Sebastianus Flaucus saith most plainly, That presently after the Apostles, all things were turned vpside downe &c. the supper of the Lord was chaunged into a sacrifice.

M. Ascham (a prime protestant) doth acknowledge without more adoe, that no beginninge therof after the Apostles tyme can be shewed, saying; At what tyme, and by whome the supper of the Lord was thrust from its possession by the masse, cannot certenly be knowne.

in omnes▪ Pauli epistolas in Hebr. c 7. v. 9. pag. 924 Caluin saith that Athanasius, Ambrose, Austine, Arnobius &c. erred heerin so farre, that they forged a sacrifice in the Lords supper, without our Sauiours commaund, and so adulterated or corrupted the supper, with adding of (Sacrifice.)

Againe, he saith:lib. de ver [...] Ecclesiae reformation [...] pag 389.The auncient Fathers cannot be excused, for as much as it is manifest they haue declined from the pure and true institutiō of Christ: for wheras the supper ought to be celebrated vnto this end; that wee might cōmunicate the sacrifice of Christ, they being not therwith content did also add (oblation:) this augmentation, I say, is vitious and naught. These Caluin.

Cent. 1 [...] col. 83. l. 14.The Century-writers reproue S. Cyprian saying: the priest (saith Cyprian) doth supply the place of Christ, & offereth sacrifice to God the Father: And in their [Page 208] Alphabeticall table of that centurie at the letter. S. they say:Ibidem. That Cyprian doth superstitiously affirme the priest to supply the place of Christ in the supper.

Cent. 2. c. 4 Col. 63.Againe: Although (say they) the Doctores, of this age haue nothing of offering an vnbloody sacrifice to God in the Eucharist, yet there do occurre in thē certayne sayinges very ambiguous and incommodious, as in the epistle of Ignatius to the Smyrnēses: It is not lawfull (saith Ignatius) without a Bishope either to offerre sacrifices, or celebrate MassesIbid l. 20. Ibid col. 113 line 23. Also they say the lyke of S. Irenaeus.

t S Irenaeus is so plaine that they doubt not to chardge him with negligence, and of being improper in his speech and often calling the Eucharist an oblation.

To conclude these foresaid sayings of Ignatius & Irenaeus who are so plaine to the Centuristes, that although they be lykewise extant in all copies and libraries; yet they blush not to say concerning that of Ignatius: Ibidē line. 9. that they doe partly supect it as inserted, concerning that of Irenaeus they say.

Col 6 [...]. line 22Yf notwithstanging the place be voyd of fraud & errour

Which reprehension is so euident and not to be excused, thatSutcliffe in his subuersiō of the three conuersions pag. [...]. M. Sutcliffe doth acknowledge it.

LVTHERS DOCTRINE.

lib. de capt. Babylonie [...] cap. 1. Luther briefly answeareth to all this, saying: yf ther be nothing that can be said, it is more saue to deny all, then to graunt the masse to be a sacrifice.

Againe: I professe (saith he) especially against all such, as shall cry out, that I teach against the custome of the church, against the statures of the Fathers, I professe (I say,) that I will heare none of this: And a little after he saith: I care not what the Fathers said of the masse.

Againe in his booke against king Henry the eight he saith: last of all the king bringeth in the sayinges of the Fathers for amassing sacrifice, or the sacrifice of the Masse, and laugheth at my foolishnes, that I only will seeme to be wise before all others, but I say, [Page 209] they haue nothing to produce but a multitude of mē. Et infra: I care not if therbe a thousande Augustines and a thousand Cyprians against me.

Againe. Heere (saith he) I nothing regard it,in lib. de missa priuat [...] if the Papistes cry out, the church, the church; the Fathers, Fathers, because as I said wee respect not mens sayinges or deeds in so weighty matters: for wee know that the Prophets themselues haue fallen, yea and the Apostles also: by the word of Christ wee iudge the church, Apostles, yea and Angels themselues.

CALVINS DOCTRINE.

Caluin saith:lib. 4 in [...]. cap 1 [...]. ¶. 1. lett all readers vnderstand that heere I am to deall with that opinion, wherin the Romā Antichrist & his Prophets haue instructed the whol world, to witt, that the masse is a worke, wherby the priest that offereth Christ, and others that doe participate, in that oblation doe obteyne the fauour of God, or that it is a satisfactory oblation, wherby to reconcile thēselues vnto God. Againe:¶. 3. certenly this is most certayne, the crosse of Christ is made frustrate assoone as the aulter shalbe erected.

Againe¶. 11. But because I see that those aunciēt Fathers also haue wrested this otherwise thē was agreable to the institution of our Lord (although their supper carry a shew of I know not what auncient or at least renewed oblation) I think they cannot be excused, but they haue some thinge erred in the mā ner of doing, for they haue rather imitated the Iewish manner of sacrificing then that which either Christ ordayned, or the ghospell did permitt.

Again:¶. 1 [...]. what remaineth (saith he) but that the blinde may see, the deafe heare, and children vnderstand, that this abomination of the masse which is drunke in a goulden cuppe, hath so made drunke all kinges of the earth, and people euen from the highest vnto the lowest, and strucken them with such a dead sheepe and gidinesse in the head, that they are become more stupide then brute beasts, and [Page 210] doe place the very anker hold and sume of their saluation in this only deadly poyson.

An old condemned Heresie.

lib. 2. contra [...]ianum.S. Austine doth report amonge the errours and furies of the Donatistes, that whersoeuer they came they were accustomed to ouerthrowe and break downe aulters, sel the holy Chalices &c. wherby it is manifest that the Donatistes who also in tymes past did boast that they were the true reformers of Gods church, and proclaymed themselues euery where to be the true auncient and orthodoxall Catholickes, did notwithstanding also take away the sacrifice of the masse.

THE 34. ARTICLE. Communion vnder both Kindes.

THE CATHOLICKE DOCTRINE.

It sufficeth the laytie, or common people to communicate vnder one forme, to witt of bread; for by this they fullfil the precept, to witt, that they eat the body and blood of our Sauiour; this also our Sauiour and his Apostles haue practysed and that not without good reasons.

SCRIPTVRE.

Iohn. 6.51.5 [...].YF any man eat of this bread he shall liue foreuer: and the bread which I will giue is my [Page 211] flesh for the life of the world. And he that eateth this bread shall liue foreuer.

Act. 242.And they were perseuering in the Doctrine of the Apostles, and in the communication of the breaking of bread and prayers.

Act. 207,And in the first of the Sabboth, when wee were assembled to break bread.

Iesus going to Emaus vvith his Tvvo Disciples.

Luke 24 30And he entred with them and it came to passe, whilst he satte with them, he tooke bread, and blessed and brake and gaue to them; and their eyes were openned and they knew him.

S. Austine and Theophylactus anno 400. doe explicate this place, to be of the Eucharist, as heere following is manifest.

FATHERS.

S. Austine saith:lib. de consensu Euang. cap. 25 vpon th [...]se wordes their eies were opēned and they knew him and the same also sa th S. Chrysostome hom. 17. oper. imper. &c alij vpon the same place. when he gaue the blessed bread vnto them, their eies were openned and they knew him. Et infra: wee vndoubtedly belieue this impediment to be cast vpō their eies by Sathan, to the end they might not know Iesus, but notwithstanding Christ permitted it euen to the Sacrament of bread, that the vnitie of his body being receaued, the impediment of the enimie might be knowne to be remoued, that Christ might be knowne.

Theophylactus saith: There is another thing reported, to witt, that their eies who receaued the blessed bread, were openned, and they knew him, for the flesh of our Lord hath great and incredible force, and virtue.

[Page 212]Receaue also this history, which may proue the receauing vnder one kind to be practised in the primitiue church: it beginneth thus.

Sozomenus lib 8 cap 5. & Nicephorus, lib. 1 [...]. cap. 7.A certayn man of Macedony being sick, had a wyfe infected with the same disease: this man when on a certayne tyme he chaunced vpon that excellent man S. Chrysostome disputing what wee ought to thinke of God, forthwith hauing chaunged his former opinion, he praysed his speeches, and was earnest inforcing his wyfe, that shee should lykewise chaunge her opinion. But when she through the custome and dayly conference with her fellow tatlers, did not accept his admonition, nor her husband avayle any thing by all his perswasiōs, at length in plaine termes he told her, that vnlesse shee would hold the commō and same opinion of God, with him, shee should remayne with him no longer, the woman afterward by simulatiō graūted his request, but revealed to one of her mayds, which she thought to be very faithfull, what shee intended, that shee might deceaue her husband, wherfore vpō a tyme approching, she receaued the Sacrament as the māner was; & reteyning it as if shee head bine earnest in prayer bowing her self, shee secretly conueyed it away, and hid the holy mysterie or Sacrament: and the mayde that stood by, gaue her a peece of common bread for it, brought from their howse, which shee puting to her mouth & endeuouring to breake it with her teeth, perceiued it to be turned into the hard nature of a stone, wherfore strucken with feare, least God would reuēg himself grieuously vpon her for this miracle, which happenned thus vnlooked for, with all speed shee hastenned to that reuerend and learned Father, and opening the matter vnto him, shewed him the stone, which did as yet giue certē & manifest testimonie of the byting; which stone had now lost his former substance and gotten an other new and straung colour. But shee afterward hauing obteyned pardon for that fault, continued and so remayned in the same opinion with her husband. That stone, was reserued a [Page 213] long tyme amonge the giftes of the church for a witnes of this miracle to all spectatours These Nicephorus.

Last of all S. Thomas of Aquine, anno 1260. writeth thus. It is the custome of many churches, to giue the body of Christ to be receaued of the people, but not the wine.

Againe: because the multitude of Christian people increased wherin are comprehended both old and young men and children, wherof some ar not of so great discretion as to haue due respect and care concerning the vse of this Sacrament, as they ought; therfore it is prouidently obserued in some churches, that the blood be not giuen to be receaued of the people, but only of the priest.

Againe: the body may be receaued by the people without the blood, neither doth any detrement thence follow, because whole Christ is conteyned vnder both formes. These S. Thomas.

Moreouer,Tertul. lib. 3. ad vx. Clemens Alexabdrinus lib 1 strom▪ Origenes hom. 13. in leuit. Cyprian Serm. 5 de lap. Basil Ad Cas. Pat Hieron. Approli. adu. lou. & epist. ad Theo. contr▪ if in the primitiue church in tyme of persecution (as these Fathers in the margent witnes) they did carry the sacred body of our Lord whome with them vnto their howses vnder the forme of bread only and not of wine, it is manifest, that the church neuer thought but that the whole Sacrament might be receaued vnder one forme without any offence or violation of the diuine precept, which also Luther, Melanchthon, and Bucer doe acknowledg in their seuerall writinges, saying that the communion vnder one or both formes is a thinge indifferent.

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Ioan Hierosol. Euseb. Caesarien. lib 6. hist. Eccl cap. 22. August. Serm. 152. ad temp. Ambros de obi. Sac. Bede lib. 4. hist Aug. cap. 24 Luth. lib. ad Boh. l. decl euch. li. de form. M [...]ssae. Melanch. in recognitis hypot. Bucer [...] colloq R [...] tispen. See Fricius in Modcenius lib 2. de Ecclesia ca 2 Brētius in polog. cons wirtem. cap de concilijs pag. 900. de formula Missae & tom. Germ fol. [...]74.THE ADVERSARIE.

Fricius a Chief protestant in Polonia saith: That Christ in the last supper did ioyne drinke with the meat, therfore (saith he) if the church separate these, shee ought not to be heard: Let it be, or admitt that the church of Hierusalem hath separated these, and that S. Iames (which certenly many affirme) hath giuen but one only forme to them of Hierusalem: what then? the word of God is cleare and playne, eat yee, and drinke yee; this wee must heere, this wee ought to preferre before all Iacobs, and all words of the church, no otherwyse then God is preferred before the church. These he.

Brentius also a Chief protestant in Germanie most euidently affirmeth the same, according to the sentence and decree of the whole church of wirtem. saying: Both S. Peter (saith he) prince of the Apostles and S. Barnabas after they had receaued the holy ghost, did erre together with the whole church of Hierusalem.

Luther saith: yf the Councell should in any case decree this (the communion to be receaued vnder both kindes of bread and wine) least of all then would wee vse both kinds, yea rather in the despite of the Councell and that decree, wee would vse either but one kind only, or neither, and in no case both.

in parua con [...]essione.Also he saith concerning the eleuation of the Sacrament: I did know (saith he) the eleuation of the Sacrament to be Idolatricall (as making for sacrifice) yet neuerthelesse I did reteyne it in the church at wittemberg: to the end I might despite that Diuell Carolostadius. sc. a chief protestant

in Syllog [...] thes. Theolog. pag. 464.A saying and practise so grosse that Amandius Polanus professor at Basil specially mentioneth and reproueth the same, saying further; I will not recyte more of Luthers absurde sayinges which are many.

May this man then besaid to be holy S. Martin [Page 215] Luther as.in his consid. of the Papistes supplic. p. 70. M. Iewell Apolog part. 4. ca. 4 5.2. and in defens 4.15.11. pag. 428. M Fox act. mon. p. 400. and pag. 416. M. Powell termeth him. And as M. Ievvell saith of him; a man sent from God to lighten the whole world. Also M. Fox saith: it pleased the lord to reforme and reedify the desolate ruins of his religion by the industrie of this Martyr Luther, sent and set vp by the mighty sperit of God, and that he is the Helias, conductor, and chariote of Israell. infinit might besaid of him in this kind, but I spare my labor in so Idle a busines.

THE 35. ARTICLE. Of Confession.

THE CATHOLICKE DOCTRINE.

Christ did so committ the keyes of the kingdome of heauen vnto his Church, that whatsoeuer her ministers, the priestes of the new testament, doe binde or loose in earth, is bound or loosed in heauen, saying: whose sins soeuer yee shall remitt, they are remitted thē; & whosoeuer you shall reteyn, they are reteyned, therfore they haue power (which they exercise in the place of Christ) to absolue cōtrite sinners, & such as cōfesse.

SCRIPTVRE.

Matt. [...].ANd they were Baptized by him in Iordane Confessing their sins. S. Luke hath the same.

[Page 216] Ioan. 20. v. 22.23.Receaue yee the holy ghost, whose sins yee shall forgoue they are forgiuen, and whose you shall reteyne they are reteyned.

Act. 19.18.And many of them that belieued came confessing their sins and declaring their deeds.

Iames 5.16Confesse theirfore your sins on to and other.

FATHERS.

Serm. 5. de lapsis. S. Cyprian anno 240. saith: Finally how much more great is their faith, and feare of God more commendable, who, although not giultie of any haynous crime or fact where of they need by Sacrifice to be purged: yet because they haue thought of som such thing, they confessed the same with great sorrow vnto the priestes of God, and simply confessing, do cleare their conscience by expressing the burden of their soule, and seek for a wholesome medicine, though their wounds be little and smale: Et infra: let euery one I pray you brethren, confesse his sin, whilst the sinner yet liueth whilst his confession may be admitted, whilst the satisfaction and absolution giuen by the priest is acceptable to God.

Homil 17. in Lucam. Origen anno 230. expounding the words: That the cogitations of many harts may be reuealed. saith: Wher vpon wee also if wee haue sinned must say: I haue made my sin knowne vnto thee, and I haue not hidd myne iniquitie, I haue said, I will declare myne vnrighteousnes vnto our lord against my self. For if wee shall do this and reueal our sins not only vnto God, but to those also that can heal our wounds and sins, our sins shalbe blotted out by him, that saith; behold I driue away thyne iniquities as a cloud, and thy sins as darknes.

lib. 4. ca 17. de diuina [...]um instit. Lactantius anno 320. shewing the reason why God commaunded circumcision in the old testament saith: for this cause God commaunded that flesh to to be made naked, that heerby he might admonish vs, not to haue a secret hart, that is; not to keepe [Page 217] hidden any fowle sin within the priuitie of the conscience, this is the Circumcision of the hart, where of the Prophets spake, which God hath translated from the mortall flesh to the soule, which Circumcision only shall continue, for he being desirous to prouide for our life and saluation, according to his eternall loue towards vs hath in that Circumcision propounded or set before vs penaunce, that if wee will make cleane our hart, that is, if wee will by confessing our sins so satisfie God, wee may obteyne pardon, which is denied to the stubborne and such as hide their sins, for he beholdeth not the outward face as man doth, but the inward secreats of the hart.

Againe:lib. 4. cap. 30▪ contra Nouationos he opposeth confession vsed in the Catholicke Church, against the Nouations as a true note or marke wherby to know the true Catholicke Church; saying: Because euery company of heretiques (saith he) think them selues the best Christian, and their owne Church to be the Catholicke Church, wee must know that to be the true Church, wherim is confession and penaunce, which with wholesome medicines cure those sins and wounds where vnto the weaknes of the flessh is subiect.

S. Athanasius anno 340. vpon those words:In Sermone ad finem. goe vnto the villadge ouer against you and you shall find a coult bound: saith thus: Let vs examine our selues whether our bonds be loosed, that wee may profitt the more; and if thy bonds be not yet loosed, goe vnto the disciples of Iesus, for they be at hand, whoe by that authority which they haue receaued from our Sauiour, can absolue thee, for he saith; what soeuer you shall bind on earth, shalbe bound also in heauen, and whose sins you shall remitt they are remitted vnto them.

S. Hilarie anno 350. saith:Can. 18. in Matth. But for the terrour of that greatest feare, whereby all men for the present ought to be kept in awe, he hath appoynted the vnmoueable iudgment of Apostolicall seuerity, that whomesoeuer they shall bind vpon earth, as [Page 218] is, whosoeuer they shall leaue wrapped in the fetters of their sins, and whomesoeuer they shall absolue, that is, receaue by confession, into the blessed state of Pardon, or vnto saluation, these men are also by the order of Apostolicall iudgment either absolued or bound in heauen.

In quaest. siue regulis bremoribus reg. 229. S. Basil anno 380. saith: In the confession of our sins, there is altogether one and the same course to be taken, which is in declaring the diseases of our body. for as men doe not declare the diseases of their bodies rashly to euery man, but to those only that know the means how to cure them; euen so wee must make confession of our sins, vnto those men that can heal them.

reg. 229.Againe: Wee must of necessitie (saith he) confesse our sins vnto them that haue the dispensation of the mysteries of the son of God.

lib. de paenit. cap. 6. S. Ambrose anno 380. saith: if thou wilt be iustified, confesse thy sin: for the reuerend confession of sins dissolueth or looseth vs from the bondes of our offences.

Againe: Is it tollerable (saith he) that thou shouldest be a shamed to intreat God, who art not a shamed to pray vnto God, from whome thou cast not hid thy self, for as much as thou art not a shamed to confesse thy sins to man, from whom thou mayst hide thy self?

In vita S. Ambrosij. S. Paulinus anno 400. saith: That as often as any man did confesse his sins vnto S. Ambrose for the desire of penaunce, he did weepe so that he compelled him also to weepe, he seemed to be a sinner with the sinner; but he declared the crimes which they confessed vnto him to none but to God only, vnto whome he made intercession for them.

In epist. ad Episcopum Myttelen. cap. 1. S. Greg. Nyss. anno 380. saith: It is well done, if at this day wee may bring those men that haue bine chaunged through regeneration by the grace of baptisme, but if wee bring some also by pennaunce and confession, such wee lead as it were by the hand from dead workes to the way of life, and a liuely hope, from which they were separated by sin: Again: as in the healing of the body (saith he) there is one [Page 219] intension to heal the sick man: but there is a diuerse way of healing (for according to the variety of diseases a conuenient medicine and discipline is applyed to euery griefe) so, for as much as their is great variety of affections in the mynd, and diseases of the soule, the curing medicine must also necessarily be monifold, vsing a medicine according to the state of the affection.

Againe:In orat. in mulicrem peccatricem declare bouldly (saith he) to the priest the hidden secrets of thy hart, as thou wouldest doe thy secret wounds to a phisitian, he will haue a care both of thy honour and health.

S. Pacianus anno 350, saith:In paraenesi ad paenitentiam. I speak vnto you first my brethren who hauing committed sins, refuse pennaunce; you, I say, who after impudencie are become fearfull, after sining shamfac'd, who blush not to sin, but are a shamed to confesse. Et infra: Behold the Apostle saith againe to the priest: lay, or impose hands suddenly vpon no man least thou communicat with other mens sins. What wilt thou doe? that deceauest the priest, or deceauest the ignorant, or confoundest one of no great vnderstanding, with the difficultie of the thing to be proued. Againe: I beseech you brethren euen for respect of my perill and for our lords sake, whome no hidden secrets can deceaue, that heerafter you would no more hide your wounded consciences: sick men if wyse, are not afrayd of the phisitian when he cuteth them, or burneth them euen in their secret partes.

S. Chrysosiome anno 380. saith:Homil. 33. i [...] Ioan. In confessing our sins that wee haue committed let vs feare no man. Let vs only fear God, as it is meet, whoe both now seeth our works and then will condemne such as will not do pennaunce now: Et infra: Beloued I exhort you that although no man see your actions; yet that euery one of you would make a search of his owne conscience, and iudging reasonably vpon himself let him bring his sins to light; except they will haue them manifested to all the world in the dreadfull day of iudgment: let our wounds be healed, let the medicine of pennaunce be receaued.

Againe:lib. 2. de Sacerdotio. wherfore (saith he) wee haue need of [Page 220] great wisdome, that those Christians which be sinners may willingly persuade them selues, that they ought to submitt them selues to be healed by the priest.

in comm. ad 10 cap Ecclesiastae. S. Hierome anno 380. saith: yf the Serpent the Diuell haue stounge any man, and infected him with the poyson of sin, though no man be priuie vnto it; if he that is thus wounded shall hold his peace, and and shall not doe penaunce, nor confesse his wound to his brother and Maister, who hath a tongue also to heal him, he can hardly do him good; for if the sick man be ashamed to confesse his wound to the phisition, the medicine healeth not, what the phisitian knoweth not.

in comm. ad cap. 16. [...]at.Againe: wee read (saith he) in Leuiticus concerninge leapers, where they are commaunded to shew them selues vnto the priest, and if they haue the leaprosie, then they are made clean by the priest▪ not that the priest maketh a man a leaper or vnclean, but that they may haue knowledge of the leaper, and may discerne whoe is clean and who is vnclean, therfor as the priest maketh a man clean, or vnclean, so also the Bishop and priest heere bindeth or looseth, those that are innocent, or guiltie, but according to his dutie when he hath heard the variety of sins, and knoweth who is to be bound or loosed.

In Epist. 1. ad Decenaeum Epist E [...]gubinum cap. 7.S. Innocent. 1. Pope anno 402. saith: It is the duty of the priest, to iudge according to the weightines of offences, also to marke the confession, weeping, and teares of the penitent, and then to dischargd him when he shall see due satisfaction.

lib. 50. homiliarum homil. 12.S. Austine anno 400. saith: Our God because he is gentle and mercifull, will haue vs to confesse our sins in this world that wee be not confounded by them in the world to come.

Ibid. homil. 41.Againe: a man (saith he) ought to keepe himselfe from these vices not only after, but before penaunce, being in state of grace, because if he shall continue therin vntill the end of his life, he knowes not whether he shalbe able to doe penaunce, and make his confession to God and the priest or not.

Tractatu super Psal. 66.Againe: be thou sorrowfull before thou hast confessed, [Page 221] but hauing confessed, reioyce for thou art now whole. Before thou hadest confessed, thy conscience was loaden with filthie matter, the impostume swelled, it tormented thee, and did not suffer thee to rest: the phisitian applieth cheerfull mitigations, and some tyme cuteth, and vseth his curing Iron in the corruption of tribulation, acknowledge thou the phisitians hand, confesse, let all filthie corruption depart and fleet away in confession, and now reioyce and be glade, for that which remaineth will easily be healed.

Again: he that is sorrie let him be hartely sorrie,Idem S. Augustinus vel quisquis Author est libri de vera and false poenit. cap. 10. and shew his grief by teares, and present his life vnto God by the priest, let him preuent the iudgment of God by confession; for our lord hath commaunded the pure in hart, to open their mouth vnto the priest, teaching that sins ought to be confessed by corporall presence not by a messenger, or made knowne by writing. Et infra▪ where for he that will confesse his sins, therby to obtaine grace, let him seeke a priest, one that knoweth when to bind, and when to loose or absolue, least, that being found negligent about himself he be neglected by him that doth mercifully admonish him.

Again: yf the sin be secret,cap. 11. it sufficeth to make it knowne to the priest.

S. Leo Pope anno 450. saith:In epist. 80. ad Episcopos Campaniae. for as much as it sufficeth if the guilt of the conscience be made knowne vnto the priest only by secret confession &c. And a little after: that confession is sufficient which is made first vnto God, next also vnto the priest.

S. Greg. Pope anno 600. explicating those wordes:Homil 26. in Euang. &c. Whose sins yee shall remitt they are remitted vnto them. saith: Wee must vnderstand (saith he) what is the fault, and what penaunce doth follow the offence that whome admightie God doth visit by the grace of compunction, those the sentence of the pastour may absolue.

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THE ADVERSARIE.

Cent. 3. c. 6. col. 27. l. 28.The Century-vriters affirme that in the tymes of S. Cyprian and Tertullian there was vsed priuate confession euen of thoughts and lesser sinns, then so commaunded and thought necessarie.

Caluin institut. l. 1. ca. 4. sect. 8. Cent 3. col. 127. l. 44. Caluin and the Centuristes do further affirme that euen in the primitiue Church, open confession was first made and pennaunce inioyned, the priest did then after wards absolue the penitent euen with the now lyke vsed Ceremonie of imposing his hand.

Contra Duraeum. l. 7. pag. 490. M. Whitaker saith that Innocentius the third anno 1198. was the first that instituted auriculer or priuate confession, as a thing necessarie.

Vpon the reuelations pag. 57. M. Symondes saith: That Leo the first anno 450. first brought in auriculer or priuate confession. How these two agree, I pray note: But to answere at least the one of them,Guido de Iacobitis. It is euident that rhe Iacobites vere condemned anno 600. For affirming, that wee ought to confesse our sins to God only, and that confession of sinnes to a priest is not need full.

But if this vse of confession was first brought in by either of these men, it being a Doctrine before that tyme straung and vnheard off, what father or other wryter of that age then resisted it? or who is witnes to this Chaung? heere M. Withaker is silent.

Cent. [...]. c. 6. [...]oc. 127. l. 27.The Centuristes doe also yet affirme that they gaue absolution from sinnes, if those that did pennaunce had first confessed their sins for in this manner (say they) Tertullian doth earnestly vrge confession in his booke of pennaunce: Also (say they) priuate confession was very vsuall, wherein they confessed both their offences, and priuate thoughts as appeareth in some places of Cyprian, as in his fift Sermon de lapsis.

lib. 1. de poenitentia cap. 2.To conclude therfore this poynt, S. Ambrose saith of the Nouations: But (saith he) they say that they [Page 223] geue reuerence to our lord, to whome only power to forgiue sins is reserued. yea none do greater injurie then such as violate his commaundement: for when as our lord himself hath said in his ghospell. receaue yee the holy ghost, whose sins yee forgiue they are forgiuen &c. who then doth rather honour him, he that obeyeth his commaundement, or he that resisteth them? These S. Ambrose.

Againe:Ibid. cap. 7. why do you Baptize (saith he) if it be not lawfull that sinns be forgiuen by man? for as much as remission of all sinns is giuen (by man) in Baptisme, what matter is it whether priests do challeng this power giuen them, either by penaunce or the lauer, the ministerie is one and thesame in both?

S. Pallanus saith:In epist. 1. ad Sympronianum Nouatianum. God would neuer three [...] dat he that is not penitent, vnlesse he would pardon the penitent. Thou wilt say (saith he) God only can do this, it is true, but yet in that he doth it by his priestes, it is his power. for what is that which he saith to his Apostles: whatsoeuer you shall bind on earth &c.

LVTHERS DOCTRINE.

Luther saith: Confession is good and profitable,lib. de capt. Babyl. cap. de paenir. also in vsitatione sun Saxonica in Sermone ne panit. in articulis Smal caldicis art. de confessione lib. de ratione consitendi, cap. 6. lib. contra Latonium in [...]ssert. articul. art. [...]. but not ordayned by God, and therfore not necessarie. also he saith that all sins ought not to be confessed, neither veniall nor mortall, but such as are manifestly mortall.

Moreouer he will haue confession to be free that the penitent may at his pleasure, and as he shall thinke good confesse what he list, and in an other place he doubteth whether any sin ought to be confessed; and finally at length he taketh it quit a way saying: I plainly deny that confession ought to be exacted at all. And therfore calleth it, a most bloody butcherie, if any man craue of the penitent, confession of all or any of their sinnes.

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CALVINS DOCTRINE.

Lib. 3. cap. 4. ¶. 5. Caeluin: I marueile (saith he) with what countenaunce they dare defend confession, which they say is commaunded by God, indeed wee confesse the vse of it is most auncient, but wee cā easily proue that in tymes past it was free, and without obligation. Ibid. What soeuer all the Pops wilfull hirelinges doe bable. wee hould that Christ was neuer Author of this law which forceth men to number their sins, yea for one thousand & two hundreth yeares after the resurrection of our Sauiour, there was neuer any such law made. therfore this tyrannie was then first brought in when all pietie and doctrine being quite extincte the ghostes of Pastours did without any vnderstanding, take vnto them selues all libertie.¶ 13. Again: when wee treat of the keyes wee must alwayes take heed, that wee doe not dreame of any facultie or power separate from the preaching of the ghospell.¶ 19. Again: It is no marueyle then if wee condemne this auriculer confession, as a pestilent thing, being so many wayes hurtfull vnto the Church, and desire to haue it vtterly taken away.

¶ 23.Againe: but in that they seeme from hence to scrape testimonies to proue that it doe not suffice to confesse sins to God only or lay men, but that the priest must know of it, their diligence is shamefull and wicked. For if the auncient Fathers doe at nny tyme persuade sinners, to disburden them selues vnto their pastour, it cannot be vnderstood of any recyting or such lyke matter. [wher of then? as he doth not know, so he doth not explicate] yet a little after he saith: although they teach a grosse errour, in saying that it ought to be declared by word, they trust in a ceremonie in stead of Doctrine.

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An old condemned Heresie.

This was the heresie and chiefe errour of the Nouations,witnes Theodoretut lib. de haeret. fab. and S. Cornelius Papa apub Euseb. l 6. hist. cap. 33. that the Church and priestes of Christ had no power to absolue sinners, and reconcile them againe vnto God.

THE 36. ARTICLE. Of Satisfaction.

THE CATHOLICKE DOCTRINE.

A man iustified may truly Satisfie God for the giult of his temporall payne, wherfore there may iustly be inioyned Satisfactory workes, as fastinge, abstinence, Almes deeds and discipline, also chastisement of the body for a payne and punishment to such as fall and are penitent: and such men also may piously and with great profit vndertake the same, and fulfill it.

SCRIPTVRE.

Nom. 2 [...]. v. 12.BEcause you haue not belieued in me, to Sanctify me before the Children of Israell, you shall [Page 226] not bring in these people into the land which I will giue them.

2 Kinges. cap. 12 14.Because thou hast made the emimes of our lord to blaspheme, for this thing, the son that is borne to thee shall die the death.

3. Kinges cap. 21. v. 27.28.29.When Achab had heard these words, he rent his garments, and couered his flesh with hearcloth, and fasted, and slept in sackcloth, and the word of the lord came to Elias the Thisbite, sayinge: hast thou not seen Achab humbled before me? therfore because he hath humbled himself for my sake, I wil not bring in the evill in his dayes.

2. Kinges 24 22 &c. Daniel 4 24.Choyse is giuen thee of three thinges &c. either famine, three months warre, or three dayes pestilence (for a penaunce.)

Tobias 12.8 9. and Ecclesiasticus 3.33.Prayer is good with fasting and Almes &c. that is it which purgeth sinnes, and maketh to find mercy and life euerlasting.

Ioel 2.12.Turne to me with all your hart in fasting and in weeping and in mourning.

Psal 6.7.I haue laboured in mourning, I will wash my bed euery night, I will water my bed with my teares.

Ps. 34.13.1.But when they were troublesome to me, I did put on cloth of heare.

Ps. 24.18.See my humiliation and my labour and forgiue all my sins.

Matt. 3.2.Doe pennaunce for the kingdome of heauen is at hand.

cap. 11.21.They had done penance in hearcloth and ashes long a goe.

Lucke 3.3.Preaching the baptisme of penance vnto remission of sinnes.

cap. 13.3.5.Vnlesse you haue penance, you shall all likewyse perish.

Act 8 22.Doe penance therfore for this thy wickednes.

cap. 2.38.But Peter said vnto them, doe yee pennance, and let euery one of you be baptized in the name of Iesus for the remission of your sinnes.

1 Cor. 5 5. See also Daniel 4. v 24. and prouerbs 26, 6.To deliuer such an one to Sathan for the destruction of the flesh, that the spirit may be saued.

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FATHERS.

1. Concilium Vacense. anno 442. bringeth in S. Peter speaking thus: yf peraduenture either enuie, or infidelitie or any of those Mischiefs which you haue spoken of before, shall secretly creep into any mans hart: Let him not be ashamed to confesse those thinges vnto him, that hath the care of the gouerment of his soule, that he may be cured by him through the word of God and wholsome Councell, wherby through sound faith and good workes, he may avoyde the paynes of eternall sier, and obteyn the rewards of life euerlasting.

S. Dionysius Areopagita anno 80.Epist. 6. Vehemently rebuketh Demophilus the monke, because with his foot he thrust away a sinner that had submitted and prostrated himself at the knees of the priest, being about to confesse his sinnes, and receaue absolution from the same.

S. Iustine Martyr anno 150.Quaest. 79. asketh a question why God permitted king Iosias to be slayne with a sworde, being a most holy man, and he answereth in these words: Certenly Iosias had a woefull end of his life, because he obeyed not the commaund of Hieremias, who said vnto him by Gods commaund, that he should not proceed to meet the kinge of Aegipt in battayl, as Hieremias saith: Wherfor that our lord might receaue him out of this world purified from his sinnes; he therfore gaue him to be punished for his disobedience by the sworde of the Aegiptians.

S. Irenaeus anno 160. saith:Lib. 4. cap. 28 in fine. He tought that he should doe those thinges that were commaunded by God from the beginnig, and that they should disolue the old concupiscence by good workes, and follow Christ: and that those things which men possesse, being distributed to the poore, doe make a dissolution of that concupiscence past. Tacheus Maketh [Page 228] it manifest, saying behold I giue one halfe of my goods to the poore.

lib. de paenit. Tertullian anno 200. saith: thou hast offended but thou maist yet be reconciled. thou hast one, to whome thou maist make Satisfaction. Et infra: Satisfaction is wrought by confession. And a little before he saith: what a foolish thing is it, not to fullfill our penaunce and soe to obteyne the pardon of our sins? this is as much as not to pay the price and yet to say hold on the marchandice, for our lord hath appoynted to graunt pardon for this price: he hath determined that a full discharge from punishment should be obteyned by this Satisfaction of penaunce.

homii. 6. in Exod. Origen. anno 230. saith: if any man peraduenture being deceaued by the Diuell, hath receaued such money, let him not altogether dispaire, for our lord is mercifull and full of compassion, and desireth not the death of his creature, but rather that he be conuerted and liue; by penaunce, weeping, and Satisfaction let him blott out that which is committed.

homil. 3. in lib. Iud.Againe, See (saith he) how our mercifull lord mixeth his mercy with seueritie, and measureth the payn it self by a iust and milde weight. he doth not wherby reiect offenders, but as longe tyme as thou knowest thou hast erred, as longe tyme as thou hast offended, so much the more humble thy selfe vnto God, and satisfie him by the confession of penaunce.

Sermone do opere & Elcemosynis. S. Cyprian anno 240. saith: [Neither should infirmity haue any humane frailty, which imbecillity could ouer come, vnlesse diuine pietie helping iustice by the workes of mercy againe did open acertayn way to defend saluation, so that afterward wee may wash away by Almes what soeuer filth wee gather or contract; the holy ghost speaketh in the Scripture and saith: sinnes are purged by almes and faith, not those sinnes which weere formerly committed, for those are purged by the blood and satisfaction of Christ:] Where wee may obserue that he putteth a manifest differēce betweene Baptisme and penaunce.

[Page 229]Againe: Wee must pray vnto our lord,Sermone de lapsis. wee must pacify our lord by our satisfaction. Et infra ad finem: wee ought to pray and beseech more earnestly, and to passe the day in murning with whole nights in watchinges and teares, and to the prostrate in ashes and hearcloth, and humble in filth &c. he that shall in this sort satisfie God and through the penance of his fact, and shame of his offence conceaue more force and faith for the very grief of his fall, being now heare and hauing obteyned his request of our lord, he shall make the Church glade which before the had made sorrowfull, and shall not now deserue only pardon of God, but also a crowne.

lib 6. de vero cultu cap. 24. Lactantius anno 320. saith: he may be brought back agayn, if he be sorrie for his sinnes, and being conuerted vnto a better course of life, may satisfie God.

in Psal. 118. v. 136. S. Hilarie anno 350. saith expounding that of the Psalme. [Mine eies haue gushed out issues of waters because they haue not kept thy law: [This saith he is the voyce of penance, to pray with teares, to shigh with teares, and through this confidence say. I will wash my bed euery night. this is the pardon of sin, to weep with a fountayne of weeping, and to be made wett with a shower of teares.

in oratione super illa verba: Attende tibi &c. S. Basil anno 380. saith: haue a care of thy self, that according to the proportion of thy offence thou maist be chaunged by this, and haueing a medicine procure thy owne health, is the sinne great and grieuous? thou hast great need of confession bitter teares, earnest contention in watchings long and continued fasting▪ is the offence light and not intollerable, let this also be satisfied by penance.

in epist. 82. ad Ecclesiam vercelle [...]sem S. Ambrose anno 380. saith how can wee be saued vnles wee wash a way our sinnes by fasting.

Againe:ad Virginem laps [...]m cap. 8. a deepe wound must haue a great and large medicine: a great sin must of necessitie haue great satisfaction.

Againe:in lib. de Elia and Ieiunio cap 2 [...]. wee haue (saith he) many helps wher by to redeeme our sinnes▪ hast thou money to redeeme thy sin▪ our lord is not to be sold but thou art to be sold, yea thou art sold by thy sinnes, redeeme thy [Page 230] self by thy workes, redeeme thy self by thy monie.

[...]n orat. de paupetum [...]more prope ex [...]rema. S. Greg. Naz. anno 380. saith: f Sinnes are purged by mercy, and faith, therfore let vs purge our selues by mercy, and wash a way the filth and spots of our soule with that hearb, and become white, some as wooll, others as snoe, to witt, according to the proportion of mercy.

In paraenesi ad paenitentia [...]. S. Pa [...]nus anno 350. saith: I beseech thee and earnestly pray thee, that thou be not ashamed of this work, that it be not irksome vnto thee with all speed to imbrace necessarie remedies vnto saluation, to giue thy minde vnto sorrow, to wrape thy body in saccloth, to tumble in ashes, to afflick thy self by fasting, to worke, and be earnest in prayer. wherin you doe not spare your owne punishment, therin God will spare you. Et infra: behold I promise you, if you returne vnto your Father with true satisfaction, not sinning any more, or adding any thinge to your former sins, but saying also some humble and mournfull saying: Father, wee haue sinned in thy sight: and are no more worthy to be called thy sons, presently that vnclean beast and deformed meat of huskes will departe from you.

Epist. 1. cap. 7. S. Innocentius anno 402. saith: But concerning the esteeming of the weight of sins, it belongeth vnto the priest to iudge; and to attend vnto the confession of the penitent, and to the weeping and tears of him that correcteth.

S. Leo anno 440. saith;Sermone 1. de [...]unio decimi mensis. the mercy of God is obteyned by prayer, the concupiscence of the flesh is extinguished by fasting, sinnes are redeemed by Almes.

Againe: Speaking of penitent priestes he saith:Epist. 92. ad Rusticum cap. 2. such as haue fallen, ought priuatly to retire them selues, to obteyn the [...]ercy of God; wherby also their satisfaction may be come fruitfull vnto them, if it be worthy.

In cap. 1. Ioelis. S. Hierome anno 380. explicating that of the Prophet Ioel: Gird your selues and mourne &c. saith: he that is a sinner, and whome his owne conscience doth bite, let him put on hearcloth, and mourne either for his owne sins or for the sinnes of the people, [Page 231] and let him Goe into the church, from which he had strayed by his sinnes, and let him ly and sleepe in saccloth, therby to recompence his former delights, by which he had offended God, with the austeritie of his life.

S. Augustin anno 400. saith:in Euchiridio. cap. 70. wee must change and amend our life, God doth not become mercifull for our sinnes past by almes: he is not to be sought after for this, that wee might haue leaue alwayes freely and without punishment offend, for he giueth no man licence to sinne, although he doe blot out sinnes committed, by his mercy, if due satisfaction be not neglected.

Againe: as for dayly light sins, and of smale moment,cap. 71. without which no man liueth, the dayly prayer of the faithfull doth satisfie for such.

Againe:homil. 50. cap. 11. let the sinner come vnto the prelate by whome the keyes of the church are gouerned, and as it were now beginning to be a son, according to aū cient custome let him receaue the measure of his satisfaction from such as are ouer the Sacraments. Et infra: it doth not suffice to amend our manners,cap. 15. and leaue our wicked customes, vnlesse wee doe also satisfie God, for such thinges as wee haue already committed &c.

S. Maximus anno 420. saith: he is not reprehended,homil. in di [...] cinerum. that hath heretofore by an erroneous hart and slipperie course of life fallen from the right way vnto saluation, and doth now againe endeuour to be reconciled vnto God by sorrourfull satisfaction of penance.

S. Greg. anno 601. saith:lib. 6. in 1. Reg. explicans, cap. 15. sinnes ought not only to be confessed, but also blotted out by the austoritie of penaunce, Ibid. indeed, sins that are corrigible are suffered, because the offender doth after wards reiect them, and they may very well be purged by satisfaction.

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THE ADVERSARIE.

TheCent. [...], col. 127. l. 40. See also M. VVhitaker contr. camp rat. 5. pag 78. and himself also alledged in M Fulkes def. of the English trāslations ca. 13 pag. 68. Centuri-wryters affirme that penance or satisfaction was inioyned according to the offence, and that the same Fathers thought by such their externall discipline of life, to paye the paynes due vnto sins, and to satisfie Gods iustice, and that not Cyprian only, but almost all the holy Fathers of that age, were in that errour.

Toby 129.Almes doth deliuer from death and doth purge all sinne.

Againe:cap 410. Almes doth deliuer from death and suffereth not the (soule) to goe into darknes.

Ecclesi [...]sticus cap. 333.Water quencheth burning sier, and almes resisteth sinnes.

This place of Ecclesiasticus, and the other of Toby are so euident that the ministers of lincolne Diocesse say:in their abridgment &c. pag. 76. The twoe places of Toby and ecclesiasticus tend daungerously to the iustifying of the merit of almes deeds.

LVTHERS DOCTRINE.

in assert. articulor. art. 5.I mortally hate (saith he) and earnestly desire that terme (satiefaction) to be taken quite away, which not only is not found in scripture, but it hath a daungerous sense, as if any man could satisfie God for his sin, when as he doth freely pardon althings, wherfor (saith he) I said, that true satisfaction is not found neither in the scriptures, nor in the fathers.

in Apolog. confessionis Augustanae art. de cōfess. & satisfactione. Philipp Melanchthon Luthers Scholl [...]r, saith: But yet our aduersaries (saith he) confesse that satisfactions doe not profit vnto the remission of the fault, but doe fame that satisfactions profit to redeeme the paynes, either of purgatorie, or other payns. Et infra: this is ameere fiction, and a thing newly inuented without authoritie either of scripture, or auncient [Page 233] ecclesiasticall writters.

Againe:in locis commun. tit. de satisfactione prope finem, de carnis mortificationibus. such manner (saith he) of voluntarie mortifications or tormentings belonge vnto that rule: in vayne do they worship me with the commaundements of men: also it is against these precepts. Thou shalt not Kill and that▪ Giue honour to the body: who euer heard of a more sweeter ghospell then this of Luthers?

CALVINS DOCTRINE.

They assigne (saith he) the thirde place of satisfaction in penance,lib. 3. instit. cap. 3. ¶. 30. wherof, whatsoeuer they bable, it may all be confuted in one word they say it doth not suffice the penitent to abstayne from sins past, & to amend his manners, vnlesse he doe satisfie God for that which he hath committed: they say there are many helps, wherby wee may redeeme our sins, as teares, fastinges, oblations and the offices of charity. And a little after: against such lyes I oppose free remission of sins and that which is gratis, then which there is nothing more clearly mentioned in the scriptures, what I pray you hath Christ done for vs, if the punishment for sin should still be exacted, for when wee say that he suffered for all our sinnes vpon the crosse wee signifie no other thing then that he died with that payn and reueunge which was de for our sinnes. Et infra: I know that they speake yet more subtilly, when as they distinguish betweene eternall payne and temporall paynes, but in that they say temporall payne is a certayne punishment, which God doth take as well of the body as the soule, excepting only eternall death, this restraint doth little availe them.

Again:¶. 38. all those thinges which doe euery where occurre in the writings of the fathers cōcerning satisfaction, do little moue me. I see indeed that many of them, yea I will speake plainly, almost all, whose bookes are now extant, that in this matter they did either erre, or speake to bitter and harsh.

[Page 234] ¶. 39.Againe: [But they called it for the most part, satisfaction, not a recompence, which should be rendered vnto God, but a publike testification, wherby such as were punnished with excommunication, when they would be receaued into communion againe, they did make their penance knowne vnto the church:] And a little after: [confessions and satisfactions which are at this day in vse, tooke their beginning from that old ceremonie, indeed a viperous broode, wherby it is come to passe that there is not so much as a shadow left of any better custome. I know that the auncient writters did speake sometyme to hardly in this matter, neither peraduenture (as I said euen now) did they erre therein.]

lib. 4 cap. 12. ¶. 8.Againe: the immodest authority (saith he) of the auncient writers can by no means be excused, which doth altogether swarue and dissent from the precept of God, and is very daungerous; where also he saith that S. Cyprian was not so strickt, but, S. Chrysostome was more exact.

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THE 37. ARTICLE. Of the Single life of Priestes and Clergie men.

THE CATHOLICKE DOCTRINE.

Virginitie and single life is farre more excellent and conuenient for diuine exercices them wedlocke, or matrimonie, wherfor it doth chiefly become priestes and the ministers of the church to be so, and that they are iustly bound vnto it by holy Cannons and vow.

SCRIPTVRE.

Exod. 19.1 [...]BE ready against the third day and come not neere your wiues.

Matth. 19.12.And there are Eunuches which haue gelded themselues for the kingdome of heauen.

cap. 22. v. 30.In the resurrection neither shall they marrie or be married, but are as the Angels of God in heauen.

[Page 236] 1. Cor. 75. v. 7.Defraud not one an other, except perhaps for a tyme by consent, that you way giue your selues to prayer &c. I would all men to be as my self (to witt vnmarried)

FATHERS.

lib. de virgin. extremo. S. Athanasius anno 380. saith: O virginitie, a neuer fayling riches, an immortall crowne, the temple of God, the Dwelsing howse of the holy ghost, a pretious pearle inuisible to the world, the ioy of the Prophets, the glory of the Apostles, the life of Angels, the crowne of Saintes.

lib. de virginibus. S. Ambrose anno 380. saith lett no man maruail if they be compared to Angels, which are coupled with our Lord.

Catechesi 12. S. Cyrill Hierosol. anno 350. saith: let vs not be ignorant of the glory of chastity: for it is an Angelicall crowne, yea this perfection is aboue man.

in 2. Dialogo. b. Su [...]pitius anno 420. saith: o blessed beauty and worthy of God.

lib. de virginitate cap. 31.S. Austine anno 400. saith: Therfore when professors of perpetuall continency shall compare themselues vnto those that are maried, they shall find that according to the scriptures they are farre inferiour vnto them, both in worke, desert, vow, and reward, also then presently doth that saying come into their mynd: by how much the more greater thou art, so much the more humble thy selfe in all things.

cap. 8.Againe: also no fruitfullnes of the flesh can be compared to holy virginity, but because it is dedicated vnto God, it is honoured, which although it be kept in the flesh, yet the spirit is kept in religion and deuotion, and hence it is also that virginity of the body, which continency, doth vow and keepe, is spirituall.

hom 23. in librum num. Origen anno 230. saith: It is certen (saith he) that the perpetuall sacrifice is hindred by such as serue the necessities of matrimonie, wherfor it seemeth vnto me, that it belongeth vnto his office only, [Page 237] that doth continually and perpetually vow chastity.

S. Eusebius anno 330. saith:lib. 1. demō strat. Euangel. cap 9. notwithstanding it be cometh such, as haue receaued holy orders and are imployed in the ministry and worship of God, to keepe themselues euer afterwards from the company of a wife.

Epiphanius anno 390. saith:ad finem operis contra haeaeses. holy priesthood is receaued for the most part either of virgines, or of solitory men, or if these doe not suffice for the ministery, then it is receaued by such as absteyne from their owne wyfes, and if any mā haue beene from the beginning a continent widower, he may haue the place of a Bishop, priest, Deacon, subdeacon &c.

Againe:haeresi. 59. quae est Catharorum. but (saith he) the church receaueth not him that hath a wyfe yet liueing and getteth children, but him that doth containe himself from his wyfe, or hath liued in widow hood.

S. Chrysostome anno 380. saith: hee did not say,homil de paticutiae Iob. a man of one wyfe, to this end that it should now be obserued in the church for it behoueth a priest altogether to be adorned with all chastity.

S. Greg. Nyss. anno 380. saith:lib. de virginit. cap. vltimo. how doest thou fullfill the priesthood of God, that art for this only end annoynted, to offerre vp sacrifice? how wilt thou offerre vp these things vnto God, that doest not obey the law which forbideth thee to handle holy thinges vnpurely? as if thou should desire God to appeere vnto thee, and tell the some cause why thou shouldest not obey Moyses, who said vnto the people, that they should abstayn from marriage therby to be hold the sight of God.

S. Ambrose anno 380. saith:lib. 1. de efficijs cap. vlt. you know that it is apure and an immacualate ministerie, and not to be violated by any company of wedlocke, and that being of a sound body and vncorrupted shamfastnes, absteyning altogether from the company of wedlocke, you doe receaue the grace of that holy ministery, which I would not therfore omitt, because some that gouerne the ministerie or priesthood, [Page 238] in many secret places, haue begotten children.

Againe: saith he:epist. 82. ad Eccl. Vercellensem. The Apostle said, one haueing children, not one begetting children.

Againe:in comm. 1. epist. ad Timoth. cap. 1. euer afterward (saith he) they are restrayned from the vse of a woman.

Againe:Item in cap. 3. if the Apostle (saith he) did commaund the common people to absteyn for a tyme, therby to giue themselues the more feruent vnto prayer, how much more did he commaund leuites, and priestes, whome it behoueth to pray night and day, for the people committed vnto them? for they ought to be more pure then others, because they are the agents of God, or that deal for God.

lib. contra vigilantium Grecae principium.S. Hierome anno 380. saith: what will the churches of the East doe? that which they of Aegipt and the Apostolicall seat doe, which receaue for clergy men, either virgines, or such as are continent, or if they haue wyues, they cease to be husbands.

Againe:in sine Apologiae pro libris contra Iouinianum. Bishops, (saith he) priestes, and Deacons, are chosen either virgines, or widowes, or certenly after priesthood, they remayne chaste.

Againe:in comm. ca. 1. ad Tit. if lay-men (saith he) be commaunded to absteine from the companie of their wyues for prayer, what must wee think of a Bishop, whoe doth dayly offerre vp pure sacrifices vnto God for his owne sinnes and the sins of the people?

Item lib. 1. contra Iouinianum.Againe: (saith he) if a virgin be married, saith the Apostle, she hath not sinned, not that virgine which hath once dedicated herself to the worship of God, for if any of these shall marrie, she shall haue damnation, because she hath made her first faith voyd or frustrate, for virgines that are married after consecration, are not so much adulterous as incestuous.

lib. ad Iulianum, de bono viduitatis cap. 9.S. Augustine anno 400. saith: In the continencie of widowhood the excellencie of a more large gift is sought, which being obteyned, and chosen, and offered vp for the due of the vow, they cannot only now not marrie, but also if they be not married, it is [Page 239] damnable to desire it, for that the Apostle might signifie as much he did not say, they are married in Christ, but they wilbe married, hauing their damnation, because the faith▪ or promise of the vow being broken it is condemned.

Against the friuolous obiections and excuses of impudent heretiques, vvherin they pretend that it is not possible for a man to vovv and performe his vovv of chastitie or continencie.

Origen saith:tract. 7. in Matth. It is a great thinge for a man to geld himself for the kingdome of heauen, all men doe not receaue this to whome it is giuen, and it is giuen to all men that desire such a grace from God.

S. Greg. Naz. saith: all men doe not receaue this,in orat. 30. quae incipit Iesus qui piscatores elegit. but those to whome it is giuen; add now (saith he) thus much, that it is verily giuen to them that will, and that doe giue themselues vnto it.

S. Chrysostome saith: Christ (saith he) sheweth vs that wee may keep perpetuall virginitie, saying:homil. 63. in Matth. there are Eunuches which from their mothers wombe, &c. all doe not take it, but vnto whome it is giuen: it is giuen to them that doe freely and of their owne accord chuse it, which therfore he said, to shew that wee need help from aboue, which certenly is prepared for all, if wee wilbe come conquerours in this contention.

[Page 240] homil. 16. in epist. ad Hebr.Againe: doe not say (saith he) I cannot liue continent, for many cannot because they wil not, for if all would, all might performe it, therfor S. Paul saith: I vvould that all men vvere as I myself am; because he did knowe that all men might be as himself vvas: this he vvould neuer haue spoken, if it had bine impossible. These S. Chrysostome.

THE ADVERSARIE.

anno [...]83. for Pope Damasus see S. Hierome in Apolog. ad Pamach. cap. 3. M. VVhit. contra Duraeum lib 7. pag 420 also M. Mo [...]ton in Apol Catho. c. 73. p. 210. Luther. tom. 4. Ger. Ienae fol 97. Nicene councell anno 325.M. Whitaker giueth example in Pope Siricius saying: Siricius was the first that annexed perpetuall chastity to the ministers of the word. But yet Pope Damasus, his paredecessour saith of the very poynt now in question: yf married men (saith he) lyke not this, let them not be angry with me, but with the holy scriptures, with all Bishops, Priestes, and Deacons who know they cannot offer sacrifice, if they vse the acte of mariadge.

Luther saith: I do not acknowledge (saith he) the holy ghost in this (first) Nycene councell because it forbiddeth him that hath gelded himself, to be made priest, and also commaundeth the clergy to haue none dwelling with them, but their mother. Sister, their fathers Sister, their mothers Sister &c. Had (saith he) the holy ghost no other thing to do but to bynd his ministers to such imposed daungerous, and not necessary lawes.

Soc. hist. lib. 1. ca 8 Zozo. hist. l. 1. c. 22. Cent 4 c. 9. col 656. line 44. M Fulke against the Rhemish. test. in Matth 8. s. 3. fol. 14. [...].Wheras our aduersaries obiect Paphnusius to haue resisted this opinion in the first Nycene councell, it appeareth by Socrates, Zozomene, the Century-wryters, and M. Fulke, that though Paphnutius thought that priesthood did not dissolue marriage contracted before orders giuen, yet he affirmed to that first Nicene councell, that such as were made priestes before they were married, should not afterwards marry: alledging for this the auncient tradition of the church.

[Page 241] in his examen. Cō [...]l-Trident. p. 3. pag 50. & 62 Frig. in his Palma Christiana pag. 103. Chemnitius reprehendeth S. Hierome, Ambrose, Origen and Epiphanius: And Frige [...]illaus Samius reprehendeth Socrates and Zomene for their report of Paphnutius, sayinge Socrates added this report rashly of his owne deuysing &c. with lyke falshood (saith he) did he wrest the saying of Paphnutius in the Nycene Councell &c. and Zozomene (saith he) following Socrates, vseth his explication in maintenance of the Doctrine of Diuells, condemned by S. Paul 1. Tim. 4.

The 2. Councell of Carthage saith:Cau. [...]. anno 386. it pleaseth all, that Bishops, Priestes, Deacons &c. doe abstayne from wyues, to the end, that what the Apostles haue taught, and antiquitie obserued, wee may still keepe.

LVTHERS DOCTRINE.

Luther expounding the seuenth chapter of the first epistle vnto the Cor. saith:in Epithala mio. It behoueth vs to admit (saith he) that a married woman before God be preferred before a virgine Ibid. the state of marriadge is of it owne nature spirituall, diuine, heauenly, and as it were gold: but the state of single life, is wordly, earthly, and as it were durt or clay.

Againe:Cont. Ambros. Cathar. de Caelib. the tenth face [saith he] of Antichrist is that notable single life, and multitude of monasticall chastity, which carrieth an Angels face, but is a Diuellish thing.

That impure fellow Iouinian, who in tyme past songe the same song, which Luther doth now, was therfore condemned by the primitiue church, of heresie, and reprehended by the holy fathers S Hierome and S. Augustine: Cent. 4. cap. 5. col. 381. but the Century-writers defending Iouinian, doe affirme that he was wrongfully reprehended by them, and that S. Hierome and S. Austine were rather heretiques then their Iouinian.

Luther calleth the vow of single life and chastity,in enarr Euang in die Epiphaniae. [Page 242] most wicked and impious, proceeding from the Diuell, who doth by such manner of snares in tangle Christian liberty, saying, that certenly (saith he) if wee will omit friuolous thinges, and speake what this is, wee must either confesse that chastity is impossible, as other things are, that exceed our forces, and was neuer vowed, or certenly there was neuer any Monke in the world. Ibid. O horrible peruersitie, and for this end brought in by Sathan, that he might bind miserable soules the more strongly with the bonds of wantonnes, and hold them in that, wherin they are most weake, he did see that all other things were easier to be obserued then this, this vow of chastity, which doth farre exceed all our forces, he doth earnestly labour to make irreuocable, and to be exacted most seuerely &c. These Luther.

CALVINS DOCTRINE.

lib 4 instit. cap. 12. ¶. 23.In one thing (saith he) they are more then seuere and not to be intreated, in that they will not permit priestes to marrie &c this prohibition doth manifestly shew, how pestiferous and wicked all traditions are, which haue not only depriued the church of honest and good pastours, but also hath brought in a horrible h [...]p of wickednes, and hath cast headlong many a soule into the gulfe of despaire.

cap. 13. ¶. 3.Againe: [he that voweth (saith he) what is not in his owne power, or doth not stand with his calling, he is rash &c. in which kind of madd boldnes single life hath the first place, for sacrificers, Monkes, and such as lead a monasticall life being forgetfull of their infirmitie, doe thinke they can lead a single life, but by what oracle are they taught, that they shall keepe their chastity all their life, vnto which end they vow it? they heere the voice of God [Page 243] concerning the generall condition of men. It is not good for man to be alone, they vnderstand, and I would to God they did not perceaue, that sin remaining in vs doth not wāt most sharpe prickinges, vpō what confidence dare they for their whole life tyme assure thēselues of that generall vocatiō ▪ for as much as the gift of continencie is often tymes graunted but for a tyme, as opportunity requireth. In such a peruersnes let them not expect God to be their helper, but let them rather remember that which is written: thou shalt not tempt thy Lord thy God. But this is to tempt God, and to striue against that nature which he hath giuen vs, and to despise his present giftes, as if they did nothing perteyn vnto them.] O carnall ghospell?

Againe:¶. 7. [It is manifest with what horrible superstition in this be halfe, the whole world did labour in, for many ages. one voweth that he will drinke no wine, as if the abstinence of wine were a worship of it self gratefull vnto God, an other bindeth himself to fasting, another to abstinence from flesh &c. this was esteemed for great wisdome, to make votiue pilgrimages to holy places, and some tyme to goe them on foot, or their boby half naked, therby to obteyn the more merite by their wearinesse, these and such lyke wherin the world did a long tyme sweat in, if they were examined by those rules which wee haue placed before, they will not only be found vayne and foolish, but also full of manifest impiety]

Againe:¶. [...]4. Ibi [...]. the very thinge it self (saith he) maketh it manifest, that all such as enter into monasteries, are fallen from the church, yea looke how many monasteries there are at this day, so many congregations are there, I say of schismatikes.

Againe:¶. 15. therfore (saith he) let the reader remember that I spake rather of monachisme then of the Monkes themselues; and that I noted those vi es, not which are in the liues of a few of them, but such as cannot be separated from that manner of liuing.

[Page 244] ¶. 17.Againe: moreouer [saith he] for as much as they bind themselues to many peruerse and impious worshipings, which euen to this day monachisme contayneth, I say they are consecrated not to God, but to the Diuell.Ibid. They promise perpetuall virginity vnto God, as if they had made a couenant before hand with God, that he should free them from the necessity of wedlocke, they cannot excuse it and say, that they doe not make this vow without the grace of God, for in as much as he saith himself, that it is not giuen vnto all, it is our part not to haue confidence of a speciall gift &c this [say they] hath alwayes bene obserued, that those did bind themselues with the v [...]w of continencie, which would dedicate themselues wholy vnto our Lord. I confesse indeed that this is also an auncient custome, but that, that age was free from all errour, I doe not grant, or that it should be taken for a rule whatsoeuer was then done

cap 1. ¶. vlt.Againe: [as for the fathers [saith he] whose wrytings are now extant, when they did speak it of their owne iudgment, they did neuer [except only Hierome] with such malice detract from the honesty of wedlocke.] But what their opinion is I leaue it to your owne iudgment by that which hath bene said.

An old condemned Heresie.

S. Hier. cont. Iouin. & S. August lib. de haeres cap. [...]2. S. Hier. contra vigilantium. Iouinian held that wedlocke was equall in dignity and merit to virginity: for he taught that the reward of the blessed should be a lyke, also it was the heresie of Vigilantius that Ecclesiasticall men ought to marry.

[Page 245]

THE 38. ARTICLE Vovves of perpetuall chastity vvere allovved by the fathers, affirming them to be obligatory.

PEter Martyr saith:de votis pag. 490. let it be, there were then in the age of Clement, Bishop of Alexandria anno 190. professions of chastity and vowes; I confesse it: for euen then, men began to fly from the word of God &c.

Againe:pag. 524. I know [saith he] that Epiphanius with many others of the Fathers did erre in this, that they said it was a sin to violate such a vow, when there should be need, and that they did ill in referring it to the tradition of the Apostles.

M. Parkins saith:in problem. &c. pag. 191. in the foresaid ages [saith he] solemne vowes of continencie were accustomed to be made publickly in the church, for anno 190. Clement of Alexandria saith it &c.

Iustus Melitor saith:Clement. &c 1. 3. stromat. The Councell of Calcedon did against the oracles of the holy ghost for bid the vse of wedlocke to Monkes, and monasticall virgins.

Danaeus saith: That S.Contra. Bellar. 1. pa [...]is altera parte pag 4. Austine and all the Fathers assembled with him in the councell of Carthage abused manifestly the word of God, saying vpon the Apostles vvordes: if any vvidovv hovv young soeuer &c. haue vovved herselfe to God, left her [...]all habite, and vnder the testimony of the B [...]hope, and churche haue appeared in religious vveede, yf aftervvards she goe to seculare marriage, they shall according to the Apostle, haue damnation, because thy durst make voyd the vovv of [Page 246] chastitie, which they made to God.

M. Fulke against the Rhe test. inThat1. Tim. 5. fol 382 Epiph. haer 48 Basil. li de virginit. Theod. &c. Austin de Sancta virginit. cap. 3. Gelas. epist. 1 cap 2 [...]. Tert. de monogamia hier l 1. Cont. le [...]. c. 7. & in Ezech, cap 24. Fulg. epist. 3. Ambrose &c in his defence of M Parkins &c. pag. 491. the first saith mentioned by the Apostle, most parte of the auncient Fathers interpret to be vnderstood of the vow of promise of continencie: And to make good what is heere graunted by M. Fulke & Danaeus, see the first faith mentioned by the Apostle expounded in lyke manner of the vow of chastity by the Greeke Fathers, S. Epiphanius, Basil, Theodoret, Chrysostome, Oecumenius and Theophilact, in their seuerall commentaries vpon the 1. Tim. 5. Also the Fathers of the latine church, S. Austin, Gelasius Pope, Tertullian, Hierome, Fulgentius, Ambrose, Brimasius, Sedulius, and S. Bede, our countrey man in their seuerall commentaries vpon the same place.

M. Wotton saith: well; the Fathers are not for vs, what then? is nothing true that cannot be confirmed by their testimonie? &c. indeed (saith he) it is one of the blemishes of the auncient wryters, that they were to highly conceited of single life &c. therfore wee must not expect that antiquitie should afford vs any testimony heerein against the practyse and iudgment of these dayes.

in his defence of the Apolog and pag 164 and edition 1571 p g. 195. Cart. in M. VVhitgiftes defence pag. [...]44. and in his 2. reply part. 1 pag. 202. M. [...]well saith: I grant, M. Harding is lyke to find some good aduantage, as hauing vndoubtedly agreat number of holy fathers on his syde: the same is confessed by M. Cart-wryght, in so much as he saith: That Monkes are Antichristian, not withstanding there antiquitie, and that Hieromes Monkes, Heremites, and Anchorets were at that tyme very grosse.

[Page 247]

THE 39. ARTICLE. Of Antichrist and the Aulters and Sacrifice vvhich he is foretold to take avvay. Daniel capit. 12. vers. 11.

lib. de Antichristo pag. 21. M. Whitakers; for the most parte of the Fathers held that Antichrist should be but one man, but in that, as in many other thinges (saith he) they erred;

in his 2. reply part. 1 [...] part. 508. M. Cartvvright saith: Diuerse of the auncient and most learned Fathers did fondly imagine of Antichrist as of one single person.

in Apoc c. 12. pag. 345. and vpon. c. 13. pag. 392.Concerning the short tyme of his persecution and raigne gathered frō the Scriptures M. Fox confesseth, [That almost all the holy and learned interpreters (saith he) do by a tyme, tymes, and half a tyme vnderstand only three yeares and a halfe;] And he saith this is the cōsent and opinion of almost all the auncient Fathers.

[Page 248]

THE 40. ARTICLE. The Roman faith proued to be the true Catholicke saith by S. Dionysius Areopagita, and Hermes, vvho vvere most auncient, and liued in the Apostles tyme.

COncerning Dienysius of whome mention is made in thecap. 17. [...]4. Actes of the Apostles, M. D. Humfrey saith:in Iesuitis. part. 2. rat. 5. pag 513. 514. and 519. [Suid [...]s, Michaell Singelus, Gregorius Turonensis and others doe take this Areopagita to be the disciple of S. Paul, and author of the heauenly, or ecclesiasticall Hierarchie.]

Luther saith:tom. 2. wittemberg. 1562. de captiu. Babyl. fol. 84. [But thou wilt say (saith Luther: what say you to Dionysius, who numbreth six Sacramentes &c. I answere (saith he) I know this man only of the auncient Fathers to stand for the number of seuen Sacramentes, although omitting matrimonie, he graunt six only,] the same affirmeth M. D. Humfrey vbi supra, &c. pag. 519.

M. Whitaker saith:de Sacra Scriptura pag. 655. I doe acknowledg that Dionysius is in many places a great patrone of traditions.

Concerning Hermes of whom mention is made by Rom. 16 4. S. Pau [...], Hamelmanus saith:de trad. Apost. col 254. line. 5 [...]. and col 7 [...]0. l. 25. [That impure booke of the pastour, or of Hermes, g [...]ue a good beginning to Popery, which (saith he) the Fathers did esteeme for ecclesiasticall, for in tymes past that booke of Hermes called the Pastour,Origenes li. 1. de principijs c. was numbred in the number of ecclesiasticall bookes, the same confessethin Hooker l. 5. pag [...]4. M. Hooker our countrey man, in soe much as Hamelmanus saithHamel. col. 273. line 18 col. 255. li 42 that book of the pastour (saith he) seemeth to be receaued by Irenaeus, Clemeni, and Origen and other Fathers, but especially by Irenaeus: Finally this booke (saithHamel col. 252. sine and 253. init. and 254 line 8. see from col. 250. Ha [...] ▪) layeth the ground worke [Page 249] of Purgatory, prayer for the dead, merit and iustification of workes, of professed Chastity in ministers: of fasting from certayne meates &c.

Abraham Abr. Scult. in medulla Theolog &c. pag. 467. post med. Scultetus saith: it mainteneth free will, monasticall life, and solitude, and Purgatory, see this more at large and most perspicuous in the Protestants Apology for the Roman Church fol. 125. 126.

THE 41. ARTICLE. To shevv no beginning of a Doctrine is an infallible token, that it is, and proceedeth from the Apostles.

in his defence against M. Cartwryght pag. 51. M. Whitgift lord Archbishop of Canterbury doth most learnedly, and truly vrge this generall rule or proofe of Apostolicke Doctrine, saying: [for as much as the originall and beginning of these names, Metropolitan, Archbishop &c. (such is their antiquity) cannot be found (so far as I haue read) it is to be supposed they haue their originall from the Apostles them selues, for as I rememberS. Austine epist. 118. S. Austine hath the same rule:] in proofe of this rule he saith yet further.vbi supra pag. 352. [It is of credit (saith he) with the wryters of our tyme, namely with Zuinglius, Caluin, and Gualter, and surely I thinke no learned man doth dissent from them.]

M. Cartvvryght answereth to this rule:Ibid. [that therby a window is openned to bringe in all popery agayne, for I appeall (saith he) to the iudgment of all men, if this be not to bring in Popery againe, to allow of S. Austins sayng. &c.

So euidently doe our learned aduersaries, and the apparant probability of this rule (approued [Page 250] also and allowed by e M. D. Field) confirme and proue our fore said Catholicke religion, wherto wee were soe many ages since conuerted, to be not new or secondary since the Apostles tymes, but truly primitiue and vndoubtedly Apostolyke, thatin whit. in resp. ad Camp rat. 7. pag 101. M. Whitaker confesseth [that the tymes of the Roman Churches chaunge cannot easily be told.]

M Powell in his consideration of Papistes supplication pag. 43. M. Gabriell Povvell beinge prouoked, that if our Catholicke Doctrine be an errour, then to tell vs when this errour came in, and who was the Author of it &c. answereth: [Wee cannot tell by whome, or at what tyme the enimy did sow it &c. Neither indeed do wee know who was the first author of euery one of your blasphemous opinions &c.

In libro Apologetico &c. pag 192. 193. [Ioannes Regius being likwyse vrged to shew wherin the Roman Church hath chaunged her faith, and not able to giue any one particuler example therof, he be taketh him self to this extreame boldnes answering: [But last of all (saith he) if it were true that the Roman Church had neuer chaunged any thing in her religiō, shall it therefor presently follow, it is the true Church?

Out of all which is necessarily deduced, that according to M. Whitgiftes foresaid rule, and assertion whatsoeuer opynion is not knowne to haue begun since the Apostles tyme, the same is not new or secondary, but receaued it's originall from the Apostles them selues, as ours (The Roman religion) hath beene proued to haue done.

[Page 251]

THE 42. ARTICLE. True Miracles make a strong argument for the true faith: and that the fore said faith vvherevnto the English vvere conuerted, vvas confirmed by such miracles.

AS in the nonage, or infancie of the Church, our Sauiour did make manifest the truth of his Apostles Doctrine by vndoubted miracles to serue as signes of their Apostleship,2. Cor. 12.12. Marc. c. 16. v. 20. and to that end confirmed the word with signes following it, so likewyse this virtue or power of Miracles did not cease, but as our Aduersaries confesse) alwayes shyne in the Church, the necessity therof being one and the same in all succeeding ages to the conuersion of the heathen, contemning the Scriptures, are nothing moued with the miracles therin mentioned.

Wheras our Sauiour saith:Iohn. 14. v. 12. Hee that belieueth in me, the workes that I do shall hee do and greater. In the marginall notes of the English bible printed anno 1576. it is there vpon said: This is referred to the whole body of the Church in whome this virtue doth shine for euer; therfore they are not now to cease as some. Protestantes affirme.

S. Irenaeus and S. Austine say:S. Irenaeus lib 2. c. 18. S. Austine de ciuitate Do [...] lib. 22. cap. 1. Why (say they) are not those miracles, which you preach to haue bene done, now done, certenly I might say they were necessarie before the world did belieue, for this end, that the world might belieue: And a little after, now also they are done in his name.

Miracles are through out the whole course of Scriptures both acknowledged and vrged: Acknowledged [Page 252] in Exod. 8, 19, and 3, of kinges 17, 24, and cap. 18, 19, and 4, of kinges 5, 15, Matth. 14, 25, 33, and cap. 27, 54, Iohn. 2, 23, and 3, 2, and 4, 53, and 9, 30, and 11, 45, Act. 4, 14, 16, and 9, 35, Vrged. Exodus 7, 17, and 16, 12, Num. 16, 28, Iosue 10, 16, and 3, of kinges 13, 3, 5, and 18, 24, 38, and 20, 23, 28, and 4, of kinges 20, 8, 9, 10, Matth. 9, 6, Marcke. 2, 10, Iohn. 14, 11, and 15, 14, and 20, 30, 31. Yea Miracles were to our a Sauiour himself a greater testimonie then S.Iohn 25. v. 36. Iohn Baptist.

In Comm. Catech. pag. 21.To answere the objection of false miracles Vrsinus saith: Those miracles whereof the enimies of the Church boast, are such as (not changing the order of nature) may be done by the deceates of men or Diuells &c. But the miracles where with God hath adorned his Church, are workes either beside or against the order of nature, and secundary causes, and therfore they are not done but by diuyne power.

Hist l. 2. c. 2. S. Bede and our Chronicles witnesse, that S. Austine to proue his Doctrine, wrought a miracle in restoring sight to one that was blind Which kind of miracleHem. in his exposit. of the [...]4. Psal. Englished part 1. c. 6 Bede vbi supra Holinshead Chronicle the last edition vol. 1. l 5 c. 21. pag. 102. l 51 Bede Hist. l. 1, c. 26 Hol. pag. 110. l. 60. M. Fox [...]ct. and mon. anno 1576. pag. 117. S. Bede lib. 2, c. [...]. Hem [...]gius acknowledgeth for most certeyne. At which the Christian Brittans being present, they were specially moued there with.

d S. Bede saith of the king: that belieuing through the sight of many miracles, he was baptized, the same saith Holin [...]head vbi supra.

M. Fox saith: They were in those tymes so certenly knowne, that as S. Bede reporteth, it was written in the Epitaph vpon his tombe, that he was assisted by God in doing of miracles: See the same in Stowes Chronocle dedicated to the lord Archbishop of Canterbury printed 1592. pag. 66.

Gregorius l. 7. epist. 30. I [...]dict, 1.S. Gregory himself reporteth to Eulogious Archbishop of Alexandria saying: know then, that where as the English nation &c. remained hitherto in infidelity, I did by the help of your prayers &c. send vnto that nation Austins a Monke of my Monasterie, to preach to them &c. and now letters are come to vs, both of his health and of his worke that he hath in hand: and surely either he, or they that were sent ouer with him, worke so many miracles in that land, [Page 253] as they may seeme therin to imitate the power and miracles of the Apostles them selues.

In his letter dated 602 See also Holinshead vbi supra pag. 192. line 25. S. Bede l. 1. c. 31 and Hol. 102. line 10. &c. M. Fox a &. and mo [...] anno 1576. pag 117 M. Godwine in his Catolog. of Bish. of England. pag 4 Bedel l. 2. c. 12. Fox act. and mon. 1576. pag. 121 122. Hol. last. edition. vol. 1 pag. 108. 109. line 29. 30. &c. Fox in his alphabet▪ table of his act. and mon 1576. at the word. miracle lib. de vita mal. cent. 12. col. 1633. line 39.Also he doth specially write vnto S. Austine touching miracles done by him, aduising him not to glory in them; but rather to consider that God gaue him that gift for the weale, and good of those vnto whome he was sent &c.

This letter of Gregories is exstant in S. Bede and mentioned by Holinshead vbi supra: in so much that M. Fox and M. Godvvin (both learned Protestantes▪ do also mention and acknowledge the miracles then wrought by Austine through Gods hand.

Also S. Bede, M. Fox and Holinshead doe make speciall mention of the miraculous conuersion of Edvvin king of the worthumbers which happenned som six and twenty yeares after Austines foresaid coming into England, which M. Fox doubteth not to place in his Catalogue of true miracles.

As concerning the miracles of Malachias, Archbishop of Ireland and the Popes Legate, no meaner a witnes then S. Bernard, (his very familiare friend) saith of them in generall: In what kind of old miracles (saith he) did not Malachias excell? he wanted not Prophecie, not reuelation, not the gift of healinge, and to conclude, not raysing of the Dead. This is also mentioned and acknowledged by the Centuristes.

In the booke intituled: A report of the kingdome of Congo a region of Africke, printed anno 1597. by M. Abraham Hartvvell seruant to the lord Archbishop of Canterbury, & by him dedicated to his lord:l. 1. c. 1. mention is made of the discouery of that kingdome anno 1587. by Odoardo Lopaz, and of the conuersion therof to the Christian faith,l. 2. c. 2. and of the great and vndoubted miracles shewed by God in the presence of a whole army.c. 3. In so much that M. Hartvvell in his epistle there to the reader about the midest, confesseth that this conuersion of Congo was accomplished (by massing priestes) & after the Romish manner; and this action (saith he) which tendeth to the honour of God, shall it be concealed and not committed to memory, because it was performed by Popish [Page 254] priestes and Popish means? God forbid. In lyke manner M. Iohn Pory, Lately of Goneuill and Catus Colledg in Cambridg, in the Geographicall History of Africa by him published anno 1600. acknowldegeth and mentioneth the said miracles,pag. 410. and commendeth M. Hartvvell for publishing his foresaid treatyse.

pag. 413. Rerum in Oriente gestinarum commentarius fol. 2. anno 15 41. pag 6. dated in Aprill 15. 56.Also it appeareth in a book intituled as in the margent, That Franciscus Xauerius a Iesuit, set for ward in his iourney from Lysbone to the East India, for the conuersion of that nation: and that the king of Portugall hearing of the great miracles that were by them there wrought, sent forth his commission to his vice-Roy there, to take examination therof vpon oath, vpon execution whereof and certificate ther vpon accordingly made, it did appeare that Zauerius in testimony and proofe of the Christian faith by him then preached and tought,fol. 8. cured miraculously the dumbe, the lame, the deafe, and with his worde healed the sicke,fol. 9. and raysed sundry dead persons to life: and after his death the graue being opēned wher in his dead body for a tyme had lame buried,fol 14. anno 1552. to the end his naked bones might be carried from thēce to Goa, they found his body not only vnconsumed, but also yeelding forth fragrant smells: from whence they carried it to Goa, and placed it there in the Church of S. Paul, where yet to this day (saith the cō mentary) it remaineth free from corruption: witnes wherof (saith that treatise) are all the in habitantes of that Citty, and trauaylers that repayre thither the truth hereof for matter of fact, is so probable, that M. Whitaker dare not in his answere there to, altogether rest in deniall of it,lib. de Ecclesia contra Bellarmine pag. 35 [...]. pag. 354. but saith: let not Bellarmine thinke, that I doe altogether contemne these miracles. I answere it may be that there haue bene such miracles in the Popish gouerment, and perchance now there are; the Diuell might (saith he) preserue for a tyme the body of Xauerius vncorrupt, and yeelding forth sweet smells.

Heere he doth not so much deny these miracles, as ouer bouldly referre them to the worke of the Diuell. Wheras yet to the contrary M. Richard Hackluite preacher, in his booke of principall [Page 255] Nauigations &c. printed anno 1599.In the 2. part. of the 2. vol. pag 88. i [...]iti [...] doubteth not to afford commendable mention of that holy man Xauerius his particuler vertues and wonderfull workes in that religion. These few may suffice in this place, see more at large, and with full answere to all obiections in the Eleuenth note of the Church translated out of Card. Bellarm. into English.

THE 43. ARTICLE. Our Aduersaries opposing Fathers against Fathers ansvveared.

NOw to answere our Aduersaries last shift, and which they often vse, in alledging Fathers against Fathers, yea and the same father against himself, where vpon occasion offered, they speake somthing more obscure, especially if there be not had due consideration of all circumstances inducing them there vnto. I answere it is no marueil if they so handle the Fathers, so much against them, when they spare not theire owne, and chiefe Doctours, in making them say what they list for their purpose. Witnes Luther, who saith: What shall I say?In praefat. in Smalcaldico [...] articulos extant in Luke Osiander epitome cent 16. pag. 253. and 254. how shall I complaine? as yet I liue, I wryte, preach and teach publickly and dayly, and yet there are enuious men, not only of our aduersaries, but also false brethren, which say they agree with vs, and yet dare bringe, and bouldly alledge my owne writinges and Doctrine againe my self, I yet liue, seeing and hearing it, although they know that I teach other wise, and doe not stick to adorne their poyson with my labour &c. what then will they doe after my death &c. certenly I must answere to althinges whilst I yet liue &c.

[Page 256] de veritate Corporis Christian Cana pag. 76 77. Gerhardus G [...]eschenius s saith: they endeuour to make the Augustan confession (which teacheth the reall presence) to be Zuinglian, that is; against the reall presence, wherfore exclayming he saith further if this had bene done in Arabia, Armenia, Sardinia, or such like remote countryes, and of former tymes, this vsurpation of fraud and Historicall falshood were more tolerable. But seeing (say they) the question is of such thinges as are done in our owne tymes, and in the sight of all men, whoe with a quiet mynd can indure such lyes? This may suffice to shew our Aduersaries corruption, in detorting vnto a wrong sense the obscure places of the Fathers; But let vs as well in reading them, as the holy Scriptures or such like writinges follow the aduise of S. Chrysostome, who exhorting the more learned sort to the reading of holy Scriptures, which other wyse were very much giuen to idle playes and gameing, saith: Take the book into thy hand,Homil. 3. de Lazaro. read the whole history, and those thinges which are easie keepe in memory, and which are obscure and not manifest, read often; And if thou canst not by diligence in reading, vnderstand what is said, approch vnto the wyser, goe vnto the Doctour.

Homil. 3. in 2 ad ThessalonAgaine: What obscuritie is that (saith he?) speak. I pray, are they not histories, thou knowest that which is cleare and euident, what hast thou to doe with obscurities? yea in places that be dubious or obscure,In Epist. Theolog. epist. 82. pag. 382. the aduise of Beza is not to be misliked, who in his answere to na obiectiō out of Caluin saith: places of one and the same writer ought often tymes to be compared together, that it may plainly beseeme what was his meaning and opynion, because all thinges cannot nor ought not to be spoken in all places although it be of one and thesame thinge.

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THE 44. ARTICLE. Our Aduersaries generall abiuring the Fathers, and condemning their Doctrine.

M. Whitakers saith:contra Duraeum l. 6. pag. 423. lib. de vitae Iuell [...] printedat londo [...] pag. 212. M. Fulk in his retentiue against Bristow pag. 55. The Popish religion is a patched couerled of the Fathers errours sowed to gether

M. D Humf [...]e) did earnestly reprehend M. Iuell, for his so bould appealing to the Fathers, affirming therfore of Ievvell, that herin he gaue the Papistes to large a scope, was iniurious to himself, and after a manner spoyled himself and the Church: thesame also saith M. Fulk.

in Sciatagematum Satanae l. 6. pag. 296. Iacobus [...]scontius a learned Protestant saith of Protestantes alledging the Fathers, that some haue gon so farre, as they haue euen filled all thinges againe with the Fathers, and their authorities, which I would to God (saith he) they had done with as good successe, as they began it with good hope &c. certenly I thinke this custome most pernitious and by al means to be avoyded, &c.

Luther saith:tom. [...]. wittember. anno 1551. lib. de seruo arbitrio pag. 434. in Ionam. The Fathers of so many ages haue bene plainly blind, & most ignorāt in the Scriptures, & haue erred (saith he) all their life tyme, so that vnlesse they were amended before their death, they were neither Saintes (saith he) nor perteyning to the Church

Pomeran a learned Protestant saith: Our Forefathers, whether holy or not holy I care not, were all blinded with a Montanicall spirit by humane traditions and Doctrine of Diuells &c.Beza in his praef. vpon the new test. dedicat. to the prince of Condy anno 1587. they do not (saith he) teach purely iustification &c. neither were they indeed carefull to teach Iesus Christ truly in their ghospell.

Beza affirmeth: that euen in the best tymes, the ambition, ignorance and leudnes of Bishops was [Page 258] such, that the very blind may easily preceaue, how that Sathan was present, and did sit ouer their assembles and Councells.

M. Whitaker saith:l. de Antichristo pag. 21. M. Cartwright in his 2. reply part. 2. pag. 508. Peter Mar [...]n his comm. place in English part. 4. pag 255. Caluin in omnes Pauli epistolas ad Hebr. c. 7. v. 9 pag. 924. and de vera eccles reforma. pag. [...]89. Danaeus disput. part. 1 pag 116. W. whit. contra Duraeum l. 8. pag 567. and 773. cent 2. c. 4. col 58. l. [...]0. and cēt. 3. c. 4 col. 77. 78. and col. 48 line 15. Schult in medulla Theol. Patrum p 39. 304 466. 151. 105 98. 48. 66. 73. and 40 that as in this, so in many other thinges they erred.

M. Cartvvright saith: That diuerse of the most auncient, and chiefest of them fondly imagined of Antichrist as of one singuler person.

Peter Martyr reproueth the Fathers in generall saying: The Fathers should not with so much libertie haue seemed heere and there, so to abuse the name (Aulter)

Caluin with: The auncient writers cannot be excused, for as much as it is manifest that they haue declined from the pure, and true institution of Christ.

Bellarmine alledging the Greeke and Latine Fathers in proofe of Lymbus Patrum, Danaeus answering him saith: As for them they were not instructed out of the word of God.

M. Whitaker against Duraeus saith: what thou canst not ouercome by Scripture, thou wilt with out doubt effect by the testimonies of Fathers &c. Therfore you shall not expect, that I do in particuler confute these theire errours.

The Century-vvriters and Abraham Scultetus say: That Clement did euery where affirme free will, and that it appeareth, that not only all the Doctours of that age were in this manner of blindnes; but also that it grew a mongst pastours &c. And that the most auncient Fathers, Cyprian, Theophilus, Tertullian, Origen, Clemens Alexandr. Iustine, Irenaeus, &c. erred in this point.

Luther calleth S. Hierome, Ambrose, Augustine and others, Iustice-workers of the old Papistry, or Papacy.

[Page 259]

Of certayn Fathers in particuler.

Petrus Alexandrinus.

Peter Martyr reproueth him saying: Petrus Alexandr. In his comm places in English part. 4 pag. 255. attributheth more to the outwarde Aulter, then to the liuely temples of Christ.

Optatus.

Peter saith: where Optatus against Permenianus saith:vbi supra What is the Aulter? euen the seat of the body and blood of Christ.Cent 4 c. 6 col. 409. line 25 But such sayinges as these (saith Peter Martyr) edified not the People: the same say they Century-vvriters.

S. Ignatius.

M. Cartvvright saith:In his 2. reply vlt part. part. 264. M wotton in his def. of M Parkins &c pag. [...]39 349. Ignatius calleth the communion table vnproperly, an Aulter.

M. Wotton saith: I say plainly (saith he) this mans testimonie is nothing worth, because he was of little iudgment in Diuinity.

S. Ambrose.

M. Fulke saith: That Ambrose, M. Fulk in his confut of Purgat. pag. 320. 325. allowed prayer for the dead, and that it was the common errour of his tyme.

S. Augustine.

M. Fulke saith: Augustine blindly defended it.vbi supra Chem examen part. 3. pag 211. Musc. loc. comm pag. 299.

Chemnitius saith: These Austine doth without the Scripture, yeelding to tyme and custome.

Musculus saith: Austine did inconsiderately affirme the Sacramentes of the new testament to giue saluation.

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Iustine Martyr.

Cent. 2. col. 207. lin. 40. Century vvriters say: Iustine Martyr extolled to much the libertie of mans will, or freewill.

Chrysostome.

Cent. 5. col. 2178. Century-vvriters say: Chrysostome handleth impurely the Doctrine of Iustification, and attributeth merit to woorkes.

Luther against Certayne in particuler.

tom 2. wittemberg. lib. lib de seruo arbitrio printed 1603 pag 72 7 [...]. 275. and 3 [...]7. Al [...]o in Collo [...] mensalib [...] cap. de Patribus Ecclesiae.In the writinges of Hierome (saith he) there is not a word of true faith in Christ and sound religion. Tertullian in very superstitious. I haue holden Origen long since occursed. Of Chrysostome I make no accounte. Basil is of no worth, he is wholy a Monke, I way him not of a hayre. Cyprian is a weake Deuyne &c. affirming there yet further, that the whole Church did degenerate in the Apostles tyme; And that the Apology of Phillippe Melanchthon doth far excell all the Doctours of the Church, yea euen Austine himselfe. These Luther.

in his de [...]. of M Parkins &c. pag 491.To conclude M Wotton saith: But the Fathers are not for vs, what then? is nothing true that cannot be confirmed by their testimony &c.

But to say that the true Church immediatly after the Apostles tymes became adulterous and corrupt (which the most with Luther a boue said, affirme) it most absurd, first because the visible true Church was no more then made hereticall, or corrupt by the Churches reuolted Children in those dayes, then Luthers like late dispersed Doctrine maketh our now Church to be Lutheran. Secundly if other wyse the Church so presently after the Apostles tymes ceased [Page 261] to be a virgin, and so became adulterous and corrupt, who seeth not then the blasphemy thence ensuing? for in what one age from the Apostles tymes to this present, may the Church then be thought to be preserued chast? Thirdly it is against manifest Scripture as in the tract where the Church cannot erre see more at large.

Wherfore once more to conclude this controuersie, receaue this one sentēce from that weake deuyne (according to Luther) S. Cyprian, in which you may at least see the opinyon of the Church in his days:Lib. de veritate Ecclesiae. The spouse of Christ (saith he) cannot be adulterated, shee is vncorrupt and Chast &c.

By these you may in part vnderstand what esteeme is made of those first Doctors, and prelates of Gods Church, though (in the tract where they appeal to the Fathers, and in that where the Church cannot erre) freely confessed to be most holy, learned, and deuynely inspired, such is the malapert obstinacie, and blind ignorance of heresie, that when it hath, as to the most infallible interpreter and Doctor of our Sauiours will, made appeall, and find it thus plaine and absolute, that it will by no means beare any colourable glosse, then, I say, it doth thus impudently reiect it, with all opprobrious speeches and blasphemous sentences.

THE 45. ARTICLE. The Continuall purity of the Roman Church acknovvledged by our Aduersaries.

M. D. lib de Antichristo cont. Sanderum pag 5. M. Fulke in his confutat. of Whitaker acknowledgeth no change in the Roman Church for the first six hundreth yeares after Christ.

M. Fulk saith: The Church of Rome retained by succession vntill Tertullian dayes (viz anno 200.) [Page 262] that faith which it did first receaue from the Apostles:Purgatory pag. 174. Zanchius de vera religione pag. 148. The same affirmeth Hierome Zanchius a Protestant.

And where one of our Catholicke writers vrgeth the succession of the Roman Bishops according to the example of Irenaeus, M. Fulk vbi supra pag. 372. 373. Cyprian, Tertullian, Optatus, Hierome, Austine, and Vincentius Lyrinensis, M. Fulke saith: the reason why these men specially named the Church of Rome, was, because the Church of Rome at that tyme, as it was founded by the Apostles, so it continued in the Doctrine of the Apostles.

In his conference which M Hart. pag. 443.M. D. Reynolds being prouoked in the same kind acknowledgeth in lyke manner that the succession of the Roman Bishops was a proofe of the true Church and faith, in the tyme of Augustine, Epiphamus, Optatus, Tertullian, Irenaeus, &c.

In his retent &c. pag. 85M. Fulk saith yet further: The Popish Church is but an hereticall assembly, departed from the vniuersall Church of Christ longe since Austines departure out of this life, to witt, long after they yeare 400. wherin S. Austine liued.

In his reply to M. Harding pag. 246.M. Ievvell sayth: That as well S. Austine as all other holy Fathers did well in yeelding reuerence to the Sea of Rome &c. for the purity of religion which was there preserued a long tyme with out spot.

Instit. l. 4. c. [...]. s [...].This matter being so freely confessed, wee will conclude with Caluin who saith of vs: they indeed set forth their Churches very gloriously &c. they report out of Irenaeus, sect. 3. Tertullian, Origen, Augustine and others, how highly they esteemed this succession: Considering (saith he) it was a matter out of all doubt, that from the beginnig, euen vntill that tyme nothing was changed in doctrine, the (foresaid) holy Doctors tooke in argument that which was sufficient, for the ouer throwing of all new errours, to witt,In his institutions in frēch printed at Geneua by Conradus [...]adius anno 2562. that they [viz. heretickes] oppugned the doctrine which euen from the very Apostles thēselues had bine inuiolable, and with one cōsent retayned.

Againe: It was a thing notorious [saith he] & with out doubt, that after the Apostles age vntill those forsaid tymes, no chaung was made [...]n Doctrine, neither [Page 263] in Rome nor many other citties: So plainly do our learned aduersaries cōfesse that no chāg of faith was made by the Roman church from the Apostles age vnto the tymes after S. Austine &c. being (as I said) 400. yeeres after Christ.

To proue, that to charge heretickes with the succession of Roman Bishops, meintayning alwayes one and the same faith, was the practise and custome of those auncient Fathers, is a labour saued, being already so liberally confessed, but for better satisfaction, receaue this one saying of S. Hierome, in Apolog. 2 Adu. Ruffinum. demaunding of Ruffinus saying: how doth he call his faith? that which the Roman church teacheth? if he answere the Roman, then wee are Catholickes.

The church being thus acknowledged to haue continued the first 400. yeares after Christ in all purity, it shalbe easie to proue that from thence vnto the six hundreth yeere (the tyme when the Roman church should fall) the same doctrine was lykewise continued, and so receaued by Gregory the first, then Pope of Rome, and by him brought and receaued by vs, and vnto this day still retayned. This, I say, is made euident by our learned aduersaries, hauing already confessed that sundry, euen of the chiefest articles of our faith, as the Reale presence, sacrifice, freewill &c. as is already in particuler handled, so to conclude, where as they say, the church of Rome fell, but they cannot tell when, is very absurd, when as yet ther was neuer any other heresie, or memorable acte whatsoeuer, either ecclesiasticall or temporall, but they cā decypher all circumstances, as the dissent of the Greeke church from the Roman, but not the Roman from the primitiue.

Vincentius Lyrinensis saith:l. Aduer. haer. cap. 34. certenly there was neuer yet any heresie, but it was knowne to be gine vnder some certeyn name, in a certeyn place, and at a certeyn tyme,in his consider. of Papistes supplications pag 43. But for the Roman Catholicke religion now professed, M. Powell saith he cannot tell by whome, or at what tyme the enemy did sow it.

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THE 46. ARTICLE. The Catholicke, or Roman faith novv taught, is acknovvledged by protestantes for sufficient vnto saluation.

[...]. 2. [...] [...]7. [...] in his epist. printed ouer [...]. 5 [...]. M. Baro in his 4. sermōs and 2. questions d [...]puted ad clorū &c. Ser 3 p. 44. M. Hooker l. 5 de eccles Pol. pag. 111. & 130. M. Bunny in his treatise of pacification [...] 18. pag. 109. and 113. M D Some as he is cyted pag. 164 182. 17 [...].A Protestant preacher, preaching at Peterborrovv at the funerall of one who dyed a professed Papist (viz the Queene of Scotts) he prayed that his soule and the soules of all there present, might be with the soule of the Dead Papist.

M. D. Baro. saith: I dare not deny the name of Christians to the Romanists, sith the more learned w [...]yter do acknowledge the church of Rome to be the church of God.

M. Hooker saith▪ The church of Rome is to be reputed a part of the h [...]wse of God, a lymne of the visible church of Christ. Yea wee gladly acknowledge them to be of the family of Iesus Christ.

M Bunny lykewise saith of Catholickes and protestantes: neither of vs (saith he) may iustly accompt the other to be none of the church of God, yea wee are no seuerall church from them, nor they from vs.

M D. Some in his defence against M. Pen [...]y the Puritan, and ref [...]tation of many absurdities &c. in M P [...]n [...] treatise saith: The Papists are not altogether aliens from Gods couenant, as I haue shewed before: for in the iudgment of all learned men, and all [...]e [...]ormed churches, there is in Popery a church, a ministery, a true Christ &c. if you thinke (saith he) that all the Popish sort, which died in the Popish church, are damned, you thinke absurdly, [Page 265] and dissent from the iudgment of the learned protestantes.

M. D. Field saith: wee doubt not but the church,M. D Field de Eccles. lib 3. cap. 46. line & pag. 182. wherin the Bishop of Rome with more then Lucifer lyke pryde exalted himself, was notwithstanding the true church of Christ; that it held a sauing profession of the truth in Christ, and by force or vertue thereof, did conuert many from errour &c.

M. D.M. Morton in his treatise of the kingdome of Israel and of the church pag [...] 94. Peter Mar. in his epist. annexed to his cōm. places in English pag. 153. M. D. Couell as he is cy [...]d pag 77 Thomas Morton affirmeth in expresse wordes that Papistes are to be accounted of the church of God, because (saith he) they hold the foundation of ths ghospell, which is faith in Christ Iesus the sonne of God and Sauiour of the world.

Peter Martyr desired at the conference had at Poysy betvvene the Catholickes and the protestantes, that they should not for diuersity of opinion breake brotherly charity, or call one the other heretickes.

Lastly M. D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall Policy, published by authority & dedicated to the Lord Archbishop of Canterbury, defendeth this opinion at large and concludeth saying: wee affirme that they of the church of Rome are a part of the church of Christ, and that such as liue and dye in that church, may not withstā ding be saued,pag. 61. In so much as he doubteth not to charge the Puritans with ignorance for their contrary opinion.

THE 47. ARTICLE A testimonie from the enemie is of greatest accompt.

FOr as much as our learned aduersaries do affirme, that it is a great peece of worke to conuince the aduersary from himself, for a more full satisfaction, wee thinke it not a misse to make vse of this argument also.

[Page 266] de Eccles. l. 3 c 47. initio pag. 182.M. D. Field therfore saith: The next note wherby Bellarmine endeauoreth to proue the Romish sinagogue to be the true church of God, is our owne confession: Surely if he can proue that wee confesse it to be the church, he needeth not vse any other argumentes.

de Eccles. controu. 2. quaest 5. cap 24. pag. 366. M. D. Whitaker saith: the argument must needs bestrong, which is taken from the confession of the aduersaries: for the confession of the aduersaries against themselues is effectuall. And truly (saith he) I do acknowledge, that the truth inforceth testimony from her enemies.

contra Donatist. post collat. cap. 24 in his comm. places part. 2 pag 329.S. Austine saith: That truth is more forceable to wring out confession then any rack, or torment.

Peter Martyr saith: doubtlesse amonge all testimonies, that testimonie is of greatest accompt, which is testifyed by the enemies.

Heere, you see, that to thend there be no means left vnsought, wherby to make this our so weighty a case cleare,Deut. 32.31. Esay 19.2.3. Esdras ca. 4.41. wee haue made euen our ennimies iudges, & bringe forth (as the Prophet saith) the Egiptians against the Egiptians, for certenly as it is written; truth is great and preuaileth.

THE 48. ARTICLE. Of the purity, or rather arrogancy, of the church of England.

pag. 146.M. Iacob in his defence of the treatise of Christs, sufferings printed 1600. saith: This is the profit that comes by ordinary slaunting with the Fathers &c if in this case wee were to looke after any man, surely wee haue more cause to regarde our late faithfull teachers, rather then those of ould, who being equall with the best of them, in any of the excellent graces of Gods spirit &c.

M. Whitgift Archbishop of Canterbury in his defence [Page 267] and briefe comparison of the protestant Bishops of our tyme, with the Bishops of the primitiue church faith:pag 472 The Doctrine taught and professed by our Bishops at this day, is much more perfect & sound, then commonly it was in any age after the Apostles tymes.

Againe:pag 473. surely (saith he) you are not able to reckō in any age, since the Apostles tyme, any company of Bishops, that caught and held so perfect and sound a doctrine in all poynts, as the Bishops of England do at this day &c. And in the truth of doctrine, our Bishops be not only comparable with the old Bishops, but in many degrees to be preferred before them.

Beza saith: I haue bene accustomed to say,in epist. Theolog. epist. 1, pag. 5, and not without cause (as I take it) that whylest I compare those very tymes next vnto the Apostles, with our tymes, they had thē more conscience, and lesse knowledge, and on the other side, wee haue now more knowledge and lesse conscience;in praefat. in nou. test. dicat. principi Condicu [...]. This is my opinion (saith he) &c. In so much as he affirmeth that Caluin did far exceed all the auncient, and later wryters, in interpreting the scriptures with varietie of wordes and alleaging of reasons.

All which is directly against M. Bancroft Bishop of Canterburie,pag. 37 [...]. in the suruey of the pretended holy discipline, where he saith: for M. Caluin and M. Beza I do thinke of them as their writings deserue but yet I thinke better of the auncient Fathers,pag. 64. I must (saith he) confesse it.

Also the more aduised,See Chemnitius in his examen. Cō cil. Trident. part. pag. 74. 64. and sober protestantes [to vse their owne wordes] doubt not, but that the primitiue church, receaued from the Apostles, and Apostolicall men, not only the text of scripture, but also the right, and true sense thereof. And that: wee are greatly confirmed in the true and sound sense of scripture by the testimonie of the auncient church.

In the confessions of Bohemia in the Harmony of confessions,pag. 406. It is confessed, that the auncient church is the true and best mistresse of posteritie, which going before leadeth vs the way.

Sarauia saith: The holy ghost, which doth sit ouer,in defen [...]. [Page 268] and his president in the church,tract. de diuersis ministrorum gradibus pag. [...]. is the true interpreter of the scriptures, of him therfore ought the true interpretation be sought, and for as much as he cannot be cōtrary to himself, which is ouer the church, and hath gouerned it by Bishops, now to reiect them is not a greable to truth.

in defens. Apologiae printed anno 1573. pag. 35.M. Ievvell saith: The primitiue church which was vnder the Apostles and Martyrs, hath euermore bine accompted the puriest of all others without exception.

THE 49. ARTICLE. Of Heretickes impudencie.

Imprimis, Luther.

tom 5. ad Gal. cap. 1. fol 299. MArtin Luther hauing a scholler to dispute against his aduersaries, in this manner did encourage him: The argument (saith he) of the Papists me thinks is very probable and strong: that is, the church did thus thinke and teach it, so many yeares: all the Doctours of the primitiue church, most holy men, did also iudge it to be thus and so taught it, what art thou (saith he) that dare disagree from all these?

But afterward heare Luther himself against these: when Sathan (saith he) doth vrge this matter, confidently say; whether Cyprian, Augustine, Ambrose, or S. Peter, Paul, Iohn, yea an Angel from heauen teach otherwyse, not withstanding this I know for certayn that I do not persuade humane, but deuyne thinkes, for this I may speake with confidence, let therbe the church with Austine and other Doctours, also S. Peter, Paul, Iohn, yea an Angel from heauen which doth teach a contrary, not withstanding my doctrine [Page 269] is such that it doth illustrate the glory of God only, Peter was chief of the Apostles, and taught with out the word of God. These Luther.

Againe: where he bids adew to all fathers,lib. de f [...] 1 [...] arbitrio. councells, deuines, Schools, Bishops, the consent of all ages, and Christian people, saith in this manner: wee receaue all scripture (saith he) but so that the authority of interpreting it be in our power, what wee interpret, the holy ghost doth teach, what others do bring, although they be great, although they be many, it coms from the spirit of the Diuell and a wicked mynd.

Againe: Luther perceauing that place of S. Paul: Rom. [...]. vvee thinke a man to be iustified by faith, and not by the vvorkes of the lavv; not sufficient to proue iustification by faith, did add this particle [only] and when he was admonished of it, thus he answered:tom. 5. fol 141. & 144. so I will, so I commaund it, let my will stand for a reason &c. Luther will haue it so, and saith he is a Doctour aboue all Doctours.

And a little after he concludeth: moreouer [saith he] this word [only] ought to remaine in my testament, although all Papists runne made at it, and it greeueth me [saith he] that I haue not added, these twoe wordes [without all workes and lawes]

Againe: in his booke against king Henry 8. he speaketh thus: The word of God [saith he] is aboue althinges; the deuyne maiestie maketh for me, so that I nothing care if there be a thousand Austines, a thousand Cyprians and a thousand Henries against me: If I am no Prophet [saith he] yet I am sure the word of God doth stand for me, I haue scripture for me, and they haue only their owne authoritie.

Againe:lib. ad Ducem Georgium. since the Apostles tymes [saith he] no Doctour, or wryter hath so excellentlie and clearlie confirmed, instructed, and conforted the consciences of the secular states as I haue done, by the singuler grace of God, this certeynlie I know that neither Austine, nor Ambrose, who are yet in this manner the best, are equall to me herein.

[Page 270] Aduersus [...]also nomi [...]atum Ecclesiasticum statutum.Againe: I would you should know [saith he] that hereafter I will vouchsaue you this honour no more, as that either you, or the Angels themselues from heauen, should iudge of my doctrine &c. neither will I haue my doctrine iudged by any, no not by the Angels, because for as much as I am certeyn of it, I will iudge by it, both you and the Angels.

Aduer. Caro lostadianos lib. 7. Acher his Scholler blusheth not to say; I doubt not [saith he] but that if Austine were now liuing, he would not be ashamed to professe himself Martine Luthers Scholler.

in praefat. in libellū Ger de Diaboli tyrannide. Andraeas Musculus saith: since the Apostles tymes there liued not in the world agreater thē Luther. And it may welbe said [saith he] that God hath powred out all his giftes vpon this only man, and that there is as great difference betweene the aunciēt Doctors and Luther, as betweene the light of the sunne and the moone, neither is it to be doubted [saith he] but that the auncient Fathers, euen those that were chief and best among them as Hilary and Austine, if they had liued, and taught in the same tyme with Luther, they would without blushing haue carried [as his ministers] the lanthorne before him.

The examples that might be further giuen of this kind are almost infinite, in so much as sundry Caluinists blushing there at in Luthers behalfe, haue not for borne to taxe him with excessiue pryde, aslib. Germanico contra Hosium de coena Domini p. 82. Conradus Reis saith of him: God [saith he] hath for the sin of pride, where with Luther extolled himself [as many of his writings shew] taken from him his true spirit &c. & in place thereof, hath giuen him an angry, proud, and lying spirit.

The deuines of Tigurt say:in confess. Germanica prinred. Tiguri 1544. in octauo. Luther boasteth himself to be the Apostle, and Prophet of the Germans, & that he learned of none, and of whome all others haue learned, no man hath knowne any thinge, but all haue learned of Luther, no man hath done any thing, Luther hath done all &c.

in Praefat. in libro contra Regem Angl. extantTo conclude with Luthers ciuilitie to wardes king Hēry the eight, he calleth him: an enuious madd foole, babling with much spittle in his mouth, more furious then madnes it self, more doltish then folly it [Page 271] self, indued with an impudent and whorish face,In tom 2. wittemberg. fol. 333. 334. 335. &c. without any one veyne of princely bloud in his body, a lying sophist a damnable rotten worme, a basiliste and progenie of an adder, a lying scurrill couered with the title of a kinge, a clownish witt, a doltish head, most wicked, foolish and impudent Henry, fol. 338 fol. 240. & 333. &c. he doth not only lye lyke a most vayne scurie, but surpasseth a most wicked knaue: thou lyest in thy throat most foolish and sacrilegious king. These are his very wordes, with much more which modesty, will not repeat.

Caluin.

Iohn Caluin doth feare neither the name of councells, Bishops, or Pastours.lib. 4 instit. c. 6 11 12. lib. 3. cap. 5. 11. 20.

Also [saith he] when they obiect to me; this hath beene receaued thirteen hūdred yeares since (to wit; prayer for the Dead) I answere them, those Fathers in this thinge, wanted both the law of God and good example; finally they fell into a horrible errour.cap 4. 11. [...]2. Also it doth little moue me (saith he) whatsoeuer doth occurre euery where in the writinges of the Fathers concerning satisfaction. It is true, I see many of them, yea [saith he] I will speake plainly all most, all whose bookes are now extant, haue either fayled in this point, or els haue spoken to sharply and harsh. Also [saith he] if they be Apostles let them not prattle whatsoeuer pleaseth them,lib. 4 cap. 1. 11. 4. but let them teach seriously and truly his commaundements by whome they are sent.

Againe:cap 17. ¶. 15. Thus he proueth his exposition of these wordes: This is my body, wee [saith he] as in all the whole scripture besides, doe study to know the true sense of this place with no lesse obedience then care; neither do wee rashly admit with a preposterous feruor or in consideration, what first doth come into our myndes, but with earnest meditation wee doe imbrace that sense, which the spirit of God doth suggest.

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Zuinglius.

tom. 1. lib. de certitudine & claritate verbi Dei fol. 168.Yf thou craue a iudge (saith he) to determine of the word of God &c. euery man may erre vnlesse he be illuminated by the holy ghost but if a man cannot be a certaine iudge vnlesse God illuminate him, what doth hinder me that I goe not to this teacher and maister, who may illuminate me, with the light of his holy spirit? But thou wilt say, by what signe, doest thou shew thy self to be taught of God? I know it, I say, and certainly know it, first because whatsoeuer you shall aske and belieue it shalbe giuē you:Matth. 21. an other signe also ther is wherby I know my self to be taught by the holy ghost, to witt; that I perceaue this truth of God to be within me, be it spoken (saith he) without enuy.

in expositione articuli 44.Again: The Catholickes (saith he) doe affirme the sacrifice of the masse, but who shalbe iudge? I say only (quoth he) the word of God, and thou by and by doest cry out, the Fathers, the Fathers haue so taught vs, but I bring thee neither Fathers nor mothers, wherfore I craue the word of God. These he.

Musculus.

in locis communibus ca. de iustificatione numero 5. a 2. cor. cap. 12. v. 11.The Papistes (saith he) doe obiect the epistle of S. Iames; but hee whosoeuer he were, although the brother of Christ, and Piller amongst the Apostles, and as S. Paul saith a great Apostle a boue measure, not withstanding (saith he) he should not preiudice the verity of iustification by faith only.

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Fricius (of all the protestantes in Polonia vvithout question the most learned) against communion vnder one forme.

Christ (saith he) in the last supper ioyned drinke with the meat, therfore if the church separate these,Modreuius l. 2. de ecclesia c. 2. pag. 411. shee is not to be heard: let it be, that the church of Hierusalem hath separated these, and that S. Iames [which certenly they doe affirme] hath giuen but one only forme to them of Hierusalem, what then? the word of God is cleare and plaine; eat yee, and drinke yee: this wee must heere this is to be preferred before all Iacobs and all wordes of the church, no otherwise then God is preferred before the church.

Brentius.

Brentius also doth most euidently affirme the same,in Apolog. confess wittem. c. de concilijs Pag. 600. according to the sentence and decree of the whole church of wittem both S. Peter [saith he] prince of the Apostles and S. Barnabus, after they had receaued the holy ghost, did erre to gether with the church of Hierusalem.

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THE 50. ARTICLE. Heretickes Raylinges, the one against the other.

Luther against the Zuinglius.

Contra articulos Louan. Thess. 27.WEe vndoubtedly iudge (saith he) the Zuinglians to be Heretickes, and altogether alienated from the church of God, who deny the body and blood of Christ to be receaued with our carnall mouth in the blessed Sacrament.

Luther against the Caluinistes.

Cont Cal. tom. [...]. Ienē si pag 299. Conrad. Schlusselbur. de Theolog. Cal. lib 2. pag 42. vide ibi exempla fol. [...]. &c. Luther saith that in fauour of these later Arians, Caluin hath called in question and plainly reiected all, or most part of those sayinges and wrytinges, wherby the Fathers haue proued, out of the Bible the diuinity of Iesus Christ, and confuted all such heretickes, wherof therbe many examples in D. Ioannis Matthai libro, which he set forth against the infection of the Caluinistes.

Luther against the Sacramentaries or Zuinglius.

in confess. orthodox.The Deuynes of Tigur. alleadge Luthers confession, made a little before his death where he saith: I, [Page 275] that walke now to my graue,Eccles. Tigur tract. 3. fol. 108. will carry this testimonie and glory to the tribunall seat of Christ my Sauiour, that I haue, with all carefullnes condemned and avoyded those fanaticall men and enemies of the Sacrament, Zuinglius, Oecolampadius, Suenkfeldius, and their Schollers; whether they be at zurick, or in what other place soeuer vnder the sun.

Tilmannus Heshusius a Lutheran against Caluin.

I do protest (saith he)in defens. cont. Cal. both to God and the church that I haue not Ioyned hands with that blasphemous and wicked sect of the Caluinistes but haue resisted them to their face, and giuen all diligent labour in the worke of the son of God.

Luther against the Zuinglians.

I protest saith he, before God, and the world,tom. 7. wittemberg. fol. [...]81. and 382. that I do not agree with them, nor euer will whilest the world standeth, but will haue my hand cleare from the blood of those sheepe, which these heretickes driue from Christ, deceiue and kill yea cursed be the charitie and concord of Sacramentaries for euer and euer to all eternity.

The Deuynes of Mansfield Lutherans against Caluinistes.

Wee doe iustly suspect (say they) the Doctrine of the Sacramentaries:in confess. Mansfield. Latina pag. 120. first for their [Page 276] new beginning, for it hath had it's beginning now of late in our tyme, and was altogether vnknowne to the old church; Secondly because the Sacramentaries doe not absolutly agree among themselues in one opinion, but are diuided, so that some are Carolastadians, Zuinglians, Oecolampadians, Zuenkfieldians, Campanistes, Caluinistes and such like.

Epitome colloquij maulbranae anno 1564. pag. 82.The Lutherans, in a notable Synod in Germanie vvith one voyce, and generall consent, do plainly renounce all brotherly friendship vvith the Zuinglians in these vvordes.

That the Zuinglians do write themselues to be acknowledged for our brethren, this is so impudent & foolish a thing fayned by them, that wee cannot sufficiently admire their saucines. But as wee graunt them no part in the church, so likewise doe wee not acknowledge them for our brethrē, whoe wee know to be puffed vp with the spirit of lying, and very contumelious against the son of God.

A superintendent of the Lutherans against Zuinglians for corrupting the Bible.

conra [...]us Schlus [...]bur de [...] lib 2. and fol. 43. & 44. Zuinglius [saith he] that he might proue his Sacramentarie blasphemie, most wickedly like a manifest falsifier and forger of scripture, hath corrupted the word of the son of the liueing God, neither can this wickednes of Zuinglius, vnder any colour be [Page 277] excused, for the thing is most manifest: Moreouer both the Greeke text, all latine translations, and also the Tigurian translation, together with Luther, hath, This is my body; for which Zuinglius hath put. This signifieth my body. Concerning the German translation made by the same Zuinglius, thus it is;anno 1560. one Humbert a Rector of a School in the towne of Mundera in Saxionie shewed me an example of a Germane Bible which was printed at Tigur. where, with great admiration and vexation of mynd, I found the word of the son of God corrupted according to the phansie of that dreaming Zuinglius: for in all these fower places: Matth. 26. Mark. 14. Luke 22. and 1. Cor. 11. where the wordes of the institution of the son of God are rehearsed: This is my body. This is my blood, he hath falsified the text saying, This signifieth my body; This signifieth my blood.

A speciall great Lutheran against the Caluinistes.

A certayne great Lutheran Patriarch did set forth thee bookes against Caluinistes, Capita libri primi; tres libri Caluinistarum Theologiae. printed at Franckford with this title anno Domini 1591. In which as it were in a certayne table, is plainly made manifest out of more then 223. publike writinges of the Sacramentaries, as also by their owne wordes, together with the names of the authours, that they hold no one article of the Christian Doctrine, right as they ought to doe, who beginning from God and his omnipotencie and word, runing ouer almost all other articles, as of the vnion of the twoe persons in Christ, the redemption, the holy ghost, the Fall of man, of Free will, of the law of God, of the ghospell of predestination, of the article of iustification, of faith only iustifying, of good workes, of pennaunce, [Page 278] of the Sacramentes in generall of Baptisme, of the Lords supper &c. of the Ascension of Christ into heauen, of his descension into hell, of the worship of Christ; and in all these and many other this Patriarch doth condemne the faith of the Caluinistes as altogether hereticall, and doth scarce name them [which he doth very often] but he doth adorne them with some singuler Epithet or other, calling them infidles, wicked, blasphemous, louglers, heretickes, incredulous, strucken with the spirit of madnes and blindnes, men of an impudent and shamelesse countenaunce, the trouble some instrumentes of Sathan. Concerning the later parte, see the preface.

Zuinglius against Luther.

tom. 2. lib. de Sacramē tis fol 412. Zuinglius saith that Luther is a publike, and manifest corrupter an adulterer of holy scripture.

respons ad Confessionē Lutheri fol. 408.Againe: behold [saith he] how Sathan doth endeuour wholy to possesse this man.

in respons. ad Confess. Lutheri. Oecolampadius forewarneth Luther, lest that being puffed vp with arrogancy and pryde, he be seduced by the Diuell.

The deuynes of Tigur, Zuinglians against Luther.

in Confess. Germ impressa Tiguri anno 1544. in octaua fol. 3.In tyme past [saith they] Luther put forth a boke intituled, breuis confessio de Sacramento, in which he doth plead plainly for the hereticall Sacramentaries and most wicked men, and condemneth Oecolampadius, Zuinglius, and all the Tigurius; the booke [say they] is full of Diuells, full of shamefull scoffinges and mockeries,fol. 274. it a boundeth in anger and fury, yea Luther forgeting God and his diuinity calleth vs a [Page 279] damnable and execrable Sect. But let him see whether by such manner of angers and wicked taunts, he do not declare himselfe the Archhereticke seeing he will not, nor cannot haue any Society with those that confesse Christ: but how marueillously doth Luther heere bewray himself with his Diuells, what filthy wordes [say they] doth he vse, and such as are replenished with all the Diuells in Hell? for he saith that the Diuell dwelleth both now and euer in the Zuinglians, and that they haue a blasphemous breast, insathanized, and that they haue besides a most vayne mouth, ouer which Sathan beareth rule, being infused, perfused, and transfused into thesame, did euer man [say they] heare such speeches palse from a superious Diuell himself? These they.

Caluin against Luther.

The Lutherans [saith he] are a mad hare braind kind of people, a prowde faction of Gyants,Admonitione 3. ad Ioachinium westphal. frantick, beastes: prodigiously blind, desperatly impudent, they are no other then falsifiers and wicked slaunderers, froward, more then blockish, proud and also so ignorant, that what is deliuered to Children in Catechisme, their elder deuynes are altogegether ignorant of, a brute kind of wen. who did neuer know or tast what valew the supper of the lord is of, or to what end it doth tend, who also haue not so much as a drope of shame in them, who are as if all their whole life they had studied nothing but excommunications, in all their writinges, still threatning some thinge or other exceeding all the Pops scribes and Clarkes, and thus rayling they hope to ouer throw the most iust cause of the ghospell.

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Ioannes Campanus a Caluinist against Luther.

in Colloquijs Latinis Luth tom 2. cap. de aduersarijs fol. 154.As Certayn it is (saith he) there is a God, so certayne is it, that Luther is a Diuellish lyer.

The Deuynes of Heidelberg against Luther.

Theologi Palatini in ordinatione ecclesiastica. in admonitione de lib. concordiae bergensis cap. 9.The Catechesmes (say they) of Luther and Brentius let them be cast out of the Church, and their writinges let them haue no authority.

Againe: Neither it is fit (say they) that Luther should be preferred, or alledged against all auncient writers, or later; or according to his writing, giue sentence vpon all thinges; much lesse to condemne all those of heresie, that doe not agree or consent with him, for the whole vniuersall Church (say they) hath acknowledged as many of the auncient Doctours, as haue liued in former ages neither doth the consent of the later, giue authority to the elder, but rather the elder to the later and therfore the auncient writers may be opposed against the aduersaries and not Luther or such lyke.

Ibid.Also for as much as Luther was not a Prophet, or Elias, or an Euangelist, seing he hath erred in many thinges, and in the Controuersie of the supper, he had not the word of the lord for a rule but an old opynion of the Papacy, and inuention of school men, when as there are found many crafty sentences in his booke Eristicis spread abroad to inconsideratly, slaunders, reproches, also many thinges idlely and very arrogantly spoken with out all piety [Page 281] and modesly, scoffinge iestes in weighty matters, players frumptes, and vnpleasant iestes, and also many thinges bitterly and iniuriously written, not only against the Churches of Christ, against learned holy and Innocent men but also contumelious against great princes, and altogether vnworthy the person of a Christian deuyne: for the causes (say they) Luthers bookes and sentences ought not, ought not, I say, to be the rule of the Augustan Confession or of the Doctrine of the lords supper. These they.

THE 51. ARTICLE. The Deathes of Luther Zuinglius and Caluin.

Luther saith first of is owne writinges.

BEfore althinges (saith he) I do beseech the reader, that these thinges he read with iudgment,In praefat. operum lat. tom. 1. In Genes. cap. 19. fol. 243. yea with great commiseration, and let him know that once I was a Monke: yea I my self (saith he) doe hate my owne bookes and often tymes doe wish them to perish, This he spake the yeare before his Death.

Again: how often [saith he] hath my hart panted,tom. 2 Germ lentae. fol 9. & praefat. lib. de abrog. Missae. and reprehended me, and obiected against me? what? art thou only wyse? can it be credible that all others do erre and haue erred so long a tyme? haue all generations so often bene deceaued? what if thou doest erre and bring so many into errour that shalbe damned foreuer?In Colloq. mensal fol. 10. & praefat. supra.

Moreouer he saith of himself: Art thou only he that hath the pure worde of God? hath no man in [Page 282] the world thesame but thou? that which the Church of God hath hither to defined and so many yeares obserued as good, doest thou ouer throwe it as though it were euill, ond so dissipate by thy doctrine all ecclesiasticall and Ciuil common weals? I neuer put (saith he) these thoughtes and cogitations forth of my mynd; that is, that this work and businesse (he meaneth his Apostacie) had neuer beene begunne by me, for what a great multitude of men haue I deceaued by my Doctrine? I neuer had a greater and a more grieuous temptation therefor my preaching; Because (saith he) I thought with my self, thou hast stirred vp, all this tumult; in which temptation I haue beene drowed euen to hell it self, agayn because I haue entred into this cause (saith he) now I must look vnto it, and of necessity say, it is iust, if you ask a reason, Doctour Luther will haue it so. Sic volo sic tubeo, sit pro ratione voluntas; so I will, so I commaund it, let my will stand for a reason, for wee will not be schollers but maisters and iudges of Papists, yea wee will once (proteruire & insultare) be malapert and insult ouer them. I Doctour Martyn Luther (saith he) an vnworthy Euangelist of our Lord Iesus Christ doe say and affirme this article (saith a lone vvith out vvarkes doth iustify before God) the Roman Emperour shall suffer it to stand and remayne, the Emperour of the Turkes, the Emperour of the Tartares, the Emperour of the Persians, the Pope of Rome, Cardinales, Bishops, Priestes,In Colloquijs Mensal fol. 241. tom. 5. Germ. fol. 241. Monkes, Nunnes, Princes, Lordes, the whole would withall diuells I say shall permitt it, and moreouer they shall haue hell fier ouer their heads, and I will giue them no thanks for their payns, let this be my instinct from the holy ghost of Doctor Luther, and my true and holy ghospell.

Death of Luther.

Cochleus in vita Lutheri. Luther was taken away by a subdayn death for when he had bine ioyfull and well at a rich supper [Page 283] and by his merry conceites had prouoked his frinds to much laughter, that same very night he dyed.

Death of Zuinglius Oecolompadius.

Gualter saith:In Apologia pro Zulnglio &c. fol. 32. Zuinglius dyed in warre (against Catholickes) and armed in the field and these our excellent censurers (saith he) doubt not to pronounce Zuinglius himself to be dead in sinne, and therfore the sonne of Hell.

And a little after at Basil, Cochleus in Actis Lutheri 1531. his spirituall brother Oecolampadius being well at night when he went to bed, was found the newt morning dead by his wyfe.

Also Andreas Corolostadius was slaine by the diuell as the ministers of Basil write in an epistle which they published of his death.

Death of Caluin.

Conradus Schlusselburge a Lutheran superintendent of the Diocesse of Ruceburge,Io Theolog. Caluinista l. 2. fol. 72. and generall ouerseer and cōtroller of the ad ioyning Churches of Megaplensis saith,

God in the rod of his fury visiting Caluing did horribly punish him before the fearfull hour of his vnhappy death, for he so strocke this hereticke [so he tearmeth him in regard of his Doctrine concerning the Sacrament, and that God is the author of sinne] with his mighty hand, that eating both himself and all his,Bolsecus Cochlaeus & alij oculares testes. 2. Machab. 9 5.9.10. and Act. 12.23. detesting God and the day of his birth despairing with horrible blasphemies against the Saints and calling vpon the Diuell, so breathed out his soule, he dyed [saith Conradus] being consumed by lyce and wormes [a kind of death wherwith God doth often stricke the wicked as he [Page 284] did Antiochius in the Machabes and Herod in the Actes of the Apostles] increasing in a most loath some vlcer about his priuie partes, so as none present could indure the stenche.

The thinges are obiected to Caluin by publyke, writing, in which also horrible thinges are declared concerning his lasciuiousnes, his sundry abhominable vices and Sodomiticall lustes. For which [last] he was by the magistrate [at Noyon] vnder whome he liued branded on the shoulder with a hoate burning iron wherevnto as yet I see no sound or cleare answere.

Heere, Deare, Mother, I haue made a summarie Collection of what soeuer I could imagine to make for your Satisfaction in this so weightie a matter as the happines of your owne, with the soules of your whole family and friendes, for all eternity; not dilating or making any application of the least article, but rather leauing all to your discret iudgment to comment vpon so plaine, euident and perspicuous atext, where you may [as the darknes of Egypt] euen feele the truth with your hand. This course I haue the rather imbraced, to avoyde tediousnes in so copious a matter, and where that sentence of our Sauiour may most aptly be applyed:Luke 19. V. [...]2. By thyne owne mouth I iudge thee, O naughtie seruant. Our earnest prayer and whole deuotion night and day for a good successe. Amen.

But for your last farwell take this sentence of S. Augustine vpon the Fathers and Doctours of the primitiue Church.

Lib. 2 contra Iulianum,Those Bishops [saith he] were learned, graue, holy most earnest defenders of the faith and truth against all tatling vanities, in whose sentēce, learning libertie &c. thou can'st not despise any thinge.

Ibidem.Again: The auncient Fathers [saith he] sought not friendshippe either with vs or you, nor yet were at enmytie with either of vs: with vs or you they were not offended; neither vs nor you did they pittie: but what they found in the Church that they held; what they had learned that they taught: what themselues had learned of their fore Fathers, thesame [Page 285] they deliuered to their Children.

These, that best, most worthy learned,As Cal. &c. in the 3. tro [...] tysc confesse. and sincere witnes of all Antiquity yet that euer was since the Apostles tymes, or is lyke to follow after him, S. Austine, wherby you may collect that these Fathers aught only what they had from tyme to tyme from the Apostles, yea Christ himself; contrariwyse yours the Phansie of their owne brainsicke inuention, neuer heard of before, I mean in frameing a religion of so many old condemned heresies composed into one neuer before held by any one particuler person.

Deere Mother, Brethren, and Sisters with the rest my good frinds, once more I humbly take my leaue of you, heseeching you all, to make some good vse of these my paynes, for vndoubtedly if they turne not to your good, they will much dommage you, and that through your owne default, for what saith our Sauiour! if I had not come, and spoken vnto them, Iohn 15.2 [...]. they should not haue sinned: but now they haue no excuse for theire sinne. So plain is this matter made vnto you, wherfore, I pray, let not me be a meanes to increase your sinne, and consequently your future torment. Far Well.

FINIS.

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The safegarde from ship-wracke, or Heauens hauen compiled by I.P. priest

Author: Pickford, John, 1588-1664?1618

THE I. ARTICLE. The English Were conuerted a thousand yeares since to the Catholick faith.

THE 2. ARTICLE. The same faith vvas vniuersally professed for sundry ages before, and vvas also agreable to that first faith vvhere vnto the Brittans of wales vvere conuerted in the Apostles tymes.

THE 3. ARTICLE. Our Aduersaries Good opinion of the Fathers.Of S. Gregory the first, and Pope, that conuerted England.

OF S. BEDE.

OF S. BERNARD.

OF S. AVGVSTIN.

OF DIONYSIVS AREOPAGITA.

THE 4. ARTICLE. Our aduersaries appeale vnto the Fathers.

THE 5. ARTICLE. Scripture is not easie to be vnder­stood.

THE 6. ARTICLE. Scripture is not for euery one to read and interpret.

Secundly it is proued out of the custome of the church.

FATHERS.

THE 7. ARTICLE. Scripture neuer called in Question amongst Catholickes.

THE 8. ARTICLE. Scripture some tyme called in Question.

THE 9. ARTICLE. Scripture neuer admitted by the Catho­licke church.

THE X, ARTICLE. The protestantes pretence of only Scripture is friuolous and idle.

THE 11. ARTICLE. Protestantes disagreeing translations.

The Catholicke translation acknovvledged for the best.

THE 12. ARTICLE. The Church cannot, nor ought not to haue erred.

SCRIPTVRE.

THE 13. ARTICLE. The Church doth consist of good, and badd.

THE 14. ARTICLE. The Church is, and ought to haue bene alwayes visible.

FATHERS.

From the Aduersarie.

The Protestantes chief growndes for their visible Church taken from VValdo, VViclyffe, and Husse &c. Confuted.VValdo was first a Catholicke and no Protestant. Anno 1220.

VVicklyffe Anno 1370.

Iohn Husse Anno 1400.

The Protestantes inuisible Church.

THE 15. ARTICLE. The visible head of the Church &c.

SCRIPTVRE.

FATHERS.

THE ADVERSARIE.

THE 16. ARTICLE. OF FREEVVILL

THE CATHOLICKE DOCTRINE.

SCRIPTVRE.

FATHERS.

THE ADVERSARIE.

Caluins and Luthers contrarie doctrine as followeth. Luthers Doctrine.

CALVINS DOCTRINE.

An heresie condemned by the primitiue Church.

THE 17. ARTICLE. OF THE COOPERA­TION OF FREEVVILL WITH GRACE. The Catholicke Doctrine. Mans will doth freely and actually coope­rat with Gods vocation, and grace mouing him.

SCRIPTVRE.

FATHERS.

LVTHERS DOCTRINE.

CALVINS DOCTRINE.

THE 18. ARTICLE. Faith alone doth not iustifie.

THE CATHOLICKE DOCTRINE.

SCRIPTVRE.

FATHERS.

LVTHERS DOCTRINE.

CALVINS DOCTRINE.

An heresie condemned by the Primitiue church.

THE 19. ARTICLE. Of Good vvorkes.

THE CATHOLICKE DOCTRINE.

SCRIPTVRE.

FATHERS.

THE ADVERSARIE.

LVTHERS DOCTRINE.

CALVINS DOCTRINE.

An old heresie condemned by the primi­tiue Church.

THE 22. ARTICLE, Of Fastinges.

THE CATHOLICKE DOCTRINE.

SCRIPTVRE. Wee ought to Fast.

Examples of Keeping the lent.

The merit of Fasting.

FATHERS.

Concerning the speciall forbearante, or restraint to fast vpon Sunday.

THE ADVERSARIE.

LVTHERS DOCTRINE.

CALVINS DOCTRINE.

An old condemned heresie by the primitiue Church.

THE 19. ARTICLE. The lavves and Preceptes of Christ are not impossible.

THE CATHOLICKE DOCTRINE.

SCRIPTVRE.

FATHERS.

LVTHERS DOCTRINE.

CALVINS DOCTRINE.

An old condemned Heresie.

THE 3. ARTICLE. Our Aduersaries Good opinion of the Fathers.
Of S. Gregory the first, and Pope, that conuerted England.

THE 5. ARTICLE. Scripture is not easie to be vnderstood.

THE 9. ARTICLE. Scripture neuer admitted by the Catholicke church.

The Protestantes chief growndes for their visible Church taken from VValdo, VViclyffe, and Husse &c. Confuted.
VValdo was first a Catholicke and no Protestant. Anno 1220.

THE 17. ARTICLE. OF THE COOPERATION OF FREEVVILL WITH GRACE. The Catholicke Doctrine. Mans will doth freely and actually cooperat with Gods vocation, and grace mouing him.

An old heresie condemned by the primitiue Church.

THE 23. ARTICLE. The Angels and Sainctes in heauen knovv our doinges and vvantes better then men therfore, &c.

God doth honour the reliques of his Saintes by miracles.