Name of Catholikes.

I AND to begin with three most cer­taine waies, all of one sort: who so that will consider well vppon our verie names and callinges, hee shall know by them, who are Catholikes, and who are Heretikes: as readily, easily, & certaine­ly, as such a Citie is knowen by the name of London, and such a Countrie by the name of England.

Then first I say: that whosoeuer are in the world commonly called Catho­likes, or knowen by that name, they vn­doubtedlie are Catholikes, and so at length haue alwaies of all men beene knowen and confessed to be, whatsoeuer smoke for a while their enimies make a­gainst them, by putting other names vpon them. Or let our aduersaries shew the contrarie: let them if they can, out of anie Historie bring forth a companie of men, at any time since Christs Ascē ­tion, knowen commonly by the name of Catholikes, which notwithstanding were not Catholikes, but prooued He­retikes. Certaine it is, that they can­not [Page] bring forth any such companie. For neuer was there such, nor neuer shall there be.

And therefore was S. Augustine bold (in aledging to the Manichees the cau­ses that held him in the lap of the Catho­like Church) after others thus to say: Te­net me postremo ipsum Catholicae nomen: [...]on. Ep. fund. ca. 4. quod non sine causa inter tam multas haereses sic ista Ecclesia sola obtinuit, vt cum omnes haeretici se Catholicos dici velint, quarenti tamen peregri­no alicui, vbi ad Catholicam conueniatur, nul­lus Haereticorum vel Basilicam suam, vel domū audeat ostendere. In the Catholike Church there holdeth me finally the very name of Catholike: vvhich not without cause amongst so many Heresies this Church only hath so obteined, that whereas all Heretikes would haue themselues to be called Catholikes, yet to a straunger as­king, where I pray you, doe the Catho­likes meete at seruice none of the Here­tikes dareth to shew their owne meet­ing place. As also at this day wee see traueiling in Cities of Germanie, vvhere are Churches of both sorts, that if vvee aske anie Heretike there, vvhich I pray [Page 6] you is the Catholike Church, he direct­eth vs by and by to the Church vvhere Masse is said. And that this Motiue of S. Augustines, leaneth not only vpon his authoritie (which yet were sufficient in this case to any reasonable man) but also vpon very good and true reason: it may be soone perceiued by this, that there he saith: All Heretikes would haue themselues to be called Catholiks, which also at this day you see the Protestants doe desire. For why are they also desirous of this name, but only because that they which indeed haue the name, are also indeed euermore true Catholikes: and so the name alone sufficient to moue any man to be of that side? As likewise, all Heretikes desiring to haue it seeme, that there maketh for them Scriptures, Miracles, Fathers, Martyrs, and such like (of which I will speake more hereafter) doe euidentlie therby declare, that company, for whom in deed such thinges doe make, to haue with them both truth and saluation.

Againe in another place the same ho­ly Doctor saith:De ver. rel. c. 7. Tenenda est nobis Christiana religio, & eius Ecclesiae communicatio: quae Ca­tholica [Page] est, & Catholica nominatur, non solū a suis, sed etiā ab omnibus inimicis. Velint enim nolintue, ipsi quoque Haeretici, & Schismatum alumni, quādo non cum suis, sed cum extraneis loquuntur, Catholicam nihil aliud quam Ca­tholicam vocant. Non enim possunt intelli­gi, nisi hoc eam nomine discernant, quo ab vniuerso orbe nuncupatur. Wee must hold the Christian religion and the companie of that Church, which Catholike is, and Catholike is named, not only of her own, but also of al her enimies. For will they, nill they, the Heretikes also and Schis­matikes, when not with their owne, but with straungers they talke, they call the Catholike nothing but the Catholike: for they cannot els be vnderstanded, vn­lesse by that name they discerne her, by which of the whole world shee is called. This therefore is proued, they to be the Catholikes, that Catholikes are called.

Will they now denie, that we be cal­led Catholikes? The world doth beare vs witnesse. For (besides the foresaide note of the Cities of Germanie) I aske them, when as in bookes written now a dayes wee be named Catholikes euerie­where, [Page 7] whether that the reader knoweth not straight waies, who by that name are meaned? In this very booke speak I not plainly enough, whē I so call our selues? Or thinketh any man by that name, that I am some Lutheran, Protestant, or Pu­ritan? Why els doe they mocke at the very name of Catholikes (and not at vs only) nicknaming it Cacolikes, & Car­tholiks? Or why els did Luther Luther. in Germa­nie cause the Creed to be turned, I be­leeue the Christian Church, & not, I beleeue the Catholike Church? What els meant Iew­ell, Iewell. to entitle his Replie to D. Harding, A Replie against the Roman Religion, which of late hath bin accounted Catho [...]ike?

Finally, any indifferent man may see, & will acknowledge as much to be con­fessed in the new Legend set out of late by Laurēce Humphrey Hūphrey the Puri­tan. Iewell a new saint of Pope Hūphries own ma­king. How er­ [...]d he, [...]o, whose History Hūphrey him- [...]elfe here vnawares cō firmeth? For Ca­tholikess saith hee, were present, as lookers on & earnest defē ders. What then but none such were mo­derators, saue only lay lords & vnlearned He­retikes. Ergo. (although not great­ly liked, I dare say, of his fellow-Puri­tans) for the canonization (and please you) of Saint Iewell. Where hee saieth thus: Errauit, qui Pontaco suggessit, Londini solum praesedisse laicos, neque doctos, neque Ca­tholicos. Hee erred, vvhich infourmed Pontacus, that at London (in the pre­tensed [Page] Disputations at Westminster, were moderators only lay men, neyther learned, nor Catholike, An. 1. Eliz. Ade­rant non solum homines Catholicissimi, id est, Papisticissimi, qui spectatum venerant, sed alij eiusdem Catholicissimi acerrimi propugnatores, &c. Present there were not onely men most Catholike, that is to say, most Pa­pisticall, who came to looke on, but o­ther most earnest defenders of the same Catholikedome. And againe: Primam causam, & primaeriam, & fere solam, omnium malorum, contentionum, deformationū & quasi Equum Troianum intra Ecclesiae muros nobis omnibus insidiantem, fuisse hactenus, & esse hodie, Catholicam a Scriptura sancta defectio­nem; & praecipue vestrum Papismū. The first cause and formost, and only in a maner, of all euils, contentions, deformations, & as it were the Troian horse, which with­in the Churches wals lieth in wait for vs all, hath beene hither-vnto, and is at this day, Catholike reuolting from the holie Scripture, and specially your Pope­dome.

Where what hee meaneth by Catho­like reuolting, who seeth not? Although [Page 8] to helpe his cause he would seeme to di­stinguish from it the Popedome (as he tearmeth it) contrary to his own inter­pretation afore, but in deede to his mer­uailous disaduantage: whiles that in the same his distinction, whether we be Ca­tholikes or no, hee chargeth the Catho­likes with reuolting, as well as vs, whosoeuer they be. True it is, that in the same place aforegoing hee tearmeth vs Pseudocatholicos, falsenamed Catholikes. But euen so haue I with myne owne eares heard him (which manie moe also may remember) in the Diuinitie Schole at Oxford in his fond vnlearned Read­ings, tearme S. Augustine also himselfe and his felowes: being not ashamed in his controlling of our worshipping of Saintes, to allege this as good autho­ritie, that Faustus the Manichee Heretik for the same did say in his time Pseudoca­tholicis, to the false catholikes:Apud Aug. eo Faus. li. ca. 4. Idola verti­stis in Martyres, The Idols you haue tur­ned into Martirs. These Pseudocatholici, who they were, Saint Augustines wordes declare:Li. 20. ca. 21. Hinc nobis calūniatur Faustus quod Martyrum memorias honoramus, in hoc dicens [Page] nos idola conuertisse. With this doth Fau­stus entwite vs, because wee honour the Martyrs memories, saying, that into this we haue turned the Idols. Neither can Humphrey or any other prooue, that ey­ther now, or then, or euer, were or shalbe in the world any Pseudocatholici at al, any (Isay) commonly named Catholikes, but only true Catholikes. Wherefore in calling vs Pseudocatholicos, hee graunteth v [...]to be true Catholikes, such as were also those Pseudocatholici in Faustus time.

So thē, both these haue I inuinciblie proued, that the generally named Ca­tholikes be Catholikes: and that wee be so named catholikes, and for that name mocked at by our Aduersaries. vvhere­of it foloweth, that we be catholikes; and therefore, that we haue the truth. A most certaine demonstration, which no Ad­uersarie of ours can with any reason gainsay, and sufficient by it selfe alone, to satisfie any man that will be satisfied. But yet of aboundance will I shew the other waies.

Name of Heretikes.

II SECONDLY: whosoeuer are of them vvhich professe Christ, commonlie called Heretikes, and plainly knowen by that name, they vndoubtedlie are Heretikes, and so euer haue in the end proued. Or let them giue me out of all Antiquity so much as one example to the contrarie. Certaine it is, that they can not: but for it are all the examples that euer were. As the Arrians in theyr time were commonly called Heretikes: which we see euery where in the workes of the holy Fathers then written against them, and to this day extant. So in their time the Nestorians, the Macedonians, the Eutichians, the Pelagians, the Do­natistes, and in breife all others that He­retikes were called, Heretikes are pro­ued.Gal. 5. For which cause Saint Paule sayeth Manifesta sunt opera carnis. The workes of the flesh are manifest: which are forni­cation, Heresies, Murder &c. For as Fornication, Murder & the rest, straight vpon their naming, are abhorred: so the very name of Heresies and Heretikes is [Page] a manifest word of naughtines.

will they now say, that Heretikes is our name? Yea, somuch as in their owne Lawes, Bookes, Sermons, and common talke of vs? Or vvill they de­nie, that they be knowen themselues by that name? But who, I praie you, in reading the Catholike Bookes of thys time, there finding them commonlie so named, sticketh at that terme, not know­ing or doubting who are named? Or els why feared they in their Inglish trans­lations of the Bible to set the name of Heresies and Heretikes where Saint Paul so hath it, specially in the Greeke, out of which they pretend to make their trans­lations: putting for it, the worde Sectes, and, a man that is author of Sectes? Is it not euident hereby, that they know wel, that the reader finding in Saint Paul the word Heresies or Heretikes, would by and by thinke vpon them?

Againe, why els did they in theyr Apologie of their Inglish Church al­ledge for their defence, that S. Pauls do­ctrine also was by the Iewes called Heresie?Act. 14. As though that, bycause the [Page 10] vnbeleeuing and blinded Iewes so tear­med the faith of our Sauiour Christ, S. Paul would haue vs not to thinke yll of them, that by the Christians should so be called: nor to regard what hee wrote to the Galathians, that heresies be workes of the flesh, keeping a man from the kingdome of God; no lesse thē mur­der it selfe, and fornication: and to Titus likewise, that an Heretike must be auoi­ded as a most peruerse sinner. Finallie, vnlesse it had binne to to euident, that they are named Heretikes, and knowen immediatly by that name: Luther their Grandsier would neuer in his booke in­tituled: Notae verae Ecclesiae: Markes of the true Church, haue giuen vs for the seuenth marke, that the people of God are (spite of their teeth) commonly called Heretikes: Coguntur au­dire Heretici. I stand to long vpon things that be plaine.

Name of Protestantes.

III THirdly therefore: who soeuer in respect of the doctrine which they professe, haue a newe name made [Page] of some mans name, or otherwise taken vp, whereby they cōmonly terme them selues, and in the world generally be ter­med, and immediatly knowen there­by: they vndoubtedlie are Heretikes. And therefore Lutherans, Caluinistes, Protestants, Precisians, Vnspotted Brethren, and Puritans, most certainelie are Heretikes: as were the Nicolaites of whom the Scripture it selfe maketh mē ­tion. Or let them giue mee an example to the contrarie. Sure I am, that they can not. It is a rule that the Auncient Fathers in their times with great con­sent alwayes gaue the people, to know Heretikes thereby: as out of diuers of them I could shew, but that I mynde not here nomore but brieflie to insci­nuate vnto such as are desirous to learne or to teach the truth, what waies they maie with ease, and without error come to their desire.

Here after, if any of the Heretikes more obstinat and venturous then hys felowes, shall endeuour to make me an­swere: I will with Gods helpe more largelie proue and declare this & other [Page 11] my conclusions. Now may Saint Hierome alone suffice: Sicubi audier [...] (saith he) [...]os, Aduer. Lucif. Vide Chrisost. hom. 33. in Ac­ta. & Iu­s [...]n. [...]n Tr s [...]ne & Opt. li. 3. con. Parm. & Ire. c [...]n. Haer. li. 1. ca. 20. & Lact. li. 4. de vera sap. ca 30 et Aug. de vtil. cred. cap. 7. qui dicuntur Christi, non a Domino Iesu Chri­sto, sed a quopiam alio nuncupari, vtpu [...]e, Mar­cionitas, Valentiniano [...], Monte [...]ses, siue Com­pates: scito, non Ecclesiam Christi, sed Antichri­sti esse synagogā. If any where thou he are thē, which are said to be of Christ, to be tearmed, not of our Lord Iesu [...] Christ, but of some other: as Marcionites, Va­lentinians, Hil-brethren, or Field-bre­thren: be thou sure, that they are not the church of Christ, but the synagogue of antichrist.

Here I know, they are wont to an­swere, that amongst vs also some be cal­led Benedictines, Franciscans, Dominicans, Hieronimians, Augustinians, and such like: But who seeth not, that those some are not so called for profession of any special Doctrine brought vp by those holy mē, Saint Benet, Saint Francis, Saint Dominicke, Saint Hierome, and S. Augustine? but only because they professe to liue after a spe­ciall rule of life deliuered vnto them by those Fathers, to the better keeping of Gods commandements: so as in the old Testament, in figure of these Religious [Page] men,Iere. 35. did the Rechabites. But our Ad­uersaries haue their names, I saie, for doctrine: and that is it, that Saint Ierom and the other Fathers do giue vs as an vndoubted marke of Heretikes.

Wel, but we are called Papistes, they will say, for doctrine. To that I an­swere: wee doe not so call our selues, neither be wee so called in the world abrode, but Catholikes euerie where, as in Italie, Spaine, Fraunce, &c. VVhich they that trauaile, can beare me witnesse but it is a name put vppon vs by the He­retikes: as their vse hath alwaies binne to doe, to tearme the Catholikes by cer­taine odious names So did the Arrians tearme vs Homousians & others other­wise. For, that these be not our names, it is most euident by this, that wee were manie hundred yeares, as they know themselues and confesse, before those names were inuented: and all that time were wee not without a name. Let them name their eldest author or witnes of that name, and if I proue not, that vvee were then aboue a thousand yeare old: let Papistes be our name. I say therefore [Page 12] with Saint Augustine: Quod quaerentibus sa­tis est, vna est Catholica, cui haereses aliae diuersa nomina imponunt, cum ipsae singulae proprijs vo­cabulis, quae negare non audeant, appellentur. There is one Church Catholike, vppon the which diuerse Heresies put diuerse names, whereas they, euerie one, them­selues are called by propre and speciall names which they dare not to denie. And this is sufficient for such as seeke of whom to learne the truth.

If last of all they say, that yet by our owne Confession we are called Catho­likes which is an other name then Chri­stians, and therefore in danger of Saint Hieromes sentence aboue pronounced: they trouble me sore, I graunt, and put me to my shiftes to answere it well. But they doe withall, ye wot, as a man that would refuse to be sticked by mee with my sword, and would runne vppon my speare. For you know pardie, by my first note, that the name of Catholikes serueth well my turne, quite to dispatch them, what soeuer exception they pre­tend thereby to make against this third note. For, that it is no good exception, [Page] you may hereby perceaue, because the Fathers make both notes, as I haue de­clared. Wherefore the one destroyeth not the other, but they stand both well together. The cause thereof is this, for that christians and catholikes are both but one name, and so of the Fathers v­sed and accompted: who therefore com­monly deny Heretikes to be Christians, because they are not Catholikes, that is to say, Christians of all Christendome, but only of some peece. The difference only is, that the name Catholike is plai­ner in this case, and inuented to be ioy­ned, as a very singular Epitheton, vvith Christians, so to put all out of doubt, in saying Catholike Christians. For if they were not all one, a man might as vvell say, Heretike Christians, which no man v­seth to say. And so haue I by the verie common names, both of them and vs, made three most easie & most certaine probations, vnpossible of them to be cō ­trolled, that we are of the truth, and they out of the truth.

Old Heresies.

TO proceede now to another like probation: whatsoeuer was Here­sie in time past, the same is Heresie now also, and the holders of it, Heretikes, as they were of old: vnlesse any man be so vnfaithfull, or rather mad to thinke, that truth of Religion chaungeth with the time, and that it is false vvhich Saint Paule saith: Christ Iesus yesterday, and to day, the same also for euer. Heb. 13. As certaine there­fore as this is, that Christ & truth chaun­geth not: so certainely shall it be pro­ued in this part, that these men be Here­tikes, and their doctrine Heresie. Which may be done, and (God willing) shall be done hereafter, if need be, in very many points of their doctrine. But because a­nie one point is sufficient to shew, that we must auoide them, as in the Arrians, Sabellians, and in manner all other olde Heretikes it is manifest, who alwaies for only one point were accounted damna­ble: it shall be enough, specially in this my breuitie, to bring forth one or two examples.

Well then: Heresie it was aforetime to deny, as these men doe, that praier or offering may be made for the dead. And that we plainly shew out of all Recordes of Heresies, left vnto vs by the writing of most approued Notaries. For the Greeke Church let Saint Epiphanius Epip. her. 75. Aug. haer. 53. bee seene, for the Latin Church, Saint Augu­stine, who both haue recorded it for the Heresie of a certaine Arrian named Aerius, Saint Augustines wordes are these: In Arrianorum haeresim lapsus, propria quoque dogmata addedit nonnulla dicens, orare vel of­ferre pro mortuis oblationem non oportere. &c. This Aerius being fallen into the here­sie of the Arrians, ioyned also thereunto certaine positians of hys owne, saying, that we must not pray, or offer oblation for the dead, &c. Our men therefore ha­uing the same Position, it followeth plainly that they are Heretikes, as hol­ding that which before was heresie, & so accompted in al Churches, both Greeke and Latin. And this were they neuer nor neuer shalbe, able to answere.

For another example, I chuse that cruell Heresie of theirs against the ne­cessitie [Page 14] of Childrens Baptisme, through the which they haue suffered, and stil do suffer to perish many thousands of those poore soules, not able to helpe thēselues. It was of olde the Heresie of the Pelā ­gians, that children might come to lyfe euerlasting without the Sacrament of Baptisme,Aug. haer. 88. & de pec. mer. lib. 3. ca. 5 Cip. lib. 3. Ep. 8. de i [...]fant. baptizād. as Saint Augustine in sundrie places witnesseth, mightily by the scrip­tures confuting the same: allegeing al­so against it, the testimonie of Saint Ci­prian, with a Councell of 66. Bishopps in his tyme, that they which suffer chil­dren to die without Baptisme, Deny Gods mercie and grace to men, and destroie soules: Wheras Filius hominis non venit animas ho­minum perdere, sed saluare. Luke. 19. The Sonne of man came not to destroy soules of men, but to saue them. And in another place S. Augustine sayeth,De orig. can. lib. 3. cap. 8. Ep. 28. that if a man wil be a Catholike, he must not so beleeue, speake, nor teach. Againe in another place, that whosoeuer so saith, Tanquam pestis commu­nis fidei detestandus est: he must be detested as the pestilence of common faith. Qui profecto & contra Apostoli praedicationē venit, & totam condemnat Ecclesiam. Hee verelie [Page] both goeth against S. Paules preaching, and condemneth the whole Church.

Therefore our Protestantes and Pu­ritans for this their vnmercifull opinion, are not Catholikes, they are contrarie to the Apostle, they condemne the vni­uersall Church of GOD, they are to be detested as corrupters of our Faith, as Heretikes, as Pelagians: and in deede farre worse than Pelagians. For vvee reade not, that they vpon their Heresie leaft anie child vnbaptized, as these doe great numbers: because they, although they promised them without Baptisme life euerlasting, falslie: yet not the king­dome of heauen also, foolishly (for they thought, that one might be in life euer­lasting, without the kingdome of heauē) & therefore thought they good to bap­tize them, for the getting of that king­dome, though not for euerlasting life: whereas our Heretikes much more falsly than those, promise them both life euer­lasting, and the kingdome of heauen & all: and therefore suffer them very often to goe awaie vvithout Baptisme, as a thing for them at all vnnecessary. O vn­mercifull [Page 15] and cruell Heretikes.

All good people for the loue of God, & for pitties sake, see better vnto them: be euerie man vvith his acquaintance (vvho so hath anie amongst them) dili­gent, earnest, & instant, that their poore babies die not vnchristened. Thus haue I by two examples of old Heresies most vndoubted, prooued most plainely, that they are Heretikes: being both able, and readie (as I haue said) if need be to doe the like by many examples moe. Which examples for this time omitting, leauing them to the remembrance of euerie man that is but meanely read in Diui­nitie: I will now shew forth some other waies.

Miracles Dogmaticall.

V TWo waies therefore most plaine, and readie will I shew by miracles, vvhich are all for vs, and none for them. Wherein although I might be so copi­ous, as of this only matter to make great Volumes for our defence to their con­fusion: [Page] yet will I say very little, as my purpose: and yet sufficient, as my pro­mise requireth. Being then for vs (as it hath pleased God our Lord) two sortes of Miracles, the one that may be called Dogmaticall, the other Personall: Of the first sort I set this Conclusion: who­soeuer haue at any time set them-selues against any Doctrine confirmed by Mi­racle, they haue beene against the truth. There can to this no instance be giuen. So that if it be shewed, our Doctrine (vvhich these men resist) to haue beene so confirmed: plaine it is, that they are enimies of the truth. But that can I easily shew in diuers & sundrie pointes of that our doctrine: as that, with Mira­cles hath beene confirmed, and vvith great numbers of Miracles, our doctrine of the Signe of the Crosse, our doctrine of Images, our Doctrine of Reliques, our doctrine of Pilgrimage, our doctrine of praying to Saintes, of the necessitie of Baptizing children, of Confirming by a Bishop, and of very many other things by vs taught & beleeued, by the Heretikes denied and derided. But be­cause [Page 16] about so many pointes I should be too long, I will be content with one or two, and them out of such Authours as the Heretikes cannot denie, nor an­swere with their peeuish scoffing at some vncertaine or false Miracles, which they read in I know not what Legenda Aurea, and such other obscure apocryphal wri­tinges: As if that, because of certaine Gospelles fained in the name of Saint Thomas, Nicodemus, the Twelue, the He­brues, &c. they would thinke therefore to scoffe out the authoritie of the vn­doubted Gospels of S. Matthew, Marke, Luke, and Iohn.

And because about the holy Sacrifice of the Masse is our greatest variance, they hauing by open Edict set thereon the losse of an hundred markes to euerie one that frequēteth the same: the Masse shall be my first example, and Purgato­ry my other, because that is of them no lesse contemned, then the holy Masse, and one Miracle will I aleadge prouing them both. And first for the Sacrifice of the Masse. Saint Augustine is witnesse of a notable Miracle wrought therby in [Page] his owne time, in his owne Dioces, by a Priest of his owne. VVhich thus hee writeth:De ciuit. Dei li. 22. ca. 8. See there a number of mira­cles for vs Vir Tribunitius, Hesperius, qui apud nos est, habet in territorio Fussalensi fundum Cubedi appellatum. Vbi cum afflictione anima­lium & seruorum suorum, domum suam spiri­tuum malignorum vim noxiam perpeti compe­risset, rogauit nostros me absente presbyteros, vt alquis eorum illo pergeret, cuius or ationibus ce­derent. Perrexit vnus, obtulit ibi Sacrificium Corporis Christi, orans quantum potuit, vt ces­saret illa vexatio: Deoque protinus miserante cessauit. Hesperius a man of good wor­ship, who is here with vs, hath nere about Fussala a Farme named Cubedi. where finding by the affliction of hys cattaile and seruantes, that his house was yll troubled with wicked spirits: he besought our Priestes (for I was ab­sent) that some one of them would goe thither,The for­fait of an hundred markes was not then as yet en­acted. with his prayers to driue them away. There went one: he offered there the Sacrifice of the body of Christ, pray­ing with all hys power, that the same vexation myght ceasse: and strayght waies through Gods mercie, it ceas­sed.

Now another Miracle for both the Masse and purgatorie together,Hist. An­gli. li. 4. ca. 22. I will recite out of our owne Countrie-man Saint Bede, which chaunced in his time, in our owne Countrey, no lesse certaine, then merueilous. A notable thing (hee saith) isConstat certainly knowen to haue bin done in the battaile, wherein was killed King Elbuine: vvhich I in no wise thinke should be least vntold, but that it wilbe profitable to the saluation of manie to rehearse it.

In that battayle was slaine amongst others of Elbuines souldiers, a young man named Imma, who hauing that day and the night following amongest the bodies of the slayne, lyen as dead, at length receauing breath againe, reuiued and sitting vpp, bounde hys woundes himselfe as well as he could. Then re­sting awhile, gat him vpp, and began so to goe his waie, where hee might finde frindes to see vnto him. In so doyng found hee was and taken by him of hys enimies hoast, & brought to their Lorde an Earle of King Edilredes, of vvhom being asked what he was, hee feared to [Page] confesse that he was a souldier: and ra­ther answered, that he was a poore man of the countrie, and one that had a wife, saying that hee came with others such as he was into the Campe to bring victuals to the Souldiers. But the Lord for all this took him to him, bidding his woūds to be seene vnto: and vvhen hee waxed whole, in the night for running awaie he commaunded him to be bound: but yet bound he could not be, for straight, as they were gone that had bound him, the same his bonds were loosed: for hee had a brother, whose name was Tunna, a Priest and Abbot of a Monasterie in the Cittie, which vnto this daie of his name is called Tunnacester. Who hea­ring him to be killed in the fight, came to seeke, if perhaps hee might finde his body, and finding another in all pointes very like vnto him, thought it had bin he, and brought the same vnto his Mo­nasterie, buried him honorably, and for the loosing of his soule was diligent of­ten to say Masse. By the saying whereof vvas done the thing that I haue tolde, that none could bind him but straight he [Page 18] was loosed. In the meane time, the Earle that kept him, began to meruaile, asking how it was that hee could not be boun­den: whether perhappes hee had about him loosing letters, such as fables speake of, for which he might not be bounden. But he answered, that hee knew nothing of such sorceries: But a brother I haue (said he) a Priest, in my country, & sure I am, that he thinking me to be slaine, saieth often Masse for me. And if I were now in the other life, there should my soule by his intercessions be loosed from paines. After this when he was through­ly recouered, the Earle solde him for London to a certaine Frisian: but ney­ther of him, nor in the way thither could he by any meanes be bounden, but still his enimies laying on him sundrie kinds of bondes, still vvere they loosed. When then hee that had bought him, saw that in bondes hee could not be hol­den, hee gaue him leaue to ransome him-selfe, if hee could. For afterCoun­ting from the sun­rysing. the third houre, at vvhich the Masses were vvont to be said, verie often were his bands loosed; So then he found meanes [Page] to pay his ransome. And after this, re­turning into his countrie, and comming to his brother, he vp and told him in or­der all the aduersities, and comfortes in aduersitie, that had chaunced vnto him. And by that his brother told him, hee knew, at those times specially his bandes to haue bin loosed, at which for him the Masses vvere celebrated. And other thinges also, vvhich to him in daunger had happened profitably, & prosperous­ly, hee vnderstood, that by his brothers intercession and offering of the Sauing Hoste they had from heauen bin giuen him. And manie hearing these things of the foresaid man, were in faith and godly deuotion enflamed to pray, or to giue almes, or to offer to our Lord, Victimas sacrae oblationis, pro ereptione suorum, qui de sae­culo migrauerunt, Hostes of the Sacred ob­lation▪ for the deliuerie of their friendes that were departed this world. For they perceaued, that the Sauing Sacrifice was effectuous to euerlasting Redemp­tion both of soule and body. Hanc mihi historiam, etiam quidam eorum, qui ab ipso vi­ro, in quo facta est, audiere, narrarunt: vnde [Page 19] eam, quam liquido comperi, indubitanter histo­riae nostrae Ecclesiasticae inserendam credidi. This storie told me euen some of them, which of the very man, in whome it was done, heard it, and therefore finding it to be cleare: I thought good without any doubt to put it into our Ecclesiasticall Historie.

After these two miracles, the one of Saint Augustines, the other of Saint Bedes time, knowledge, and telling, I thinke it not amisse, to tell yet another of our own time, and knowledge (as of the same, and of all times I might doe many) the rather because it was so late done, and that vpon an English woman, although in a straunge countrey: God thereby greatly comforting, and confirming all our hearts, and plainly declaring, that he thinketh vpon vs vnworthy vvretches, and that (as I trust) hee will surely cure our poore countrie, specially if we seeke to him for helpe in such manner as shee did. Thankes be to him for his vnspeak­able gift. Thus it was: Margaret Iesope borne at Long-wicke in Risborough pa­rish in Buckingamshire, after that from [Page] the twelfth yeare of her age shee had in London serued diuers honest Citizens by the space of sixteene yeares, entred in the yeare of our Lorde. 1568. into the seruice of Samuell Rogers a Dutch­man dwelling in the Old Baylie. Where betweene her and a man seruant in the same house named Iohn Mastene, a dutch man also, of Bruxelles here in Brabant, vpon mutuall liking, passed a contract of Matrimonie, the day also of solem­nizing the mariage agreed vppon be­tweene them both, named and appoin­ted. But the friendes of Iohn at Bru­xelles hearing thereof, and much mis­liking it, induced him to come ouer to Bruxelles before he proceeded further: there tendered him another woman, & perswaded him to agree vnto thē. Mar­garet in the meane time looking long for his returne, & seeing that he came not: vpon confidence of their former con­tract & copulation also which therof en­sued, came her selfe to Bruxelles at Al­hallowentide in the yeare 1569. to seek for him. Where finding him maried al­ready to another, & stiffly denying that [Page 20] he had made any contract at all with her: what for sorrow of minde, what for lacke of language, friends, harbour, and of all helpes and necessaries, both then, and euer afterward through bashfulnes refrayning from her countrimen, like she was to haue perished, vntill at length a poore woman for pittie and compassiō tooke her in. In whose house falling in trauaile, and very hardly escaping with her life, she was made so lame therwith, that for a quarter of a yeare shee vvas faine to keep her bed: remayning vpon her deliuery a deepe hole in her right side, like as if some of her ribbes had bin suncken farre within her body, the skinne yet continuing vvhole, the sin­nowes also in the hamme of her right legge being so much shrunken and con­tracted, that from the hip downeward it was shorter then the other leg by more then halfe a foote.

In which miserable state she cōtinued about three yeares and foure moneths, lying (as I haue said) one quarter of a yeare, & going abroad the rest by helpe of a Crouch, with great difficultie and [Page] no lesse deformitie: her right foote not comming at the ground by a large halfe foote. Insomuch that after shee vvas able thus to walke, suing the sayed Iohn both for the contract, and for the maime: he alledged for himself in court, that she was borne with that infirmitie, & halt­ed euē so before that euer he did know her, which not withstanding was there openlie proued contrarie, as also con­trarie it was to his owne conscience. Whereat she greiued so sore, that shee praid God most earnestly, that he might againe know her, as before hee knew her. And he also touched with remorse (as it seemeth) within that first yeare of her infirmitie hearing of a woman that was named to be verie skilfull in heal­ing all diseases, offered her fiue poundes to make this Margeret sound & whole. But the woman after well viewing of her bodie, and examining of the circū ­stances of her lamenesse in the first be­ginning that shee fell into it, answered plainely, that it passed her power & skill to heale her. A man likewise very skil­full, that two yeares after her saide mis­chaunce [Page 21] vndertooke for eight poundes to help her, when hee had well conside­red her condition, answered, that shee had tarried to long, & that she was now past all help. Shee for all this dispayred not of recouerie, but two yeares before her restitution, conceaued a sure hope in God, that hee, when it pleased him, would help her In the foresaid towne of Bruxelles, & in the head Church of the same named of S. Cudila, are three mira­culous holy Hoastes, of whom this is the storie.

In the yeare of our Lord 1369. a cer­taine Iew called Ionatha [...], a man of great riches, and chiefe of all the Iewes then dwelling in the coastes of Brabant, hi­red at Bruxelles for threescore peeces of gold, another Iew named Iohn, who a little before was christened, to steale for him out of some Church the Pixe vvith the holy Hoastes that in it were kept ac­cording to the maner. By whose meanes hauing obtained his desire, he returned with the Pix home to Angy, distant xv. English miles from Bruxelles: there hee called his fellow-Iewes togeather: [Page] before them opened the Pixe, poured out the Hoastes, with great laughing of all those traitors, scorning, railing, reui­ling, and blaspheming of the faith and Christ of Christian men, not onely a [...] that time, but at sundry other times also of their wicked meeting for that Iewish exercise. Ionathas shortly after, as hee walked to his garden a little out of the towne of Angie, fell by the iust iudge­ment of God into the hands of theeues, of them was spoiled, and finally killed. His wife therby brought into great mi­serie, came from Angie to dwell at Bru­xelles, bringing with her the Pixe, and offering it to the Iewes there. Who gladly receauing it, and putting it in their Sinagogue (which is now a Chap­pell) sent diuers of the holy Hoasts into diuers Countries where the Iewes were then dwelling, for the likewise to mocke thereat, and at the Christians for theyr faith therein.

After this, vpon Good-friday, as the Christians assembled themselues to ho­nor Christ our Lord, and his bitter Pas­sion our sweet Redemption, so those [Page 22] perfidious Iewes of Bruxelles met toge­ther in theyr Sinagogue to doe after their former custome: there in contempt of Christ, and despite of his Christians, they cast out of the Pix the holy Hoasts vpon a Table, blasphemed them most horribly, drewe out their kniues and daggers, therewith foyned and pricked them (as to this day we see) like frantike mad men. Whereupon issued blood out of them immediatly, and the Iewes thereat so amased, and astonied, that straight waies to the ground they fell, and there did lie so as if they had beene dead:Ioan. 18. But he that at the time of his Pas­sion first laid them on the ground with his mightie word, & after suffered them to rise againe: now likewise permit­ting them to receaue their strength, vp they rose againe with much feare and trembling, not knowing what to doe. At last they agreed thus to doe: to bid to a banket an old woman named Ka­tharine, a Iew borne, but then a Chri­stian, to warme her well with wine, and so to hire her for money, to conuey the said bloody Hoastes away to the Iewes [Page] of Colē, for feare least the matter should come to the eares of Christian men at Bruxelles. She agreeing to their request taking home with her the Pixe, and minding the next day after to take her iourney, was the same night in her sleepe admonished by an angel, to leaue off her enterprise, & to deliuer the Pixe to her Ghostly Father the Curate of the Chap­pel Church. Which she did on the mor­row, in the presence of two other Priests. And sone after, the matter being knowē all abroad, there came in solemne Pro­cession the Bishop of the Dioces, the Canons of Saint Gudilaes Church, the Duke of Brabant, his wife and Nobles, & all the people, to the Chapel Church, to translate from thence those three Sa­cred Hoastes to the great Church of S. Gudila, where to this day they are reue­rently kept, openly shewed, & deuoutly honored with great & dayly concourse of people: but most singularly vpon the Sonday after Saint Margarets day in the moneth of Iulie.

To omitte here the Dukes iust seue­ritie shewed vpon that wicked rable for [Page 23] their manifold villanies, and to returne to our Countriwoman: She now ly­uing at Bruzelles, with the foresayd in­firmitie befallen vnto her, & there both hearing much of others concerning this B. Sacrament of Miracle, and seeing also herselfe the great seeking of people vnto it: conceaued her foresaid sure hope, that God Almightie by it would helpe her. But then againe considering with her selfe, that such as loke for mercy at Gods handes, must with his grace prepare themselues so as mans poore fragylitie will permitte: she laboured all that shee myght to flie from sinne, to approche vnto God: and to that purpose she ser­ued him euery day very deuoutlie at his Altar in the Church, as the people doe gyue her verie good testimonie. But speciallie the last yeare at Shroftide shee gaue herselfe most earnestly to all spiri­tual & godly exercises.An. 1573. For then did she take order with herselfe to fast weekely from that time forward, wednesday, Fri­day, and Saturday: and that in bread and water, taking also thereof a verie small quantitie: to come likewise in no [Page] bed at al, but to lie on the ground: which she yet obserueth vntil at least the yeare of her healing be first expired: to vse moreouer no linnen next her body, to goe euery weeke to Confession, and as often also to receaue the blessed Sacra­ment.

And as she proceeded further & fur­ther in the exercise of these most godly workes, so Gods goodnes drawing nea­rer and nearer vnto her, shee grew like­wise more & more in hope: in so much, that a few dayes before her healing, she said plainely both to her ghostly father, and to diuers her familiars, that shee had novv no doubt at all, but that her healing was so neare at hand, that shee looked for it euery day: & that the more assuredly, because the great solemnity of the blessed Miraculous Sacrament vvas now likewise at hand. Wel, the Saterday came, and that Solemnitie should be the Sonday after. The same Saterday shee went a great league out of Bruxels (not regarding her exceeding paine in going) to her accustomed Ghostly Father, who a little afore vvas gone so farre out of [Page 24] the towne to dwell, and she very loth at that time to goe to any other Confessor but to him onely, vvho by long hearing of her Confession, knew so well the state of her soule. And being come home againe, the same Fuening, it chaunced her in talking with a certaine vvoman that ought her money, to be angry with her for disapointing of her, and besides to threaten her, that she would haue her in the Law for it. Where in suspecting af­terward that she had brokē her patience, and therefore fearing to receaue on the morrow the B Sacrament without con­fessing of herself againe. Againe to con­fession she went on the Sonday morning to the Pastor of the Chapel Church (her Parish-Church) a verie singular good man, Lord Suffragan to the Archbi­shop of Mechlin, and Orderer both of me most vnworthy, and of other Eng­lishmen for the most part that in these Countries are made Priestes. Hee gi­uing her (as it may seeme, by reason that she was at confession the day before) but short Pennance, rose vp out of hand, leauing many gentlewomen which wai­ted [Page] at his stoale (as they doe ordinarilie euery Sondaie) to be confessed of hym: leauing them all, I saie, hee rose imme­diatly for her cause, and came himself to minister the Blessed Sacrament vnto her being neither desired thereto of her, nor loked for, nor yet accustomed to cōmu­nicate any, both because he is otherwise detained by reason of the great nūber of them that resorte euerie Sondaie to Shrift vnto him, and also bycause one of the Chaplaines giueth alwaies atten­daunce to serue the Communicantes as they come. Hauing in this order recea­ued the Blessed Sacrament & afrerward heard the Sermon, shee went her then forthwith to S. Gudilaes Church, to heare the solemne Masse of the B. Miraculous Sacrament, which was there to be song that day by the saied L. Suffragan, as in place of the Archbishop: & after Masse, to go with the generall Procession, in which the saied B. Sacrament should be carried about the streates, as the maner is there euerie yeare as vppon that Son­day.

So it vvas that the euening afore shee [Page 25] determined vvith two vvidovves, si­sters, good vertuous women with whom shee dwelled in house togeather, to go that night three times the Procession-way in pilgrimage, as deuout people doe there commonly vse to doe. But when she had one of the three times so gone, behold, so wearie she was and sore in her body, that she was forced to goe home to rest her: the two sisters laugh­ing at her for so doeing, and saying merrily: why Margeret? what is thys? you said, that you doubted not, but God would this time of this great Procession make you that you shold not nede your staffe at al: which semeth so farr off from happening vnto you, that it is rather nedefull for you to vse yet one ffaffe mo to that one which you haue already. She notwithstanding this new acccident of greater lamenesse ryseth early vpp the Sonday-morning: and vsing as it were violence vpon her selfe, goeth the Pro­cession-way yet once againe the second time.

Well, being come (as I said afore) to heare the solemne masse, kneling within [Page] the Quiere nere to the Altar (as here the vse of people is, by reason of the ex­ceeding great multitudes which resort to such solennities) & Masse being now begonne shee fealt immediatly such an-horror and trembling in all her bodie, such stretching and strayning, such ha­ling and pulling, cold sweat following also thereof in much aboundance, & her memorie & senses beginning thereupon to faile her, that it seemed vnto her no­thing more like then death it selfe to be neare at hand. Yet bearing it a while the best that she could, for reuerence of the place & companie, and resigning herself into the handes of God: after the Epistle was read, shee began to feele some more ease both in mind and body. And at the tyme of the Gospell standing vp with others, by helpe of her crouch, shee see­med to her self, when she was stoode vp, that shee had not as then needed that helpe, but that she could haue risē with­out it, and began to thinke within her­selfe that, shee now stood vpon both her legges without it, her short legge touch­ing now the groūd no lesse thē her other. [Page 26] Wel, the Gospell being ended she kne­led her doune againe in silence after the maner, vntill the end of Masse and the Bishopps blessing. Then for greedines of Holie-water, which there is wont at the end of euery Masse to be sprinkled, vp she rose sodainly, because shee would leese no spirituall helpe which at that Masse might be had, and did forgett for hast both her crouch, her hat, her beads, and her handkerchef. Her hat an husbād man that stode by her at Masse, brought by & by vnto her: the rest in the throng, except her staffe, were lost.

She feeling herselfe fully and wholly deliuered both from all payne, and also from all cause of halting and lamenesse) for this her strange chaunce, first being sore amased and halfe crying out with­all, but anon remembring better her selfe and much reioysyng for that which had happened: going, or rather run­nyng out of the Church before the Procession, as she met in the multitude here and there with her acquaintaunce, they wondering to see her goe vpryght, and without her crouch, shee told them [Page] with great ioy, that by vertue of the B. Sacrament of Miracle, she was (as they saw) wholly restored. Which while she told thus to very few, thinking still that it had beene secret, the fame thereof did immediatly so encrease, specially by the meanes of thē that at Masse time knee­led about her, & marked wel the whole order of her strāge moods, that her staffe by and by vvas taken vp in the place where shee left it, and hanged vp forth­with after the manner there beside the place of the said blessed Miraculous Sa­crament, by the Chaplaine that hath the custodie of the same.

Afterward, the miracle of her healing being more famously knowen, and pro­claimed in pulpits, to the hearing also of other Citties round about: certaine Englishmen that lay at Mechlin, twelue miles off, vnderstanding of it, thought it good, for the honor of God & in respect of her pouertie, to call her to Mechlin, vnto their seruice. Which iourney shee went so lustily, that certaine of our coū ­trymen very good on foote had much a doe to keepe her company: as euer since [Page 27] in deed her agilitie is such, that shee ra­ther seemeth to flie, or at least to runne, then to goe as others doe. As touching her vnfaithfull husband, of whom before I spake, he very shortly after this Mira­cle of her healing, falling out with ano­ther young fellow, receaued of him a ve­ry grieuous wound, whereof within a few dayes after he died. And this much haue I said of Do [...]maticall Miracles.

Miracles Personall.

VI NOw of the other sort of Miracles, which I called Personall, I make this Conclusion: Whatsoeuer persons at any time since Christes Ascension, haue had the grace of Miracles, they were the Ministers of Christ, I say not, alwaies iust and holy: but alwaies Prea­chers of his truth: and consequently, whosoeuer set themselues against such persons, they were against Christ, and a­gainst the truth. Neither vnto this can they possibly giue me any instance, as I will by Gods grace most plainely shew in answering such instances, if any of [Page] them shall venture to giue any. For what they can doe, I am not ignorant: Only this, that some miscreantes haue made boast and shew of Miracles,Trac 13. in lo. as Simon Magus, Mahomet, the Dona­tistes, whome for that cause Saint Au­gustine tearmeth Mirabilarios, Meruai­lousers (so to say) and as certaine He­retikes of this tyme doe, Foxe, Hum­pherie, and others: and as Anti-christ shall doe hereafter in his lieing signes & wonders,2. Thes. 2. in omni virtute & signis & prodi­gijs mendacibus, being able none of them (but such only as some-time they haue wrought in plaine confirmation of our Catholike truth, being therefore Dog­maticall, and not personall) to abide the touch or examination, no better then the Iugglings of Iannes and Mam­bres,Exo. 7. the Magicians of Pharao, vvhose roddes were straight deuoured by the rodde of Moises:Exo. 8. and they at the third plague of Ciniphes or gnattes compel­led to confesse, Digitus Dei est hic, The fin­ger of God is this: and so their foly (as Saint Paul saieth) manifested to all men:2, Tim. 3. Moyses and Aaron proceeding yet styll [Page 28] and multiplying their strange & mighty wonders. So I say, true Miracles last and continue: fained trickes doe vanish sone awaie, as the sluttish feate of Lane the Minister at Westchester.

But yet because for a time they maie chance to deceaue some fooles, & others also that know not the power of N [...]ture and of the Diuell, S. Augustine hath no­ted vnto vs out of our Sauiours wordes a very good, ready, present,Mat. 13. and certaine rule, saying: Tene amus ergo vnitatem, In Io. tr. 13. vide de vnit. Ec. cae. 16. fratres mei: praeter vnitatem, & qui facit miracula, nihil est. Let vs therefore keepe the vnity my brethen: out of the vnitie, hee also that worketh Miracles, is nothing. So as S. Paul also said:Gal. 1. Sed licet nos aut An­gelus de coelo euangelizet vobis, praeter quam quod euangelizauimus vobis, praeter id qu [...]d accepistis, anathema sit. But although wee or an Angel from heauen should gospel vnto you contrarie vnto that which wee haue gospelled vnto you, contrarie vnto that which you haue receaued, accursed be he. Not because there is any such dan­ger of an Angel of Heauen, but because folish & light persons are alwaies readie [Page] to crie, as they did at Poules, when they saw Bradford the Heretike, after their se­ditious hurling of the dagger, steppe vp in M. Bournes place (my Lord afterward of Bathe and Welles) an Angell, an An­gell.

I say then, that innumerable holy men of our vnitie, haue in all ages had the grace of working true Miracles, not dis­prooued not able to be checked: as S. Thomas Aquinas, Saint Bonauenture, Saint Bernard, Saint Thomas of Canterburie, Saint Frauncis, Saint Dominicke, and in [...]in [...]te o­thers. Wherefore I conclude, that it was the truth vvhich they preached. Hereunto what can they answere? true­ly nothing but only that which the blas­phemous Pharisees answered of our Sa­uiour,Luke 11. that by the Diuell hee worked his Miracles, no man being able to put any difference betweene the miracles of Christ with his Apostles, and of these holy men: the one sorte to be defended with no reason, but with the same reason the other sort may be likewise defēded: For that these holy men were of our side, it is so well knowen, that they con­fesse [Page 29] it: that they were of God wonder­fully cōmended by the gift of Miracles, euen to the healing of desperate dissea­ses by the touch of their g [...]rments skirts, and to the raysing of the dead also, it is so manifest in all stories, that it cannot be denied.

One example will I here alledge of Saint Bernard, but that such a one, as may rather be called many, a [...]d as may suf­fice for all, being both Personall, and Dogmaticall, so commending his per­son, that it also directly confirmed his doctrine, and the same our doctrine, and that not in one or two pointes, but in all almost that at this day the Heretikes haue called in question.

So it was, that in Saint Bernardes time there were certaine Heretikes named Henricians of one Henrie, vvho of a Monke became an Apostata.Pet. Clun. in opere suo con. il­los. Ber. in Cā. Ser. 66. These He­retikes burned Images, destroyed chur­ches, denied the reall presence of Christs Bodie in the Blessed Sacrament, Tran­substantiation of the B [...]ead into the same, the Sacrifice of the Masse, praying for the dead, praying to Saintes, and [Page] many other articls, which also the Protestantes and Puritans doe now denie They raigned much in the Countrie a­bout Tholousa in Fraunce. For vvhich cause Saint Bernard being desired often, and at length brought thither to preach against them, did the same with great working also of most wonderfull Mira­cles,De vita S. Ber. lib. 3. cap. 5. as writeth Godfridus a Monke, and Disciple of Sa [...]t Bernards. Amongst ma­ny others, of that which I would aleage, thus he writeth.

Est locus in regione eadem, Sarlatum nomen est illi, vbi sermone completo plurimos ad bene­dicendum panes, sicut vbique fiebat, Dei famulo offerebant. Quos ille eleuata manu & signo cru­cis edito in dei nomine benedicēs: in hoc, inquit, scietis vera esse, quae a nobis, falsa quae ab haere­ticis suadentur, si infirmi vestri gustatis panibus istis adepti fuerint sospitatē. Timens autem ve­nerabilis Episcopus Carnotensium magnus ille Gaufridus (siquidem praesens erat & proximus uiro Dei) si bona, inquit, fide sumpserint, sana­buntur. Cui pater sanctus de domini virtute ni­hil haesitans: Non hoc ego dixerim, ait, sed vere qui gusta [...]erint, sanabuntur: vt proinde veros nos, & veraces Dei ministros esse cognoscant. [Page 30] Tam ingens multitudo languentium gustato e­odem pane conualuit, vt per totam prouinciam verbū hoc diuulgaretur & vir sanctus per vici­na loca regrediens, ob concursus intolerabiles de­clinauerit, & timuerit illo ire. A place there is in the same countrie of Tolousa, the name of it is Sarlatū, where after the Ser­mon was done, they offered to the ser­uant of God, as euery where the vse was, many loaues to blesse. Which he by lift­ing vp his hand, & by making the signe of the Crosse, in Gods name blessing, saide thus: In this shall you know,Miracles by Holie Bread. that the things are true vvhich we, and that the things are false, which the Heretikes labour to perswade you, if your diseased persōs by the tasting of these loaues shall get their health. Whereat fearing the Reuerend Bishoppe of the Carnotians that same great GAVFRIDVS (for hee vvas present, and stoode next to the man of God.) If quoth he, they take it with a good Faith, they shall be healed. To vvhome the Holy Father nothing doubting of our Lordes power, said: It is not this that I vvould say, but verilie, whosoeuer they be that tast it, they shall [Page] be healed, that thereby they may know, vs to be the very and true Ministers of God. And there, so huge a multitude of diseased persons by tasting the same bread, recouered, that ouer al the coun­trey this word was talked, and the holie man returning ouer the places vvhich were there by, was faine to goe out of his way for intollerable concourse of people, and feared to goe thither.

Ep. 241.And of the same doth Saint Bernard himselfe in his Epistle afterward to those Tolousians, make mention in these wordes: Wee thanke God, for that our comming to you was not in vaine. Our tariance in deede vvas short vvith you, but not vnfruitfull. Veritate nimirum per nos manifestata non solum, in Sermone, sed e­tiam in virtute, deprehensi sunt Lupi. The truth being by vs made manifest not only by preaching, but also by working, the Wolues were deprehended, &c. In which his writing hee imitateth S. Paule to the Thessalonians,1. Thes. 2. where hee saieth: Euangelium nostrum non fuit ad vos in Ser­mone tantum, sed in virtute, &c. Our Gospel was not vnto you in preaching onelie, [Page 31] but in working of Miracles, &c. And vnto the Corinthians he saith, touching their false Apostles: Veniam autem ad vos cito, si Dominus voluerit: 1. Cor. 4. & cognoscam non ser­monem eorum qui inflati sunt, sed virtutē, &c. I will come vnto you quicklie, and if it be Gods will, and then will I consider, not of the preaching of those proud Ma­sters, but of their power in working, &c. For these true Ministers of our Sauiour Iesus Christ, Saint Paule, and Saint Ber­nard, knew well, that the same our Lord had giuen such a token to know his Ministers saying: Signa autem eos qui crediderint, haec sequentur: Mar. 16. In nomine meo dae­monia eijcient, linguis loquentur nouis, serpen­tes tollent, & si mortiferum quid biberint, non tis nocebit. These Miracles shall follow such as beleeue in me: In my name they shall cast out Diuels, they shall speake new languages, they shall take vp Ser­pents, and if they drinke any poison, it shall not hurt them.

For which cause Saint Paule in his se­cond Epistle to the Corinthians, threat­ning to come againe vnto them, and then to Excommunicate the offenders, [Page] without sparing of anie:2. Cor. 13. Praedixi, & prae­dico vt praesens, & nunc absens i [...]s qui a [...]te pec­cauerun [...], & caeteris omnibus, quoniam si venero iterum, non parcam: proueth this authority of his to excommunicate with the power of Christ, vnto such as would perhaps not feare it, by his working of Miracles amongst them with the power likewise of Christ: An experimentum quaeritis eius qui in me loquitur Christus: qui in vobis non infir­matur sed potens est in vobis? What, doe you seeke a proofe of him that speaketh in me, Christ? who in you [...]s not weake, but mightie he is in you.

Whereby it is manifest, that they doe miserably forget themselues, vvho feare not the excommunications of Pius Quin­tus, of holy memorie: in whome Christ himselfe to haue spoken and excommu­nicated, as in S. Paule (vnlesse peraduen­ture they beleeue not, neither in Christ himselfe: needing therfore, that S. Paule say to them also: Vosmetipsos tentate, si estis in fide: ipsi vos probate, &c.) they might cō ­sider by the miracles, that Christ by him, as by S. Paule did worke: hee vvith his prayers and signing of the Crosse, [Page 32] casting Diuels out of fiue women in o­pen procession,Vide Epi­stolas Germanorum quorundā. Surius & Chronolo­gia edit. 1572. as very many oculati te­stes doe to this day beare witnesse, some of them also hauing put it in print: and the Chronicles of this time commonlie recording it.

And in consideration of this, that God must needs be confessed to be with them, that by his power doe thus worke Miracles, the Apostles and other Chri­stians in the first beginning praied thus: Et nunc Domine, respice in minas eorum, Act. 4. & da seruis tuis cum omni fiducia loqui verbum tuum, in eo quod manum tuam extendas ad sa­nitates, & signa & prodigia fieri per nomē san­cti Filij tui Iesu. And now Lord, looke to the threates of our enimies, and graunt thy seruants to speake thy vvord vvith all confidence, by this that thou stretch forth thy hand to healing, and Miracles & wonders to be wrought by the name of thy holy sonne Iesus. Which euen so to haue bin done, Saint Marke witnes­seth, saying: that the Apostles after Christes sending of them, Marke 16. Went and preached euerie where, our Lorde woorkeing with them, and confirmeing [Page] their preaching with Miracles that followed

Whereupon it is most certainely in­ferred, that wee, who haue for our Prea­chers and Religion such confirmation from God, are of Christ our Lord, and that the Protestants, & Puritans, which vtterly are destitute of all such confir­mation, are not of Christs sending, but that they come of their owne head, by the instigation of Inimicus homo. The eni­mie man, Mat. 13. to destroy the seed sowen before by the true Sower in euerie Christian Countrie, with the mighty operation of meruailous Miracles, such as by our men were wrought (and still are wrought) in all Nations, speciallie at their first con­uersion, vvhich is a thing well knowen to all that are anie thing read in Histo­ries.

Visions.

VII ANOTHER sure and infallible way (verie like to that of Miracles going next afore) to finde out, vvho haue the truth, we or the Protestantes, is this: to consider in all ages, of what [Page 33] side were those persons, of ours, or of the Protestantes, and of what side were and are those doctrines, of ours or of the Protestants, which persons and doct­rines, or also doctrines alone, and not the persons (as sometimes hath happen­ed) God in any age hath commended with heauenly Visions. For that vvaie doth Saint Paul himselfe vse, to commēd both himselfe and his doctrine vnto the Corinthians, against the deprauing of their false Apostles, and Heretykes: Veniam autem ad visiones & reuelationes Do­mini: scio hominem in Chriflo &c. 2. Cor. 12. Now will I come to Visions and Reuelations of our Lord. I know a man in Christ four­tene yeares ago (whether in hys bodie, I know not, or out of his body, I know not: God knoweth) the same man to haue bin rapt euen vnto the third hea­uen. And I know the same man (whe­ther in his bodie, or out of his bodie, I know not: God knoweth) that he was rapt in Paradise, and heard secret words, such as a man may not tell. Pro huiusmo­di gloriabor: prome autem nihil gloriabor, nisi in infirmitatibus meis. Of such a man will I [Page] boast: but of my selfe (by name) will I nothing boast, but onlie in mine in­firmities.

2. Pet 1. Saint Peter likewise alleging his Vision (for so it is called in the Gospell) of our Lordes Transfiguration in the Mount,Mat 17. is nothing afeard of that kind of argu­ment, but sayeth boldlie: For wee haue not followed craftie fables in preaching vnto you the power and presence of our Lord Iesus Christ, but beholders wee were afore of his Maiestie. For recea­uing of God his Father honor and glory, comming downe vnto him such a voyce from the magnificent Glorie: Thys is my beloued Son in whom I haue plea­sed my selfe: him doe you heare. And this voice heard we brought frō heauen, when wee were with hym in the Holie Mount.

Also for the Christening of vs that be Gentiles,Act. 10. et 11. hee had a Vision of a Sheete vvith all kindes of beastes in yt, both cleane and vncleane: a voyce bidding him from heauen kyll and eate of them all, which Vision he eftsones alleageth boldlie in defence of that his doing. He [Page 34] allegeth also in the Actes of the Apo­stles for the truth of Christes Religion,Act. 2. a Prophecie of Ioel, in the which amon­gest other signes and argumentes of the truth thereof, this also is promysed to be one:Ioel. 2. And your sonnes (saith hee) and your daughters shall prophecie: and your yong-men shall see Visions, and your elder sort shal dreame dreames, &c.

Finallie, of this sort wee haue one whole booke of the new Testament, na­med the Apocalipse, or Reuelation, or Visions of Saint Iohn. Now then for a few examples, consider ye of Saint Monica the mother of S. Augustine, a woman verie much accustomed to meruailous Visiōs sent her of God, as Saint Augustine him­selfe witnesseth in many places of hys deuout Confessions:Cōfes. l. 3. ca. 11. namely, how on a tyme, beginning to detest and abhorre her sonne being yet a Manichee, and to refrayne from eating with him for hys blaspemies, shee had a dreame, in vvhich she saw herselfe stand vpon a wodden ruler as straight as a line, and a yong man comming vnto her shining, pleasant, and smiling vpon her, she being then heauy, and with heauines a most [Page] spent. VVho after that he had asked of her the causes of her heauines and daylie weeping, she answering that it was for my perdition (sayth Saint Augustine) bad her to be without care, willing her to ma [...]ke and behold, that vvhere she was, there was I also, which when she had marked, shee saw mee standing by her vpon the same ruler, saith he: in signe that he should turne to be of her Religion, although not before that time nine yeares.

Consider now (I say) of what Rely­gion was this holie woman (for of the same, you see, was S. Augustine himselfe afterward: and the same in him by God himself both promised and perfourmed) whether she were a Protestante or a ca­tholike such as we be. She beleeued and knew,Cōfes. l. 9. ca. 4. Co los. 2. that from of the Aultar was mi­nistred and dispensed Victima sancta, qua deletum est chirographum quod erat contrarium nobis, the holy hoast or sacrifice, whereby was striken out of the bill of our hand which was against vs. Ad cuius pretij nostri Sacramentum ligauit animam suam vinculo fi­dei. To the Sacrament of that our rāsome she tied her soule with the band of faith, worshipping so that blessed Sacrament [Page 35] with Religion, and making of it God him selfe. For as S. Augustine sayeth in an other place:Dever. re. ca. vlt. et 1. Ret. 13. vvee must tie our soules to God alone, and thereof Religion ys thought in latine to be named, Deo vni religantes animas nostras, vnde Religio dicta creditur. And therefore this blessed wo­man in her life-time serued or worship­ped the Altar, without omission of any one day: cui nullius diei praetermissione seruie­rat. And at her death, ta [...]tummodo memo­riam sui ad Altare tuum fieri desiderauit, she desired nothing of her frindes touching her burial, but only that she might be re­membred at thy Altar.Cōfe l. 9. ca. 12. Which also was done: Offertur pro ea sacrificium pretij nostri. For her was offered the Sacrifice of our ransome, saith Saint Augustine, and that at her burial:Li. 9. ca. 14. but againe when hee wrote his Confessions, see what hee saith: In­spire, O Lord vnto al Priestes that shall chaunce to reade this booke of myne, Vt meminerint ad altare tuum Monicae famulae tuae cum Patritio quondam eius coniuge, that they remēber at thy altar, Monica thy ser­uāt, with Patrike once her housband by whose flesh thou broughtst me into this life. [Page] Were these folke Prorestāts, trow you?

Consider moreouer, what doctrine, and which of our two sides is commen­ded by the most certaine Visyons, that Saint Gregorie writeth, him-selfe being a partie in one of them two that I will re­cite:Dial l. 4. ca. 55. in his monasterie a Monke na­med Iustus, at his death told his naturall brother Copiosus, a secular man, where he should finde and take three Crounes which he had hid, against hys Rule for­bidding all proprietie, that al should liue in common Which Saint Gregory hearing of, inuented a most wise deuise, whereby both Iustus might be, and was in deed brought to repent him of his sinne, and the other MONKES vvarned neuer them-selues to doe the like. It was that only his brother should be with him at his departure, & none of the mōks come at hym, and that after his death they should burie hym in a dounghil and hys monie with him, crying all together: Pe­cunia tua tecum sit in perditione: Act. 3. thy monie be with thee in perdition: Thirty dayes after, considering the long & grieuous paynes of the soule in purgatorie, I [Page 36] called (saith S. Gregorie) vnto me Preci­osus the Prior of my Monasterie, & sayd vnto him: Go, and from this day offer for him sacrifice 30. dayes together &c. But we being busie about other things, and not counting the dayes, the same our brother that was departed, on a night appeared to his brother Copiosus in a Vi­sion, who seing him, asked: how do you brother, how is it with you? Hee answe­red: vntill now I haue bin yl, but euen now presentlie I am well. For this daie I am absolued from my excommunica­tion, Communionem recepi. Which thing the same Copiosus came by and by & told our brethren in the Monasterie. They then exactly counted the dayes: and behold it was the very same daie, that the thirtith oblation for him had binne fulfilled. And so Copiosus, not knowing what the brothers had done for him: and the brothers againe not knowing, what Copiosus had seene of him: by this that at one selfe tyme he knoweth, what they had done, and they againe know what he had sene, Concordante simul visione & Sa­crificio, res aperte claruit, by the agreing to­gether [Page] of the Vision & of the Sacrifice, the matter prooued cleare & plaine, that our brother departed, by the Sauing Hoast was escaped his punishment.

After this immediatly, hee telleth an other Vision,Cap. 56. which that wee may not mistrust the wordes of the dead, confir­meth them by the deedes of the liuing. Cassius (saith he) a man of godly life, Bi­shop of Narnes, who vsed to offer vnto God dayly Sacrifice, and at the Canon of the Masse, Inter ipsa sacrificiorum arcana, Sacrificed him-selfe in teares, receaued on a time our Lords Commaundement, by the Vision of a certaine Priest, or Chaplaine of his, saying: Doe as thou doest, worke as thou workest, let not cease thy foote, let not cease thy hand: Natali Apostolorum venies ad me, & retribuā tibi mercedem tuam, vpon Saint Peter and Saint Paules day thou shalt come to me, and I will pay thee thy wages. Qui post annos septem, ipso natalitio Apostolorum die, cum Missarum solennia peregisset, & Mysteria sacrae communionis accepisset, e corpore exiuit: Who seauen yeares after, vpon the very day of Saint Peter and S. Paul, when hee [Page 37] had done Masse after the manner, & had receaued the misteries of the Sacred cō ­munion, went out of his body.

For what Religion make (I praie you) these Visions? Whose doctrine & doing do they confirme? Or were these men that I haue named, some simple soules, that could not discerne betweene true Visions, and false illusions? Or can any but God alone, tell thinges afore, hand, so as here the conuersion of Saint Augustine was fore-tolde: so as here the death of Cassius, and the very day there­of, was likewise fore-told: the one nine yeares, the other seauen yeares afore they chaunced?

And therefore, as in the last Chapter, I vvilled Miracles to be considered, and not iugglinges, or thinges that may be done by reason: so here I propose not illusions, but Visions to be considered. And by them (I say) so certainely maie the Truth be tried, how sure it is, that GOD him-selfe neyther doth, nor can deceaue vs. Which anie reasonable man maie vvell enough perceaue by this also, that as Miracles: so Visions [Page] likewise be all with vs alone, & not one at all that the Protestants can for them aleadge. For if they were not sure ar­guments & vndoubted, who seeth not, that vnto vs both they would be com­mon?

Therefore being all for vs, and none for them, it is easie for anie man to see thereby, that wil not be blind, that truth is on our side, & not on their side. Who­soeuer therefore after this plaine vvar­ning, by so manie argumentes, all most certaine, euery one alone sufficient, sticketh yet still to them, and returneth not to vs: he plainely declareth, himselfe to care no more, yea nothing so much, to saue his poore soule from euerlasting damnation, as he would doe to saue his dog from hanging.

The Vision of Iudas Machabeus, vvhich the canonicall Scripture it selfe recordeth,2. Mac. 15. and calleth fide dignum somniū, a dreame worthy to be beleeued, wherin hee saw Saint Ieremie the Prophet pray­ing for the people: maketh it for the pro­testants? Maketh it not so euidently for Intercession of Saintes, that they haue [Page 38] no shift to answere it, but by denying the Booke? Whereby they doe plainely shew forth to all men which be but in­different, that the cause why they denie not the other Scriptures, yea the Gos­pell it selfe, is not for anie reuerence that they beare therto, but only because they thinke, that they haue inuented stuftes good enough to blind the world, and to make shew of answere to the places which out of the same we aleage against them. To be briefe, the Visions most certaine which might be here brought foorth, and that for verie manie other points of our doctrine besides the fore­said, are innumerable, in euery age since Christs time, in great aboundance, cer­taine of our owne time and countrie, I may not omit.

A man there is in England, that ha­uing beene very long a Protestant, al­though much solicited to the contrarie, and being on a time about fiue yeares agoe at the point of death, ventred in that extremitie, to tempt God, & to aske for a signe, that hee would be mercifull vnto him, shew him the true vvay, that [...] [Page] Quanquam sci [...]m, somnia ridicula, & visiones ineptas quibusdam videri: sed vtique illis qui malunt contra Sacerdotes credere, quam Sacer­doti: Sed nihil mirum, quando de Ioseph fratres sui dixerint: Cyp. lib. 1. Epi. 9. seu Epi. 66. in noua edit. Ecce somniator ille venit, &c. Howbeit I know (as Saint Cyprian saith) that dreames to certaine seeme ridicu­lous, and Visions foolish: but verily to such as had rather to beleeue against Priests, then to beleeue the Priest. But no meruaile, seeing that of Ioseph his brethren said: See, yonder commeth the dreamer,Gen. 27. &c.

Scriptures.

VIII VVHOSOEVER at anie time haue taught doctrine so plain­lie repugnant to the Holie Scriptures, that for the maintenance thereof they were faine to denie bookes of the saide Scriptures, and that after such bookes vvere once euidently knowen, or by the Church approued for Canonicall most certainely: or that for the same cause they vvere faine to say, the Scriptures to haue bin falsified & corrupted: they, [Page 40] whatsoeuer they were, and how soeuer for a time they deceaued some wretched persons or Countries, Heretikes they were vndoubtedly, and euermore in the end so prooued. Read the ancient wri­ters against Heresies: Ireneus, Epiphanius, Philastrius, Saint Augustine, vvith all the Ecclesiasticall Histories: and see whe­ther that all that so did, were not such as I say, namely Simon Magus, Basilides, Carpocrates, Valentinus, Cerdon, Marci­on Apelles, Seuerus, the Manichees, the Ebionites, the Helchesites, the Arrians, the Aetians, and such others: all detestable Heretikes, by the iudge­ment now, and many hundred yeares afore, of the whole world, and all stub­borne deniers of certaine approued Ca­nonicall Scriptures, such especially, as to their wicked doctrine were most plain­ly contrarie.

For example, the Ebionites:Iren. 1. ad hers. ca. 26. because they would haue vs to be both Iewes and Christians,Eus. 3. Ec. hist. ca. 27 circumcised & baptized togeather, denied stiflie, and most impu­dently all S. Paules Epistles, as directlie written against that Heresie,Epiph. 1. haer. 30. plainly te­stifying, [Page] that by Christ wee are all deli­uered from that law. The Manichees likewise, because they would that the holy Ghost,Aug. de vtil. cre. Cap. 3. which Christ promised to send vnto his Disciples, came to vs by the Author of their Sect named Mani­cheus, they denied the acts of the Apo­stles, for that in them Christes promise is said to haue beene fulfilled ten dayes after his Ascention, certaine hundred years before that Manicheus was borne.

And do not the Heretikes of this time play vs the very same part? Doe they not denie the Canonical most certaine Scripture of the Machabees,Aug. 2. doct. Chr. cap. 5. for none other cause, but for that they cannot o­therwise auoide the most plaine testi­monies thereof that are there against their Heresies? As concerning praying for the dead: Sancta & salubris est cogitatio, pro d [...]functis exorare, 2. Macc. 12. vt a peccatis soluantur. An holy and an wholsome meaning it is, to pray for the dead, that they may be loosed of their sins. Likewise concerning prayer of Saintes for vs: Multum orat pro populo & vniuersa sansta ciuitate, 2. Macc. 15. Ieremias Propheta Dei: Ieremie the Prophet of [Page 41] God praieth much for the people & for all the holie Citie. To whom in defense of this booke we say,De praen. Sāct. ca. 14. as Saint Augustine said to certaine that denied a testimonie of the booke of wisdome, Tanquam non de libro Canonico adhibitum, as taken by hym out of a booke that is not Canonicall. Thus he saieth: Non debuit repudiari sentē ­tia libri Sapientiae, qui meruit in Ecclesia Chri­sti, de gradu Lectorum Ecclesiae Christi tam lōga annositate recitari, & ab omnibus Christianis, ab Episcopis vsque ad extremos laicos, fideles, poenitentes, catechumenos, cum veneratione di­uinae authoritatis audiri. They should not reiect the saying of the boke of wisedom, which booke in the Church of Christ hath deserued so long a rew of yeares to be recited, out of the steppe whereon the Lectours of the Church of Christ do stand to read the lessons: and vvith worship belonging to a booke of diuine authoritie to be heard of all Christyan men, from Bishopps, euen to the lowest sort, of lay-men, faithfull, penitents, and Catechumenes. Etiam temporibus proximi Apostolorum egregij tractatores, eum testem ad­hibentes, nihil se adhibere nisi diuinum testimo­nium [Page] crediderint. Also the notable Inter­preters or Fathers, that liued next to the Apostles times, when they brought foorth that booke for witnesse, nothing did they beleeue them-selues to bring foorth, but Gods own witnesse.

Do they not againe deny the Epistle of Saint Iames, in Luther their man of God, bycause it is against their Heresie of Iustification by faith only, and not by workes,Iac. 1. saying most plainly: Ex operibus iustificatur homo, & non ex fide tantum. By vvorkes a man is iustified, and not by faith only Doe they not likewise in Be­za,Beza in Lac 22. novv their Oracle at Geneua, say, that Saint Lukes Gospel is falsified, where it hath, Hic est Calix, qui pro vobis fundetur, This is the Chalice, shed for you: by­cause it most manifestly vvitnesseth a­gainst thē, the Real presence of Christs blood in the Chalice: the chalice being therefore of Saint Luke said to be shed for vs, bycause that which is in the Chalice, is shed for vs: and not vvine, nor none other thing shed for vs, but only Christs most precious blood.

If in these pointes they like not their [Page 42] Beza, nor their Luther, why will they seeme to be their folowers? why do they not, as we doe, for the same condemne them? Is not one false poynt of the Ar­rians, sufficient to vs to condemne the Arrians? will they, nil they, a false point this is, and to be found (as I haue saied) in none but Heretikes. And therefore they doe well to be good to their com­panions, in the case of S. Iames Epistle, Saint Lukes Gospel and others moe: by­cause they are plainly vnder the same iudgement themselues, specially for the bookes of the Machabees. We on the other side most obediently receaue and beleeue all Scriptures Canonicall.

Whereby to any reasonable man yt may be manifest (which in it selfe is most certaine) that of the same there is no part to our doctrine repugnant, but all without exception to vs agreing, all a­gainst heretikes vndoubtedly, and that in some partes so openly, that they haue no other shift, but by denying.

Traditions most certaine.

IX THE true Church alwayes hath to­gether vvith the whole Scripture beleeued and embraced Traditions: and vvhatsoeuer companie there euer vvas, vvhich was faine to crie for onlie Scrip­tures, and to denie most certayne Tra­ditions of the Apostles, theyr doctrine, for whose defence they were fayne so to doe, vvas euer Heresie, and they most surely Heretikes, and for such at length holden by all Christendom, what so euer deceaued followers for a vvhyle they had. For this cause saith Saint Paul to the Church of the Corinthians: Laudo autem vos fratres, 1 Cor. 11. quod per omnia mei memores estis, & sicut tradidi vobis, praecepta mea tenetis. I commend you, brethren, that in all things, you remember me, and euen as I deliuered vnto you, you keepe my Traditions, Tas paradoseis. And to the Church of the Thessalonians: Itaque, fra­tres, 2. Thes. 3. state: & tenete Traditiones quas didicistis, siue per sermonem, siue per Epistolam nostram, Therefore be constant, brethern: & hold [Page 43] fast the Traditions, which you haue byn taught either by our word, or by our E­pistle.

And for the same cause saith Saint Ba­sile: Dogmata, De Spiritu san. ca. 27. quae in Ecclesia praedican­tur, quaedam habemus e doctrina scripto tradi­ta: quaedam rursus ex Apostolorum traditione, in mysterio, id est, in occulto tradita recepimus, quorum vtraque parem vim habent ad pieta­tem. Nec his quisquam contradicet, quisquis sane vel tenuiter experous est quae sunt iura Ec­clesiastica. The matters of doctrine and preaching, vvhich in the Church are kepte, some of them vvee haue by tea­chyng committed to wryting: some a­gaine we haue receaued by the Apostles tradition in mysterie, that is to saie, in secret, delyuered vnto vs, both which are of like weight touching Gods ser­uice. Neyther will anie man gaine-say these, whosoeuer surely hath any sight in the Churches orders.

And that Saint Basile herein is not singular, it is manifest by thys (besides much els that might be sayed) that the vvhole Church,Aug haer. 84. Epiph. haer. 78. and the Protestantes also them-selues holde for Heretykes [Page] the Heluidians, for the denying the A­postolicall Tradition of our Blessed Ladies Euer-more remayning a Virgin: to say nothing of many other lykevvise condemned Heretikes, for the like de­nying of Traditions. So then hath the Church bysides Scripture, certayne Traditions, and them alwaies in great estimation. But Heretikes contrariwise haue had the custome to make exceptiō against Tradition, allowing nothing but only Scrypture. Thereupon saied Maximinus a Bishopp of the Arrians to Saint Augustine: Con. Max. li. 1. Si quid de diuinis Scripturis protuleris, quod commune est cum omnibus, ne­cesse est vt audiamus. Hae vero voces, quae extra Scripturam sunt, nullo casu a nobis suscipiūtur, &c. If thou bring any thing out of the Diuine Scriptures, vvhich is common with all: we must needes heare it. But these wordes which are without Scrip­ture, in no case are of vs receaued. And to the same effect did Constantius the Arrian Emperour gyue out an Edict,Epiph. hae. 72. Hila li. con. Const. Vt Episcopi nihil praeter diuinas Scripturas Ec­clesiasticae fidei adderēt. That Bishops should besides the diuine Scriptures, put no­thing [Page 44] to the Churches faith.

Many other Heretikes might here be brought forth vvith the lyke sayings: but that my purpose is here rather to set short Conclusions, plainly directing the meeke and humble into the truth, and mightily cōfounding the stubborne eni­my, than with heaps of exāples to make great Volumes. Now then, that these Traditions be with vs, and against the Protestants, although it be manyfest ynough, by this that we obediently em­brace Traditions, and they vnfaithfully refuse them: and also otherwise vvell knowen to most men, neither of them­selues denied: yet to satisfie all men, it may, for examples sake be remembred, that S. Chrysostome saieth:Ho 69. ad populum Antioche­num. Ab Apostolis haec sancita fuerunt, vt in tremendis Mysterijs, de­functorum agatur commemoratio &c. It hath byn by the Apostles decreed, that at the dreadful Misteries (so he calleth the holy Canon of the Masse) there should be made a commemoratiō of the dead, &c. And that Saint Ierome calleth it Munus quod necessitate offertur, Ep. 54. an oblation which we are bound to offer, vnam quadragesimā [Page] secundum Traditionem Apostolorum toto anno ieiunare, to fast one fourtie dayes in the yeare according to the Apostles Tradi­tion. And that Saint Ciprian saieth it is Dominica Traditio, Li. 2. ep. 3 our Lords Tradition, that in offering the Chalice the wine be mingled.Epi. 118. cap. 6. And that Saint Augustine saith of Saint Paul, Totum illum agendi ordinem, quem vniuersum per orberi seruat Ecclesia, ab ipso ordinatum esse &c. That by him was ordayned this order of doyng, vvhich through the whole world, the Church doth keepe, in doing of Masse with sun­drie other Traditions, which I omitte, plainly witnessed by antiquitie, to haue come from the Apostles, and in our Church to this daie vsed, and of the Heretikes quite reiected. A plaine Ar­gument that ours is the Church that fo­loweth the steppes of Christ and his A­postles, and theirs to be the heire of the Arrians, and other damned Heretikes, a lymne and Messenger of that lost sonne Antichrist.

The Churches Commaundement.

X ALwaies since Christes Ascension, who-soeuer haue at any tyme re­sisted the common knovven Visible Church, graunting that in the begin­ning it was to be seene, and to be obeied (for that is so plaine in the Holy Scrip­ture it selfe of the Acts of the Apostles, that they cannot denie it) but that after­ward it became inuisible, and fell from Christ, and therefore no longer to be obeied: who soeuer (I say) haue thus done and spoken, they were euer Schis­matikes and Heretikes, and in the end forsaken of all Christian men, one and other, how soeuer for a time they decea­ued the world. Let our aduersaries bring forth (if they can) one example to the contrarie: sure it is, that they can not. And therefore they are themselues such as I haue sayd, Schismatikes, and Here­tikes, and for such (no doubt) at length will generally be taken, notwithstand-the heards of beastly followers that now they haue.

That such is their talke of the Church vvho knovveth not? vvho is ignorant, hovv they labour to shevv, hovv long endured the Visible Church by the A­postles gathered, and vvhen it fayled: some of thē setting the age of it at two hundred, some at three hundred, some at fiue hundred yeares: and Iewell more large then his fellowes, at six hundred yeares. And therefore by the Church that then was, they will (say they) be tried, and not by that which was after­ward for a thousand yeares together vn­till the rising of Luther, and which yet holdeth on still against Luther and his Adherents. By this Church in no case vvyll they be tryed, bycause it is not (they saie) the same vvhich vvas before in the begynning, and vvhich lasted onlie a certayne tearme of yeares, and vvhich now is restored agayne by Lu­ther.

This very same was of old the talke of the Donatistes, whose maner was (as S. Augustine writeth) to gather igno­rantly or deceitfully certaine places out of the Scriptures,De vnit Ec. Cap 12. & ea detorquere in Ec­clesiam [Page 46] Dei, vt tanquam defecisse ac perijsse de toto orbe videatur, and them to wreast a­gainst the Church of God, to make it seeme that she had as it were failed,In ps 102▪ con. 2. and out of the vniuersall world perished. And in another place they say: Apostata­uit & perijt Ecclesia de omnibus Gentibus: the Church hath played the Apostata, and is perished out of all Nations. Hoc dicunt qui in illa non sunt, saith Saint Augustine. This say they, vvhich are not in the Church. O impudentem vocem &c. Vocem abominabilem, & detestabilem, praesumptionis & falsitatis plenam, nulla veritate suffultam &c. O impudent saying, &c. A saying ab­ominable and detestable, full of presūp­tion and falsehood, staied vpon no truth &c. Such was the saying of those Here­tikes than: & therefore such is the same saying of these our Heretikes now. They Heretikes then for it: & therefore these Heretikes now for it.

On the contrary syde therefore, as the Church was not fayled then, be­fore Donatus rose: so was it not fayled now, before Luther rose. And therefore, as Saint Augustine and the rest that then [Page] withstood those Heretikes, were of the Church: so we that now vvithstand these Heretikes, be likewise of the Church, and they against the Church. And therefore vnto euery one that will heare Christs voice, must they be sicut Ethnicus & Publicanus, Mat. 18. as Ethnikes & Publicans, no credit to be giuen vnto them, no cō ­panie to be kept with them. It was also the familiar saying, as Saint Hierome wit­nesseth,Adu. Lucif of the Luciferians, Factum esse de Ecclesia lupanar, that the Church was become a stewes. VVhich was as rea­sonably sayed of them by Saint Hieromes iudgement, as if one would say, Christum sine causa mortuum fuisse, that Christ dy­ed in vaine.

Sundrie other Heretikes myght be here brought forth, vvith the like blas­phemous saying: as in deede yt must needes of all Heretikes so be sayd who if they should say well of the Church, should euer speake against them-selues. And therefore we maruaile the lesse at the feare they haue to name the Church. Castaleon therevpon in steed of Dic Ec­clesiae, Mat. 18. Tell the Church: translating vnto [Page 47] vs, dicito Reipublicae, tell the common wealth: others in theyr common talke, for the Church hauing in theyr mouths the Congregation: as in our countrie it is common. VVe meruaile not at thys theyr feare, I say. For Gods Church is most certainly alwaies that, which commonly in the world is knowē by the name of the Church: as they alwaies most certainly be Heretikes, vvho are commonly called Heretikes.

And so euermore is the aduise of S. Hierome to be followed of them that wil­be saued:Ibidem. In illa est Ecclesia permanendum (saith he) quae ab Apostolis fundata vsque ad diem hanc durat. In that Church must vvee keepe our-selues, vvhich once being founded of the Apostles, endu­reth euen to this daie. For certayne it is by the Holie Scripture, that as Christ fayleth not hym-selfe, so neyther hys Church euer fayleth,Psal. 2. being his Inheri­tance, of God hys Father giuen once vnto hym, and hee neuer deseruing a­gaine to leese it. Vpon these two Christ (I say) and his Church,Read S. August. de vni. ec runneth all the Scriptures of the olde Testament, either [Page] by Promises, or by Figures, or by Pro­phecies: and plainer vpon the Church, then vpon Christ. As worthylie hath Saint Au­gustine noted: Puto proterea, quia videbantin spiritu, In Psal. 30. contra Ecclesiam homines facturos esse particulas, & de Christo non tātam litem habi­turos, de Ecclesia magnas contentiones exita­turos: ideo illud, vnde maiores lites futurae erāt planius praedictum & apertius prophetatum est, vt ad iudicium illis valeat, qui viderunt & fo­ra [...] fugerunt: I thinke for this cause (saieth he) bycause they (the Prophetes) savv in spirit, that against the Church men would make partes, and of Christ they would not haue so much strife, but of the Church they woluld raise great conten­tions:Plainer Prophe­cies for the Church, then for Christ. therefore that, whereupon great­er debates would be, was more plainlie forespoken and more openly prophicied, that it might serue to their damnation, that saw, and yet ranne out.

And this may he easily perceaue, that wil begin at Genesis,Gen. 22. where God saying to Abraham: In semine tuo benedicentur om­nes Gentes, In thy seede shalbe blessed al Nations: in the Seede vvee haue Christ, in the Blessing of all Nations, wee haue the [Page 48] Church: and so go on to the end of that part. Then the Scryptures of the nevv Testament, specially that be historicall, what be they els, but certayne recordes of the fulfilling of the sayde former Pro­myses, Figures, and Prophecies: tou­ching Christ, the Gospels: touching the Church, the Actes of the Apostles? And all this so plainly, that as the Ievves not seeing of Christ therein, so the Heretikes not seing of the Church in the same, can not possibly be to any thing els impu­ted, but only to wilful blindnes for dam­nable lacke of lightsome fayth. And therefore as the Iew to haue hys blind­nes taken away, must turne to our faith, Cum autem cōuersus fuerit ad Dominum, 2. Cor. [...]. aufe­retur velamen: so must the Heretike like­wise turne him to the Catholike faith: & then shall hee see vndoubtedly as plaine Scriptures for the Church, as the faith­full Iew shall see for Christ, and plainer to, as before Saint Augustine vvitnessed. Such as we that be Catholikes, doe see for both in euery leafe almost, so manie, so mighty, so euident, that we perceaue the Iew and Heretike to see no more, [Page] then a man that seeth not the Sunne at noonedaies,Psal. 88. nor the Moone in the ful.

VVell, ioyne vvith mee issue vpon this who will: They were alwaies Schis­matikes and Heretikes, I say, that pre­tended the common knowen Church at any time to haue failed, and that stub­bornely resisted the same. And therfore Protestants and Puritans be such, and for such of our Countrie and of all the world wil one day be takē Which God graunt of his mercy spedily, that they bring no more poore soules to hell.

The Churches Practise.

XI TO this former obseruation of fin­ding out the truth by the Church­es iudgement, as well vvhich novv is, as which was in the first beginning, be­ing both but one Church, no lesse then one Tree it is that vvas planted 16. hundred yeares ago, and euer since that time groweth vp and spreadeth it selfe vpon euery side abrod, may be ioyned another no lesse infallible, and more sen­sible way, by obseruatiō of the churches [Page 49] vse and practise. Which way is so cer­taine and so vndoubted,1. Cor. 11. that S. Paule himselfe, after that to proue that women should not be bare headed and vncoue­red in the Churches, hee had vsed all kinds of arguments taken out of theyr creation, of significations, of similitudes, of Scriptures, of naturall reason: to put the matter out of all peraduenture, if a­ny man perhappes would contentiously denie the said his arguments, to this in­uincible Fort hee recoyleth, saying: Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque Ecclesiae Dei: But and if any man doe seeme to be contentious, wee haue no such custome (for women to pray vncouered) nor the Church or Churches of God,

And conformably to this said S. Au­gustine likewise for the same cause:Ep. 118. cap. 5. Si quid tota per orbem frequentat Ecclesia, hoc quin ita faciendū sit, disputare insolentissimae insaniae est. If the whole Church throughout the world doe vse any thing, only to cal it in question, whether that thing should be so done, is a point of most proude, or most straunge madnesse. And therefore [Page] against the Pelagians hee maketh verie commonly his argumentes out of the Churches Practise,Ep. 105. prouing that childrē be borne in sinne, because the Churches Practise is, to Baptize them for remission of Sinnes. And this Practise he calleth Pon­dus veritatis, weight of truth: apertissimam molem veritatis, a most plaine huge great bignes of truth.

Because likewise by the Churches practise exorcizantur & exufflantur infan­tes, in the ceremonies of Baptisme, chil­dren are exorcized & blowen vpō, quiae Diabolus eis dominatur: & per quid nisi per peccatū? because the diuell hath power o­uer them & by what, but by sin? And of this practise he boldly sayeth: Secundum suam calliditatem non inueniunt, quid ad hoc respondeant, the Pelagians with all theyr craft finde not what to this to answere. Non audent dicere haec in Ecclesia mendaciter geri, they dare not say, that these thinges are done in the Church fainedly.

He proueth likewise against them by practise of the Churches praiers, that a mā can neither come to Christ our Lord in the beginning, nor cōtinue in him till [Page 50] the ending by his owne power,De bo. pers. cap. 23. but by the grace of God: Quando enim non oratum est in ecclesia pro infidelibus atque inimicis eius, vt crederent? For when (saith he) was not prayer made in the Church for Infidels and for her enimies, that they might be­leeue? Quando fidelis quisquam amicu, proxi­mum, coniugem habuit infidelē, & ei non peti­uit a Domino mentem obedientem in Christianā fidem? When had any christian a friend, a kinsman, a wife that was an Infidell, & asked not for him of our Lord a minde obedient vnto our christian faith? Quis autem sibi vnquam non orauit, vt in Domino permaneret? And who euer praied not for himselfe, that hee might continue in our Lord? Aut quis Sacerdotem super fideles Do­minum inuocantem, si quando dixit, Da illu Domine, in te perseuerare vsque in finem, non so­lum voce ausus est, sed saltem cogitatione repre­hendere, ac non potius super talem eius benedi­ctionem & corde credente, & ore confitente re­spondit, Amen? Or the Priest making in­uocation of our Lord vpon the faithfull, if at any time he saied, giue thē O Lord to continue in thee vnto the end: vvho hath dared not onely in worde, but as [Page] much as in thought to reprehend him: and hath not rather vpon such his bene­diction both with hart beleeuing, and with mouth confessing answered Amen? As if we now should against the Here­tikes of this time, reason out of priuate mens beades, and out of the publike praiers vvhich are in the Portuise or Breuiary, in the Missal, & other Church bookes.Eus. Ec. hist. lib. 8. ea. 24. 27. Amb. de virgin. li. 3. Hier in Iou▪ 1. Aug. de Ciui. Dei li. 1. ca. 6. Note they this that for causes nothing so iust con­temne o­ther Saintes of the Church.

I omitte for desire of breuitie, vvhat many of the auncient Fathers haue writ­ten of certaine holy women, which in time of persecution being sought for to be abused, killed themselues: constantly and vniformely holding them for Mar­tyrs, because of the Churches practise in most solemne honouring of them: and thinking rather, that the Church did know, the said women to haue had some plaine reuelation from God so to doe, then that she erred in her practise. But and if any man here be so folish to say, or to thinke, or to feare, that now the case is altered, because wee liue so long after the saying of those wordes by Saint Paul, and S. Augustine: let him consider first, [Page 51] that S. Augustine also liued almost foure hundred yeares after S. Paule, and yet so thought he not the case then to be alte­red, that hee vttered the matter vvith more weight of wordes by a great deale, as you see.

Secondly, that if it were a case, which by any space of time might be altered, then had both Saint Paules, & Saint Au­gustines foretresse beene pregnable, and not inuincible, as they made it, & there­fore would neyther Saint Paule in all the Churches of God, nor Saint Augustine in the whole Church throughout the world, haue put more confidence, then in any one parti­cular Church of some speciall place. Or, let any man giue me a reason, why they did sticke to say as much of euery par­ticular Church which they did see then to be in the right way, but only because that although such a particular Church were then in the right way, no lesse then the whole Church: yet did they knowe, that the particular Church might after­ward stray out of the way, but the whole Church might neuer goe astray.

Thirdlie, let him consider, that no [Page] Aduersarie of ours is able well to charge the Church, sith Saint Augustines time with any alteration made all this while: but we will shew, that the same preten­sed alteration was not an alteration, but euen so obserued in that time also that ranne or passed betweene Saint Paul and S. Augustine. As presently you heard him speake of Exorcization and Exuf­flation of children in Baptisme: andIn the 5. motiue before I alleaged out of him a practise likewise of his owne time, & of a Priest of his owne, that offered (as we doe in the Masse) the sacrifice of Christs bodie in a cer­taine forme, to deliuer it from the vexa­tion of vvicked spirites.In the 7. motiue In another place I shewed, that his mother worship­ped the Blessed Sacrament of the Aultar with Religion euery day, as verie God & Christ himselfe: desiring at her death, to haue it offered to God for her soule, & for her sins, which he also then caused to be done, and long after in writing de­sired all Priestes to doe for her the like.

In another place hee witnesseth the practise of the Church about the same Blessed Sacrament to haue then beene [Page 52] such, that children, when they should af­terward come to yeares, if they were not otherwise taught by other mens admo­nition, or by their owne experience, would verily thinke, that our Sauiour was neuer in other forme vpō the earth, but in that forme only which they see at Masse. His words are these:De Trin. lib. 3. cap. 10. Infantes non nouerunt, quod in altari ponitur, & peracta pi­etatis celebratione consumitur, vnde vel quomo­do conficiatur, vnde in vsum religionis assuma­tur. Et si nunquam discant experimento vel suo, vel aliorum, & nunquam illam speciem rerum videant, nisi inter celebrationes Sacramento [...] [...]um offertur & datur, dicaturque illis authori­tate grauissima, cuius Corpus & Sanguis sit: nihil aliud credent, nisi omnino in illa specie do­minum oculis apparuisse mortalium, & de la­tere tali percusso liquorem illum omnino fluxisse. Infantes know not that which is layed on the Aultar, & being ended the cele­bration of pietie (so he calleth the Holie Canon) is consumed, whereof or how it is consecrated, from whence into vse of Religion it is assumpted. And if they neuer learne by experience eyther of their owne, or of others, and neuer see [Page] that forme of things, but at celebrations of the Sacraments (so he calleth Masses) when it is offered, and giuen, & be told them vvith authoritie most vveightie, whose Body and Blood it is: no other thing will they beleeue or conceaue, but verily in that forme our Lord to haue appeared vnto the eyes of men, and out of such a side being striken, that liquour verily to haue issued.

Then touching the practise of other thinges also, as going a pilgrimage to Holy places, worshipping of Relickes, praying to Saints, praying for the dead: it is so plaine by all the writers of those times, that they were then no lesse vsed, then now they be, that no thing there is which can more copiously be shewed, as all that read Antiquity know right wel. My purposed breuitie (as I haue often sayed) suffereth not the allegatiō of ma­ny testimonies: but one short saying wil I aleadge of S. Augustines, which in ve­ry few wordes doth manifestly witnesse vnto vs the practise of all those foure thinges at once vvhich I haue named.De cur. pro mort. in fine. Thus he sayeth: Quod vero quisquam apud [Page 53] memoriam Martyrum sepelitur, hoc tantum mi­hi videtur prodesse defuncto, vt commendans eum etiam Martyrum patrocinio, affectus pro illo supplicationis augeatur. That any man is buried at some Memorie (or Relicke) of Martyrs: vnto me it seemeth, in this onely to auaile the departed, that com­mending him also to the patronage or intercession of the Martyrs, the deuo­tion of his friend which maketh suppli­cation for him, encreased may be.

Here haue you expressie Relickes of Martyrs: for so he meaneth by a memory, as if you doubt, you may gather out of another place, where he saith:De Ciui. Dei li 22. cap. 8. Memoriam Martyris Episcopus in manu portabat. The Martyrs Memory did the Bishop beare in his hand. You haue also here pray­ing to Martyrs, praying for the dead, & Pilgrimage to Relickes, so liuely, that you see the practise thereof was (as I may say) infinite, people not being con­tent only in their life time to vse it con­tinually, but also after their death to make such Pilgrimage once for euer, there to rest both their owne bodies, and their friends with the holy Relickes [Page] vntill the vvorldes end.

In so much that bold I am to say, and proue it well I can, that whereas Chri­stian people of those first ages are coun­ted, as they were indeed, far more God­ly and more holy, and more deuout then wee, for no other cause it was, but onely because they practised the things afore­named and such like, much more often, more religiouslie, and (as the Heretikes would haue it falsly called and counted) much more superstitiously, then we doe: more going a Pilgrimage, more kissing of Relikes & kneeling vnto them, more crying out to Saints, and all other such thinges much more in those dayes, then in these: & therfore (I say) people then more deuout and religious, then now. Such going then a pilgrimage to Ieru­salem, that S. Hierome sayeth of the Ho­lie places of our Sauiours Natiuitie, Crosse, Resurrection, and Ascension: ad quae de toto orbe concurritur, In Isa. 19 vnto which ho­ly places there is concourse of people out of all the world: euen the very holie earth of our Sauiours sepulcher brought home by Pilgrims, and giuen to theyr [Page 54] friends, and vsed to hang in their cham­ber, to saue them from euill: yea so re­uerenced, that they would not keepe it in their chambers, but build Churches to lay it in, for people at it to serue God, to come to it a Pilgrimage, and that with following of great Miracles:De Ciui. Dei li. 22. cap. 8. all which S. Augustine writeth of his owne time, being himselfe a partie therein. Such going a Pilgrimage to Rome like­wise, & at Rome,In Ezech. 40. that S. Hierome writeth againe: Solebam puer Romae cum caeteris eius­dem aetatis & propositi diebus Dominicis Sepul­chra Apostolorum & Martyrū circuire, crebro­que Cryptas ingredi, &c. My vse was being a boy, at Rome with others of the same age and meaning, vpon Sondaies to goe about the Apostles and Martyrs Sepul­chers, & often to enter into the Cryptes, &c. Which are places vnder the ground full of Martyrs bones, and ashes, still to this day visited much of Pilgrims.

Finally all Antiquity is full of such practise: bearing plaine witnesse to the practise of the other pointes also of our Religion, as might easily be shewed, if breuity did permit, or if these foresaied [Page] were not sufficient. And yet as I proued before out of S. Augustine and S. Paule, for finding and knowing of the Truth, sufficeth the practise alone of the church that now is. And diligentlie is it to be noted, that so plaine and vndoubted a thing is the Churches Practise, that the olde Heretikes neuer ventured for to chaunge it: as the Arrians, the Nestori­ans, Pelagians, &c. But all their Here­sies consisted only in some matter of er­roneous iudgement & false opinion: but the face of religion they neuer changed.

Wherby who seeth not, that the Pro­testants, who are conuinced so plainely by the practise of the Church, both that now is, and that euer was, & who haue chaunged the whole practise, the whole forme & face of religion, are of all other Heretikes most grosse and palpable, al­tering the whole vse of the Church al­most in all points, whereas onely to call in question but any one point, is (as you haue heard S. Augustine say) the point of a most straunge kind of very madnesse? And wil they not yet see, acknowledge, confesse, and repent their fault, to re­turne [Page 55] home againe, and to be saued? Or will people take no warning of them? well▪ that they may haue yet more war­nings, although these are enough, and more then enough, let vs in Gods name proceed to others.

See-Apostolike.

XII VVHOSOEVER at anie time, were for their doing or teach­ing, condemned by the definitiue Sen­tence of the See-Apostolike, and stub­bornely contemned the same: they were Schismatikes or Heretikes, and so in the end they alwaies proued. And con­trariwise all Catholike men kept them­selues euer in the vnitie of that See, la­bouring, if they were for anie cause cut from it, to be reconciled againe vnto it: yea, and if there had beene but any sus­pition conceaued by that See against them, neuer ceasing, vntill they had eyther by their Letters, or by their pre­sence, and that out of all partes of Christendome, Greeke and Latin, farre and neare, East and West, made there­vnto their purgation.

Example can there be none to the cō ­trarie well alleaged: but for it there are in all ages and countries examples most certaine and innumerable. As in S. Au­gustines time the Doctrine of the Pela­gians being by that See condemned, was then and euer Sithens, of all Catho­likes accounted Heresie. In so much that Saint Augustine saith thereupon:Ep. 106. Ipsum nouellum & perniciosum errorē, sic Ecclesiastica authoritate compressum, vt multum miremur, adhuc esse quosdam, qui per quem libet errorem Gratiae Dei conentur obsistere: That new & pernicious error is so restrained by the Churches authority (he speaketh there of the Bishops of Rome) that wee mer­uaile much, to see certaine as yet that fo­low the same.In vita Augustin. cap. 18. And touching the same, Possidonius writeth: Et hoc tale de illis Ec­clesiae Dei Catholicae prolatum iudicium, etiam pijssimus imperator Honorius audiens ac sequēs, suis eos legibus damnatos, Note the Romaine Church, the Ca­tholike Church. inter haereticos habe­ri debere constituit. Also the most deuout Emperour Honorius hearing and folow­ing this iudgement of the Catholike Church of God giuen vpō them, by his lawes condemning them did ordaine, [Page 56] that they should be counted in the num­ber of Heretikes. Which S. Augustine himselfe very wel allowed, saying:De pet. or. ca. 17. 10. 7. In tam nefandi erroris authores, Episcopalia Concilia, & Apostolicam sedem, vniuersamque Roma­nam Ecclesiam, Romanumque Imperium, quod Deo propitio Christianum est, rectissime fuisse commotum. Against the Authors of so wicked an Error, very iust indignation did there take Councels of Bishops and the See Apostolike, and the whole Ro­maine Church, and the Romaine Em­pire, which through Gods mercy is now Christian.

Then for example of Catholikes pur­ging themselues vnto that See, vvhen they had of their enimies bin infamed, making supplication withall, that vniust sentences of their deposition, by it might be reuoked: there are to be seene the E­pistles of Saint Chrisostome Patriarch of Constantinople in Greece to Saint Inno­centius Bishop of Rome, and of S. Theodo­ret Bishop of Cyrus also in Greece to S. Leo Bishop likewise of Rome, and manie others the like. Theodoret there saieth:Epist. ad Leon. Ego autem Apostolicae vestrae Sedis expecto sen­tentiam: [Page] & supplico & obsecro vestram sancti­tatem, vt mihi opem ferat, iustum vestrum & rectum appellanti iudicium, & iubeat ad vos accurrere, & ostendere meam doctrinam vesti­gia Apostolica sequentem. I expect the sen­tence of your See Apostolike: and I make supplication and beseech your ho­lines to help mee, appealing to your iust and right iudgement, and that you will commaund mee to come ouer vnto you, and shew my Doctrine to follovv the steppes Apostolike. Supplicationem meam, quaeso, ne respuatis, nec miseram meam caniciem despiciatis: quae post tot labores aff [...]cta est contu­melijs. Ante omnia autem rogo, vt sciam a vo­bis, an in iniusta hac depositione me oporte at ac­quiescere, an non Vestram enim expecto senten­tiam, & si iudicatis me stare iusseritis, stabo, nec vlli deinceps homini molestiam exhibebo: sed, quod flecti non potest, Dei & Seruatoris nostri expect tabo iudicium. My supplicatiō I be­seech you refuse not, neyther despise my miserable hoarenes, which after so much paines taken for the Catholike Faith, is now misused And first I desire to know of you, whether I must agree to this vn­iust dispositiō, or not. For I expect your [Page 57] Sentence, and if you commaund me to stand vnto that, which hath bin iudged against me, I will stand vnto it, neyther any man wil I here-after trouble about it: but the inflexible iudgement of our God and Sauiour will expect

Whereunto S. Leo sayeth in his an­swere: Benedictus Deus noster, In fine o­perum Theodoret et Leo ep. 63. cuius inuincibi­lis veritas ab omni haereseos macula mundum te, secundum Sedis Apostolicae iudicia demon­strauit. Cui dignam retribues pro tot laboribus gratiam, si talem te, qualem probauimus ac pro­bamus, pro vniuersalis Ecclesiae defensione serua­ueris. Blessed be our God, whose inuin­cible truth hath according to the iudge­ment of the See Apostolyke declared you to be cleane from al spot of Heresie. To vvhom you shall render vvorthie thankes for so much paynes, if vvhat a one we haue taken & do take you to be, such a one you kepe yourself for defence of the vniuersal Church.

To this purpose also may be seene the short learned and notable Epistle of S. Hierome to Pope Damasus written by him to Rome out of Syria,To. 2. a Coun­trie very far distant, in the East Church, [Page] to know the Popes pleasure, whether he should saie three Hypostases to be in God, whereunto certayne suspected persons did there require him to subscribe: hee not sticking to say three Persons, but fea­ring some Hereticall poyson to lye hidd in three Hypostases. Bycause (saith hee) by meanes of Diuision of people here in the EAST it is hard to vnderstand, vvhere is the true Church: Ideo mihi Ca­thedram Petri & fidem Apostolico ore laudatā censui consulendam, Therefore I thought it good or necessarie for mee to aske coun­sell of Peters Chayre, and of the fayth praised by Saint Paules mouth, &c. Noe sticking at the monstrous space of sea & land that is betwene. Vbicunque fuerit cor­pus, Mat. 24. illuc congregantur aquilae: Wheresoeuer is the carkase, thither vvill the egles ga­ther, &c. Ego nullum primum nisi Christum se­quens, Beatitudini tuae, id est, Cathedrae Petri, communione consocior. I following none but Christ first, am ioyned in communiō to your Blessednes, that is, to the Chaire of Peter. Super illam Petram aedificatam Ecclesiā scio. Vpon that Rock I know the Church is builded &c. And because I am so far [Page 58] of from you, Ideo hic Collegas tuos Aegip­tios confessores sequor: therefore here I fol­low them of your syde, the Confessors of Egypt, &c. Quicunque tecum nō colligit, spar­git hoc est, qui Christi non est, Antichristi est. Who soeuer gathereth not with you, he scattereth: that is to say, who so is not of Christes syde, he is of Antichrists syde, &c. Obsecro Beatitudinem tuam per Crucifixū, mundi salutem, per homousion Trinitatem, vt mihi epistolis tuis, siue tacendarum, siue dicen­darum hypostaseon detur authoritas. I be­seech your Blessednes for hys sake that vvas crucified, the Saluation of the vvorld, and for the Consubstantial Tri­nities sake, that by your Letters, autho­ritie may be gyuen me, to say or not to say these Hypostases. Read the whole Epistle.

Finally, true it is (I saie) generallie without exception, that alwaies as Ca­tholikes haue earnestly kept, and dily­gently sought the vnity and communiō of the See of Rome, so were they euer Heretikes or Schismatikes that cōtem­ned the same, especially after that they were by it condemned, & for such were [Page] they at the length by the whole world taken, if they continued wilfull and ob­stinate in the said rebellion.

Therefore the Protestants and other Sectaries of this time, vvho haue binne by so many worthy Bishops of that ho­ly See accursed, and haue notwithstand­yng so many yeares desperatly conti­nued in their disobedience, are Schisma­tikes and Heretikes, and so wil they one day be accompted of all Christian men: when, as in al Heretikes that were afore our time, so in these shalbe fulfilled Saint Paules most certaine Prophecie:1. Tim. 3. Insi­pientia eorum manifesta erit omnibus, their folly shalbe knowē of al men, as (thanks be to God) it hath of late yeares wel be­gonne to be, and namely in our Coun­trie, where notwithstanding their conti­nual preaching for these sixtene yeares, and the Catholikes all that while beyng put to silence, yet haue they now fewer folowers without comparison, then they had whē they began: for no other cause, but for that the folly of Heresie (as Saint Paule hath told vs) is such, that through Gods working, men of their owne ac­cord [Page 59] in time wil see it, and seeing wil for­sake it. Which when as by the mercy of God Catholikes shall haue there againe their liberty, will no doubt much more, and in short time generally of al men be done.

For, certaine it is (as I haue saied) that none haue bin from Christes Ascention to this our age by the Apostolyke See condemned in maner aboue-sayed, but they haue binne also after-ward by all Chtistian men with one consent abhor­red and detested, howsoeuer they haue for a time abused their vile tongues a­gainst the said See for condemning thē, calling it Cathedram pestilentiae the Chaire of pestilence, as did the Pelagians,Augustine con. lit Petil. li. 2. cap. 51. or the seat of Antichrist, or by such like termes of blasphemie.

Councels.

XIII VVHOM so euer any Councell of Bishopps, Generall or Pro­uinciall, confirmed by the See Aposto­lyke, hath at any tyme condemned as Heretykes, they were Heretykes in [Page] dede, & as such they were at length for­saken of all men, howsoeuer for a tyme Emperours, Kinges, or Queenes, multi­tude of folowers, shew of learning, opi­nion of holines, or any other mā or thing did vphold them. Neither against thys can there be brought any exception.

Remember all the times, who so that will, that were before vs. The Nycene Councell condemned the Arrians, for denying the Godhead of Gods Sonne: the Constātinopolitan condemned the Macedoniās, for denying the Godhead of the holy Ghost: the Ephesine Coun­cel condemned the Nestorians, for di­uiding Christs own person into two: the Councell of Chalcedon condemned the Eutichians, for making but one of Christs two Natures: an other Councell of Constantinople condemned the Mo­nothelits, for leauing in Christ but one wil only: & other Councels condemned others. And the end alwayes vvas, that the Councell preuailed, the Heretykes were suppressed. For, those Heretykes, which I haue rehearsed, which in theyr time raigned each one very farre, & in­fected [Page 60] meruaylous great multitudes of sinful & vnconstant soules, yea & many Emperours also and Empresses, Kinges and Queenes, States & Countries, &c. novv at thys tyme and many hundred years before this time, what one folower haue they had? Haue they not bin gene­rally forsakē? Haue not those Councels, which condemned them, of al Christē ­dome bin embraced? Yea, by the verie Parlament lavv (Si Dijs placet) of our Protestants in England, haue not foure of them bin allowed with the Scriptures for good touchstoanes of Heresie? So mightie is the authoritie, so vndoubted is the verytie of such a Councell. And that wel worthie: as being a thing won­derfully commended vnto vs by the Example of the Apostles and first Chri­stians, in the acts of the Apostles, where we haue the first lineaments of Christes Church, and the orders of the same.

There wee see, how that a very great Question being raised by certaine Pre­chers saying,Act. 15. that wee Gentiles without cir­cunciding of our selues after the maner of Moy­ses lavve can not be saued, although wee be­leeue [Page] in Christ the matter was referred vnto a Councell of the Apostles and o­ther priests at Ierusalē. Who after great searching & debating of the matter de­termined it, vvith Visum est Spiritui sancto & nobis, it hath pleased the holy Ghost & vs, that Christian men of the Gentils should not be bound to the law of Moi­ses: making also certayne Decrees, of such to be obserued. And after this what effect toke the Councell? Mary S. Paule and Silas vvent ouer many Countries and Ci­ties, Act. 16. preaching and deliuered vnto them to kepe the Decrees that vvere decreed by the Apost­les and Priests, that vvere at Hierusalem. And this same order euer since that time in like cases hath the Holy Ghost the guid & leader of the Church into all Truth, caused the Church alwaies to obserue, making by his diuine power Councels to be assembled, to be furdered, to be agre­ed, to be finished, to be receaued. That we doe worthily refer this proceeding & prospering of Councels in the Catholike Church to God almyghty, any reasona­ble man wil sone cōfesse, that cōsidereth out of how many countries, languages, [Page 61] maners, wits, & persōs, about how many matters & questions, with how long preparation & cōtinuance, with how great disturbance & resistēce offered & made by their enimies, they are assēbled, hol­den, and concluded, namely this late Coūcell of our time, which was gathered and kept at Trident. But on the other side, for the Heretikes of our time, lack­ing Gods asistance, it hath bin a thing so impossible, out of their so many corners where their infection lurketh or reig­neth to assemble themselues, yea or so many persons of the basest ministers, as at Trent were very Bishops, into any one place for the like purpose, that (to my knowledge) they haue not hitherto so­much as gone about it, or once thought therevpon. And in some peeces of Ger­many alone, where with great diligence and charges of their deceaued Princes, some few of them for a short time about not many matters haue binne assembled and kept together, what agrement could there euer be made betwene them more then betwene your Protestants & Pu­ritans, cattes and dogges, as the world [Page] wel knoweth and plainly seeth? And in old time, when the Arrians vvere able by meanes of theyr Emperour to hold certayne Councells, vvhat one of them euer toke place? and that, bycause they lacked the B. of Rome his confirmatiō. In somuch that Constantius the Arrian Emperour, hauyng by a Synod of hys Bishops deposed Saint Athanasius, and also thrust him actually out of hys Bish­oprycke, yet laboured tooth and nayle, and desired it most feruently, to haue the same confirmed with the Bishops of Romes authoritie:Ammia. Marcel. li. 15. as witnesseth also an heathen wryter of that time, in these words: Id enim ille Athanasio semper infestus, licet sciret impletum, tamen authoritate, qua potiores aeternae vrbis Episcopi, firmari, desiderio nitebatur ardenti. The matter of casting Athanasius out of hys priestly See, al­though Constantius his mortall enymie for euermore, knew that it was fulfilled, yet to haue it confirmed with the autho­rity, in which the Bishops of the eter­nal Citie are better, hee laboured vvith feruent desire.

But now the Councel of Trent was in [Page 62] all respectes like to those old Catho­like and General Councels, so called to­gether, so proceeded, so confirmed. Such Councels (I say) alwaies in the end pre­uailed, euer were of Catholike men o­beyed, neuer of any stubbornely resisted but only of Heretikes: Therefore Pro­testants and Puritans be Heretikes: they be not Catholikes: and so vvill all men at the length take them to be, for re­sisting of the Councell of Trent, as they haue taken al other resisters of other like Councels. But what say I, for resisting of the Councel of Trent only? Whereas they resist also (and that by their owne confession) so many other General coū ­cels, as the second of Nice, the Floren­tine, those of Lateran, of Vienna, and fi­nally al that these thousand yeares haue binne holden, allowing none but onelie the first foure, of Nice, of Constātinople, of Ephesus, & of Chalcedone. And trow ye that them also they allovv in deed? will they be content by them to be tried in the matters that are betwene vs? you may be sure they will not, knowing that they were of the very same faith that the [Page] Councels afterward, and that they make against them no lesse, then these, as (if need be) I can and will by Gods grace most clearely shew. But it needeth not, they confesse asmuch them-selues. For els, why suffered they one Lewis Euans of late yeares to set out a naughty boke, wherein amongest many others his blas­phemies and abhominations, hee called one of those foure Coūcells, that same of Chalcedon, a blasphemous, proude, sa­crilegious, Antichristian Councel, with many moe wordes of like detraction.

If therefore, going against any one such lawfull Councel, as I haue said, hath alwaies binne a most certaine and pecu­liar propertie of open Heretikes: the Protestants that stand against all such Councels, as well within these thousand yeares as afore, are they not plainly pro­uen Heretikes? Is there any man, that so litle careth for his soule, as to venture it with such Maisters condemned & cō ­demners of al holy Councels, no Coun­cell, new nor old, being on theyr syde? God of his goodnes deliuer all men, and namely our deare Countriemen, from [Page 63] such blindnes. It was the manner of blind Heretikes, it was neuer the maner of Catholikes so to doe. For example, Eutyches the Heretike condemned the Councell of Ephesus, as witnesseth Fla­uianus Patriarch of Constantinople:In ep. ad Leonem▪ but Catholikes euer had the maner, vvith al reuerence straight waies to yeeld, yea and that not only seuerall persons, but whole Countries with their Prouinciall councels, vvhen a generall Councel had otherwise determined.De bap. con. Don. li. 2. ca. 3. Et ipsa Concilia (saith Saint Angustine) quae per singulas Re­giones vel Prouincias fiunt, quis nesciat, plena­riorum Conciliorum authoritati, quae fiunt ex vniuerso orbe Christiano, sine vllis ambagibus cedere? Who knoweth not, also the very Councells which are holden of seuerall Countries or Prouinces, without any exception to yeld vnto the authority of plenary Councels which are holden of al Christendome?

Wee therefore, that obediently re­ceaue, al such Councels, reiecting no one of them, in no one point what so euer: is it not manifest, that wee are of the same one catholike Church and society that they [Page] were of? And the Protestants beleuing no one of them indeed, at least in all pointes, and very few of them also in word: is it not euident, that they dravv in one line with Eutiches, and all other Heretikes that were before them? who soeuer will consider this much with the feare of God, with care of his soule, with aduise of true reason, must neeeds, con­fesse it.

The Fathers.

XIIII NOVV for another most certayne argument, that the truth is of our syde, and that the Protestants be Here­tikes, this I desire to be of reasonable men quietly considered: whether euer any Catholike man in matters of our faith did obstinatly refuse to beleue the old Fathers consenting in one and agre­ing togeather: or whether any euer did so, but only Heretikes. Certayne it is, that it neuer was the maner of none but Heretikes: as of Paulus Samosatenus, by the witnesse of the Councell of An­tioche holden against him. The Bishops [Page 64] and Pastors there assembled, reporting in their Epistle his maners and fasshions for vvhich they condemne hym, and would haue all others to condemne him likewise, doe tel amongest others,Eus. li. 7. hist. ca. 24 that his manner vvas in hys open sermons, vvithout honestie or shame to rayle a­gainst the Interpreters of Gods vvord that were departed: In verbi Dei interpre­tes qui e vita excessissent, dum in hominum fre­quentia palam praedicaret, petulanter & impor­tune debacchari.

Of Nestorius also Socrates writeth,Li. 7. ca. 251. that the cause of his Heresie in denying our B. Lady to be Gods Mother, was that hee despised the reading of the Fathers writings, thinking himselfe because of his fine and rolling tongue to passe all men. Veterum Interpretum scripta perdiscere dedignatus est, &c. Contrariwise true chri­stians & Catholikes euer thought them selues bound to beleeue the Fathers, to sticke to their doctrine, to walke in their stepps. And therefore saith Saint Am­brose: Absit vt tradam haereditatem Patrum, Li. epist 3. de. Bas. trad. &c. God forbid, that I should betraie the inheritance of my Fathers, the inhe­ritance [Page] of Dionysius, who died in ban­nishment for cause of our faith, the inhe­ritance of Eustorgius the Confessour, the inheritance of Mirocles, and of all faithfull Bishopps that were afore our time.Li. 1. con. [...]l. ca. 2. S. Augustine likewise: Quod credunt, credo: quod tenent, teneo: quod docent, doceo: quod praedicant, praedico: I beleue, that they beleeue: I hold that they hold: I teach that they teach: I preach that they preach. And the same to be the duty of all Christian people, in these words spo­ken to a Pelagian, [...] [...]. li. 2. [...]. 1 [...] l. he declareth: Quos o­portet, vt populi Christiani vestris prophanis nouitatibus anteponant, eisque potius eligāt ad­haerere, quam vobis. It is necessary for chri­stiā people, to preferre the holy Fathers before our prophane nouelties, and to chuse to sticke rather to them, then to you, Pelagians, and other Heretikes.

And thereunto what reasonable man will not agree, considering the manifold prerogatiues, both humaine and diuine, of those auncient Fathers, aboue all He­retikes: as their excellent wittes, con­tinual studie, wonderfull learning, fer­uent praier, holy conuersation, fauour in [Page 65] Gods sight, mighty working of infi­nite Miracles (besides liuing long afore these controuersies arose betwene vs, & therefore being without all suspicion of partialitie.) By which his great giftes and passing graces with many moe of like condition, most liberally and most singularly bestowed vpon them, the ho­ly Ghost, God himselfe, hath so cōmen­ded them vnto the world, and set them in such irrefragable authoritie with all Christian hearts, that the verie Here­tikes also them-selues, although they haue forsaken walking with the Catho­likes in their steppes, yet in their prea­ching and writing thinke it necessary to alleadge their testimonies, and triumph not a little, when out of them they can wring any litle word that may seeme to make for their errors: whereas yet, there be certaine other Authors as ancient as the Fathers, but against the Fathers, and farre more plaine witnesses for the Heretikes assertions, then the Fathers, which notwithstanding they neuer dare so much as once to name. As against praying for the dead, what Protestant [Page] hath beene heard to alleage Aerius, that was most certainely and most plainelie of that opinion? And who yet hath not heard them against the same alleage S. Augustine, Aug. hae. 51. that for the same opinion a­mongst condemned Heretikes hath no­ted Aerius? Neyther alleage they euer Vigilantius, Iouinianus, Eunomius, Simon Ma­gus, and other old Heretikes, for those seuerall opinions, that they before these euidently did hold: but they alleage S. Hierome, Saint Epiphanius, Saint Basile, Saint Irenee, Saint Clement, and our other Ca­tholike Fathers, for the very same opi­nions, which yet those Fathers in those Heretikes noted & condemned as He­resies.

Is it not by this manifest vnto all men that will not shut their eyes wilfullie a­gainst the light, that wee must beleeue the Fathers, that we must glory to be ac­counted their followers, their disciples, their children? when as the very Here­tikes themselues, that beare false hearts towards them, dare not yet for feare of God, or shame of the world, but make faire countenance vnto them? Who [Page 66] knoweth not, that Iewell in that famous chalenging sermon of his made at Poules Crosse, would seeme to make the Fa­thers so good groundes to build vpon, that if the Catholikes could out of them bring one sentence, or halfe sentence, word or halfe word, for many Articles in controuersie there by him proponed that thē he would subscribe to our Re­ligion? So then it is touchyng the Fa­thers authority: But now on whose side they stand indeede, ours, or the Prote­stants, although no wise mā, or of meane experience in these matters, can be in doubt thereof: yet if need be, thus may it brieflie be shewed, that they be on our side, and that most certainely.

Let any indifferent man consider this with himselfe, who they are, wee or the Protestants, that are faine to defend the Fathers, that are put to maintaine theyr credit, that are compelled to vpholde their authoritie. Plaine it is, that to this not the Protestants be driuen by vs, but that we therunto are driuē by them. And therefore plaine it is, that the Fathers stand with vs, & against the protestants. [Page] As if any man were so ignorāt to doubt, on whose side standeth the See Aposto­like, the Councell of Trent, the Scrip­ture of the Machabees, Traditions of the Apostles, with many others that might be named: that the Protestantes raile at them, that we defend them: were not this a sufficient and an euident de­monstration, that they be on our side?

So then, by the like doing of vs, both in the matter of the Fathers, they im­pugning them, wee defending them: it is most certainely declared, that they be on our side. As if at this time a man did doubt whether the said Fathers be with the Protestants, or with the Puritans, would not his doubt very soone be an­swered, if it were shewed vnto him, that the Protestants are driuen by the Puri­tans to defend the Fathers, calling them also Papists for their labour? Whereby againe it is manifest, that the Fathers are with the Catholikes, & neither with the Puritans, nor with the Protestantes. And hereupon it was, that Iewell in his foresaid chalenge did set a certaine nū ­ber of Articles, as of the Masse, of the [Page 67] Pope, of the Eucharist, with some o­thers: leauing out purgatory, praying for the dead, praying to Saints, Merite of works, with a great number of many mo: because (I say) in his very conscience he did know as they doe all, if they read the Fathers, that they are so plainely on our side, that in most matters of controuer­sie it can not with any colour be denied, or called in question. For if in all pointes they be not with the Protestants (which by this you see they are not) then vn­doubtedly in all points be they with vs, because there is not, nor neuer was, but one onely true Religion, not one then true, and now another true: but the same that then was true, the same novv true. Which (as I haue said) cannot be the Protestants, because of their plaine and in so many pointes confessed diffe­rence from the Fathers.

Hereunto what can they say? Cer­tainelie nothing, but onelie this: that we are out of the way, and that the Fathers were out of the way, and that they only are in the way. By which their saying it is yet againe more plaine, that by their [Page] owne confession they are not in the Fa­thers way, which also out of their owne writinges might easily be shewed, that they sticke not to say, the Fathers all to haue beene in error, but that it needeth not, being a thing otherwise well known to all such as heare their Sermons, or be in place to heare them talke boldly and familiarly together amongst themselues, where they are not afraide plainely to confesse, that the Fathers all were Pa­pistes: as I haue already sufficiently pro­ued, and vvill with the help of GOD, more largely proue hereafter, if it be re­quired, desiring the Reader for this time to holde himselfe content with this one fresh saying of Laurence Humphrey.Libel. de vita Iew­el. speaking of Iewels famous chalenging Sermon afore-mentioned, vvherein he prouoked the Catholikes to trie vvith him the mater by the Scriptures, Coun­celles, Fathers, and examples of the first sixe hundred yeares of Christes Church. Thereupon thus saith Humphrey. Ni­mium largitus est, & vocis plus aequo concessit, & sibi nimium fuit iniurius, &c. Et seipsum, Et Ecclesiam quodammodo spoliauit. Siqui­dem [Page 68] Daemoniacorum quaestio est: Quid nobis & tibi est, Iesu fili Dauid? Sed interrogatio San­ctorum est: Quid nobis rei cum Patribus, cum carne & sanguine? Too much he gaue, & to you hee graunted more then vvas meete: and to himselfe hee was too iniu­rious, &c. Both himselfe and the Church after a sort he spoiled. For it is the que­stion of men possessed: what haue we & thou to doe, O Iesus the Sonne of Da­uid? But the demaunde of Saintes it is: what haue wee to doe with the Fa­thers, with flesh and blood? Such Saints as you heard a little afore, were not S. Ambrose, not Saint Augustine, nor anie other Saint of Heauen: but the Saintes of this Canonizers nevv Ca­lendare, such as Saint Paulus Samo­satenus, Saint Nestorius, and other Heretikes of accursed memorie, vvho were in their life time, Ranae, & Cyniphes, Exod. 8. & Muscae moriturae, quales sunt Pelagiani, Frogges and Gnats,Libel. ad­uersus pro­phanas om­nium haere­sum inno­uationes. and Flies that shall not last, such as be the Pelagians, as Vincentius Lirinensis for this theyr croking against the Fathers verie aptlie termeth them, in that passing fine book [Page] of his, written by him aboue a thousand yeares agoe of the same argument that this our treatise. Nobis, inquiunt, authori­bus, nobis principibus, nobis expositoribus, dam­nate quae tenebatis, tenete quae damnabatis, reij­cite antiquam fidem, paterna instituta, Maiorū deposita, &c. Take vs (say they to the Ca­tholikes) for your Authors, vs for your Leaders, vs for your Interpreters: & vp­on our word, condemne yee the things that you held, hold yee the thinges that you condemned, cast away the old faith, the fathers teachinges, the thinges that your Elders left you to keepe, &c. This (I say with him) was the croking of those Egyptiacall frogs, while they were liuing, which now are quackling & yal­ping with the Diuels in Hell, frō whence they came, as Saint Iohns Apocalips bea­reth witnesse.Cap. 16.

Now therfore let any reasonable mā, anie that would saue his soule, yea anie that thinketh himselfe to haue a Soule, weigh & consider with himselfe, what he hath to doe, whether to venture his soule with such frogs of Hell, men vtter­ly destitute of all things wherwith prea­chers [Page 69] of Truth should be commended, and found to haue all the marks of false Ma­sters & Heretikes: or to bestow it in the way of the old Holy Fathers, men most learned, most gratious, most miraculous, & their way so sure, that it hath brought them vnto heauen, where they be novv Saints most glorious, by the confession of all men, most vndoubtedly. Certaine it is, that none euer haue left their vvay, but only Heretikes: and therefore Pro­testantes, and Puritans be Heretikes. Their followers then, can not looke for any other place after this life, but that which is prepared for Heretikes, which by the witnes of S. Paul himselfe cannot be the Kingdome of Heauē:Gal. 1. For aduou­terers (saith he) murderers, sorcerers, he­retiks, & such like, regnū Dei non consequen­tur, shall not possesse Gods kingdome.

Martyrs.

XV NEXT of all, let it be well conside­red, what Church that is which hath in the roll of her owne children so manie, which both wee, and our Aduer­saries [Page] acknowledge to be true Martyrs in deede (that here I say, nothing of o­ther orders of Saints in heauen confes­sed by vs both) consider, I say, whether all those, which by our Church are en­rolled in the number of Martyrs in the common Calendare (who to Laurence Humphrey, now that Iewell hath in learning, life, and Miracles so farre pas­sed them al, are al but Sanctuli) hold hea­uen by any Church but ours. Or whe­ther any one of them all were of any o­ther faith then ours. Name any one of them all, and prooue it by good record, that he was of your Church, or of your faith, and let my name be blotted out of heauen for euer. But the contrarie, that they were not of your Church vndoub­tedly, thus I proue most euidently: pre­supposing first, that no man will doubt, but that they were all of one Church: so that it shall be sufficiently proued, that none of them all were Protestantes, if I proue that some one of them were not a protestāt, which I may easily do by ma­ny kindes of strong arguments, and will hereafter with Gods help, if need be. But [Page 70] now may one plaine argument well suf­fice, and that common to all the old vn­doubted martyrs, but it will I onely in one exemplifie. This it is.

All those holie martyrs were of the same Religion, that they were of which prayed vnto them, which worshipped their Relikes, which went a Pilgrimage to their Churches, and that, whether it were our Religion, or the Protestantes, who knoweth not? my example shall be S. Steuen himselfe, of whose true martyr­dome no man can doubt, that beleeueth Saint Luke, S. Paule, the Scriptures,Act. 6.7, 8. & 22. and God himselfe. Now that he (as all other Holy martyrs) was and is of the same Religion that the persons aforesaid, it is manifestly, and inuincibly prooued by this, that hee (as all other holie martyrs) did with the power of God Almightie heare and helpe those persons that in maner aforesaid sought vnto him: to the same purpose also reuealing by visions the place where his Relikes were hid­den, with the Relikes of Saint Gama [...]iel, Gennad. in Catalo­go. Saint Nicodemus, and others, to Lucia­nus a Priest of Ierusalem, who wrote in [Page] Greeke the Historie of his inuention, to the same purpose, I say: for these are the very wordes of S. Gamaliel appearing the third time vnto Lucian: Exurge igitur, & vade, In Ep. Lu­cia. [...]i. & dic illi, vt aperiat nobis, & faciat lo­cum orationis, vt intercessione nostra misereatur Dominus populo suo. Vp therefore, and goe to the Bishop, and say vnto him, that he open vnto vs, and make a place of pray­er, that by our intercession our LORD may haue mercy vpon his people. And all this may be proued by such certaine witnesse of so many auncient vndoubt­ed writers, that no man can possiblie with any reason make answere vnto it, or exception against it.

Vide ser­mones no­uos Aug. editos, 1564. Louanii. cum Epi­stolis Aniti, & Lu­ciani, & du [...]bus li­bris Euo­dii de sig­nis. S. Ste­phani.In S. Augustine alone may be seene examples very many of such helpe done to such men by this Martyr, if anie man please to read his two & twentith Booke De Ciuitate Dei, the eight chapter, & his Sermons De diuersis, in the tenth Tome, from the Sermon 34. to the Sermon 40. of which Sermons he maketh mention himself De Ciuitate Dei, in the place which I haue said, and also Pos [...]idonius in Indiculo operum Augustini. There shall you finde, [Page 71] how that by S. Steuens Relickes was cu­red a Bishop of a Fistula: by the same was reuiued & perfectly restored a boy, that with a wheele was killed and cru­shed: many likewise reuiued by thinges that had but touched his Relickes,Six reui­ued there. as by oyle, clothes, and floures. One of those exāples, because it serueth well to many good purposes, I thinke it good to recite here at large, in Saint Augustines owne wordes.

Such a Miracle doe wee know (saith he) amongst many others to have beene done at Vzalis a citie here in Africke.Ser. 38. in Diuer. To. 10 qui est Ser. 10. in noua edit. A certaine woman lost in her lap, her sonne by sicknes being a Catechumen (or one appointed to be christened) a sucking babe. Who seeing that he was lost, and irreparably perished, began to weepe for him more of faith, then as a mother. For she did not desire the life of her Sonne, but in the world to come: and that life, she bewailed the losing & the perishing of it, and full of confidence, vp she took him dead as he was, and ran to the Me­morie of the blessed Martyr Steuen, and began of him to require her Sonne, and [Page] to say: O holy Martyr, thou seest that I haue no comfort left. For I can not say, that my sonne is gone afore: whom thou knowest to be perished. For thou seest, why I doe make this lamentation. Re­store vnto me my Son, that I may haue him in the sight of God that crowned thee. As she in these & other like words made her petition, with teares after a sort not desiring, but (as I saide) requi­ring him, her sonne reuiued, and because she had said: thou knowest wherefore I seeke him: God would also shew forth the truth of her minde and meaning. By and by to the Priestes shee brought him: baptised he was, sanctified he was, anointed hee was, Imposition of handes was done vpon him. Completis omnibus Sa­cramentis assumptus est, and all the Sacra­ments being so fulfilled, he was assump­ted, or taken out of this life vp to Hea­uen. But shee then with such a counte­naunce followed him, as though shee brought him, not to the rest of buriall, but to Steuen the Martyrs bosome. Proba­tum est cor fidele mulieris, and so was proued faithfull the heart of the woman.

Here haue we, that children, although theyr Parentes be Christians perish without Baptisme. We haue also, that in baptisme they must be anointed: after baptisme also an other Sacrament of cō ­firmation by a Bishoppe, or Imposition of handes. Finallie, wee haue here pray­ing to Saint Steuen, and by the two straunge miracles, of the childes both reuiuing and assumpting, wee haue the same confirmed both by Saint Steuen, & by God himselfe. Wherupon who seeth not how plainely it followeth, that Saint Steuen was no Protestant, but cleane of the other side all against them? And certaine it is, I say, that Saint Steuen, and all the other Holy martyrs were of one Religion. Therefore certaine it is also, that no one of all those martyrs vvas a Protestant. Which is so plaine a demon­stratiō, that the simplest of all may see it: & so sure a knot, that not the cunningest of all our Aduersaries can euer possiblie either vndoe, or breake it. As the partie, I say, which prayeth to the martyrs, so likewise the martyrs them-selues, that with such miracles answere such praiers, [Page] be both against the Protestantes. And therefore be all the true Martyrs of old time against the Protestantes, Quia per totum orb [...]m in locis sanctis, quae frequent at no­stra communio, tanta mirabilia vel exauditio­num v l sanitatum fiunt, &c. Seeing ouer all the world in the Holy places, which our companie doth frequent, so great Miracles of hearinges and healinges be wrought, &c.

Aug. de vni. Ecc. cap. 10.So that all men may easily see, that if they desire to be with those Martyrs, they must not be with the Protestantes. Whereby againe may all men see, what are these new Martyrs of theyrs, of whome they are wont so much to brag, whose worthie Actes and Monumentes Foxe the Martyrmaker hath put in wri­ting. For a full answere to them all, al­though the very naming of our Catho­like Martyrs, euen of this our time, to any reasonable man may suffice, as the Bishoppe of Rochester, Sir Thomas More, the Monkes of the Charterhou­ses, with very many moe vnder K. Har­ry: and now of latter time, all our holie Martyrs, that haue beene, and daily are [Page 73] made vp, by losse of their liuings,Let El [...] remem­ber his Tragedie of the Scottish friar at Lincol. by pri­son, by poyson, by whipping, by fami­shing, by bannishment, Bishops, Priests, Deanes, Archdeacons, Canons, Eccle­siastical persons of all sortes: Knightes, Esquires, Gentlemen, Laymen likewise of all sorts: so many likewise, that haue openly suffered, the good Earle of Nor­thumberland, D. Storie, Felton, the Nortons, M. Wodhouse, M. Plumtree, and so many hundreds of the Northern­men: such men, both in their life, and at their death, that neither the enimies haue to staine them, as their owne con­sciences, their own talke, and the world it selfe doth beare good witnesse: many of them also (and therefore all of them, bycause of their owne cause) be­yng by God himselfe approued by Mi­racles most vndoubted: although (I say) no reasonable man will thinke, those stincking Martyrs of the Heretykes, worthy in any respect to be compared with these most glorious Martyrs of the Catholikes: yet supposing, that other­wise they were equall, and ours not sen­sibly better then theirs, this one consi­deration [Page] were notwithstanding inough to declare most plainly, that ours are Gods Martyrs, and theirs the Diuels, bycause that ours (as you see) died in the faith of S. Steuen the first Martyr and of all his fellowes, and theirs cleane a­gainst the same.

If a man be an heretike, although he suffer death euen for Christ, yet goeth he vnto damnatiō, as S. Paul doth plain­ly say:1. Cor. 18. If I deliuer my body to be burned, and haue not charity, it profiteth me nothing. vvhat then must we thinke of them, that burne against Christ, and against his truth? No doubt, as they that suffer death for him, haue the greatest croune in Heauen: so they that hold against him, and that to leese their life in his defiance, are the worst sort of damned soules in Hel. But contrariwise let all Catholike men that suffer, reioice in Christ & be of good cō ­fort, being assured, that they are perse­cuted for the right faith (as by this Tre­tise they see) for the very same that was the faith of all holy Martyrs before this time.

And therefore to them pertayneth, [Page 74] no lesse then to the Thessalonians, thys saying of Saint Paule: You brethren, 1. Thes. 2. are made imitators of Gods Churches, that are in Iurie: bycause the same things you haue also su­ffered of your own countrim [...]n, as also they of the Iewes. To them belongeth this saying also to the PHILIPPIANSPhil. 1. Be ye for no­thing afeard of your aduersaries. Which to them is cause of perdition: but to you of Saluation, & that of God: Faith and suffering both Gods giftes. bycause vnto you it is giuen for Christ, not only to beleeue in him, but also to su­ffer for him: hauing the same fight, as both you haue seene in me, and now you heare of me. Fi­nally the same fight, that al Christs mar­tyrs haue susteyned, God by hys won­derful myracles wel declaring, that they which pray vnto the Martyrs, and the Martyrs that we pray vnto, be all of one faith: verily not the Protestants faith, as themselus must needs, and wil confesse, but our only Catholike Faith.

Their Own Doctors.

XVI HERE, after so many, so euident, so vndoubted waies afore decla­red to finde the TRVTH, by the [Page] Names of Catholikes and Heretikes, by Miracles and Visions, by the Scrip­tures, by Traditions, by the Church, by the See Apostolike, by Councels, by the Auncient Fathers and Martyrs: which all I haue brieflie, but to any in­different man sufficiently and clearelie shewed, to make for vs most certainly, & to stand all in open field against our ad­uersaries: novv for the next Motiue, I would haue it considered by anie man that is not wilfull, that the Protestantes and Puritans are out of the way, euen by the iudgement also of their own ad­herents, such as themselues doe in word and hart like well of, as men of God▪ and therefore consequently condemne them selues. Which if I shall proue inuincibly against them, will any man be so folish, mad and desperat, to walke theyr vvay, a way (I say) contrary to so many good guides aboue rehearsed, condemned by their owne Masters, by themselues in hart misliked?

First then let their Graundsier Lu­ther come forth, and say his minde of these his whealpes, who in theyr Apolo­gie [Page 75] call him a man Diuinitus datum ad il­lustrandum orbem, Apol. Eccl. Anglic. giuen by God to lightē the world. He falling first himselfe from the Church of God about the yeare 1517. & seeing shortly after in the yere 1524. his owne Disciple Carolostadius fall againe from him, to be the author of the Heresie against our Sauiours reall presence in the Blessed Sacrament, who afterward of Zuinglius were called Zuinglians, and now of Caluine be named Caluinists: after that he had many yeares together written much and full bitterly against the sayed Heretikes of his owne descent, many meanes also of agr [...]ment making betwene them being att [...]pted but al in vaine and to no puopos [...] theyr discord daily more & more increasing: two yeares before his death, in the yeare 1545. gaue he them his blessing, wherein amongest other vvordes, thus he sayed: Quicunque credere nolunt, Libel. in. Zuingliā. panem Domini in caena illius esse verum ac naturale corpus, quod Iudas & impius non minus percipiat ore, quam Diuus percipiat Petrus & Sancti omnes: h [...]c, in­quam, quisquis credere nō vult, is a me abstineat Epistolis, scriptis vel sermone: neque vllam meam [Page] expectet communionem. Oleum enim operam­que perdiderit. Who soeuer will not be­leeue, the Lords bread in the Supper to be his true and naturall body, which Iu­das and the wicked receaueth with hys mouth, no lesse, then Saint Peter receau­eth it, and all that be holy: this, I say, whosoeuer wil not beleeue, let him re­fraine from me, for Epistls, for writing, or for talking: neither let him loke for a­ny communicating of me with him.

And a little after he sayeth further: Suermeris nihil contulerit, quod circa Sacramē ­tum pius unum illi nugantur de spirituali esu & potati te Corporis & Sanguinis Christi, & de Chris [...] orum charitate atque vnitate Et fru­stra qu [...]que illi in Deum Patrem, & Filium, & Spiritum sanctū, & Christum Seruatorem cre­dunt. Omnia inquā, haec nihil illis prosunt, quā ­tumuis sane & incuipate ea mendaci ac blasphemo ore pronunciant: quando hunc vnum negant articulum, eumque falsi in simulant, dum de Sa­cramento Christus ait: accipite panem & man­ducate, hoc est corpus meum. It shall nothing helpe the Suermerians, that about the Sacrament they trifle very much vpon the spirituall eating and drinckyng of [Page 76] Christes body and blood, and vppon Christian mens charity and vnity. Yea they also in vaine beleue in God the Fa­ther, the Sonne, and the holy Ghost, and in Christ the Sauiour. Al these thinges, I say, nothing auaile them, how sound­lie soe euer, and vnblamedly they pro­nounce them with their lying and blas­phemous mouth: seeing that they denie this one Article,He corrupteth the Scripture, to help his Heresie of the bread to be Christs bodie and lay falshood to hys charge, whereas Christ sayeth of the Sa­crament: take bread and eate, thys is my body.

Thus you see, what this man of God, this light of the world, maketh of our English Caluinistes, Lyers, Blasphemers, voyde of his felowshipp, men without our Sauiour Christ and the Blessed Tri­nitie. Haue they not (trow you) in so praising Luther, shewed men a candle to see by it their owne fowle faces, and a light wherby to runne out of their cōpa­ny? Let them loke wel therefore, what excuse they will pretend at the last day to the Iudge of al, that remaine stil with them, that flie not from them.

For another example of their condē ­nation [Page] by their own folowers, read who list the Compilers of the Centuries na­med Magdeburgenses, Magde­burgenses in their Epistle de­dicatorie of the seuenth Centurie. There shall he see a long discourse against this, that the Ciuell Magistrate should haue the Gouernment as well in causes Ec­clesiastical as temporal. Which is the ve­ry foundatiō of all our Protestants buil­ding in England, and the only key of their whole Religion. After many other wordes, thus they say: Sint sane & ipsi Magistratus mēbra, & partes, & ciues Ecclesiae Dei: imo vt ex toto corde sint, omnes precari de­cet. Flagrent ipsi quoque zelo pietatis. Sed non sint Capita Ecclesiae: quia ipsis non competit iste Primatus. The very Magistrates also let them hardly be lymmes and partes and Citizens of the Church of God: mary that with all their hart they so may be, it is meet for all to pray. Let them also be inflamed with zeale of godlines, but let them not be heades of the Church: because vnto them is not due this Pri­macie.

If now against these Magdeburgians our Protestantes vvill make exception, [Page 77] that they are Lutherans: they must be put in minde of their owne wordes in their Apologie,Apol. Ecc. Anglic. Illi (say they) quos isti contumeliae causa appellant Zuinglianos & Lu­theranos, re ver a sunt utrique Christiani, & in­ter se amici, ac fratres. Non de principijs aut fundamentis religionis, non de Deo, non de Chri­sto, non de sancto Spiritu, non de ratione iustifi­cationis, non de aeterna vita: tantum de vna, nec ea ita graui, aut magna quaestione inter se dis­sentiunt, nec desperamus, vel potius non dubita­mus, breui fore concordiam. They whome in reproch these men (the Catholikes) doe call Zuinglians and Lutherans, are in ve­ry deed both christian men, & friendes together, and brethren. They doe not disagree about the principles & grounds of religion, not about God, not about Christ, not about the Holy Ghost, not about the manner of Iustification, not about life euerlasting:This prophecy is now ful­filled in the ac­cord of the Pro­testantes & Puri­tans. but onely about one, and it no weightie nor great questi­on. Neither doe wee despaire, or rather we doubt not, but there will shortly be agreement.

By that one small trifling question they meane no lesse a matter then the [Page] Blessed Sacrament, of the weight wher­of, and hope to be agreed about it, you haue heard what Luther not long before his death did write. As also to this daie the cōtinual fighting with pen & sword, of the Lutherans, and Zuinglians about the same, doth beare plaine record. But to our matter of the Head Ecclesiastical: if that be not a Principle or ground of Religion: why was it so obtruded to the Prince, as though neyther God, nor Christ, nor the holy Ghost, nor Iustifica­tion, nor life euerlasting, nor at al religiō could stand without it? Why hath it bin so straightly exacted of men, and that with oath to be professed, vpon paine of perpetuall imprisonment, forfaiting of lands and goods, and losse of life?

Being then so weightie a matter, such a Principle & ground of Religion: it is denied notwithstanding & condemned (you see) by such as themselues confesse to be christians, to be their friends to be their brethren. And will not men yet looke to themselues,Psal. 4. open their eyes, & see the truth? Filij hominum, vsquequo gra­ui corde: vt quid diligitis vanitatem, & quaeri­tis [Page 78] mendacium! O ye children of men, how long will you be so heauie harted, why be yee in loue with vanitie, and sticke to that which will deceaue you?

At least wise if Gransier Luther, and the Lutherans be no body with them, yet their Sire himselfe, of whome they are immediatly descended, Caluine, I trust, shall beare with them some more authoritie. For so I pray God, that with themselues his witnesse may doe good, euen with the farthest gone of them all, our greatest enimies, desiring nothing more, then their Conuersion and salua­tion. But if that may not be,2. Thes. 1. because that non omnium est fides, they be not of the nū ­ber which must beleue: yet may it please God of his mercy, to open others eyes, and harts to see & take the truth: others (I say) that are not so obstinate, that haue a good will for to be saued. Such (I trust) when they shall see, that with most certaine danger yea losse of their soules, they beleeue the Protestants, euen by Caluins owne iudgement and sentence, they will be better aduised, either for the loue of God, or feare of Hell.

This then is the saying of Caluin, for­ced thereunto by the very text of Scrip­ture, as in the Prophet may be seene: Qui initio tantopere extulerunt Henricum Re­gem Angliae, Cal. in A­mos. 7. certe fuerunt inconsiderati homi­nes, dederunt illi summā rerum omnium petesta­tem: & hoc me semper grauiter vulnerauit. Erant enim blasphemi, cum vocarent ipsum sum mum Caput Ecclesiae sub Christo. Hoc certe fuit nimium. Sed tamen sepultum hoc maneat, quia peccarunt inconsiderato zelo, &c. They that in the beginning did so much extoll Henry king of England, certainely they were vnwary men, they gaue him power ouer all. And this hath alwaies wounded me full sore. For they were blasphemous mē to cal him chiefe head of the Church vnder Christ: this certainely was too much. But yet let this abide buried, be­cause they sinned by vnwarie zeale, &c.

In his words following he laieth more freely at the Kings Commissioners, sent by him after his Schisme to the Diet of Ratispone, for their talke that there they had vppon the ground of the King his Headship. Now what would Caluin say (thinke you) of our Protestantes since [Page 79] that time in England, for taking vp a­gaine the Corps, & carrying it all about the Realme to be adored, and that vvith solemne oath, vpon paine also aforesaid? How would hee trounce them for theyr Blasphemie? Are not Princes trow you, well serued by such flatterers? haue they not good Pastors of them? worthy prea­chers, to cōmit vnto them their soules & saluation, that carry thē into such brakes of perdition and damnation, and vvith them the whole people, by the very wit­nesse of their owne confederates?

I am not ignorant, that going about in Parliament to giue the Queene this Title, & hauing obiected by Catholikes vnto them this place of Caluin: to saue them-selues from his blow (which they were ashamed of, although they feared neyther it nor God, nor man) they de­uised to call her not Head, but Supreme Gouernour in all causes Ecclesiasticall. But sone after being againe charged by Catholikes, that that was much more absurd, as by which she might take vnto her the verie administration of Sacra­ments, and what soeuer els that is in the [Page] gouernement of any Priest, or Bishop: then were they faine in an Iniunction to interprete, that that was neuer her meaning, but onely to haue such autho­ritie in Ecclesiasticall causes, as the king her father had before her: and so com­pelled, for a mollification of their new inuented Title, to runne backe againe to that very same, frō which afore they fled for feare of Caluin.

Let any man now that thinketh to be saued, aduise wel with himselfe, whether he doe discreetly, to receaue into the groundes of his saluation, with oath to be confessed, such sandie Articles, so vn­sure for footing: and to take for the sure builders of his soule, such light headed, vnsure, and ignorant Masters. God giue his grace to all estates both high & low, Vt resipiscant a Diaboli laqueis, 2. Tim. 2. to rid them­selues by repentance from the snares of the Diuell, that all this while hath held them captiues. And so for this Motiue these few examples may suffice: manie more of like sort shalbe brought if need be. As on the contrarie side, for their owne confession of the truth of our Re­ligion, [Page 80] not onely in some part (as in the two points afore touched, of the Sacra­ment and Supremacie) but also in the very whole well nere, much may be al­leaged out of their writings.

One place for this time may serue, & that out of Luthers booke against the Anabaptistes written many yeares after his fall, where thus he saith:An. 1528. we confesse that vnder the Pope-dome are ma­nie good Christian thinges, yea all good Christian thinges, and that from thence we had them. We confesse par­die, that in the Popedome is the true holie Scripture, true Baptisme, true Sa­crament of the Aultar, true keyes to re­mit sinnes, true office of preaching, true Catechisme, as the Lordes prayer, and tenne Commaundements, and Articles of the Faith, &c. I say moreouer, that vnder the Popedome is true Christiani­tie, yea the true kernell of Christianitie.

The Catholike Faith in England mighti­lie planted, and lightly chaunged.

XVII IN this place, before I goe anie fur­ther: to bring more light vnto our matter, according to the example of S. Paules question to the Galathians chan­ging their first religion from the faith of Christ, to the law of Moyses, Qui tri­buit vobis Spiritum, Gal. 3. & operatur virtutes in vobis: ex operibus legis, an ex auditu fidei? God giuing the Holy Ghost vnto you, and working Miracles amongest you: did hee it by workes of the Law, or by preaching of the faith? as if wee would say now by preachers of Protestancy, or (as they call it) of Pap [...]strie? according to this example of S. Paule, I say, let it be first remembred, what Religion that was in which was planted in our Countrey at our first conuersion vnto Christ by our Apostle Saint Augustine the Holie Monke that Saint Gregorie sent vnto vs about a thousand yeares agoe, at which [Page 81] tyme wee English-men were first made Christians, being before alwayes, as other Paynims and Heathens, without hope or knowledge of Christ and salua­tyon, giuen wholly to the seruing of I­dols.

And to be short, this matter may be soone knowen out of the Ecclesiasticall History of our owne Countryman Saint Bede, a man of great holynes and lear­ning, & of great credit & fame through­out the vniuersall Church of God both in his life and euer since his death, who lyued shortly after the time of our first Conuersion, and vvrote the Historie of it in 5. bookes. a worke very worthy,S. Bedes Storie. ve­ry expedient, very profitable, and verie necessarie to be read of all English-men that desyre to haue vnderstanding of things belonging much to their salua­tion. There shall you finde it so plainlie, that the Religion then brougt in, vvas this very same that now the Protestants haue thrust out, that no man either can, or (as I remember) doth denie it. For example, in the first Booke, Cap. 25. they came in with Crosse, Image of Christ, & [Page] with Processiō, cap. 26. in Dover they v­sed to say Masse: with many other points of our Religiō that may there be found.

Goe on then, & consider, how the said Monke our Apostle with his fellovves perswaded our Nation to that Religion. In the first boke, Cap. 26 you shall find, that the King was brought to beleue & to be baptized, by their working of ma­ny Miracles: and namely in the second Boke, cap. 2. how that hee chalenged the stubborne Britons (who being Chri­stians, yet dissented from the rest of the Church in peculiar practise of some cer­tayne pointes of Religion) to trie the truth betwene them, by restoring a blind man to his sight, in such maner as Elias vpon sure confidence in God, chalenged the false prophets of Baal. The Britons could not doe it,3. Reg. 28. but Saint Augustine did perfourme it: as hee wrought also very many mo such wonderfull Miracles, In somuch, that S. Gregorie in an Epistle that hee sent him (which is to be seene, Lib. 1. ca. 31.) thought good to admonish him of humilitie, knowing that S. Paul him-selfe had neede to haue giuen vnto [Page 82] him an Angel of Satan to boxe and buf­fet him,2. Cor. 12. least that in the greatnes of hys Visiōs he might haue chaunced to take pride. Likewise, that he had the gift of Prophecie, and thereby foretold the de­struction of those Britons, which euen so came afterward to passe, you shal find in the second Boke, & second Chapter.

Al this now wel considered, whereas the Protestants, for that they see this mā of God to haue byn so euidently on our side, speake much horrible Blasphemie of him, not fearing God at al, who so cō ­mended him for his true seruant: let vs thinke that wee here him say vnto vs in hys ovvne commendation, compelled thereunto by these our corrupters, and his dispraysers, as Saint Paul in the like case, and vpon the like necessitie said of himselfe vnto his Corinthians:1. Cor. 9. Si alijs nō sum Apostolus, tamen vobis sum. Nam signa­culum Apostolatus mei vos estis in Domino. If vnto other people I be not an Apostle, yet vnto you I am. For the seale of my Apostleship you are: put as it were, to my letters Patentes by our Lorde, through whose power I conuerted you [Page] to the faith of Christ.2. Cor. 12. And againe: Nihil sum: signa tamen Apostolatus mei facta sunt super vos in omni patientia, in signis, & prodi­gijs, & virtutibus. Nothing am I in deed: yet the signs of an Apostle were wrought by me among you in all patience, in Mi­racles, and wonders, & deedes of power. What wil we answere to this his saying, or what can we answere? Can wee denie his argument, but it is Saint Paules? It proued well, Saint Paul to haue binne an Apostle, whether those false masters of the Corinthians would, or no. It pro­ueth therefore, Saint Augustine likwise to haue byn an Apostle, a man sent of God vnto vs, vvhether our false Preachers will, or no: vvhereunto (no doubt) they shal neuer be able to answere.

Let vs then againe consider, vvhat causes or reasons haue carried vs awaie from his true Gospell into the false gos­pel of these men, what Miracles, what Visions, what Scriptures, what Catho­likes, what Traditions, what Councels, vvhat Bishopps of the See Apostolike, vvhat other such thinges as afore I haue shevved to make for hys Gospell. If [Page 83] none of all these thinges lead vs into this new Gospell, but against them all we went into it: say then what els did the deed. An odious matter it is to rip all vpp in particular, and wise men know all well: only in generall doe I appeale to all mens consciences, whether anie thing els first lead, and now keepeth our vnhappie Countrie in thys false Gos­pell, but only the world, the flesh, and the Diuell.

And therefore may our Apostle Saint Augustine say well vnto vs, as Saint Paul the Aposte said to his Galathians:Gal. 2. Miror, quod sic tam cito transferimini ab eo qui vos vo­cauit in gratiam Christi, in aliud Euangelium. I maruaile, that so soone and so lightlie ye are turned awaie from him that cal­led you into the grace of Christ, to be a mēber of his Church, into another gos­pel: which (God wotteth) is not another, is not a gospell or good tidings of Salua­tion, but that some there are that trouble you, and that vvill turne in and out the Gospell of Christ. He may well charge vs with leui­tie, for being lightly turned awaie from the truth that he planted so surely and so [Page] mightily amongst vs, that it lasted nine hundred yeares vnchanged, as it doth still also in them that be constant. For what lightnes could be greater, then frō so sure a ground, whereon wee vvere so fast sett vvith such diuine Miracles, to remoue our selues vvith euery puffe of wind blowen by none other, but by flesh and bloud, and that to the so certaine perdition of our soules, & destruction of our Countrie, as was the former stand­ing to the vndoubted Saluation of the one, and triumphant glorie of the other in all affaires, so many worldes and ages togeather.

And therefore may he yet say farther vnto vs, as it foloweth in Saint Paul: O in­sensati Galatae, Gal. 3. quis vos fascinauit non obedire veritati? &c. O ye senselesse Galathians, who hath bewitched you, not to cōtinue in obedience of the truth? Sic stulti estis, vt cum spiritu coeperitis, nunc carne consum­me [...]nim? Are ye so without sence or vn­derstanding, that hauing begon in spirit, you will now make vpp your selues in flesh? Currebatis bene, quis vos impediuit veri­tati non obedire? Gal. 5. you did runne well: who [Page 84] hath stopped your race, not to obey the truth? Ego cōfido in vobis in Domino, quod ni­bil aliud sapietis qui aūt cōturbat vos, portabit iudiciū, quicunque est ille. I trust in you with the help of our Lord that you wilbe of no other meaning then in the beginning you were taught▪ & that they which be, wil come home againe. As for him that troubleth you, he shal sustaine iudgemēt or damnation whosoeuer hee be, high or low, man or woman, one or other.

And vpon that damnation most into­lerable, most certaine, most nigh at hand God gyue them grace to thinke them deepely, that they fall not in to it,2. Thes. 2. But to receaue the truth, and to loue it, that they may be saued: denying euery man wit [...] Moi­ses, to be the sonne of Pharaoes daughter, Heb. 11. and chusing rather to be afflicted vvith the peeple of God, then to haue the swete of Transitorie sinne esteeming for greater riches then the treasures of AEgypt, the reproche of Christ. As [...]ciebat enim in remunerationem. For he loked vpon the reward in the end, saieth Saint Paul. Which that al men may yet more plain­ly se, how many & how good causes they haue to doe, let vs procede yet to moe o­ther Motiues.

Going out.

XVIII AND for the next Motiue lett this be cōsidered, whether our Church did euer depart, cut it selfe, or vio­lently breake out of any other company of Christians elder then it selfe: by dis­obedience, tumult, seuerall packing, and faction forsake contemptuosly their or­dinary Superiours, and into another syngular societie, knitte asunder. And whether the company that all the world knoweth to haue so done, the time whē, the place where, the Superiours from whome they brake, all well knowen, be not Schismaticall. Or let a companie be named that euer since the Apostles time so did, that was not schismaticall Thys very same consideration gaue Optatus to know the Donatistes to be schisma­tikes.Li. 1. Videndum est, quis in radice cū toto orbe manserit: quis foras exicrit, quis Cathedram sederit alteram, quae ante non fuerat, quis alta­re contra Altare erexerit, quis ordinationem fe­cerit, saluo altero ordinato. It is to be consi­dered, who hath remained in the roote with the whole world: who is gone forth [Page 85] who is sitten him in another Chaire, which Chaire was not afore: who hath erected an Aultar against the Aultar: who hath placed Bishops there, where others were placed afore, which are yet aliue.

In which his wordes, that hee might not seeme to speake them of his owne head, hee alludeth to many Scriptures, which in many places liken the Church to a tree, rooted in the Patriarkes,Rom. 11. Ioan. 15. Mat. 13. Pro­phets, Apostles, and singularly in Christ himself, that groweth from the first plā ­ting allwaies to the end of the vvorlde, spreading it selfe ouer all Nations: the braunches whereof, that sticke not to it, but fall off, and breake themselues from it, are none but Heretikes, Schisma­tikes, and Apostataes. They doe like­wise in many places describe such vnto vs by the terme of goers out,1. Ioan. 22. as where S. Iohn saith: Ex nobis prodierunt, sed non erāt ex nobis: nam si fuissent ex nobis, permansissent vtique nobiscum: sed vt manifesti sint, quoniam non sunt omnes ex nobis. They went out of vs (that are in the church) but they were not of vs (that shall be saued:) for if they [Page] had bin of vs (that shalbe saued) verilie, they had remained vvith vs (in the Church.) But that they may be made manifest, because all be not of vs (that shall be saued). And againe: Omnis qui recedit, 2. Iohan. & non permanet in doctrina Christi, Deū non habet. Euery one that departeth, & abideth not in the doctrine of Christ, hath not Gods fauour. S. Paule likewise:1. Tim. 4. Dis [...]ndent quidam a fide. Some will depart from the saith. Hee alludeth also to the story of Ieroboam the first king of the ten Tribes,3. Reg. 12 & 13. who in Dan & Bethel set vp an other Aultar against the only true Aul­tar which was at Ierusalem, & therefore was vndoubtedly a Schismatike.

Now it is euident, that al this agreeth no lesse to the Protestantes, then to the Donatistes and all other the like afore­time. Who knoweth not the Tree whereon afore they grew, and now de­uided from the roote thereof, lie withe­ring by themselues? Who knoweth not the companie out of which they are de­parted? Who seeth not the chaire and preachers, both that were afore, & that now they haue a new erected? Who is [Page 86] ignorant, that all the Bishoprikes, which they now occupie, were before by Ca­tholikes possessed, who with wonderfull consent, and vnseparable vnitie stoode all, most constantly to the Catholike faith, as it became true Pastours, not shrinking away at the Wolues inuasion, and were for that cause throwen out of their charges, cast into prisons, & there are now all almost made vp by Martyr­dome? This (I say) is a plaine declara­tion, that the Protestantes be Schisma­tikes, as the Donatists were before them for the like cause. Finally let them shew any person or persons of old, that did the like, and were not Schismatikes: certaine it is, that they can shew none.

Rising afterwardes.

XIX LET this also be considered, that no man is able to name any time, since the Apostles time, whē our Church first arose: nor any certaine Author and first beginner of the peculiar Articles of our Faith and Religion, but CHRIST and the APOSTLES onelie. Name the [Page] Article, the time, and person: and if I shew not the same Article to haue beene yet more auncient, afore that time, and afore that person, let me then be accoū ­ted one that promise more then I can performe. And thē let it be farther con­sidered, wether that euer there was anie companie other then Schismaticall, that can by good record be proued, long af­ter that they were christians, to haue had their beginning, the Author whereof is knowen, the time of his rising recorded in Histories, the Articles of his Doctrine before vnheard of.

Consider well with your selues of all such Companies: as the Arrians, the Sa­bellians, the Eutychians, the Pelagians, the Donatists, and brieflie of all the like, that we can tell when they first arose, & who began them. Is it not manifest, that they were all Schismaticall, and their Articles Hereticall? Neither can it euer otherwise be: because the holy Scripture can not be false, wherein our Sauiour & his Apostles doe giue vs this selfe-same marke to know such Masters. Multi pseu­doprophetae surgent (saith our Sauiour) & Mat. 24. [Page 87] seducent multos. Many false Prophets shall arise, and shall lead many out of the way. S. Paul likewise to the Bishops & Priests of Ephesus: Ego scio, quoniam intrabunt post discessionem meam lupi rapaces in vos, non par­centes gregi. Et ex vobis ipsis exurgent viri lo­quentes peruersa, vt abducant discipulos post se. Propter quod vigilate, &c. I know that after my departure there will enter in raue­ning Wolues vnto you, not sparing the flocke: and out of your selues vvill arise men teaching peruerslie, to the end to draw away the Disciples (or Christians) after themselues.Mat. 13.

And for the same cause our Sauiour in the Parable likeneth himselfe to a man that sowed good seed in his field, homini seminanti bonum semen in agro suo, and the Diuell with his Ministers, to the enimie that came afterward, whiles men were a­sleepe, and sowed cockle amongst it. Cum autem dormirēt homines, venit inimicus eius, & superseminauit Zizania in mediotritici: where the Latine very aptly expresseth the sense, making superseminans to answere vnto Seminans, although the Greeke haue not that agnomination.

Euen so doth Tertullian gather of this Parable,Tert. de praescrip. Haerot. in that fifth book of his written vpon the same matter that this our trea­tise, how to stoppe the mouthes of He­retikes. Thus hee saith: Principalitatem veritan, & posteritatem mendacit ali deput an­dam, ex illius quoque Parabolae patrocinio, quae bonum s [...]en frumenti a Domino seminatum primo constituit: auenarum autem sterilis foeni adulteriū, ab inimico Diabolo postea superducit. Former doctrine is truth, & that which after riseth, is lying: so we are taught by the Parable, which first setteth good seed of wheat to haue bin sowen of our Lord, and bringeth after vpon that by the spite of the Diuell, the corruption of baren cockle. Ita ex ipso ordine manifestatur, id esse Dominicum & verum, quod sit prius tra­ditum: id autem extraneum & falsum, quod sit posterius immissum. So by the very order is that declared to be true, and of our Lord, which was before deliuered: that againe to be false & of the enimy, which was after brought in.

The Protestantes then and Puritans rising of late vvith Luther, Zuinglius, Melanchthon, Caluine, and Sampson, [Page 88] are (as you see) by our Sauiour, by Saint Paule, by Tertullian, marked for Here­tikes. Let them if they can, bring vs one example for exception: But no doubt, they cannot, and therefore Saint Irenee also tooke vpon him boldly, to know by the same badge all the Heretikes that were afore his time.Lib. 3. cap. 4. Valentinus enim venit Romam sub Hygino, increuit vero sub Pio, & prorogauit tempus vsque ad Anicetum. For Va­lētinus, saith he, came to Rome vnder Hy­ginus, and he encreased vnder Pius, and he lasted vnto Anicctus. Then of another he saith likewise: Cerdon autem, qui ante Marcionem, & hic sub Hygino, qui fuit octauus Episcopus, &c. Cerdon, vvho vvas before Marcion, came also thither vnder Hygi­nus that was the eighth Bishop of Rome, &c. And againe of another: Marcion au­tem illi succedens inualuit sub Aniceto, decimū locū Episcopatus continente. Marciō, that suc­ceeded to Cerdon, waxed vnder Anicetus, who did hold the tenth place of the Bi­shoprike. Furthermore, the like he no­teth there of the Heretikes also named Gnostici. And then of them all he conclu­deth together. Omnes autem hi multo poste­rius [Page] mediantibus iam Ecclesia temporibus insur­rexerunt in suā Apostasiam. All these much later, the Church hauing now bin a cer­taine time, in the meane while, did arise into their Apostasie.

Beginning with wondering and gainesaying of Christians then in vnitie.

XX CONSEQVENTLY consider mee this, whether at any time the Chri­stian people wondered at our Religion and Doctrine, or any point thereof, as then first appearing, and afore not heard of: and whether the Pastors & Doctors of the Church then presently controlled the same as new and diuerse, from the Doctrine that was before. And whether that all Heresies were not so wondred at, and so controlled at their first apea­ring. Whether also that which seemed so strange to them that stood in Vnity, which was so gainesaid, and resisted by them that had the charge of the Church of Christ, were not alwaies heresie with­out exception. The Arrians were resi­sted [Page 89] by Saint Siluester, Saint Iulius of Rome Osius of Corduba, Saint Athanasius of A­lexandria, & the whole Councel of Nice: the Macedonians by the Councell of Constantinople, the Nestorians by the Ephesine Councell, the Eutychians by that of Chalcedon. Finally all others by some others. And by the same marke doth S. Irenee point out vnto vs Cerdon for an Heretike, saying:Li [...] 3. ca. 4. Ab aliquibus tra­ductus, in bis quae docebat male, & abstentus est a religiosorum hominum conuentu. Of some he was controlled, in the points that he taught amisse, and commaunded to ab­steine frō the Church or excōmunicated.

As our doctrine therefore, which euē from Christ & his Apostles is come qui­etly to our hands without such contra­diction, is sure & Catholike: so that of the Protestantes and Puritans, vvhich vvas streight with the sword of Gods Church sticked in Luther, and neuer synce hath ceassed to be by learned Catholike men confuted, and hath binne by a Generall Councel also examined & accursed nor neuer shalbe able to get one day of qui­et possessiō, but euer oppugned & assaul­ted, [Page] vntil it be quite again dispatched, as haue al other Heresies byn before it: is most certainly without al doubt Hereti­cal, no exāple of no time being possible to be aleged to the cōtrary. For this doth S. Paul number amongest the singular gifts which Christ ascending gaue vnto vs:Eph. 4. Pastors (I say) and Doctors, alwaies to the end of the world. Vt iam nō simus par­uuli fluctuantes, & circumferamur omni vento Doctrinae in nequitia hominum, in astutia ad circumuentionem erroris: so doing their du­ty euermore, that wee be not now lyke children, wauering, and carried about with euery puffe of Doctrine blowen by naughtie men, that haue craftie waies to deceaue vs with their errors.

The same vigilant zeale of our spiri­tuall Fathers and Mother the Church against all Heretikes, straight to note them and cut them of, did God also fore tell by his Prophet Zacharie: Et erit in die illa, 3. Zac. dicit Dominus exercitum, disperdam no­mina idolorum de terra, & non memorabuntur vltra: & pseudoprophetas & spiritum immun­dum auferam de terra. Et erit: cum prophe­tauerit quispiam vltra, dicent ei Pater eius & [Page 90] Mater eius qui genuerunt eum, non viues, quia mendacium locutus es in nomine Domini. Et co­figent eum Pater eius & Mater eius, genitores eius cum prophetauerit. And in that day shal it so be, saieth the Lord of hostes: I will destroy the names of Idoles from of the earth, and they shal not be any more re­membred. And False prophets and vn­cleane spirites will I take away from the earth. And so shal it be: when any man, shall any more play the Falseprophet, there shal say vnto him his Father and his Mother that did begett him, Thou shalt not liue, by cause thou hast spoken a lie in the name of our Lord. And there shal stick him his Father & his Mother, euen his owne parentes, when that hee playeth the false-prophet.

Finallie, hee gaue to Peter and to his Successors for euer, the charge and the gift alwaies so to doe, whensoeuer nede should be thereof, saying:Lu. 22. Confirma Fra­tres tuos, Confirme thy Brethren. For which cause also the Church is of Saint Paul called,1. Tim. 3. Columna & firmamentum veri­tatis, the Piller and proppe of truth, for that it doth continually hold vpp and [Page] mainteine the truth against all such as at any time goe about to pull it doune. So hath it alwaies done against all Heretiks afore time: and they, against whom it hath bene faine so to doe at any tyme, were euer Heretikes. The Protestantes therefore and Puritans, against whom it so doth at this time, are likewise He­retikes: and for the same cause wee that neuer were for any poynt of our Doct­rine by men of the Church gainesaid, are without al doubt true Catholikes.

Vnsent.

XXI ANOTHER demonstration, that ours is the true Church, you shall haue, if you consider, vvhat Church is that whose Priestes and Bishopps come in by ordinarie calling of other Bisshops that were before them, of whose right ordering and lawfull power of ministery the Sects themselues make so litle doubt that they esteme one so called and orde­red very fitte euen for their own Mini­sterie, yea much more requisit then one of their own making, seeking as much as [Page 91] they can possiblie, to be consecrated by one of our Order, least their might some danger or doubt aryse afterward of their right institution.

In figure of which their so doing and others the like, the Historie of Michas the Idolatrer may be remembred, who sayed: Nunc scio, Iud. 17. quod benefaciet mihi Deus babenti Leuitici generis sacerdotum. Now doe I know, that God wil prosper me, ha­uing a priest of the Leuiticall kind. Contrariely, what Church that is, whose Ministers are but very laie men, vnsent, vncalled, vnconsecrated, and therefore executing their pretended office with­out benefit or spirituall comfort of anie man, yea to the certaine and great dam­nation of themselues and others vnfit, & vnworthy (by that only they be called to that fond function) of any seruice in the Church of God: holding therefore a­mongst vs, when they repent and come againe, none other place but the place of laimē: in no case admitted, no nor lo­king to minister in any office, vnlesse they take our Orders which afore they had not.

Is not this very practise both of vs and them, a playne confession on their parte, that ours is the true Church of Christ, euen that same Church, vnto the which after his Resurrection hee sayed: Sicut misit me Pater, Ioan. 20. & ego mitto vos, As my Father sent me, so I send you? And con­sequently is it not a plaine declaration, that they are out of Christes Church? What company can they shew vs at any tyme synce Christes Ascention to this day, that toke vpon them to preach and minister, not sent nor called thereto by their Aunciēts in those offices, but they were Heretikes or Schismatikes?

We haue in the Actes of the Apostls described vnto vs of purpose the forme of Christes Church that the Apostles planted: there doe the Apostles them­selues notifie vnto vs false preachers, not only by the marke of going out (where­of I haue spoken afore) but also by this that they vvere not sent, saying thus: Audiuimus, Act. 15. quia quidam ex nobis exeūtes tur­bauerunt vos verbis, euertentes animas vestras, quibus non mādauimus we haue heard, that certaine going out frō vs, haue troubled [Page 92] you with their preaching, goeing about to ouerturne your soules, to whom wee gaue no commission.

Saint Paul likewise proueth the same out of Esaie the prophet, that Preachers (I say) must be sent.Rom. 10. Quo modo vero praedi­cabunt, nisi mittantur? sicut scriptum est: Isa. 52. Quam speciosi pedes euangelizantium pacem, euange­lizantiū bona? And how shal they preach, vnlesse they be sent? as it is written: O how faire be the feete of such as preache peace, of such as preache good thinges? In the worde feete vnderstanding, that they be sent as messengers. And there­fore as he sent himselfe Tite and Timo­thee, so hee appointed them for to send others. Whereupon he saieth vnto Ti­mothee:2. Tim. 1. Gratia Dei est in te per impositionem manuum me arum. The grace of GOD is in thee by the Imposition of my handes. Grace was giuen vnto thee,1. Tim. 4. cum imposi­tione manuum Presbyterij, vvith the Impo­sition of Priestes handes And touching others he saith vnto him:1. Tim. 5. Manus cito nemi­ni imposueris. Giue thou Impositon of handes to no man rashly. To Tite like­wise: Huius rei gratia reliqui te Cretae, Tit. 1. vt con­stituas [Page] per ciuitates Presbyteros. For this cause left I thee in the Ile of Crete, that thou shouldest make Priestes in euerie city.

Such then was the order of Christes Church which the Apostles founded, Priestes to be sent by Priests, and not by the letters Patēs of King or Queen, nor Priuilegio Altissimi, &c. And such hath bin the order of the same euer since that time, no exāple being able to be brought vnto the contrary. Wherefore the Pro­testants and Puritans, bycause they are not sent but come of their owne heades, are but as all other Heretikes, they are not of Christes Church, they are as hee, of whom Saint Paul in a brief description of a false-apostle said:2. Cor. 11. Si is qui venit. If he that commeth. They are as Christ hath said:Ioan. 10. Qui non intrat per ostium in ouile ouium, s [...]d ascendit aliunde, ille fur est & latro: vvho so entreth not by the dore into the shep fold, but getteth himself vp another way he is a stealer and a robber. And there­fore must the shepe beware of them, not heare them, flee from them, remēbring that fur non venit nisi vt furetur & mactet, & [Page 93] perdat. The theefe commeth not but to steale and to murder, and to destroy.

Vnto this they neuer were, nor neuer shalbe able for to answere: no exāple be­ing to be giuen in al this time of Christes Church, but that the Preachers stil were sent in such order, and by such persons, as I haue saied: no ex [...]mple of any sent our of order al this while: finally no exā ­ple also of any aforetime, that vvas sent out of order, that had not withall giuen vnto him the grace of Miracles, or Pro­phecie, or of both, as Moyses, and some others in the old Testament: our Here­tykes being of those graces altogeather destitute, & therefore by no meanes to be accompted Gods ministers namly in this time of the nevv Testament, where neither they worke Miracles, neyther any haue bin euer sent, but only by or­der.

Succession.

XXII COnsider moreouer, vvhat Church is that which can giue you in plaine authenticall vvriting the lavvfull, or­derly, intiere, without any breach, and [Page] sound notorious Succession of Bishopes, Pastors, and Priestes, with theyr whole and seueral flockes euer synce the Apo­stles tyme. Can not ours thus doe? Or can the Protestants thus doe? Or was it euer the true Church that could not so doe? Or was it not euer the true Church that could so doe? What one of al these things can be denied, or with any excep­tion be disproued? Who readeth in the new Testament, the Actes, the Epistles and other writings of the Apostles with the Ecclesiastical Histories of the tymes that folowed, which can be ignorant of this, that the Church once begonne by, and in the Apostles, did afterward grow on, and spread it selfe ouer al places, and through al ages by this Succession?

So that, whosoeuer will say at this day them-selues to be the true Church it is as necessarie for them to be come of the Apostles by a certaine Order of Bis­shoppes continually succeding one an­other from that time to this time, as it is necessarie for vs that now are Adames children, to be come of Adam by a con­tinual petigrew of our Fathers & Grād­fathers, [Page 94] and other progenitors euen till his time. So likewise as it is necessarie for the feete to be referred to the head by certaine articles & ioyntes one after another ouer al the whole body, and not enough to say, that they hang and hold with the head, bycause they come of the neck, vnlesse they also haue their depē ­daunce by the shoulders, and so doune­ward ouer al the body euē by the knees, legges, and ancles.

And in this doth S. Hierome note all Heretikes to faile, where he saith:In Mic. [...]. Haere­tici non habent diuitias de paterna hareditate venientes, Heretikes haue not such riches as come to men by plaine inheritance from their Fathers. And namely to the Donatists vpon the same saith Optatus: De dotibus Ecclesiae, Cathedra est prima: Lib. 2. quam probauimus per Petrum nostram esse. Vestrae Ca­thedrae vos originem reddite, quivobis vultis sanctam Ecclesiam vindicare. Missus est victor ex Africa Roman [...] Erat ibi filius sine patre, se­quens sine antecedente. Of the Churches dowries, the Chaire (or See of Rome) is the first, which we haue proued by Peter to be ours: now the origine of your chair [Page] giue you that will challenge to you the holy Church. Sent in deed (by you) out of Afrike was Victor to Rome (that you might say you had also on your syde a B. of Rome) but he was there as a sonne without a Father, a Successor without a Predecessor. vvherby he gathereth, that the Church of Rome was not for the Donatistes, bycause this Victor, whom they sent thither to lurke in a corner as their B. of Rome, vvas there the first of that sort, & came not from S Peter by succession. For so did only Syricius the true B. of Rome at that time: and bycause hee so orderly succeeding to S. Peter vvas with Optatus and the other Catholikes in Afrik, & not with the Donatists: ther­vpon concludeth Optatus, that theyrs was the holy Church, & not the Dona­tists, for al their fatherlesse & apish Bis­shopp Victor by them sent thither. So sure an argument of the true Church was it euer to haue the B. of Rome Saint Peters Successors societie: and so sure an argu­ment of a false Hereticall Church was it euer, to sitte without succeding. And therefore doth S. Augustine amogest o­ther [Page 95] most certaine Motiues, that most iustly kept him in the lap of the Catho­like Church, giue this for one:Con. ep. Maen [...]. ca. 6. Tenet ab ipsa Sede Petri Apostoli, cui pascendas oues su [...] post resurrectionem Dominus comendauit, vsque ad praesentem Episcopatum Successio Sacerdotū. There kepeth me in the said Church the Succession of Priestes from the very sit­ting of Saint Peter, to whom our Lord af­ter his resurrection cōmitted the feeding of his shepe, euen to this present Bishop.

And the same cause so mouing him he proposeth to the consideratiō of the people of the Donatists, as a cause most cer­taine, why they should forsake those he­retikes and returne vnto the Catholikes. Thus he saith: Venite fratres, si vultis, vt inseramini in vite. Dolor est, In ps. con. partē Den. cum vos videmus praecisos ita iacere. Numerate Sacerdotes, vel ab ipsa Petri Sede: & in ordine illo Patrum quis cui successit, videte. Ipsa est Petra, quam non vincunt superbae inferorum portae. Come Bre­thren, if you will, that you may be graf­ted in the vine. It is a greife to see you so lie cut of. Number the Priestes euē from the very sitting of Peter: and in that or­der of Fathers, see who suceeded whom. [Page] That is the rocke, which the proud gats of Hel doe not ouercome. The verie same likwise giueth Tertulliā for a most vndoubted prescription agaynst such Heresies, as dare vaunt them-selues to haue bene in the Apostles time. Quae au­dent interserere se aetati Apostolicae. This is his saying:De praes­cri. haer. Edant ergo origines Ecclesiarum suarum, euoluant ordinem Episcoporum suorum. Let them then shew forth the origines of their Churches: Let them vnroll the Succession of their Bisshopps. Finallie it is without contradiction by the witnesse of Scriptures, Doctors and Historyes, a most vndoubted way to know at al times vvho be Heretikes, and who be Ca­tholikes: and therefore of such as wil not desperatly cast them-selues into Hell, deeply and earnestly to be considered.

Apostolike Church.

XXIII VPON this poynt of Succession, is inferred another very vvorthie consideration, that whereas not only we in the holy Masse, but also the Heretikes in theyr communion, professe both to [Page 96] beleeue Vnam, Sanctam, Catholicam, & A­postolicam Ecclesiam. One, Holy, Catho­like, and Apostolike Church, according to the Crede of the first Constantinopo­litan Councel: it is our Church that is Apostolike, bycause it agreeth in the faith with the Church of Rome in which is the See of an Apostle holding on to this day by Succession, and to which was written an Epistle by an Apostle. What cā they here deny? doth not our Church (the Catholikes, I meane, of England) agree in faith with the Romain Church? It is both confessed by the Heretykes, who for that cause do call vs Papists, and knowen to all men bysides. Doth not the Bishop of that Church succeede an Apostle in his See?

S. Peter was an Apostle and Prince of the Apostles, and the first Bishop of Rome: which is as euident in it selfe, and as certainely may be proued by vn­doubted witnesse, and as sensibly is sene vvith our very eies, as that there hath bene so long, and is at this present such a citie in the world named Rome. Had not the Church an Epistle writtē to it by [Page] an Apostle? S. Paules Epistle to the Ro­mains is extant. Are not these the cau­ses, why a Church is called Apostolike? Heare Tertul [...]ians definition:De Pres. Haeret. Age tam qui voles [...]u [...]i [...]sitatem melius exercere in nego­tio salutis tuae, pe [...]urre Ecclisias Apostolicas, apud quas ipsae ad [...]uc Cathedrae Apostolorum suis l [...]cis praesidentur, [...]pud quas ipsae authenticae literae corum recitantur, sonantes vocem, reprae­sentantes faciē. well now, thou that would­est vse yet more curiosi [...]ie in the matter of thy saluation, runne ouer the Aposto­like Churches, at whom the very Chairs of Apostles are yet in their places sitten in, at whom the very authentical letters of them are recited, sounding their voice representing their face.

Examples there hee putteth of the Churches of the Corinthians, of the Philippians, of the Ephesians, and spe­cially of the Romains, saying of the same Videamus quid dixerit, quid docuerit. Cū A­phricanis quoque Ecclesiis contestatur. Let vs consider what it (the Romain Church) hath said, what it hath taught. Mary, with our Aphrican Churches also it holdeth. Which he there declareth in al points. [Page 97] by the Heretikes of that time denied, & by himselfe with other Catholikes of that countrie beleeued. Whe [...]eupon he will haue it to follow, that their African Churches are Apostolike, although not so as the Romaine Church & other like, yet in another right good sense b [...]cause they agree with those Apostolikes.

And in this hee putteth so strong an argument of the truth, that hee [...]g [...]ine & againe prouoketh Heretikes to shew the like. Edant origines Ecclesiarum suarum: euoluant ordinem Episcoporum suorum, ita per successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis, v [...]l Apost [...]icis viris (qui tamen cum Ap [...]stolis perseuerauerit) habuerit authorem, & antecess [...]rem. Hoc enim modo Ecclesiae Apostolicae census suos deferunt. Sicut Smyrnaeorum Ecclesia Polycarpum ab Io­hanne collocatum refert: Sicut Romanorum Cle­mentem a Petro ordinatū: id & proinde vtique & caeterae exhibent, quos ab Apost [...]lis in Epis­copatū constitutos, Apostolici seminis traduces habeant. Let the Heretikes bring sorth the origines of their Churches: let them vnfold the rew of their Bishops, so from the beginning running downe by suc­cessions, [Page] as that first Bishoppe of theirs haue had for his author and predecessor some one of the Apostles, or Apostolike men, which also with the Apostles per­seuered. For after this manner doe the Apostolike Churches bring down their substance (to our time.) As the Church of the Smyrnians sheweth Polycarpus placed by S. Iohn: as the Church of the Romains, sheweth Clement ordered by Saint Peter. And so verily doe the rest also shew whom by the Apostles ordai­ned Bishops, they haue for the drawers vnto them of the seed or doctrine Apo­stolike: So as our naturall progenitors haue deriued, or passed vnto vs the na­turall seede of Adam. Confingant tale ali­quid Haeretici: Let the Heretikes faine a­ny such thing, if they can saith hee: But no doubt they cannot, and therefore be they not Apostolike: and ours most cer­tainely, which manifestly so doth, is A­postolike.

God graunt them therefore once in heart also to beleeue with vs, that which with vs in mouth they professe: to be­leeue, I say, One, Holy, Catholike, and Aposto­like [Page 98] Church. Neither it is the Motiue on­ly of Tertullian: Saint Augustine also in the greatest matter that can be, touch­ing the very Canon of the Scriptures, sendeth vs to those Churches speciallie aboue all others, Quae Apostolicas Sedes, De doct. Christ. lib. 2. cap. 8. & Epistolas accipere meru [...]runt, which to haue Sees Apostolike, and to receaue E­pistles Apostolike, found the fauour.

Finallie, many others of the holy Fa­thers teach vs the same vvay vnto the Truth, and no one of them all did euer disproue it. In whome this is yet further to be cōsidered, that whereas there were in their time standing yet manie other Churches Apostolike besides the Ro­maine, they for all that did euer princi­pallie and singulaly direct men alwaies to the Romane: so also calling it by pre­rogatiue the Church Apostolike, or See Apostolike, that by that name it was no lesse knowen from all others (as all can beare me witnesse that read antiquity) then (I say) when there were also many other Churches or Sees Apostolike, than now at this time it is, when we haue none other Apostolicke See remai­ning. [Page] After which manner also we know Virgil from all Poetes by the name of Poeta, and Aristotle from all other Phi­losophers by the name of Philosophus, & S. Paule from all the other Apostles by the name of Apostolus. Which thing well considered of anie indifferent man, may giue him easily to vnderstand, that the holy Fathers of the Constantinopolitan Councell in their Creede, bidding vs to belieue the Church Apostolike did not only meane the Romā Church, but also none other but the Romā: well, that I leaue to the consideratiō of such as be indifferēt.

But that, which afore I saide, is cer­taine, as it is also most worthy to be con­sidered, that the Fathers in their times hauing manie Sees Apostolike, yet chieflie looked themselues, and directed others to the Apostolike See of Rome. And now at this time, when as there is none other of that sorte remayning in the worlde, but onely the Roman, and yet neuer none of them all more impug­ned then this, no none of them all euer the thousandth part so much impugned, so much barked at, so much sifted, as [Page 99] this: and yet they gone, and this remai­ning: (by which very euent of thinges Christ hath plainely declared vnto vs, what he meant, when hee said to Peter first, concerning all his Apos [...]les: Simon, Zuke. 22. ecce Satanas expetiuit vos, vt crib [...]ar [...]t s cut triticum: Simon, behold S [...]tan hath de­sired that he might si [...]t you l [...]ke wheaten meale: all the flowre of truth out of the sieue, & nothing to remaine within but bran of Heresie and error: then concer­ning Peter himselfe: Ego autem rogaui pro te, vt non deficiat fides iua: & tu aliquando conuersus, confirma fratre tuos: But I haue made petitiō for thee, that thy faith may not faile: and thou once turning, con­firme thy brethren:) all this (I say) not­withstanding, the Heretikes of this time, will haue vs now to be so blocke­headed, & so mad, not to take our light of the Apostolike Church of Rome: that Church (I say) whose Bishoppes from Peter vnto Eleutherius of his time, twelue in number, Ireneus reck­neth vp & saith, that it is plenissima ostensio, Lib. 3. ca. 3. a most ample declaratiō of the Aposto­like truth to be of his side, & a confoūding [Page] of all false maisters. That church againe, whose Bishops from Peter vnto Sirici­us of his time, seauen and thirtie in num­ber, Optatus reckeneth vp, & saith, that he is Schismaticus & peccator, Lib. 2. a Schisma­tike and a sinner, that against this one singular chaire, setteth vp another. That Church also, whose Bishops from Peter vnto Anastasius of his time, eight and thirtie in number,Epist. 165 Saint Augustine rec­koneth vp, and saith, that this is. Certo & vere salubriter numerare. Surelie to number, and to our soules health in verie deed.

Who now that haue care of their sal­uation, wil not folow the example & the rule of these Holy Fathers & Saintes in heauē, reckning vp likewise the Bishops of the same Church from Peter to Gre­gorie of our time, the thirteenth of that name, being two hundred thirtie and three in number, and there seeke, find, & beleeue the Doctrine which the Apo­stles taught,Mat. 16. rather then with the Dona­tists, Protestants, Puritans, & other gates of He [...]l▪ fight against the rock all in vaine, so foolish to thinke that he can with thē [Page 100] leape at one iumpe from Luther to the Apostles, hauing not one place to rest his feet in all that long space of fifteene hundred yeares which is betweene. Ca­tholike men (you see) were neuer wont so to leape, to proue their Church to be Apostolike: Heretikes haue none other but that impossible way. Wherfore the Protestants & Puritans be not Catho­likes and Apostolikes: they be Schisma­tikes and Heretikes: & with such guides or companions they walke, that vvalke with them: whither who seeth not? whi­ther els, but to perdition? God giue my deare friendes and Countrimen better eyes, and take from them their vvilfull blindnesse.

The Romains neuer chaunged theyr Religion.

XXIIII ANIE man that vvill, may by this that I haue said, easilie and plaine­ly vnderstand, that the Roman Church is still, as it euer was, Apostolike. For the which true vnderstanding. Quod Ro­mana [Page] esset Catholica & Apostolica Ecclesia, that the Romaine was the Catholike, & Apostolike Church,Hist. An­gli. Lib. 3. Cap. 29. Saint Bede our Countrie-man much commendeth in his time King Oswy. But to make it yet more plaine, I adde this other con­sideration: that whereas the Romaines faith was once the true faith, of S. Paule himselfe commended, where hee saith: Gratias ago Deo meo per Iesum Christum pro omnibus vobis, Rom. 1. quiae fides vest [...]a annunciatur in vniuerso mun [...], I giue thankes to my God through Iesus Christ for you all, because your faith is reported in the v­niuersall vvor [...]d: And vvhereas theyr Church vvas once Catholike and Apo­stolike, which the Heretikes themselues neither c [...]n, nor wi [...] deny: it cannot pos­sibly be shewed, that they euer changed their faith, or any part thereof. Where­fore their Chu [...]ch doth still remaine, as it was Apostolike, and their faith Ca­tholike. Or let them shew, if they can, what Pope changed it, in what Articles or pointes of Faith it was chaunged, at what time, vvith what tumultes in the world rising thereupon, vvhat Doctors [Page 101] withstood it, what Councels accursed it, or such other circumstances, vvhich we can shew in all innouations, both great and small, that euer by Heretikes were attempted: as namely by the Ar­rians, Sabellians, Donatistes, Pelagians, with other of old, and now presentlie of the Protestantes and Puritans. We see in what Princes dayes they began, what Captaines they had, what pointes they chaunged, what Catholike men haue set against them, what places or countries haue chaunged Religion with thē, what countries againe keepe still the old Re­ligion. These things, and others the like can neuer be shewed in the Romaines, because they neuer were: and therefore most certainlie neuer was there by the Romains any change made.

Or if any man will say, that the Ro­mains made their change not al at once, but secretly by little & little: he can not so escape, but he must shew vs those se­uerall little changes in forme also afore­said. As we doe shew not only the totall chaunge made now by the Protestants, but also how in the former ages at sun­drie [Page] times their misterie of iniquitie did worke by litle & litle, or by one & one. For example, Aerius preparing to their handes theyr doctrine against Purgato­rie: Nouatus, theyr doctrine against forgiuenes of sinnes by a Priest: Iouini­an, their doctrine of Priests and Nunnes mariage: Vigilantius, theyr Doctrine against praying to Saintes: Manicheus, theyr Doctrine against free-will: Pela­gius, theyr Doctrine against the neces­sitie of childrens Baptisme: Simon Ma­gus, their Doctrine against saluation for good vvorkes: Eunomius also, theyr Doctrine of onely faith to be sufficient: with many others, that here I could re­cite. They must shew the like of the se­uerall points in their imagined Romaine chaunge. Which most sure it is they can not doe. For name they what point of faith they will, at such, or such a time to haue beene chaunged, and wee will plainely shew the contrarie, that the same point, which they will say to haue beene brought in by the chaunge, vvas euer afore by the Romaines and other Christians beleeued, vp to the Apostles [Page 102] time. What points will they name, but such as euen now I touched, of Purgato­rie, Confession, Saintes, vowed Nunnes, with the rest? But those you see, were so not brought in by any Romaine change, that we haue by the FATHERS noted vnto vs, vvhat Heretikes would haue brought in theyr contraries by some chaunge.

Whereby it is inuincibly proued, that in those very pointes also the Romaine Church remained vnchaunged. And so doe the Holy Fathers witnesse as much, that euen then, when (as wee can shew) the Romaines prayed for the dead, &c. they did yet keepe still vnchaunged the Faith which of the Apostles they had re­ceaued: as a little afore I shewed by the witnesse of Ireneus in his time, Optatus and Saint Augustine in their time: at which time (I say) it is yet most euident, that they prayed for the dead, because they then accounted Aerius an Here­tike for denying the same. And so haue I most plainely shewed, that the Romaine faith, which once was right, is still right, because it is not chaūged: that promise of [Page] God by Esay his Prophet neuer failing:Esay. 62. Super muros tuos, Hierusalem, cōstitui custodes, tota die & tota nocte in perpetuum non tace­bunt. Vpon thy walles, O Ierusalem (he speaketh to the Church of the Christi­ans) haue I placed watchmen: all day and all night for euer they shall not be dumbe: but straight giue warning, and without ceasing, if any enimie at anie time goe about to breake in with anie prophane innouation, 1. Tim. 6. whatsoeuer it be. As S. Augustine also saith:Epi. 119. cap. 19. Ecclesia Dei inter multam paleam, multaque zizania constituta, multa tolerat: & tamen quae sunt contra fidem, vel bonam vitam, non approbat, nec tacet, nec facit. The Church of God being set a­mongst much chaffe & much cockle, tol­lerateth many things: but such things as be against faith or good life, it neyther approueth, nor is dumbe at them, nor practiseth them.

Conuersion of Heathen Nations.

XXV AFTER the considerations afore­said, let it be further considered, whether euer any Nations were frō Pa­ganisme [Page 103] conuerted by the Protestantes. As it was alwaies the practise of Here­tikes to draw away Christian men from the true faith of Christ: so wee see, that the Protestantes haue done the like in manie Countries corrupting christian men: but that they euer turned men that were not christians, to be christi­ans, vvho can say? That Caluin to get this glorie sent certaine of his Ministers into the new found Countries of the In­dians and others, vvee vnderstand:Villagag. con. Calu. & Episto­lae Indic. but who euer heard anie Protestant boast of any one there conuerted by them? The truth is, that they there agreed so wel to­gether in theyr preaching, one destroy­ing still anothers building, that they were laughed to scorne by the Infidels, and faine all to be put to silence. Con­trariwise, the preaching there of our re­ligious men of the orders of Saint Fran­cis, and S. Dominicke, and of the Soci­etie of IESVS, what fruit it had, & dai­lie hath, theyr filling of manie & ample Kingdomes both in the East and Weast India, vvith the knowledge and faith of Christ, doth openlie speake to all such [Page] as reade the Ecclesiasticall Histories of this time. Whereby the Church hath in those partes vvonne more incompa­rablie, then it hath lost by Heretikes in these our partes. Besides these, many o­ther N [...]tions haue beene vvithin these thousand yeares conuerted vnto Christ: as our English Nation, Germanie also, the Bohemians, Hungarians, Flem­minges, Brabantines, vvith manie o­thers.

Consider me now, whether any one of them all were not conuerted by our Ca­tholike Romaine Church: whether they were conuerted without the mighty o­peration of infinite & wonderfull mira­cles by their Apostles: whether they re­ceaued not at their conuersiō as Articles and ioyntes of the very body of Christs Gospell, all pointes of our doctrine that the Heretikes now call Papistrie: vvhe­ther they were not for the said receiuing of our doctrine, and religion, and at that very time, when they first receaued the same, & neuer before, truly called Chri­stians, and noted by all Histories, at that time to haue bin conuerted to the Faith [Page 104] of Christ: whether the Nations conuer­ted afore these latter thousand yeares by the Popes of Rome that then were, or other Holy men sent by them: as Italie, Fraunce, Britany, Scotland, Ireland, &c. were otherwise conuerted, then by such Miracles, or were named Christians of another Christ, or had any other religi­on planted amongst them: finallie whe­ther those holie Popes sent abroad into the world any other faith, then S. Peter and S. Paule brought to Rome, & prea­ched, they with the other Apostles of Christ, in the Greeke and other Nations that they had bin in.

Is it not euident by all this, that the Church as well of these last thousande yeares (which by our aduersaries is con­fessed to be ours) as of the six hundred yeares before, is the Church of Christ, the one and selfe same Church, to which hee said at the beginning of it:A [...] Eritis mihi testes in Ierusalē, & in omni Iudaea, & Sama­ria, & vsque ad vltimum terrae. You shall be witnesses vnto me in Ierusalem, and in all Iewrie, and Samaria, and euen to the farthest end of the earth. And againe, is [Page] it not euident hereby, that the Ghospell vvhich the Church for these thousand yeares hath preached (which they con­fesse to be ours) is all one with the Gos­pell of truth, whereof S. Paule in the be­ginning of it, said to the Colossians: Quod peruenit ad vos, Col. 1. sicut & in vniuerso mundo est, & fructificat, & crescit: which Gospell is now come also to you by the preaching of Epaphras, as it is also in the vniuersall world, & beareth fruit, and groweth on? And therefore our Sauiour likened the Doctrine,Mat. 23. which hee would send by his Apostles into the world, to seed sowen in a field, that is to say, in the world, and not to be plucked vp againe by the root soone after the spring, but growing still, as well as the cockle, euen vntill haruest, that is, vntill the very end of the world. Likewise to a small graine of mustard seed, growing still on till it be a great tree spreading his bowes ouer al. To a fishers net likewise cast into the wide Sea of this troublesome world, which they neuer draw nor cease filling of it, vntill they come to the shoare, that is, to the end of the world.

Seeing therefore, that the Protestants [Page 105] seede was not in the field, nor their net in the sea, for these thousand yeares from S. Gregories time vnto Frier Luthers A­postasie, and seeing that our seede hath al the same while, bene growing & spre­ding, and none other but ours: our Pe­ters net also al the same space bene fish­ing the sea, and taken into the faith of Christ so many Nations, which afore were swimming and drowned in Pa­ganisme: it is (I say) hereby inuincibly proued not that the Protestantes, by no means, but ours most certainly is Christs Seede and Christes Net.

By what Religion hath Idola­trie bene destroyed.

XXVI BY this former Motiue alone, blun­ted is (as al men may see) the edge of Heretikes blasphemous tongues en­deuouring continually and most vvic­kedly to fasten in our Catholike Religiō the wounds of Idolatrie, for the vvor­shipp that we doe to our Sauiour Iesus Christ in the Blessed Sacrament of the [Page] Altar, to his Saintes in heauen, to theyr Relikes, to the Images of himselfe, of his Crosse, and of his Sainctes: for that all this, as the rest also of our Religion, is the seede and Doctrine of Christ him­self, euery mā may easily by that, which hath bene said, conceaue.

But to make it yet more sensible, euē to the blind eyes of our Aduersaries themselues, such as it shall please God mercifullie to lighten, forgiuing both their ignoraunce, and their malice: I propose this to their said, earnest & qui­et consideration: whether that all these foresaid Nations of Christendome were not before their Christening, vvorship­pers of Idoles, as of Iupiter, Mars, Sa­turne, Venus, Priapus, and ten thou­sand more: Whether that vpon their Christening they haue not bene so fully turned from those Idoles, that the mul­titude hath forgotten their very names also: such only knowing some-what of them (but that very litle) as are conuer­sant in the old writings of Grekes and Romains, that were Heathens: whether againe that this so generall destruction [Page 106] an obliuion of those Idoles be not that which God by his prophet ZacharieZac. 18. did foretell in these wordes: In die illa erit sons patens Domui Dauid, & habitantibus Hieru­salem: in ablutionem peccatoris & menstruatae, & erit in die illa, dicit Dominus exercituum, disperdam nomina Idolorum de terra, & nō me­morabuntur vltra. In that day there shall be a font standing, open for the house of Dauid and the inhabitants of Ierusalem: for to wash or baptise him that is a sin­ner, and her that is in flowers: And be it shal in that day, saieth the Lord of ostes: I will destroy the names of Idoles from of the earth, and they shall no longer be remembred.

Being then of God this such conuer­sion of these Nations, their Idoles with their names and memories, destroyed by God: and the Font of Baptisme ope­ned vnto them by God: and they in it washed by God from their sinne and filth, and so brought into the howse of Christ our Dauid, & made free Citizens of his new Ierusalem: all this foretold by the Prophet, all this euen so fulfilled by God: are the Heretikes yet so blind, [Page] not to see vpon whom they cast theyr blasphemie? He that turned them from their Idoles, did not the same God turne them at once to our Religion? Did hee turne them from seruing of Idoles, to serue Idoles againe? Was that so wor­thy a promise to be made so long afore by his prophet.? Yea, or can his Prophets word, and his owne promyse be possiblie iustified, if the Heretikes saying may be iustified.

Let them therefore blaspheme (if they list) and blaspheme againe euen vntill they fall into the pit of euerlasting blas­phemie: other men, whom the Diuell and sinne hath not so blinded, do see by this, that the conuersion of al Chhristian Nations hath bene none other,1. Thes. 1. then as S. Paule sayeth to the Thessalonians of theyr conuersion: Conuersi estis ad Deum a simulachris, seruire Deo viuo & vero: Your conuersion was to God from Idoles, to serue God the liuing and the true.

But yet farther, vtterly to confound them, or the Diuell rather that speaketh those blasphemies out of them, and to set open a full window to the blasing light [Page 107] of God and truth: you shall consider, that euen the very same poyntes of our Religion which they call Idolatrie, are so farre from Idolatrie, yea so contrarie and so directy opposite to Idolatrye, that they haue byn the meanes, where­by God hath destroyed all Idolatrie, and so fulfilled the foresayed Prophe­cie. The Blessed Sacrament, I saie, Saintes, Relikes, Crosse and other I­mages, with such like, neuer could the Diuels better abide them, vvhen they were within those Idoles, then they can doe now within these Heretikes: as Saint Hierome straight vpō the rising of their Fathers the Vigilantians, vvitnessed:Lib. 28. in Isaiae. c. 65. Vide eundem con. Vigil. Haeretici nuper in Gallia sub magistro cerebroso pullularunt: qui Basilicas Martyrum declinātes, nos qui ibi orationes ex more celebramus, quasi immundos fugiunt. Hoc autem non tam illi fa­ciunt, quam habitantes in eis Daemones, fortitu­dinem & flagella Sancti Cineris non ferentes. Heretikes of late in France are buded out vnder a braynsicke Maister: vvho shunning the Martyrs Churches, doe flee from vs, as from vncleane persons, that there do celebrate prayers after the [Page] maner. But this doe not they so much, as the Diuelles that dwell in them, not being able to abide the might and whips of the holy Ashes.

Let our men therefore looke vvell to themselues and consider depely, of what spirit they are inhabited, and suggested, Neither bycause Saint Hierome is so plaine, let them therefore thinke him a lyer: or his admon [...]tion, bycause it is so sharpe, therefore to be vnwholsome. For he is not singular in this point, nor for it of any Father controlled, yea the same thing of them all likewise most plainlie testified: so many examples of Diuels by such things put to silence, and tor­mented, and expelled out of Idoles, and out of mens bodies, being in auncient Histories and other writers, as vvould fill whole bookes. My purpose and study is here and in all this Treatise, rather how to make short, then how to make long: & not to heape togeather so much as may be saied, but to take out so much as is sufficient. To descend there-fore from Zacharies generall Prophecie of the whole earth, vnto one special Coun­try, [Page 108] they that read either the diuine Scri­ptures, or also prophane Authors, doe know, that of al Countries Aegypt pas­sed for Idolatrie. And yet of it did Ezechiel leaue this prophecie:Ezech. 10. Haec dicit Dominus Deus: & disperdam simulachra, & cessare faciam Idola de Memphis, &c. Thus saith our Lord God: I will both destroy abominations, and make an end of I­dols out of Memphis, and other places of Egypt.

And as much had learned one Hermes Trismegistus, a false Aegyptian Pro­phet of those Idoles there, himselfe also after his death an Idol and a false God of theirs: and the meanes also had hee learned, by which it should be so accom­plished, which he vttered in a booke of his written to Aesculapius, quasi futura praenunciando deplorans, August de Ciu. Dei. li. 8. ca. 26. as it were beway­ling things to come in foretelling them, as S. Augustine saith. Hermes wordes are these: Tunc terra ista sanctissima sedes delubrorum atque templorum, sepulchrorum erit mortuorumque plenissima. Than shal this most holy land (of Aegypt) the seat of the Godds & of their temples, be filled [Page] al with sepulchres and dead men. His meaning therein doth. S. Augustin thus interprete: Dolor daemonum per eum loque­batur, qui suas futuras poenas apud sanctorum Martyrum Memorias imminere moerebant. In multis enim talibus locis torquentur & confi­tentur, & de possessis corporibus hominum eijci­untur. The sorow of Diuels, by whose in­stinct he saied this, did speake by hym who lamented for the drawing nigh of their paynes that they should suffer at the Memories (or Relikes) of the Holy Martyrs. For in many such places they are tormented, and made to confesse, & throwen out of mens Bodies by them possessed.

Another Paynims like complaint for the same, bycause people vppon their Christning did forsake their former hea­then Goddes vvith their temples, and worshipped the holy Martyrs, frequent­ing or going a Pilgrimage to their Se­pulchres,Ep. 43. Maximi Medaurē sis. you may see in S. Augustine his Epistles. But in this kind, of all most worthy to be knowen and remembred is the storie of Babylas the Martyr and Bishop of Antioche, which is to be sene [Page 109] in the workes of S. Chrysostome him­selfe, and in the Ecclesiasticall H [...]stories of Socrates, Theodoret, Sozomenus, Ruffinus, Euagrius, and Simeon Me­taphrastes. Thus it vvas according to the words of Socrates:Chry. de vita Ba [...]ylae [...]ongen. Thom. 5. Socr. li. 3. cap. 16. Theo. li. 3 cap. 9. S [...]z lib. 3. cap. 18. Ruf. li. 1. cap. 15. Euag. lib. 1. cap. 16. M [...]t. in vita Babylae. Iulianus the Emperour and Apostata, when as he had cōmanded the temples of the Heathens, which were at Antioche to be opened (for they were shutt vpp afore by other christian Emperours, & namely by Gal­lus the brother of Iulianus, who purged that place of Idolatrie by bringing thi­ther the Relikes of this Babylas, as So­zomenus writeth) hee made hast to re­ceaue the oracle of Apollo, who was ser­ued in Daphne, a Suburbe of Antioche. But when as the Diuell that dwelled in that temple, gaue to the Emperour no answere for feare of his neighbour Ba­bylas the Martyr (whose shrine, wherin his body lay, was hard by) the Empe­rour after that hee vnderstod the cause, commaunded the Martyrs shrine vvith all speede to be translated from thence. Of which thing the Christians of An­tioche being certified, came thither men, [Page] women, and children, & leaping for ioy, with singing of Psalmes translated the shryne out of Daphne into the Cyty, & the Burden of their songes was this:Sozomen. Con­fundantur omnes qui adorant sculptilia, & qui gloriantur in simulachris suis: Psal. 96. Confounded be al that adore grauen Goddes, & that boast them in their Idoles.

I wish euery man to reade the whole Historie, and consider it well: I may stand no longer vpon it. And so plaine a matter this is, so well knowen, beleued, and confessed in the very first and best times of Christes Church, our worship­ping of Martyres and their Relikes not only to be no Idolatrie, but also to be the very baine of all kinde of Idolatrie: that the holy Fathers euen in their Ser­mons to Christian people to draw them quite from all society with the Idols and Idolatrers, sent them to the Relikes: as S. Chrysostome,In Gen. hom. 15. where he saith: Occupe­mus pedes, non in theatris, & spectaculis dam­nosis equestribusque ludis, sed in Ecclesiis, & domibus precationem, Martyrumque loculis, vt abillis benedictionem percipiamus, & nos a dia­bolicis laqueis irretiri nō sinamus. Let vs ocu­pie [Page 110] our feet not in the stages, & lossefull shewes, and horsegames (made by the Painims in honour of their Idols) but in the Churches, and howses of praier, and Shrines of Martirs, that of them we may receaue blessing, and not suffer our selus to be entangled with snares of the diuel.

So certaine and euident a thing like­wise,Our religion an in­uincible motiue to forsake I­dols and beleue in Christ. that the same holy Fathers haue vsed cōmonly to allege it to Idolatrers also themselues and Heathens, as a mo­tiue most vndoubted, most strong and mighty, why they should conuert them­selues from their Idoles vnto Christ our Lord and the faith of him. Whereupon S. Augustine, amongst many other Mo­tiues saith to the Madaurian Heathens, as here it followeth:Ep. 42. ad. Madaurē ­ses. Videtis certe Simula­chrorum templa partum sine reparatione collapsa, partim diruta, partim clausa, partim in vsus alios commutata, ipsaque simulachra vel cēfringi vel incendi, vel includi, vel destrui: Atque ipsas huius saeculi potestates, quae aliquando pro simu­lachris populum Christianum persequebantur, uictas et domitas, non a repugnātibus, sed a mo­rientibus Christianis, & contra eadem simula­chra, proquibus Christianos occidebant, impe [...]us [Page] suos legesque vertisse, & imperij nobilissimi eminentissimum Culmen ad Sepulchrum Piscatoris P [...]t [...]i submisso diademate supplicare. Haec omnia S [...]rip [...]urae diuinae, quae in manus omnium iam venerunt, ante longissima tempora futura esse, testatae sunt. Haec omnia tanto robustiore fide laet [...]ur fieri, quanto maiori authoritate praedi­ca [...]a [...]sse in sanctis literis inuenimus. Verilie you see the Temples of Idols partly fal­len without repairing, partly cast downe, partly shut vp, partly chaunged into o­ther vses, and the Idols themselues ey­ther to be broken, or to be burned, or to be shut in, or to be destroyed: & the ve­ry Potentates of this world, who once for the Idols persecuted the Christian people, being ouercome and tamed, not by the resisting, but by the dying of Christians, both to haue turned theyr maine and lawes against the same Idols, for which they killed the Christians: & the top most Soueraigne of the Empire most Noble, laying downe his Crowne Imperiall, to make supplication at the Sepulcher of Peter the fisher. All these thinges the Diuine Scriptures (of the Olde Testament) which are now comen [Page 111] into all mens hands, did witnesse a mer­uailous long time afore, that they should come to passe. All these thinges to be done, we reioyce with faith so much the stronger, how greater that the authority is, wherewith we finde them in the holie bookes to haue bin preached.

And in another place he saieth:In Ps. 44. Osten­datur mihi Romae in h [...]nore tanto Templum Ro­muli, in quanto ibi ostendo memoriam P [...]tri: shew me at Rome the temple of Romu­lus in so great honour, in how great I shew there the memorie of Peter, or Church where his Relikes doe lye. In Petro quis honoratur, nisi ille defunctus pro no­bis? In Peter who is honored, but (Christ) he that died for vs?L b. [...]2. cap. 8. Likewise in his work De Ciuitate Dei, alleaging to the Paynims manie great Miracles wrought by the Relikes of S. Steuen, and namely one of a young woman in his owne presence, which as shee was gone from the pulpit to the holy Martyr to pray, straight was she cured of a trembling horrible palsie: vpon the long showting with wondring & weep­ing for ioy of the people, that imm [...]di­atlie ensued thereof, thus saith S. Au­gustine. [Page] Quid erat in cordibus exultantium, nisi fides Christi, pro qua Stephani sanguis effio­sus est? What was in the hartes of them so reioysing, but the faith of Christ for vvhich the bloud of Steuen vvas shed: And in the Chapter following he saieth againe to them:Cap. 9. Cui nisi huic fidei attestantur ista Miracula, in qua praedicatur Christus resur­rexisse in carne, & in coelum ascendisse cū carne? Nam & ipsi Martyres, huius fidei Martyres, id est, huiu [...] fidei testes fuerunt, &c. pro ista fide mortui sunt, qui haec a Domino impetrare pos­sunt propter cuius nomen occisi sunt, &c. Nam si carnis in aeternū resurrectio non est, &c. quare Martyres tanta possunt, qui pro ea side, qua haec resurrectio predicatur, occisi sunt? &c. To what, but to this faith doe these Mira­cles beare witnes, in which faith Christ is preached to be risen in flesh, and to be ascended into heauen with flesh? For al­so the Martyrs themselues, were Mar­tyrs of this faith, that is to say, witnesses of this faith, &c. For this faith died they who can obtayne these thinges of our Lord for whose name they were killed, &c. For if Rising againe of the flesh for euer be false, &c. why are the Martyrs of [Page 112] so great power, who were killed for that faith, wherein this Resurrection is prea­ched?

Theodoret also by the same Motiue of our Pilgrimage and seeking to Mar­tyrs, and their helping of vs, and againe our honouring of them for it with han­ging vp in their Churches, of golden or siluer handes, feete, or eyes, euery one according to the benefite that by theyr intercession hee hath receaued of God, laboureth to bring the Heathens to the faith of Christ, in his worke written by him of purpose,De cur. Graec. af­fect. li. 8. Of curing the Paynims dis­eases, Haec itaque omnium spectaculo expor­recta, testantur morborum depulsionem, cuius ipsa certissima signa sunt, a sanitatem consequu­tis allata: haec, inquam, sepultorum ibi Martyrū quae sit virtus, ostendunt: Martyrum autem vir­tus, quem ipsi coluerunt Deum, verum esse Deum declarat. All these vowed Donaries of Christyan people, hanged vpp by them that haue beene cured in the Martyres Memories, and there set out to be seene of all men, be witnesses of those cures, whereof they are signes most certayne: and doe shew, what is the power of the [Page] Martyrs that there are buried: And the Martyrs power doth declare that God, whom they serued, to be the true God.

And in the same place doth he shew, that God hath thus glorified his Mar­tyrs aboue al their heathē Philosophers, Orators, Dukes, and Emperours, yea a­boue their verie Gods themselues. But what doe I speake (saith hee) of their Philosophers, Emperours and Dukes, cum eorum quoque, qui passim Dij ferebantur, m [...]moriam [...] mente hominum Martyres ab [...]le­uerint? Seeing that the memorie also of them, which euerie where were counted gods, our Martyrs haue out of the minds of men abolished? For their temples to­geather with their Idolatrous Arbres, are now so destroyed, that neyther so much as any steps of them remaine: muchlesse can men perceaue of what fashon were their Aultars. And the matter of those things is clensed by building with it the Temples and Aultars of our Martyrs. For in steed of your Gods, our LORD God hath brought into the Temples his dead ones. And them, perdie, hath he made vaine and vvithout all glorie: and [Page 113] to his Martyrs hath hee giuen their ho­nour. For in steed of Pandia, Diasia, and Dionysia, that is to say, the solemnities of Iupiter, and Father Bacchus: Solemni­ties are kept after the Christian manner to Peter, Paule, Thomas, Sergius, Mar­cellus, Leontius, Antoninus, Maurice, & other holie Martyrs, &c.

It is infinite, that I might after this sort alleadge out of all olde Catholike Writers, to shew, that this part of our re­ligion is the very destruction of Idola­trie, and a Motiue most singular to be­leeue in Christ. The onely signe of the Crosse also, to be of the same might and vertue, innumerable examples & Wri­ters most auncient doe beare plaine wit­nesse. Lactantius saying in his worke a­gainst the Heathens, thereupon:Lib. 4. Ca. 27. Nam cum Dijs suis immolant, si assistat aliquis signa­tam frontem gerens, sacra nullo modo litant: nec responsa potest consultus red [...]ere vates, &c. vide Ath. de incar­nat. verbi. Nazianz. [...]rat. 2. in. Iul. For when they make sacrifice to their Gods, if one stand by that hath his fore-head signed, in no case will the sacrings frame: neither can the false Prophet aunswere the Idolaters consultations, &c. Nec ta­men [Page] ex hoc ipso caeci homines intelligere possunt, aut hanc esse veram Religionem, cui ad vincen­dum tanta vis inest: aut illam falsam, quae sub­sistere aut congredi non potest. Neyther yet by this selfe same thing can the blinde bussards (the Idolatrers) vnderstand, either that this is the true Religion, in vvhich there is so great might to ouer­come: or that to be false, which can not vvrestle vvith it, or stand in the armes of it.

And be not our Heretikes in the very same blindnesse? Be they not against the same religiō which this mighty working of the signe of the Crosse commendeth? Doe they not count it false? Yea, they blaspheme it, and wickedlie call it most grosse Idolatrie: euen the religion I say, which hath vtterly destroyed Idolatrie, at which the verie Diuels of Hell doe quake & tremble, which standeth vpon the verie same grounds with the faith of Christ himselfe, which the Heathen ab­horred as the onely Religion of Christ, which the christians made for a certaine Motiue to beleeue in Christ, by vvhich finally God the Father deliuered al Na­tions [Page 114] out of the power of darkenes, and transsated them into the Kingdome of his beloued Son.Col. 1. God for his mercy giue my Countrimen, both the deceaued, & the deceauers, the eyes to see their own wilfull blindnesse, and that in such theyr talke they serue and please none but the Diuell himselfe, whome (as I haue shew­ed) nothing more displeaseth, more tor­menteth, more tameth, & breaketh, thē this Religion so of them blasphemed. They thinke themselues very ingeni­ous and sharpe witted, because of their promptnes to inuent scoffes, and other light follies: but if indeede they had so much as one graine of salt among them all, any peece of either heart, or braine, how could they be so grosse, so dull, yea so dead, not to perceaue, that white is not blacke, that light is not darkenesse, that the bane of Idols is not Idolatrie?

What shall I here speake of the Bles­sed Sacrament, my Lord and my God: but onely to wish with all my hart, vvith weeping eyes, that he eyther vvould, or might say againe: Pater, dimitte illis: Lucae. 21. non enim sciunt quid faciunt. Father, forgiue [Page] them: for they know not, what they do whether they know or no, I for my part beseech you most humblie to forgiue them: but and if he also would speak the word, the thing were done. Neither I, nor themselues, nor no man els can ex­cuse them of malice most Satanicall, as I feare: but at least of damnable grosse ignorance: they in the meane time thin­king al men but themselues to be blocks and stockes. But and if it will please God to open their eyes, they both may, and shall then see, this most Diuine Sacra­ment to be that simple loafe of Barley Bread, which in the time of Gedeon went rolling about,Iud. 7. & descended to the camps of the Madianites: and when it came to any tabernacle of theirs, did strike it, & ouerturne it, and made it euen with the ground: to be likewise the Arke of God, vvhich in Samuels time being brought into the temple of Dagō the God of the Philistians,1. Reg. 5. laide him flatte on his face, againe and againe, groueling on the ground, cut off his head and both his handes, and left him so but as a blocke without forme and fashion in his place: [Page 115] this Sacrament, (I say) to be the sup­pression and subuersion of all Idols, and Diuels in all persons, places, thinges, and Countries.

In witnes whereof,Motiue 5. I alleaged before out of S. Augustine the fact of a Priest of his owne Monasterie, who offered in a certaine fa [...]me the Sacrifice of Christs body, and thereby immediatly deliue­red it of wicked spirits that did trouble, & molest it. In witnes of the same, many of our owne Countrimen haue on this side the Sea beene present at the migh­ty casting out of many diuels by vertue of the same Sacrament: which who that listeth, may read in M. Pointz booke of the Reall Presence.

The like vnto them you may read in the life of S. Bernard,Lib. 2. Cap. 3. written by Ber­nard the Abbot of Boneuallis, who liued at the same time: how hee to expell the diuel out of a woman at Milan that had bin very long possessed, to the leesing of her sight, speach, and hearing, and shee now more like a monster than a woman: at his Masse so often vvith the Signe of the Crosse hee signed the woman, as he [Page] did the sacred Hoast. And after the Pa­ter noster was done, the blessed man set­teth vpon the enimie, with more force: vpon the Patin of the Chalice, hee put­teth the Sacred Body of our Lord, and holding it ouer the womans head, thus he saith: Adest, inique spiritus, Iudex tuus: ad­est summa potestas, iam resiste, si potes, &c. Here present is, thou vvicked Spirite, thy Iudge. Here present is the most Soue­raigne power: resist now if thou canst, here present is hee, who being readie to suffer his Passion for our saluation, said: By and by shall be cast forth the Prince of this world.Ioan. 12. This is that body, vvhich was stretched on the tree of the Crosse, vvhich did lie in the graue, vvhich did rise from death, which in the sight of his Disciples ascended into heauen. There­fore in the terrible power of his Maie­stie, I commaund thee, O wicked spirit, that thou goe out of this his handmaide, and that thou presume not againe to touch her. Which straight after, at the giuing of the Paxe was done: the Diuell departed: the vvoman restored to her senses, and reason: both of her and of all [Page 116] the Citty God blessed, and S. Bernard highly honoured: ringing of the Belles, showting, reioycing vpon all sides, and weeping for ioy ouer all the Cittie.

A little afore you may there see, how that at another time, in the same Cittie, hee powred water vpon his fingers ouer the Patin of the Chalice wherewith hee was ready to say Masse,Cap. 2. and with a drop of the same water, which he put into the mouth, and so into the stomake of a litle wench that was possessed, he made ther­with the Diuel immediatly to break out of her for feare, together with most fil­thy vomite.

So that, such vvater being of such power, it is lesse meruaile, that Saint Cy­prian writeth of another little wench an Infant, to whome had bin giuen a sop of Idolles sacrifices, and shee afterward by ignorance brought into the place where Saint Cyprian was sacrificing.Ser. 5. de laps [...]s. Sacrifican­tibus nobis, eam secum mater intulit. And there was she very much tormented by the holy prayers, but specially when the Deacon came to giue her amongest the rest somewhat of the Chalice: then tur­ned [Page] shee away her face through the in­stinct of Gods Maiestie (saith he) & held her lips very fast together. But the Dea­con for all that powred some in. Tunc se­quitur singultus & vomitus. In corpore atque o­re violato Eucharistia permanere non potuit. Sanctificatus in Domini sanguine potus, de pol­lutis visceribus erupit. Tanta est potestas Domi­ni, tanta maiestas, &c. Then folowed yokes & vomit. In the body and mouth defi­led with Idolatrie, the Eucharist might not abide. The drinke Consecrated in our Lords blood, breake out of the po­luted bowels. So great is the power of our Lord, so great is his Maiestie, &c. Which S. Paule himselfe also doth wit­nes, in saying: Quae immolant Gentes, Daemo­nijs immolant, 2. Cor. 10. & non Deo. Nolo autem vos so­cios fieri daemoniorum, Non potestis Calicem Do­mini bibere, & Calic [...]m daemoniorum: non po­testis mensae Domini participes esse, & mensae daemoniorum. The things which Heathens doe sacrifice, they sacrifice them to Di­uels, & not to God. I wil not haue you to be made partakers of diuels. You cannot drinke our Lordes Chalice, & the Cha­lice of diuels: you cannor be partakers of our Lords table, & the table of diuels.

And of this who can doubt, the Sa­crifice (I say) of our Lordes Table and Chalice to haue abolished all the Sacri­fices of the diuels table & chalice: accor­ding to S. Augustines saying:De Ciuit. Lib. 10. Cap. 20. Huic summo veroque Sacrificio, cuncta Sacrificia falsa cess [...] ­rūt: To this most high & true Sacrifice, all false Sacrifices haue giuen place: see­ing it hath takē away the very Sacrifices also of the old Testament, by God him­selfe ordained? which both S. Paul doth witnesse saying: Habemus Altare, Heb. 13. de quo e­dere non habent potestatem, qui Tabernaculo de­seruiunt, &c. Wee (Christians) haue an Aultar (or Sacrifice) whereof they haue not power to eate, which serue the Ta­bernacle of the Iewes &c. And the Pro­phet also did long afore pronounce in it saying: Sacrificium & oblationem n [...]luisti: Psal. 39. Heb. 10. corpus autem perfecisti mihi. Sacrifice & ob­lation (of the Iewes) thou haste refused: but vnto mee thou haste prepared a bo­dy. Quia pro omnibus illis sacrifi [...]ijs & oblati­onibus corpus eius offertur, & participantibus ministratur. De Ciuit. Dei. li. 17 Cap. 20. Because (saith S. Augustine) for all those (old) sacrifices & oblations, his body is offered, and to the receauers [Page] ministred. Id enim Sacrificium successit om­nibus illis Sacrificijs veteris Testamenti. For that sacrifice (and table according to the order of Melchisedech, which our Priest the Mediatour of the new Testament doth exhibite of his owne Bodie and Blood) hath succeeded to all those sacri­fices of the old Testament.

To conclude therefore, all such as would rather please God then the Di­uell, may by this Motiue see, that as without controuersie our Religion it is, to which belongeth these Relikes, Cros­sing, Images, and Massing: so the same is the onely true Religion of God, the displacer of all other Religions, both Heathenish & Iudaicall, the ouerthrow­er of Idols, the quailer, the tamer, the caster out of Diuels: and that so cer­tainely, so plainely, that (no doubt) the Diuell it is, that hath possessed the blas­phemous tongues of Heretikes.

Vnitie.

XXVII THESE thinges being thus vvell considered, that our Religion hath beene planted, first and last, in all Nati­tions: [Page 118] and that with the vtter extirpati­on of their seuerall Religions by them so many hundreds, yea and thousandes of yeares, vsed aforetime: you shall haue next of all to consider this, that our Church euer sithence, so many hundred yeares againe, through so many Nati­ons, in such variety of vvitts, such di­uersitie of manners and fashions, such multitude of tongues and languages, such distance of places, such difference of opinions amongst learned men, such number of matters to be beleeued: yet all this while hath, and still doth remaine and continue in most peaceable vnity.

Which thing most euidētly declareth, that as the Apostles were they, for whom our Sauiour prayed to his Father, and was heard of him, where hee thus saide: Pater sancte, serua eos in nomine tuo, Ioan. 17. quos de­disti mihi, vt sint vnum sicut & nos. Father that art holy, keepe them in thy name, whō thou hast giuen vnto me, that they may be one▪ as wee also be one: so that we and our Church be they, for whome in the vvordes following hee prayed, and was heard likewise, when hee saide: [Page] Non pro eis autem rogo tantum, sed & pro eis qui credituri sunt per verbum eorum in me: vt omnes vnum sint, sicut tu Pater in me, & ego in te, vt & ipsi in nobis vnum sint: vt credat mundus quia tu me misisti. Et ego claritatem, quam dedisti mihi, dedi eis: vt sint vnum, sicut & nos vnum sumus. Ego in eis, & tu in me: vt sint consummati in vnum & cognoscat mundus quia tu me misisti, & dilexisti eos, sicut & me dilexisti. Not for them doe I aske onely, but also for them that shall beleeue by their preaching, in mee: that all may be one, as thou Father in me, and I in thee, that also they in vs may be one: that the world may beleeue, that thou haste sent me.Vnitie of the church a Motiue to beleue in Christ. And the glorie that thou hast giuen me, haue I giuen them: to be one, as also we be one. I in thee, and thou in me, that they may be perfect in vnitie: and that the world may know, that thou hast sent mee, and haste loued them, as also thou haste loued me.

Our meruailous diuine Vnitie decla­reth (I say) that we are these which here are meant. For on the cōtrary side if you looke to Heretikes: what Schismes, Dis­sensions, Sects, Diuisions were alwaies a­mongst [Page 119] them? For example the Arrians, Donatistes, Eutychians, Nestorians, Si­monians, Valentinians, were all into ma­ny contrary parts deuided, as in the Ec­clesiastical Histories may be seene, And is there any better Vnitie amongest the Heretikes of our time? Yea, is there not far more discord in sentences, bloudshed in fighting, multiplying of Sects, with­out hope of vniting? Luther had scarce begunne his part in the yeare 1517. or rather 1519. but by and by in the yeare 1522. his Disciple Zuinglius made pee­ces of him: and him againe soone after did Caluin hew. Finally of Anabaptists, Suenkfeldians, Trinitaries, Libertines, Maioristes, rough Lutherans, soft Luthe­rans, Protestants, Puritans, and an hun­dred more, all with them is full: in so much that the very names of their Sects doe make great tables, which are com­mon to be seene. In our owne small countrie, and that ruled by one, all thinges diligentlie looked vnto, the Ca­tholikes dispersed euery where amongst them to marke, to see, to reprehend their doinges: yet all this notwithstan­ding [Page] (that I say nothing, how they were vnder King Harry scarce Lutherans, then vnder King Edward both Luthe­rans first, and after Caluinistes) in this time, within very few yeares, all men see their manifest Diuision, the mutuall ha­tred of Protestants and Puritans, theyr standing one against another, euen to death if it should be offered. Into how many partes would they haue bin runne, thinke you, if they had stood so many hundreds of yeares, as wee haue done by their owne confession?

Of them therefore, no lesse then of the foresaid Heretikes, the Psalme spea­keth:Psal. 54. Contaminauerunt Testamentum eius, di­uisi sunt ab ira vultus eius. Because they haue once defiled Gods testament, per­uerted his Gospell, forsaken his Truth, hee hath in his anger for to punish theyr sinne with another sinne, suffered them to cut themselues into Diuisions. Sicut Donatus Christum diuidere conatus est, sic ipse a suis quotidiana concisione diuiditur: As Donatus (Luther, or Caluin) went a­bout to diuide Christ and his Church,Aug. de Ago. Chr. ca. 29. so is he himselfe of his own followers diui­ded [Page 120] by dayly cutting of him & mang­ling: saith Saint Augustine.Mat. 5. In qua men­sura mensi fueritis, remetietur vobis. In what measure you meate, you shall againe be meated vnto.

And consequently they are not those, for whom Christ our Sauiour asked, ob­tained, and gaue vnto them that perfect vnitie before mentioned. Whereupon it is further necessarily inferred, that they must forsake themselues, returne to the vnitie of the Catholike Church, and so must all their followers, if they will be comprehended in our Sauiours wordes that in the same place doe fol­low: Pater, quos dedisti mihi, Ioan. 17. volo vt vbi sum ego, & illi sint mecum, vt videant claritatem meam quam dedisti mihi. Father such as thou haste giuen me, my will is, that where I am, also they may be with me: that they may see my glorie, which thou haste gi­uen mee. Which I pray him, who full dearely bought them, to graunt vnto them both this vnitie, and that Glory.

Iudges infallible in cases of Controuersie.

XXViij. TO knowe the meanes, whereby the Holy Ghost, God of peace, & not of dissention, 1. Cor. 14. hath giuen alwaies vnto our Church, and still maintaineth in the same, this precious grace of inseparable vnitie: the causes also, wherefore all He­retikes, both old and new, doe lacke it: and the onely way for them with vs to haue it: you shall haue in the next place to consider, what companie of Christi­ans in the earth there is, vvhich hath most certaine vvaies and remedies to compose their Controuersies, discretion of Spirits, sensible and liuing Iudges of truth most infallible, meruailous orders quietlie to rule euerie singular persons sense and vnderstanding: and vvithall, in them that be of the saide companie, the vvill and humilitie to submit them­selues to their ordinarie powers by God ordained to decide theyr doubtes, and straight vvaies vvithout all tergiuer­sation to captiuate their vnderstanding [Page 121] into the obedience of faith.

Is it not plaine by the Scriptures, that the Church of GOD should be so obeyed? Or is there any so blessed a Church and felowship, saue only ours? Any other Church, so credited, so bele­ued, so reuerenced, so obeyed of her children, that whatsoeuer she teacheth, is re­ceaued and followed? whom none of her children, be his witt neuer so great, or his learning so excellent, euer control­leth or euer mistrusteth? and that most agreably (I say) to the holy Scriptures in ten thousand places. as where they say,Ephes. 5. that Ecclesia subiecta est Christo in omni­bus, the Church is obedient to Christ in all thinges. Who therefore saith vnto it: Qui vos audit, me audit: qui vos spernit, Luc. 10. me spernit, he that heareth you, heareth me: and he that despiseth you, despiseth me.Mat. 18. Si Ec­clesiam non audierit, sit tibisicut Ethnicus, & Publicanus. If he wil not here the Church, auoid him as thou wouldest an Ethnick and a Publican.

Thus is the Church of God to be o­beyed, and thus do we obey our Church, and none of their Church, but we. For [Page] our Church it is, and our Church onlie, which hath by the spirit of wisedome & discretion so sorted and seuered from the corps of truth, al blemishes, corrup­tions, vncertaine or singular opinions, or seueral errors, in her childrens and Mai­sters workes whatsoeuer, that both the truth may be had with ease and securi­tie, and the vntruth escaped vvithout doubt or daunger. Ours therefore and ours only it is, that hath in it the path that the Prophet Esaie forespeaketh, and promiseth should be in the Church of Christ:Isai. 35. Et erit ibi semita & vita, & via san­cta vocabitur. Non transibit per eam pollutus, & haec erit vobis directa via, ita vt stulti non er­rent per eam. And there shalbe in it a path and a way, & an holy way it shalbe cal­led: the defiled shall not passe by it, but this to you shalbe a direct way, so that fooles cannot misse, if they folow it.

But now on the contrary side, in any company of these seueral sectes, and sca­tered congregations, are they so humble as to submit themselues for dicision of their questions to any power placed in earth: or haue they any possible meanes [Page 122] to trie and end their controuersies, any sort or number of men amongest them, whom they may trust in al things, which whom and in whose steppes they dare venture to walke the way of faith and Religion towardes saluation? None there is amōgst al the Sects in the world so happy, none so secure, and therefore no Church amongest them. For in the plat forme of the Church drawen by the Apostles, wee see, that when a question arose about Circumcision of vs that be Gentiles, straight was there found a remedie: Statuerunt, Act. 15. vt ascenderent Paulus & Barnabas, & quidam alij ex aliis ad Aposto­los & Presbyteros in Hierusalē super hac quae­stione. They determined, that there shold goe vp Paule and Barnabas, and some others of the other side, to the Apostles and Priestes in Hierusalem vppon this question.

Vpon this matter hath S. Augustine written an excellent Booke, which hee intituled De vtilitate credendi, Tom. 6. of tht vti­litie of beleeuing the Catholike Church in all thinges, and whith all humilitie: which booke I vvish and desire all that [Page] can, to reade it. Very fitte it is for this time, and alone sufficient to perswade any reasonable man to be a Catholike. For were it not for beleuing the Catho­like Church, and taking of it our light and knowledge, a smal number (God wotteth) of truthes should wee in our whole life be able to finde out, although we liued the yeares of Mathusalem, and in most thinges should we fouly erre and be deceaued, and of nothing almost be fully resolued. And therefore being so many, so obscure, so controuersed the things whereof vpon payne of damnati­on vve may not doubt, but must hold them certaynely, euen to the losse of frinds, Countrie, liberty, goodes, landes, and life: vvhat hope were leafte for vs poore wretches, of any saluation? So des­perate is the state of Heretykes & their followers: that no doubt for lacke of be­ing grounded vpon the sure Rocke of the Churches Faith, they would as sone be caried away from the faith of the B. Trinitie, if the wind should chaunce to blow that way (as were in old time the Arrians and others, and now in Polo­nia [Page 123] the Protestant Trinitaries) as they haue beene from the other Articles vn­to the which wee labour and pray to see them once reuoked.

Protestants themselues take things vpon our Churches credit.

XXIX AND that wee doe well so as I haue saied, to beleue our Catholike Ro­maine Church, and also that all other should doe the same: you shall yet a­gaine perceaue by this, if you consider what Church it is, vpon vvhose credit the very Protestantes themselues haue receaued the Diuine Scriptures, and be­sides them, certaine confessions of Faith called Creeds, the Creede of the Apo­stles, the Creed of Athanasius, the Creed of the Fathers: also diuers Articles of Doctrine, as the holy Ghost to proceed from both the Father and the Sonne, & that but as from one principium, origin, or beginning, &c. also many artificiall [Page] tearmes, as Person Trinity, Consubstā ­tiality, Sacraments, &c. into the very hart of Religion, which neither they did would, or could haue inuented, nor we neuer haue vsed, but only vpon infalli­ble credit of this Church.

Con. Epis. Mā. ca. 5.For whereas S. Augustine saied: Ego vero Euangelio non crederem, nisi me Catholicae Ecclesiae cōmoueret authoritas, I for my part should not haue beleued the Gospel but the Catholik churches authority moued me: Catholicis obtemperaui dicentibus, Credite Euangelio, to the Catholikes it was that I obeyed saying, beleue ye the gospel: Euā gelio Catholicis praedicantibus credidi, I belee­ued the Gospell vpon the Catholikes preaching: Catholicis praecipientibus Euange­lio credidi, at the Catholikes commaund­ment I beleued the Gospell: was it the Protestantes Church (thinke you) that in al these wordes he meant? Or can you hold your laughter, when you heare the question asked? No no, the Church, at whose commaundement he beleued the Gospel, at the same Churches cōmaund­ment he beleued (as he declareth in his booke De Doct. Christ.)Li. 2. ca. 8. the bookes of To­bie, [Page 121] of Iudith, of Canticles, of Wisdome, of Iesus Sirach called Ecclesiasticus of the Machabees, in the olde Testament: and in the new Testament, S. Paules Epi­stle to the Hebrues, the Epistle of Saint Iames, the second of S. Peter, the second and third of Saint Iohn, the Epistle of S. Iude, the Apocalips of S. Iohn. Al which holy bookes of Canonical Scripture the Protestantes either in their whole mul­titude, or in some of their Captains whō they defend, follow, and commend as men of God, doe either flatly denie, or call in question and leaue in doubt as a thing indifferent for any man to affirme it, or to deny it: which the learned know to be so, and I will by Godds grace shew to be so, when it shalbe required.

And therefore it is not the Protestants Church whereof Saint Augustine there speaketh, but a Church it is that the pro­testants do impugne: a Church, that no lesse biddeth vs not to beleue the prote­stants, and to beleeue those Scriptures: than it did bid S. Augustine not to be­leeue the Manichees (as hee there doth say) and to beleue those Scriptures.

Storehouse of the Scriptures.

XXX FOR furder declaration hereof consi­der againe, what Church it is, ours or the Protestantes, which hath had the custodie and construing both of the for­saied and of the other Bookes of the ho­ly Bible euer since the Apostles tyme: into the vvhich the olde Testament dyd fall by iust descent and alteration of the spirituall State from the Ievves: vvhich hath noticed to the vvorld the Autoritie and Canon of the holy Books of the new Testament also, which hath so many worldes, and in such alterations of mortall thinges, saued from destru­ction, and corruption of all Heretikes, Iewes, and Infidels, the whole autentical Corpes of Scripture: which no Heretike aliue can charge for adding or minishing any iot thereof.

Will any man doubt therefore, whe­ther this be the true Church, which is the olde and only Treasure-house of so pre­cious a Monument, which hath kept the [Page 125] iust possession of it these fiftene hundred yeares, and hath lost neither leafe, nor line thereof? Or wil any man be so mad, to thinke that to be the true Church, which occupied no Bible, nor had not to doe with holy Scripture (as they cōfesse themselues) for a thousand yeares toge­ther: & which now forcibly and violēt­ly plucking it out of the iust possessours handes, hath in little more then fortie yeares of their restlesse spoiling raigne, robbed vs of so many vvhole Bookes thereof, and of many a particular portiō more? Tantae igitur ostensiones cum sint haec, Iren. li. 3. cap. 4. non oportet adhuc quaerere apud alios veritatem, quam facile est ab Ecclesia sumere, cum Apostoli quasi in depositorium diues, plenissime in ea cō ­tulerint omnia, quae sint veritatis, vti omnis, quicunque velit, sumat ex ea potum vitae. Haec est enim introitus vitae: omnes autē reliqui fures sunt & latrones. Propter quod oportet deuitare quidem illos: quae autē sunt Ecclesiae, cum magna diligentia diligere, & apprehendere veritatis traditionem. Being therfore these so great, & so many demonstrations, a man must not yet (saith S. Ireneus) seeke the truth amongest any other, which it is easy of [Page] the Church to take, because the Apost­les haue in her as in a rich storehouse laid vp most plentifully al that true is: so that euery one that listeth, may out of her take drinke of life. For shee it is, that is the doore of life: all other are theeues and robbers. Wherefore a man must a­uoyde them, I say: but the Churches thinges he must most earnestly loue, & take hold of her Tradition of truth.

Studying and teaching of all diuine truth.

XXXI AND better yet to know both the plentie of this rich Storehouse, and the Emptines of the beggarly Dennes of Heretikes: consider againe, vvhat Church it is, whose maisters teach, and children study the whole body of Chri­stian truth, taking no lesse paines to seeke out and to know, what God hath reuea­led about the Blessed Trinitie, the Fa­ther, the Sonne, and the Holy Ghost, and yet their vnity, equalitie, consub­stubflantialitie in one Godhead, about [Page 126] the Incarnation of Godds Sonne, ioy­ning two most different natures of God and Man, both intiere, both complete, no commixion, no confusion, into the vnitie of one Person: about all the same one persons in his humaine nature per­fections, and defects, doings and suffe­rings for our sakes, about the creation of the world in the beginning, of things visible and inuisible, of men and Angels, what they were both made by God, and what they made themselues by sinne: a­bout the Resurrection and Iudgement that shalbe in the ending, and state of things both in earth, and hel, and heauen for euer afterward, finally about all parts of faith & Religion, no lesse then about the Questions of this time.

And againe, who they be on the other side, that know very little euen of their owne Questions, that they haue moued vnto our Church in these their dayes, as they can not possibly knovv much, being occupied rather about wyning, then in studying, and taking vpon them to be teachers, before they haue bin ler­ners, husbandes and Ministers both, [Page] so sone as they can get them wiues and benefices: so yong fathers, so yong Do­ctors, that the common Wealth is (forsooth) greatly strengthned by their multiplying, and the Church substantially edified by their preaching. But in other questions of our beleefe, such as before I rehearsed, so ignorant they be, that they are scarse euer heard, and very few of them, to preache or teache vpō them, the people thereby remaining vtterlye vnskilfull of Mysteries that they are bound to know vpon paine of damna­tion. Yea, Caluin himselfe, the lear­nedst of them al, and their master of ma­sters, compelled also to study the My­sterie of the Trinity for to answere his Polonion Trinitaries, yet is hee found so ignorant therein, that his errors are into­lerable, as that Gods Sonne is autotheos, God of himselfe (and not GOD of his Fa­ther,Iust li. 1. cap. 13. nu. 23. 24. Vide Ge­neb. de. Trin. li. 1. pag. 43. as the great Nicene Councell hath professed, Deum de Deo, Deum verum de Deo vero, God of God very God of very god) whereof it ineuitably foloweth, that they are two Gods & not one God, vnlike in substance, & not consubstantiall, beside [Page 127] many other his ignorant errors:Such was Iuels ig­norance also that Christ is a priest ac­cording to his God­head. being yet (I say) studied in the matter. What then must be the blindes of our Coun­trie Heretikes, that neuer trouble their braines about those Mysteries? Loke to theyr Vniuersities, and see vvhether there be any appointed publicke Rea­ders, or Teachers of such matters, any that priuatly make them their studye, whether they doe not all in maner study nothing at all but the arte of speaking, or els but certaine new bookes of common places for a few pointes of their new Do­ctrine, and them so lightly, that the cō ­mon sorte of Catholikes are able to an­swere all there argumentes, and to say also more for them, then they can say for themselues: and yet it serueth them to be Doctours there of Diuinitie, a Goddes name: how be it both in lawe and truth they are no Degrees, that men seeme there to take.

Is such a Church (trovv you) that Rich Storehouse, Li. 3. c [...]. 4. in the which the Apostles laid vp for euer most plentifully al truth and know­ledge for euery one, vvhen hee lifteth to take vvhat he vvill, as Saint Ireneus hath saied? [Page] Or is that the Company, where is discar­ged the charge that Saint Paule gaue to Timothee:2. Tim. 2. Qu [...]e audisti a me per multos test­es, haec c [...]mmenda fidelibus hominibus, qui ido­n [...]i erunt & alios docere. The things which thou hast heard of me by many witnes­ses, thē commend thou againe to trusty persons, such as againe shall be able to teach others also: and so from hand to hand, from mouth to mouth, continu­ally till the worldes end.

Are men amongst them prepared, in­stucted, and made able to defend the Faith of Christ in all pointes, against Iewes, against Turkes against Arrians, Manichees, Nestorians, and all other Heretikes what soeuer haue beene, or may be? The very Foundation of our Faith, and in deed al in all, is, that Iesus is Christ (who knoweth not and graunt­eth?) the very point that is betwene vs specially and the Iewes, and which Saint Paule ful often and ful mightily proued to and against those trayterous infidels, as in many places of the Actes S. Luke hath noted.Act. 9. & 17. & 18. &. 26. &. 28. Now if in England any of our newe Maisters should meete vvith [Page 128] such a Iewe, would hee be very readye (thinke you) to oppose him, to replie vpon him, to make answere vnto hym? Or if hee should light vppon any there, that thinketh there is no God, or that beleueth not the immortality of the soul, & should reason so with him in the hea­ring of others: were he not like to betray the truth for lacke of learning, rather then to roote out the error? The multi­tude of that threefolde cockle in our Countrie, against Iesus, against God, a­gainst the soule, declareth vvell vvhat husbandes they are.

And wil there yet be any man so folish to thinke theirs to be the Church, that S. Paule doth call Columnam & f [...]mamen­tum veritatis, 1. Tim. 3. the Piller and vpholder of truth? Or is there any man of experience that knoweth not, that our Catholike Church it is, wherein most learnedly, most substantially, most lightsomely, most orderly, most vniuesally, all truth Christian is studied, taught, and learned? Looke the Summes of Diuinity written by our Maisters, as Saint Thomas, and others. Consider our Pulpits, Cateche­teries, [Page] Monasteries, and Vniuersities? such Readers, such Lectures, such Or­ders, that in a short space a man may learne the groundes of all & euery truth that vnto Faith belongeth.

In the Vniuersities on this side the sea that I haue bene in (and the like I heare of others) shall he heare in foure or fiue yeares the whole Course of Diuinitye, and all in Dictates, vnder two or three Readers, twise or thrise ouer: in the same tyme also the Controuersies of these dayes by another Reader seuerally by themselues examined: by another al the new Testament very learnedly, and ve­ry profitably expounded: all this besides aboue a hundred publike disputations euery yeare, euery disputation being of some whole matter, as of all Baptisme, all the Eucharist, the Trinity, the Incar­nation, the Supremacie, the Angels, the Creation of man, Originall sinne, &c. euery one continuing for three houres: at euery one, foure or fiue Opponentes, besides many Doctours sitting by, and replying where and when they list: all this againe besides priuate Disputations [Page 129] (little inferiour to the other) in sundrie places, euery weeke: finally besides all this, the whole Bible red ouer at Table euery yeare, and alwaies after dinner & supper two Chapters of it, one of the old Testament, another of the new, di­ligently examined, as it were by famili­ar conference betweene the better lear­ned and the younger sort, as Doctors, Licentiates, Bachelers, and Scholers of Diuinitie.

In this Church, (I say) are the Trea­sures of the wisdome of Christ, & know­ledge of God. This is the Church, of whose learning and wisedome S. Au­gustine often writeth himselfe to haue bin in vvonderfull admiration:De vtil. cred. ca. 4. and cal­leth it, Syncerissimam Sapientiam, De mor. Ecc. Cat. cap. 30. con. Epist. fun. ca. 4. most sincere wisedome: alleaging it to the Manichees, for the first Motiue holding him in the lap of the Catholike Church. And therefore of this Church, I say to euery one of my deare friends & Coun­tryemen, as he did to his friend Hono­ratus: Diu te affectum vides: & si iam satis tibi iactatus videris, De vtil. cred. ca. 8. finemque huiusmodi labo­ribus vis imponere, sequere viam Catholicae di­sciplinae, [Page] quae ab ipso Christo per Apostolos ad nos vsque maenauit, & abhinc ad posteros ma­natura est. You see, that you haue beene long troubled with these broyles of par­ties in the world. And if now you thinke your selfe to haue beene tossed, and tur­moiled inough, & would haue at length an end of these vexations: follow the way of the Catholike Discipline, which from Christ him selfe, by the Apostles, to vs is come, and from hence shall not faile to come to our posteritie. This Ca­tholike continuall Discipline, and euer­lasting teaching sufficient to settle all that labour for the truth, and to shew them all that they seeke, is euident to be ours, and that it can be none but ours.

Annuall celebrating of all Christes Mysteries.

XXXII THIS being done and considered, that our Church it is, which hath so put in course and order all Christian Doctrine for the ready and sure defence of our Sauiour Christ against all his e­nimies: [Page 130] consider you consequently, what Church it is, that for the due worship of GOD, for the thankefull and liuely re­memberance of our Redemption hath driuen the Christian Seruice to such a Maiestie, order, and decencie, in all Countries of Christendome most vni­formely, that it hath beautified, & san­ctified all Christian common wealthes with the obseruation of Feastes, and of Fastes, with Rogations, and other so­lemne Supplications, vvith varietie of sundrie seasons, with Histories to be re­membred most apt and fit for euery sea­son: so exactly applying out of the Old Testament all shadowes, figures, pro­mises, Prophecies, to the manifold and seuerall Truthes of Iesus Christ our God & Lord, that the Iew may be con­founded, the christian confirmed, al He­retikes of thēselues ashamed, to see that done by Christes Church euery yeare cōtinually without ceasing, which Christ afore did himselfe to his Disciples:Luke. 24. Inci­piens a Moyse, & omnibus prophet is, interpreta­batur illis in omnibus scripturis quae de ipso erāt. Beginning at Moyses and all the Pro­phets, [Page] he did vnto them interpret & de­clare throughout all the Scriptures the matters, that to him belonged: as, his Passion, his resurrection, &c. his Catho­like Church to begin at Ierusalem, and to goe thence ouer all Nations by prea­ching pennance and forgiuing of sins.

Was it the Protestants Church that hath so done? Or is it not euen so done in the seruice of our Church? Who then are they of whom it is written: Tunc ape­ruit illis sensum, Luke. 24. vt intelligerēt Scripturas, then did hee open their vnderstandinges to vnderstand the Scriptures? Can these be the Protestants? vvho euen in their very Commentaries vpon the old Te­stament, take their vnderstanding out of the blind commentaries of the obstinate Iewes, professed enimies to our Sauiour Iesus Christ: and therefore make they very few Prophets, very few Scriptures, and in very few places, to speake of him, euen so much in maner, as hath pleased the Iewes their masters, and not all the Prophets (as S. Peter saith) nor all the Scriptures,Act. 10. almost in all places to belong to him, so as he himselfe declared, and so [Page 131] as both his Apostles, and his Church, to whome hee gaue the gift to vnderstand the Scriptures, haue euer taught, & still doe teach vs.

It is our Church (I say) whose very Seruice doth this very well declare. It is our Church, that by her very Seruice doth euery yeare Praedicare annum Domini acceptabilem, Luke. 4. preach the gracious yeare of our Lord, by yearely recording at most conuenient times all that he did and suf­fered for vs any yeare, and all his yeares that he was with vs vpon earth: his Pre­cursour and Baptists Natiuity, his owne Conception, his Aduent, his Natiuitie, his Circumcision, his Manifestation too and adoration of the Gentiles, his Pre­sentation, his Baptisme, his Fasting, his temptation, his Preaching, his Miracles, his Passion, his Death, his Burial his Re­surrection, his Ascension, his sending of the Holy Ghost to be with vs for euer, and againe his Aduent: besides the birth dayes (not into this world, but into Hea­uen) of his Apostles, Martyrs, Confes­sours, Virgins, and other most Holie witnesses.

By all which thinges the Church ma­keth her Spouse and Redeemer with all his Misteries, euen to be seene felt, and palpate of all his people. Was this the Protestantes vvorke? Or is not that Christes Church, which hath done this for Christ? Looke to the very names of these Feasts, & see whether they speake not our Church? Candlemas day, Corpus Christi day, Al-soules day, Al-hallowes day, Ash-wensday, Tenebre-wensday-Maunday-thursdaie, Passion-sondaie, Passion-weeke, Goodfriday, Holyroode day, Shroue or Shrief-tide, fastinges Eaue,This is Ember, that your blind A­postls do boldlie say to haue bin the Po­pes Lem­man. Lent, Ember-dayes, or (accor­ding to the Dutch, the root of our Eng­lish) Temper-dayes, Quatuor Temporum, Palmesondy, D [...]minica in Albis Sondaie in whites, with many more: speake they Protestancie, or speake they (as you call it) Papistrie? Or were not these Feastes by the same Church ordained, that ap­pointed vs to keepe Christmas, Easter, Whitsonday, Trinity sonday, the Trās­figuration of our Lord, and the rest?

All these to haue bin by our Church instituted, it wil be easily proued, if need [Page 132] shalbe, and the Protestants doe mani­festly declare, while that in many of their places infected, & specially where their Puritans doe raigne, they keepe no better Christmas day it selfe, nor any Sonday, then they doe Ash-wensdaie. Which they declare againe most plain­ly, in laying away not only all the dayes of Saints which were not Holy daies, but manie also that were Holy daies, as still in the Catholike Church they are. For was not Saint Laurence day brought in and euer obserued by the same Chruch that commaunded Saint Steuens daie? Was it not the same Church that hono­red our B. Lady Gods Mother with ho­lydaies, vvhich made holie the Apo­stles dayes?

Of that same one Church therefore are not the Protestants, who haue put downe S. Laurence day, & all the dayes of our B. Ladie, with very manie moe: all the dayes (I say) of our Ladie, euery one none excepted. For the Annuncia­tion of our Ladie, is the Conception of our Lord: the Purification of our La­dy, is the Presentation of our Lord: nei­ther [Page] of them more properly our Ladies day, then Christmas day is our Ladies day, Christ being that day borne, & she deliuered. But the proper dayes of our Lady are, her Conception, her Natiuity, her Visitation, & specially her Assump­tion, which the Protestants haue laid all away, as though Christ were worship­ped by keeping his Precursors or Bap­tists Natiuitie, and dishonored by kee­ping his Mothers Natiuitie: honoured by keeping his other Saints Assumpting out of this life to heauen, & dishonored by keeping his mothers Assumption: a faulte most absurdly by them commit­ted, that whereas in all Saints we keepe specially their Natalitiae, or taking hence vnto Christ: his owne mothers day that shee was by death assumpted (in soule onely, as other Saints, or in body also al­though it be certaine, I doe not here say) that this day of Gods Mother, the Lady of Saints and Angels, they keepe not, it is (I say) for them an intollerable foule absurditie. So do they many waies (as I haue said) manifestly declare that which also in it selfe is euident, that they [Page 133] be not the Church, vvhich vvith such daies & obseruations hath commended all christendome for to be Regnum Sacer­dotale, a Kingdome Priestlike,1. Pet. [...]. and hea­uen vpon earth, Christ with his Saints & Angels being by such meanes continu­ally seene here by representation & re­membrance, as there in face and fruiti­on: but that they be the Rebelles of that Church, the defacers of christendome, the coolers of deuotiō in christian harts, enuiers of the honour & remembrance of Saints, and of Christ himselfe. That and if they might or would be but pre­sent once at the Reuerend solemne do­ing of the foresaide Catholike Seruice, specially at Christmas, Easter, & such o­ther more festiuall times, I doubt not but that most of their stony harts would melt for ioy with the loue of Christ: so as Saule also himselfe did Prophecy,1. Reg. 10 & 19. com­ming in place where the Prophets were: if (I say) they would come in and leaue their standing without with him in the Parable, Qui audiuit symphoniam & chorū, Luke. 15. &c. & nolebat introire, who heard the singing & melody, &c. and would not come [Page] in. And much more would the colde hearts of many Catholikes be enflamed therewith, which now for feare of the world, & for lacke of the feare of God, doe to their owne damnation appeare at this new paltrie.

Wherewith how wel God is pleased, they may learne of Saint Ierome, saying thus:In Amos. 5. Haeretici quotiescunque sub nomine Do­mini fuerint congregati, detestatur faetorem eo­rum, & claudit nares suas, &c. Whensoeuer Heretikes be gathered together vnder the Lords name, he abhoreth their stin­king, and stoppeth his nose, &c. Iudaeorum quoque oratio & Psalmi, quos in Synagogis ca­nunt, & Haereticorum composita laudatio, tu­multus est Domino, & (vt ita dicam) grunnitus suis, & clamor Asinorū, &c. Also the Iewes praying, and Psalmes which they sing in their Synagogues, and the Heretikes fine composed praysing, is a great dis­quieting to our Lord, and (that I may so say) a grunting of Swine, and a braying of Asses, &c. The cause thereof is, for that he hath appointed only the Catho­like Vnitie to be serued in.Ephes. 4. Phil. 2. And therfore he counteth them Traitours, not onelie [Page 134] which serue vnder his professed enimies, as vnder the Turkes, Iewes, and Hea­thens: but also vnder them that pretend to be his friendes, and yet know them­selues, and are so knowen of others, to be in deede his enimies (as all sortes of Heretikes:) because that although they say themselues to be his souldiers, yet doe they wilfully & manifestly fight a­gainst thē, whom he hath appointed for the Gouernours of his people. As pre­sently the Hollanders, and Zealanders that serue the Prince of Aurenge, vvho knoweth not that they be Traitours to the king, because they stand against his knowen Gouernour of these Low coun­tries, howsoeuer the said Prince in his Proclamations & stile ridiculously pre­tendeth, that he is for the king.

God for a figure of this seruing him in vnity,Deut. 12. ordained only one Altar at the Tabernacle in the Old Testament, for all to offer there, and no where els, their Sacrifices, vnder paine of his great in­dignation: in so much, that when as the Tribes of Ruben, Gad,Ios. 2 [...]. and halfe Manasses, had in another place builded [Page] another Aultar, all the other ten Tribes only vpon suspiciō that they ment ther­on to offer sacrifice, were by and by as­sembled to make war against them. Our men therefore, of whome I speake, who are not only suspected, but openly seene to commit this hainous sacrilege, & that so many yeares together, or that will seeme to doe it: will they not think how grieuously and how damnably they dis­please God their Father, and his Holie Church their Mother? The Arrians, & other old Heretikes, chaunged not the Seruice nor Sacraments of the Church: but yet because they were Heretikes, Catholike men would not in any case come to their Churches, nor receiue the Sacraments, the true Sacraments, I say, at their handes: As S. Gregory writeth of Ermigildus a Kings Son & Heire ap­parant of the mighty Gothes in his time,Dial. li. 3. cap. 31. who rather then hee would receaue the B. Sacrament of an Arrian Bishop, suffe­red himself to be of the Arrian king his Father, disenherited, imprisoned, laied in irons & his braines finally hewed out of his head with an axe: God straight after [Page 135] by sundrie Miracles at his body, confir­ming well his doing.

Innumerable other like ensāples there are in all Histories▪ of Catholikes that haue chosen (as they were taught) rather to abide most cruel Martyrdomes, then to come once to the right seruice (I say) & Sacraments, onely because Heretikes were the Ministers. In our country thē, where not onely the ministers be Here­tiks, or set a worke by Heretiks, but also the whole seruice is of it selfe schismati­call, & the sacraments Hereticall, there for Catholikes not to abstaine, is a crime intollerable, a sacrilege vnspeakeable, & a manifold wicked shamefull & shame­lesse denying of Christ our Sauiour. And therefore fie vpon liuings, goods, lands, friends, life, and all other worldly trash, and transitory earthly thinges, to the which carnall senceles men doe sticke, and cleaue so fast, that they sticke not to seuer themselues quite from God, both now and for euer, to heare him say ther­fore vnto thē within lesse then one mi­nute of an houre: Get yee hence from me, Mat. 25. yee accursed soules, into fire euerlasting prepared for [Page] the diuel & his blacke Angels. The only re­medy is, first to doe Penance (according to the iudgement of some Catholike Priest, if possibly he may be had) for all that is past, whether it came of ignorāce, or of frailtie. Secondly, if we will be sa­ued, no more to worship those Idols of Babilon,Barut. 6. according to the Epistle of S. Ieremie the Prophet. For so must we e­uery where vnderstand Idols in the old Testament, that they vvere figures of Heresies in this time of the new Testa­ment, no other Idols being now, but he­resies. Ponitur Idolum, quando nouum Dogma constituitur, &c. An Idoll is set vp, when a new Position (or Heresie) is erected, saith Saint Hierome,In Ier. 32 the most learned & expert interpreter of the Scriptures: Saint PAVLE also himselfe giuing his voice thereunto, where by BAALL the Idoll that GOD did speake of to Elias,Rom. 11. 3. Reg. 19 hee teacheth vs to vnderstand the erroneous wicked Doctrine against Christ of his incredulous Countriemen the Iewes of his time. And thirdly, du­ring this time that God of his iustice for our great innumerable, frequented, vni­uersall [Page 136] sinnes will haue vs to sit in Babi­lon, we must bitterly weepe, sob, & sigh, to remember Sion and the Temple of our Mother Ierusalem,Psal. 136 day and night (with the affection of King Dauid be­ing cast out of Gods inheritance,1. Reg. 22 & 20. & Psal. 62. and faine to hide himselfe in the drie Wil­dernes without the water of Gods ser­uice) praying God most humbly, and most feruētly for his mercies sake, once to make an end of our miserable capti­uitie, & to bring vs all home againe to the sweet Angelicall songs and heauen­ly Seruice of the same, with libertie: there to make Principium laetitiae nostrae. The first beginning of our gladnes.

In which prayer (specially novv a­gainst this most acceptable yere of grace beginning at Christmas next, A. 1575.) for the loue of Christ, let vs ioyne toge­ther (notwithstanding Ieroboams com­maundement of going no more vnto Ierusalem) all that be Catholikes,3. Reg. 12 both such as are alreadie by Gods goodnesse deliuered out of Babylon both in soule, and body: and such also as are onely in soule out of it, and not in body: finallie, [Page] such also as are in it still both in soule & body, who doubtles haue of al most need so to pray, if they can or will see the dreadfull perill of their own captiuity.

And here doth Charity compell me, to admonish certaine Priestes of their dutie who will of vs be counted Catho­liks, & yet doe for the penny giue them selues to the ministerie of this new Ser­uice, and flatter themselues therein, as though it were no sin. But that in so do­ing they damnably deceiue themselues, they may consider by this little which I haue said of such as come only to heare that seruice. For the hearers sin being so grieuous, who can thinke how detesta­ble is the sin of the ministers? If they li­ued vnder Turkes or Iewes, and should there eyther for worldly feare, or filthie lucre, doe as they now doe liuing vnder Heretikes, would they thinke that they did not sinne? And most certainely no reason nor colour there is to excuse thē more in this, then in the other.

Howsoeuer therfore they flatter thē ­selues, or also be flattered of others, one, or two, or three, that seeme learned, who [Page 137] hauing a singular opinion in this mat­ter, contrary to all truth and reason and learned Catholikes of all Nations, and to themselues also (we doubt not) if they liued in the free and open aire of the ca­tholike Churches practise, doe speake placentia vnto them,Isa. 30. doing themselues as they may doe, and yet telling these that they should doe otherwise, to the heauy iudgement of both the coun [...]el giuers and the counseltakers: yet no doubt for all this, as the lay ministers were figu­red in the pristes of Ieroboam, of whom it is written: Fecit phana in Excelsis, 3. Reg. 18. & Sa­cerdotes de extremis populi, qui non erant de fi­lijs Leui, He made Lofthouses, and priests of the rascall people, who were not of the sonnes of Leui: so were these mini­string priestes plainely figured in that couetous wordly Leuite,Iud. 17.18. that first for a litle monie serued new-found Idoles in the house of Michas, and afterward for more lucre and honor did the same in the Tribe of Dan. Plaine it is that our Sauiour in the Gospel maketh but three kindes of Ministers: two, that minister after the right maner, one for Gods glo­rie, [Page] the other for his owne commoditie,Ioan 10. Vide Aug. de ver. Do. Ser. 49. which are there called Pastor, and Merce­narius, the Shepeard, and the Hierling: the third, whose ministration is wrong, and to the shepes destruction, vvhich is, there termed Lupus, fur, & Latro, the wolfe, the stealer and the robber.

VVhereby these flatterers of them­selues, of whom I speake, vvho seeing the vvolfe come, did neither stand con­stantly in the right ministration, vntill they should haue beene thrust out of all by the vvolfe, or cleane forsaken of the sheepe, as the Shepeheard: nor did not forsake the Sheep and runne away as the Hireling: but did, and doe abide stil, and ioyne with the wolfe, and minister after his tradition: may see most euidently, in vvhat part of our Sauiours iust diui­sion they haue placed them-selues. And therefore if they list, vnsensibly, despe­ratly, and damnably to hold on with the wolfe, as they doe, and to take no cha­ritable holesome warning: the Sheepe must notwithstanding marke well this forsaid diuisiō made by the good Shep­heard, and Prince of Shepeheardes: and [Page 138] consider,Ioan. 10. 1. Pet. 5. that what he hath said of wolus the same hee hath said of these also: tel­ling the shepe their dutie in these words: Oues pastorem sequūtur, quiasciunt vocē eius. Alienum autem non sequutur, sed sugiunt ab eo: quia nou nouerunt vocem alienorum. The shepe follow the Sheepeheard, because they know (or like well) his voice. But the alien they follow not, but they flee from him: because they know not the voice of aliens.

By vvhich admonition of our Sa­uiours, the doubt also of certaine shepe is answered, vvho thinke it lavvfull for them to heare the vvolues Sermon, though not his Seruice. But our Sa­uiour telleth them, that the true sheepe know not neither the voice of the wolfe, but that they will flee from hym. So as by vertue only of Tradition vvithout Scripture, did those Christian peoples of the Barbarous languages, of whom S. Irenee saith thus:Li. 3. ca. 4 Quibus si aliquis an­nunciauerit ea, quae ab Haereticis adinuenta sunt proprio sermone corum colloquens, statim cōcludentes aures, longo longius fugiunt, ne au­dire quidē sustinentes blasphemum colloquium. [Page] Sic per illam veterem Apostolorum Traditionē, ne in conceptionem quid m mentis admittunt, quodcunque eorum portentiloquium est. If any man wold preach vnto them the things that by Heretikes haue beene inuented, talking with them in their owne lan­guage: they wil flee away farther & far­ther, not abiding so much as to heare the blasphemous talke. So through that olde Traditiō of the Apostles, they ad­mitte not so much as into the cogitatiō of their mindes, any monstrous, speache of theirs whatsoeuer it be.

And besides that admonition, & this ensample, also very good reasō so to do: because those Sermons are (as no Ca­tholike will denie) most blasphemous against al persons and thinges most holy and most honorable, both in earth and in heauen,Psal. 82. according to the psalme: Po­suerunt in coelum os suum, & lingua eorum trā ­siuit in terra, They haue put into heauen their mouth, and their tongue hath pass­ed ouer all the earth. And therefore so­lemnely to heare such Sermons, must needes be horrible sinne, seing that the only priuate patient hearing of one de­traction [Page 139] against some one neighbour of ours, deserueth damnation, as Saint Ber­nard,Li. 2. de Con [...]ad Eugen. according to many holy Scrip­tures, hath noted: Detrahere, & detrahen­tem audire, quid herum damnabiliu [...] sit, non fa­cile dixerim. To detract and to giue eare to a detractor, which of these is more damnable, I may not easily say. Where­upon the Prophet Dauid saith:Psa. 100. Detrahē ­tem secreto poximū suū, hunc persequebar. Him that speaketh detractiō secretly against his neighbour, him did I persecute.

S. Augustine writeth of Innocentiare­ligiosissima foemina de primarijs ipsius ciuitatis, De Ciuit. Dei li. 22. cap. 13. a most religious woman of Carthage, one of the chiefe of that City, who (as she told him herselfe) vpon a vision that she had, caused a woman newly baptized to make the signe of the Crosse vppon her brest infected with an incurable can­ker, and thereby immediatly was hea­led: that, when her Physitian being an Heathen, did afterward see it, and aske her earnestly by what medicine she was holpen (which his maister Hyppocrates knew not of) she telling him how it was done: hee with the voyce and counte­naunce [Page] of one as it vvere contemning, so that shee feared least that hee would vtter some contumelious vvord against Christ, answered with deuout ciuilitie, I thought quod hee, that you would haue told me some great matter. Atque illa iam exhorrescente, mox addidit: Quid grande fecit Christus sanare cancrum, Ioan. 11. qui quatriduanum mortuum suscitauit? And shee now shyue­ring for feare, hee by and by did adde: what great matter did Christ to heale a canker, who raised one that had beene foure dayes dead?

Whereby vve see, that good folke which loue Christ, when they se so much as one word about to be spoken against him, wilbe readie to swound and to dye for feare. What then are they, which wil go to the place, where they know that he is blasphemed, there to stand so quietly, so long, so often, to heare such blasphe­mies? Certainly they are more sense­lesse and more dead, then was that fore­said Lazarus. I pray Christ to call them likewise forth of their stincking graues: Lazare veniforas: Lazarus, come forth: and so to giue them to his ministers to [Page 140] be loosed: Soluite cum, & sinite abire. Loose ye him, and let him go.

And againe, let them tel me, whether a Sermon be not part of the Seruice? Which is so euident, that they see the Puritans would haue no other Seruice but a Sermon. And therefore loke for what causes it is vnlawfull to heare their Seruice, for the same vnlawfull it is also, to heare their Sermons. Doe they not knovv, what many our Holy Fathers the Popes and Councels, and namely the Councel of Trent hath enacted tou­ching the very bokes of Heretiks?In indice librorum prohibito­rum, regu­la vlt. Quod si quis libros Haereticorum (vel cuiusuis authoris scripta, ob haeresim, vel ob falsi dogmatis suspicionem, damnata atque prohibita) legerit, siue ha­buerit: statim in excommunicationis sententiā incurrat. Qui vero libros alio nomine interdi­ctos legerit aut habuerit: praeter peccati morta­lis reatum, quo afficitur, iudicio Episcoporum se­uere puniatur. The bookes of Heretikes, (or writinges of any Author, for Heresie or for suspition of false doctrine, cōdem­ned and prohibited) if any man reade them, or haue them in his keeping: wee ordaine, that by and by he incurre the [Page] sentence of excommunication. As for bookes that are for any other cause for­bidden, hee that readeth or hath them, besides the guilt of mortall sinne, wher­of he is attainted, let him, according to the discretion of the Bishops, be seuere­ly punished.

Now, whether is worse (I aske them) and more daungerous, to reade theyr bookes, or to heare their Sermons? No doubt, to heare their Sermons: both because the greatest & foulest blasphe­mers of them al do preache, who yet for lacke of learning, or for other causes doe not, nor are not alwaies suffred to write, abstaining also in their Sermons from no blasphemy, be it neuer so diuelish & false, because they feare to that no an­swere, as to their bookes they doe. And also because that viua vox word of mouth hath incomparably more force, then the dead pen, whether it be to edifie, or to destroy.1. Tim. 2. Sermo eorum, vt cancer serpet, saieth Saint Paul: Their preaching will creepe vpon you like a canker.

No man is so madd, as to let poyson into his body, be it neuer so little. These [Page 141] then that goe to the places where most soules are poisoned, and al in danger to be poisoned (vnlesse they thinke them­selues more safe and sure, than was our mother Eue in paradise it selfe) do plain­ly shevv, that they care lesse for theyr soules, then for their bodies, and there­fore lesse for the world to come, then for this world, lesse finally for God, then for thēselues. Yea, as I said afore of such he­retikes as had the true Seruice: so al­though it should chaunce to be nothing els but truth that Heretikes preach, yet should vvee not come at them. For els why did our Sauiour, for the same con­fession, for which he saied to Peter, Bea­tus es Simon Bar-Iona, &c. Mat. 16. Blessed art thou Simon the sonne of Iohn: say to a Diuel, Obmutesce, Luc. 4. Be thou dumme and hold thy peace? Peters confession was: Tues Chri­stus Filius Dei viui, Thou art Christ the Sonne of God the liuing: And the Di­uels was: Scio te qui sis, Sanctus Dei, I know thee, vvho thou art, the HALOVV of God.

Moyses likewise in figure of this that I say,Deut. 18. rekoned vp many darke Schole­maisters, [Page] as Southsaiers, Inchaun­ters, Witches, Wise-men, Familiars, Coniurers, &c. and charged the people, not to seeke euen Truth it selfe of such. And therefore whereas a wench posses­sed of a Pithon-sprite cried after Saint Paule and his companie: isti homines, ser­ui Dei Excelsi sunt, Act. 16 qui annuntiant vobis viam salutis, These men are seruantes of God the Highest, who shew to you the way of saluation; what saieth the Scripture thereupon? Dolens autem Paulus, & con­uersus, spiritui dixit: praecipio tibi in nomine Ie­su Christi exire ab ea. Et exijt eadem hora. But Paul being grieued thereat, and turning himselfe, said to the sprite: I commaund thee in the name of Iesus Christ to goe out of her. And hee vvent out the same houre.

Much more might be here said to this purpose, in commendation of Catholike and detestation of Hereticall both Ser­uice and Sermons. But for my breuitie thus much shall suffice. Proced we ther­fore to other Motiues.

Ecclesiasticall Monumentes, and liuings.

XXXiij. CONSIDER moreouer, what Church it is, that hath furnished and beau­tified the faithfull Nations of the world vvith Vniuersities, vvith Colleges, vvith Hospitals, vvith Abbies and Monasteryes, vvith very Churches, Chappels, and innumerable other Mo­numentes, of our only Religion Romain and Catholike: and for vvhat Church like-wise all such Monumentes in all places by christian Emperours, Kinges, Queenes, Princes, and other persons of wealth and Dignitie, at al times since theyr first conuersion to Christ, haue beene erected: for vvhat Church such honorable portions of lands and liuings, and other earthly commodities, haue by such persons beene sorted out. Hath not our Lord God by his Euangelicall Prophet ESAIE told vs, that to his Church such benefits, and prouisions by such persons should be giuen?Esaiae. 49. Et erunt Re­ges nutricij tui, & Reginae nutrices tuae Kings [Page] saith he, shalbe thy fosterers, & Quenes shalbe thy nurces.

Were then these magnificent Chur­ches, Colleges, and Vniuersities, buil­ded either by Protestantes, or for Pro­testantes: by any one or for any one e­uer that was of their Religion? VVere the Bishopriks, Archedeconries, Dean­ries, Prebendes, Personages, and Vi­cariges instituted for their women and children, to make them gentlewomen and gentlemen: or to the honour and seruice of any Church, but ours? Were the tythes and other liuelyhoodes, so re­ligiously lotted and limited of euerie mans goodes for any Church, but ours? Such maintenance of study in Vniuer­sities and Schooles, of Solemne Ser­uice in Chappell, Church, College, Cloyster, and Close, did it proceede from their Church? Or vvas any of these commodities made or meant towards a­ny Church, but ours? Doth not the very condition of these fore-sayed thinges poynt ours to be the true and only Church of Christ and Christendome, and giue terror and horror to the con­sciences [Page 143] of our Aduersaries, against the fearefull day of Christes general Iudge­ment, either for plucking downe and destroying, or for vsurping the fore­sayed douries of his Catholike Church, cleane against the meaning of all the first Founders? Looke at the very forme and fashion of euery Church, of euerie Chappell, of euery Chauncell, of eue­ry Chalice, of euery Aultar of euery Sepulchre, of euery Stone, of euery win­dow: giue they not euidence for our only Church and Religion? Beare they not our cognisance and badges? Crie they not out alowd, that they be and haue bene alwaies, some of them these twelue hundred yeares and vpward, our goodes and possessions, & that the Heretikes be vsurpers, theeues, sacriligious men, and robbers?

Apes:

XXXiiij. AGAINE consider, what Church that is, vvhich as it is to it selfe sufficient and able to stand alone, lack­ing [Page] in it no good Learning or know­ledge, no iust Law, no necessarie order, because it hath in it all things deliuered by Christ comming vnto it by the Apo­stles hands and their most certaine Suc­cessors, euer hauing vvith it the Holy Ghost to assist it in all thinges, to lead it into all truth, to direct it into all good order, and there to keepe it: so is it of al Schismes and separated Religions imi­tated and apishly followed, as without whose ground, foundation, and example none of them all could in any thing tell where to be. And therfore her they imi­tate in their Seruice and Sacramentes, in their Discipline and Iurisdiction, in their Lawes and ordinaunces: out of her bookes and doinges takeing all theyr light, neuer otherwise hauing bene able to tel, that they should vse Baptising of men,Ioan. 13. more then washing of feete, or this lesse then that, or one to be a Sacramēt, and not the other.

Of her they learned to kepe their spi­rituall Courtes, Visitations, Conuoca­tions, and Councels. Of her they lear­ned to excommunicate and suspend: of [Page 144] her they learne to haue for seuerall fun­ctions seuerall officers and peculiar or­ders. Of her they learned their wis­dome in dead mens willes, their proui­dence in bidding & forbidding of banes their discretion to discerne and disseuer lawfull and vnlawfull Mariages: shee parted their people into Parishes & Pro­uinces: finally nothing for mans spiri­tuall commodity that they haue amōgst them, but of our Church by vsurpation or imitation they tooke it. Their very Communion-booke to be made alto­geather out of our Masse-booke, their owne Puritans will beare me witnesse, and so much (as I heare) haue they alrea­dy plainly opened to the world. Which may likewise be easily shewed in their other Church-bokes also, that out of ours they be taken, as is well knowen to all that know both.

Which now, thinke you (I appeale to all reasonable men) to be Christes Church the reasonable soule, or the brutish ape? It is the obseruation of the Holy Fathers, that the Diuell alwayes and his members were fayne to be the [Page] apes of God and his people, that there the Philosophers learned their Theo­logie, the Idolatrers their Priestes and Sacrifices, the Heretikes their Rites and Ceremonies: in figure whereof we haue in the holy Scripture the example of Ieroboam in his Dan & Bethell playing the ape of Godds Temple in Ierusalem,3. Reg. 12. with many others moe.

States of Perfection.

XXXV FVRTHERMORE consider, what Church is that, which hath in it, and euer had, all holy & cōmendable States, of faythfull people, professed Virgyns, vowed widowes, Poore by wil and pro­mise p [...]rsons of both SEXES dedi­cated [...]o GOD by forsaking the world and the pleasures thereof, some liuing in desertes or caues of the earth, some in Cloysters in Communitie and vnder obedyence, all wholly occu­pied in mourning and praying, both night and day, for the sins of themselues and others. Was the Church of Christ at any time without these heauenly Or­ders, [Page 145] this comely variety? Haue not we in the Actes of the Apostles (where is described vnto vs, as I haue often saide: the plat-forme of Christes Church than beginning, and afterward to grow vp stil in the same orders (as a child doth in the same members) the perfect example of the whole multitude of christian Iewes selling all and liuing in common with­out property?Act. 4. The terrible sodaine death also of Ananias and his wife Saphira,Act. 5. for playing a false part in that behalfe? of the multitudes profession, and manners of such euer afterward, vntill and in S. Augustines time: you may see more that list,Li. 1. ca. 33. in his booke De Moribus Ecclesiae Catho­licae: as also in all the olde writers vvhose works are extant.

How then can that be the Church of God, which prouideth by waste, desola­tion, destruction, and (as it were) by law that no such Orders of men and women specially and totally deputed to Gods seruice, be suffered amongst them, where be no maides, but such as can get no matches, where no man is poore, but with grudge or much against his vvill, [Page] where no vow is made to God, nor to him must none be kept: where fasters be counted Pharisees, Monkes and mour­ners esteemed mad men, the best sort of Christian men reputed the fowlest Hy­pocrites: finally, where in apparell, ge­sture, or countenaunce, no signe of Reli­gion, deuotion, or vertue, thought to be commendable, or almost tolerable.

The state of our Predecessors.

XXXvj. VPON these thinges afore-going, riseth another goodly considerati­on, what Church that is, whose Doctors God hath so blessed with credit, Maie­stie, eternall Memorie, and Authoritie, that being of the same meaning and vt­tering euidently both in their bookes, and in their deedes, both in their life, & at their death, of the same faith vvhich we doe teach & the Heretikes doe im­pugne: yet dare they not openly con­demne them, nor otherwise then co­uertly reprehend them: but if that one [Page 146] of theyr Bookes they can patch or pike any apparent sentence to amende their owne credits, they highly vaunt thereof. What Church that is, whose se­curity of saluation is so certaine, bree­ding such awe in the Aduersaries hearts and tongues, be they neuer so wanton, that they dare not condemne neyther the followers of such thinges, as they would haue seeme to be superstitious & detestable, nor the very principall Au­thors, doers, or teachers thereof.

Was Protestant euer heard so bold to plucke S. Gregorie out of heauen for saying Masse: or Saint Bernard for his Monkes Coule: or Saint Augustine for praying and offering Sacrifice for his Mothers soule: or the very first Authors of Monkes and Friers Orders, as Saint Basile, S. Benedict, S. Frauncis, S. Do­minicke, S. Anthonie, & such others, or the Founders of our Colledges in Vni­uersities for their respecting in their worke, and commaunding in their Sta­tutes, prayer, Dirige, & Masse for their soules for euer? Yea, doe they not, the best of thē all, in the most solemne pul­pits [Page] of the realme, commended them by name, blesse their memorie, and praise God for them? Would they so doe by soules damned with the Diuell in Hell?

Finally, which of them all hath beene heard so peremptorie in his sentence, to condemne to hell for daylie, hearing of Masse, praying for the dead, calling vp­on Saints, going a Pilgrimage, &c. the very multitude of our Predecessors, all since the first christening of our Nation, nine hundred or a thousand yeares agoe, euen vntill King Edwardes time, all his own & others fathers, & mothers, grand­fathers, and grandmothers, & other An­cestors, kinsfolke, and countriemen that euer liued since that time? But those that liued afore that time in Paganisme, & Idolatrie, who sticketh to condemne, more then the Olde Romaines, Greci­ans, and other Infidels of other coun­tries, not seruing GOD, nor hauing heard of, nor beleeuing in Christ? If any will say, that ignorance before this time of their new Gospels preaching excused the one sorte: vvhy did not ignorance excuse likewise the other sort? What [Page 147] cause can be giuen, why the one sort are in heauen, and the other in hel, but only that as they afore our Christening vvere vvithout God and without Christ: so these since that time beleeued the right faith of Christ, & vsed the true worship of God?

As for inuicible ignorance to haue saued then the simple sort of very sottes in maner (as now by the opinion of some learned Catholike men it doth in Ger­manie and in England, &c.) it can not here of them be said: because they must and doe confesse, that Saint Bede in our Countrie, Saint Bernard in another, and such like, are of all most surelie saued, who yet had not this ignorance, but knew right well this new doctrine, and condemned it for moste wicked heresie And will men of this time be then so fo­lish, so wilfully cast away themselues, to forsake that sure faith, that sure maner of seruing God, which by the very confes­sion of those that would haue it forsaken, serued well the turne so many hundred yeares together, to saue men from hel, to bring men to heauen?

Who is so sure, that this new Faith, and new Seruice, hath all this vvhile brought any one to heauen? Yea, how certaine that is, which the Holy Ghost by the mouth of Saint Paule hath spo­ken:Ephes. 4. Vna fides, vnum Baptisma, one faith, one Bapisme: so certaine it is by that a­foresaid, that whosoeuer in this new faith and seruice hath ended this life, is in Hel most certainely: the very first fathers & open teachers of it condemned by God and all good men when they were aliue, and euer since theyr death remayning in so cursed memorie, that their owne followers dare not for shame and feare once name them to their honour, nor a­ny true Christian man thinke otherwise of them, then as of most damnable crea­tures.

The onelie knowen, and vndoubted Mother of Christes children for a thousand yeares togeather.

XXXvij. VVHEREVPON consider you next of all, what Church was that, which for these thousand yeares to­geather throughout the whole vvorld was called Christes Church, and stoode and encreased, and brought forth both Children to Christ, as his only wife all that while and Spouse, and innumerable Saintes to heauen, and Pastours for the people, and vvas accepted in humble peace and quietnes for the Mother of al faythful folke, so long togeather, and be­fore euer any of these Sectes had to doe or appeared in the world. Was either that a false Church, by whose only wombe, and none others, al men so long time were regenerate?

Or can that be the true Church, which so many worldes togeather either vvas not at all (as we say and as it is certaine) or was so obscure and hidd, that it could not be sene nor knowen, and that, in the gloriouse time of the new euerlasting Testament, which is the time of Christes Churches Raigne, in heigth, aboue the topp not only of al Iereboam and other [Page] Idolatrers Excelsies and Hillockes,3. Reg. 3. Ex­celsa & colles, but also aboue the mountes and Hilles them-selues of both Tem­ples,Ioan. 4. false Samaritan, and true Iu­daicall.Is 4. Mic. For so say the Prophets: Erit in nouijsimis diebus praeparatus Mons Domus Do­mini in vertice montiū, & eleuabitur super col­les, In the last dayes shalbe cunningly set the Mountaine of our Lordes howse on the toppe of the hilles, and it shalbe ex­alted aboue the hillockes: whereas con­trarywise by the Protestantes saying, Christs Church should be more obscure then the Synagogue of the Ievves not only afore, but also in this very time of their vtter desolation. In vvhich tyme the Church of Christ is sette in such cleare light & bright shining, that both the Prophet saieth: Scietur in gentibus se­men eorum, & germen eorum in medio populo­rum: omnes qui viderent eos, cognoscent illos, quia isti sunt semen cui benedixit Dominus. In Nations shalbe knowen their seede,Is. 61. and their issue in the middest of peoples: al that see them, shall know them, that these are the seede which our Lord hath bles­sed.Mat. 5. And also our Sauiour calleth it a [Page 149] Citie that cannot be hid, being set vppon a moun­taine: that cannot be hid, he saith.

And yet shall you haue some youths, which please themselues so much in their owne inuentions, that they feare not to say: Yes, but it may be hid, because the highest hilles haue sometimes mistes a­bout them. In deed, with their mistes they hide for a time this Citie, how high as it standeth and how plaine in sight, from some weake-sighted persons, that be without it, to their owne damnation. But from such as are within it, and there will keep themselues, no mist can hide it. For which cause our Sauiour saith in the same place:Mat. 5. Vt luceat omnibus qui in domo sunt, to giue light to all that be in the house. God open the eies of people, euen of the mist-casters also, to see where they are, and where they should be, & where they shall be, if they goe blindly forward as they haue begunne: to see, that those wits and tongues of theirs, vvhich now they count lucra, Phil. 3. for bringing vnto them so manie Church-liuinges, and so much vaine glorie, are in verie truth nothing but stercora and detrimenta, for beraying [Page] them all with sin, and leesing vnto them the glorious Cittie of Christ, both here, and hereafter. A long time it were for a mist to haue lasted aboue a thousande yeares together: and much for it al that while not only to haue hidden, but also to haue quite choken vp such a Cittie, set vp by Christ to be seene and to last for euer.

In this time of Christes glorie and his new Testament, so long togeather, was not at all the Protestantes Church, say we, and otherwise also must they them­selues confesse, that all that time it had no vse of her owne Sacraments, nor any help to saluation, but by another com­pany, which vvas contrarie vnto it, and in which only vvas then all the practise of all christianitie: and which therefore was the Church of Christ, so high, so bright, so fruitfull, as promise was made afore it should be.

Celebration and operation of Christes death.

XXXViij. VVITH this consider you at once, vvhat Church is that, which now and euer, is so blessed of God, & so embrued with Christs blood and Passion, issuing out of his precious side vvhen vpon the Crosse it was ope­ned, that she onely hath in her the high­est & only proper worship of God, con­sisting in Sacrifice, and in her Sacrifice the liuely and sensible celebrating of Christs Death, whereby his holy Bodie and precious Blood were done asunder: that she hath moreouer grace in her Sa­craments, merite in her workes, force in her vvord: vertue, power, and efficacie in her teaching: that she breedeth deuo­tion, conuerteth sinners, turneth to reli­gion, and to the search of life and salua­tion strangely altereth the heartes of men: Christ being in her not weake & feble, but strong and mighty, as S. Paule said to the Corinthians: Christus in vobis non infirmatur, sed potens est in vobis: 2. Cor. 13. and she in Christ Iesus being by God created in good workes, who loued her,Eph. 2. & 5. & gaue himselfe for her, that hee might sanctifie [Page] her and purifie her with the lauer of water in his word, to present her vnto himselfe at the last day a glorious Church without spot or wrincke, or any blemish.

Contrariewise, can that vngratefull company be the true Church, which of­fereth not to God, but abhorreth the high Soueraigne office and honour due vnto him by Sacrifice: which hath not in sacrifice the cōmemoration of Christs death: that infirme and beggarly com­panie, vvhich graunteth she hath no sa­craments to giue grace: vvhich of her owne accord giueth ouer the right & or­der of Priesthood: vvhich confesseth, she hath no rite of Ceremonie, no power of vvorde to sanctifie any creature in Christs name, no vertue to bring vnder, and coniure away Diuels from her Chil­drens bodies, cattell, houses, and other thinges: no blessing, no spirituall gift, no grace: yea which cannot beare more thē the Diuel himselfe, any externall monu­ment of deuotion nor benediction, but feareth superstition in obeisance at the name of Iesus, misdoubteth Idolatrie in the figure of Christs Crosse: and findeth [Page 151] in good workes, nothing of Gods spirit, nothing of Christs Passion, no grace, no merite, nothing finally but finne and hi­pocrisie.

Teaching the narrow waie, and liuing after it.

XXXjx. TO that same afore-said ioyne this consideration that followeth: what Church that is, vvhich as it hath Gods grace and Christs blood mightily work­ing in it, and vvith it, to the wonderfull breaking, chaunging, imprinting and in­grauing of hearts: so againe it preacheth Pennance, Iustice, Gods iudgement, Hell fire, Restitution, Satisfaction, Dis­cipline, and great austeritie of life: whose followers and children, for those causes, be the saddest sort of people, men of best order, vprightest in gouernment: ho­nestest of conditions, deuoutest in Gods seruice, readiest to workes of mer­cy and pietie, most carefull of their con­sciences, most studious of the life to come, most peaceable in al families, cha­ritable [Page] takers vp of matters and quarels that fall out betweene their neighbours worthiest members of cōmon wealthes, best beloued both of God and man.

On the other side, what Church is that whose preachers preach pleasauntnes, & be meale mouthed, make open professi­on to ytching eares, and hold a com­mon Schole of sinne and flattery, holde sacriledge to be Gods seruice, vnfaith­fulnes and breach of promise to God to giue it to a strumpet, to be a vertue: a­bandon fasting, abhorre confession, mis­like vvith pennance, like well of vsury, charge none with restitution, finde no good before God in single life, nor in no well working, but haue in all thinges smothed and planed with sweet wordes of false peace and deceitfull security the rough vvaie of Heauen and saluation. Whose followers, for those causes, are easily to be noted by theyr naughty cō ­ditions: the vnbridled youth, that seeke for licence and liberty: the carnall swine that wallow in sinne, the vnruly ruffians that count order a prison, discipline a torment, the pirates, robbers, oppressors [Page 152] (both Masters, and Ministers) that like best of that Church, vvhich is furthest from grace, vnpriuiest of consciences, nearest to Atheisme: vniust Bankrupts; cruell Vsurers, that would haue it law­full to enrich them-selues vvith other mens goods: delicate Merchantes, wan­ton women, that in this world serue their lustes, both at borde, and in bed, lading themselues vvith all kindes of sinne, and yet presuming of heauen to find it wide open: finally all persons as they fal from order and godlines, more nere they be to this profession or religion: a common rule and generall obseruation, that all men as they returne to our Church, bet­tered and amended: as they fall to their Sinagogue, much worsed and more then afore corrupted.

For proouing whereof I neede not bring in the common knowen testimo­nies of Erasmus and Luther himselfe.Eras. Epi. in pseudo. Euang. & ad frat. inf. Ger. Luth. in post dom. 1. Aduēt. It is in our Countrie most euident to all men, both in particular persons, and in the multitude, and in the State: neuer in people lesse fidelitie, lesse friendship, lesse charitie, lesse humilitie, lesse simpli­city, [Page] lesse goodnes: neuer more pride (as in apparrell, &c.) more double dealing, more swearing, more forswearing, more whoredome, more theeuing, secret and open, personall and generall, more sin, more vice, more naughtines, that by all examples of former times nothing is to be looked for, but vniuersall destruction & vtter desolation. And of all most ill, most wicked, and therefore euery where most despised, most contemned, most ir­rided, most scorned the Superintendents and Ministers themselues: that if a book should be made of their seuerall beha­uiours, as it would presently be confes­sed, so would it of posteritie be scarcely beleeued. That and if they had such en­ormities to lay to our Clergy, as wee can lay to them innumerable, and intollera­ble, O how should all pulpits and places ring thereof? Giue me teares (O Lord) yea a floud, yea a Sea of teares (O Lord) I pray thee, to bewaile my sinnes, and the sinnes of my Nation: giue them (O Lord) thy grace to repent theyr sinne, the very cause of all theyr wicked Here­sie: that our poore Countrey may vvith [Page 153] Niniue find thy mercy, escape thy wrath and by preuention turne away her mi­serie.

Obedient Subiectes.

XL THAT this may in Goddes name be so done, not only by particular persons, but also (if it be possible) by the very Gouernours and State it selfe, which I wish and pray God of his mercy that they may vvith his good fauour, both here and here-after, stand for e­uer: vvith and besides the former Mo­tiues, it may please them this to consider further, what Church that is, wherein first and formest, as Saint Augustine saith, Ipsae quodam modo etiam humanae leges Chri­stianae sunt: De vtil. cred. ca. 7. the very humaine lawes also be Christian, as is euident in the lear­ned Ciuil law (as they call it) of the Ro­maines, and also in the sage Temporall Law of our owne Countrie, both being Christian according to the Christianitie of the Catholike Church only, which the Students and Readers of them doe well know, that they are both made to serue [Page] our Sauiour Christ, as he is serued in our Church, giuing in most thinges playne witnesse against these destructions and innouations of the Protestants.

And wherein againe her owne Eccle­siastical lawes be the life & continuance of all good commonwealthes: by which the Princes and Powers haue good and obedient Subiectes, the people againe haue iust & louing Gouernours: whose children be folowers of peace and tran­quilitie, be taught order and obedience to their ordinary powers: of whom tem­poral Princes for God and conscience-sake, be they neuer so euil are in al lauful cases duely serued: & if at any time it happen, after long toleration, humble be­seeching, and often admonition, of very wicked and notorius Apostates or here­tikes, no other hope of amendment ap­pearing, but the filthy more & more dai­ly defiling himselfe and others to the huge great heape of their own damnatiō that after al this the soueraigne authori­tie of our common pastor in religion, for the sauing of souls, doe duely discharge vs from subiection, and the Prince offē ­der [Page 154] from his dominiō: with such grie [...] o [...] heart is it both done of the Pastour, and taken of the people, as if a man shou [...]d haue cut of from his body, for to s [...]ue the whole, so most principal, but rotten part therof: who therefore with his Na­tural affection that said: Quos iterum par­turio, donec formetur Christus in vobit: Gal. 4. with you againe I go in trauaile, vntill Christ be fashoned in you: do al their endeuour, make sute to man, beseech the partie in himselfe, or by his more interiours, & a­boue al things at Gods feete cast them­selues downe, praying him euery houre, day & night, with sighing and weeping, when one is weary, another succeding in his place,2. Ma [...]. 13. v. 10. Act. 12. v. [...]. al houres (I say) of the night no lesse then of the day, so to make a conti­nual clamour in the ears of God our most merciful Father, that wee may see by re­conciliation, our so principall a mem­ber healed & set againe in his place: be­ing then most ready to do him againe al honour & seruice, in heart also and mind that may be due vnto him: neither in the Meane tyme denying him such loue and worship as we may.

Contrariwise to consider on the other side, what Church is that, vvhich riseth by disobedience to both the Swordes: which counteth all Regiment of women to be monstrous: vvhich standeth by traiterous murdering of great Persons, by wast and destruction of cities, coun­tries, and Kingdomes: which violently displaceth, vnfaithfully rebelleth against and openly with-standeth all Power, though it be confessed to be most lawful of the Sect it selfe. Yea, of the catholiks, though discharged of their fealtie, yet for common humanity, for their accu­stomed vse, for their continuall and (as it were) naturall institution, the Prince better obeied, more faithfully serued, by his own approbation and all mens sight, then of the Puritans them-selues and Protestants (which in maner all in heart be Puritans) who yet would seme to be­leeue in conscience, that hee is not only Head of their Realme, but also supreame Gouernour of their Church: but in very deede they beleue, as their man of God Martin Luther & other Goodmen haue taught them, that he is neither the one, [Page 155] nor the other: meaning in hart and truth with their Anabaptistes no better to the State ciuil, then to the Ecclesiastical

Whereby both honourable Princes with their graue Counsels, and all other men may see, vvho they be that both teach and folow S. Paules doctrine of o­bedience to Superiours, & who they be againe,Rom. 13. that S. Iude in his liuely descri­ption of Heretikes calleth, [...]d. Contemners of Lordship, Blasphemers of Maiestie.

The Church to which Princ [...]s doe Homage.

XLI IT may be more-ouer considered for what Church all iust Princes, Empe­rours, and Potentates hold their swords: to what Church they haue dedicated theyr fidelitie: to vvhat Church they haue from theyr first conuersion giuen such immunities, exemptions, honours, and prerogatiues: of vvhat Church they hold their seuerall Title of Christianitie, as to be called, one Christian, another [Page] Catholike, another defender of the faith, and so forth: in what Church the Pro­phecie of Esay is fulfilled: Et erunt Reges nutri [...] tui, Esai. 49. & Reginae nutrices tuae: vultu in terram demisso adorabunt te▪ & puluerem pe­dum tuorum lingent. And Kinges shall be thy fosterers, and Queenes thy nurces: looking demurely with their eies on the ground, shall they worshipp thee: and the dull of thy feet shal they licke. And againe:Esai. 60. Et aedificabunt silij peregrinorum mu­ros tuos, & Reges eorum ministrabunt tibi. And the sonnes of strangers (that is, of the Gentils) shall build thy walles, and their Kinges shall doe seruice vnto thee. Et aperientur portae tuae iugiter: die ac nocte non daudentur, vt asseratur ad [...]e fortitudo gen­tium, & Reges earum addu [...]antur. Gens enim & regnum quod non seruierit tibi, peribit. And thy gates shall stand open continually, day and nyght shall not they be shut, that vnto thee they may be brought the very strength of the Gentyls, and that vnto thee theyr Kinges may comme. For the Nation and Kingdome that wil not serue thee, shal surely perish.

Consider therefore, what Church it is [Page 156] which conformably to these Prophecies hath brought the mighty Princes of the vvorld, Kingdomes of the earth, and States of Common-wealthes to submit their Septers vnder Christ our Lord & Gouernement of his Church: to vvhat Church the very Romaine Emperours, before most cruel tyrants, and for three hundred yeares togeather Persecutours of the Church, straight vpon their con­uersion, euē then when they were Lords of all this world yealded vp theyr very Imperial City of Rome with the whole most large and mighty Country of Ita­lie, and translated their owne State into an other part of the world, giuing place to his Vicar, by whom in him they had bene Christened: the only worke of our Sauiour Christ, Lord of all and GOD omnipotent, so to bring into his Church and submitte vnto it the very Strength of the Gentils, and so mightily to bring Satan himselfe vnder the Feete of the Romaine Christians.

This Church, you may see, hath (as it should doe) ruled with Lavv and disci­pline all states of people: it hath faithful [Page] Princes no lesse subiect vnto it, then the people, as obedient children, as the peo­ple: euen so as God foretold, promised, and ordayned that they should be. Ne­uer therefore exempted it Emperour, Prince or Potentate of the earth from his due obedience to Gods Church and lawfull Ptstours.

Consider on the other side, vvhat Church is that, where all is contrary, the Prince not only not taught obedyence to the Church, humilitie, & seruice, vn­der payne of himselfe and his Realme to perish: but fondly seduced, miserablye deceaued and flattered aboue measure with the very Title of head & Supreme Gouernour of the Church.

The Parlament Church.

XLII VVHEREVPON you may con­sider againe, by the sequele of most foule absurdities following there­of, vvhat Church that is, where lawes be made to charge Peter him-selfe, if he there were liuing, to giue vp his com­mission [Page 157] receaued of Christ, and take a­nother of the King or Queen: to ch [...]rge both him and all his fellowes the other Apostles of God our Sauiour, to change that true seruice of God which they had receaued, & to minister of another sort, which the King, or Queen, or Parlamēt, or law of the countrie should prescribe vnto them: to put S. Augustine to fine to the Queene one hundred Markes for saying Masse for his Mothers soule: to leese his Bishopricke, to liue and dye in prison for the same, and for calling & counting Aerius an Heretike for hold­ing against it: and for many other points of their faith, both hee and all the other Holy Fathers, fayne to leese all, and to giue place to certaine new Maisters that had bene from hence at the Apostles, going so long a iourney without any foo­ting in the way, and as the Philosophers spake, transeuntes de termino in terminum si­ne medio, and from thence fetched vs a nevv Religion that they neuer knevv. Yea a Religion, that should compel their Maister and ours, Christ himselfe, God aboue all to be blessed for euer, if he had [Page] chosen this time and our Countrey for to teach, and worke in it mans saluation, to haue held his peace and leaft his med­ling like a Foreiner as hee was, and in no wise to haue behaued him-selfe like the Head of his owne Church, vnlesse hee would haue also saied, that he had bene the natural king of England, and dis­placed the lawfull heires of the Kings a­fore-time, and chaunged his talke to Pilate, when he saied: Regnum meum non est ae hoc mundo, Ioan. 28. my kingdome is not of this world: to haue sayed: My King­dome is of this world, and thy Maister Cesar doth me wrong. This must hee needes haue done (I say) by our nevv mens doctrine, or not haue bin Head of his Church, because by their saying that Headship cannot be seperated from the Kingship, being (as they say) a real na­turall, and an essentiall part thereof.

Which their own saying, themselues yet againe destroy by another saying of their own contrary to the former: whiles that they professe (as truth is) our Prince to be King of France as well as of Eng­land and of Ireland: and yet say not, [Page 158] that he is Head of the Church of France, but only of the Church of England and Ireland, as euery man doth see in the King or Queenes vsuall Style. Where­fore if any man thinke, that Company, vvhich breedeth and nourisheth such monsters, such absurdities, to haue any resemblance of Christes Church, horrib­ly blinded in his sight, and his vnderstā ­ding fouly darkened.

Communion of Saintes.

XLIII SVCH (you see) is the new inuen­ted Church of England, so streight­nyng and coarctyng it selfe into the limittes of one Kingdome or Coun­trey, that in it one Christyan man to another euen in Spirituall affayres is a stranger: that in it an Ecclesiastical and Apostalicall povver erected by Christ, is deemed a Foreiner: that in it any Ge­neral Councel that euer was or euer can be gathered of the Bishoppes of other Natyons of all Christendome, yea or of theyr own confederates, can take, beare, or haue no whit of authoritie: that in it [Page] epistles directed from beyond the sea by Saint Paule himselfe, such as his Epistles to the Romains, Corinthians▪ Galathians &c. could beare no sway: that in it all the Apostles togeather writing from theyr Synod of Hierusalem, as they did to the Antiochians, might beare no stroke: that in it Christ himselfe without the King and the Parlaments consent, might not dispose of his own Churches. Into such wonderfull narrow straightes haue these men laced and pinched vp them-selues, besides their precise dealing also about communion with the soules in Purgato­ry, and the Saints in Heauen.

Consider then, whether this be the Catholike and Vniuersall Church of Christ, spread ouer all Nations, descen­ding vnto vs throughout al ages, one & the same both in earth, and vnder earth, and aboue earth: and not that Church much rather, yea most certainly, by which euery faithfull man communicat­eth in all offices of Relygion with all o­thers, be they neuer so farre asunder, be it in time, or be it in place: in which there is a perfitte participation and societie of [Page 159] all spirituall commodities and comman­dementes: where seruing and obeying, praying and working, desiring and de­seruing lacking and abounding, trouble and comfort goeth in common.

The Church that all Christs enimies fight against.

XL.IIII CONSIDER againe, what Church that is, ours or the Protestantes, which the tyrannicall Romaine Empe­rours of olde before their christendome, did vexe and persecute: and which to this day the Heathen, the Turke, and the Iewe doe acknowledge themseulues to be annoyed by. VVhat company honoring Christ, do they feare but ours? What Church beareth off theyr brunt from the neck of Christendom, but on­ly ours? Of what Church was our owne Countrie, whē it in such holy warres ioy­ned with other countries of Christen­dome, and got thereby immortal glorie? And now that it is reuolted from the same Church, what aide haue Christian [Page] Princes of it toward such warres? Yea, doth not all the world see, that these go togeather: them that fight against He­retikes, the same to fight against Turks: and they againe that maintaine Here­tykes, the same to fauour Turkes, to be sory for theyr ouerthrowes, to be glad of theyr preuailing, for Christian Prin­ces good successe to faine false bonefires for TVRKES good successe to shew forth mery heartes?

Of our Church, I shewed afore, that those Emperours afterward receaued theyr Baptisme: therefore ours it vvas that they afore did persecute For so wit­nesseth the Prophet Esay, that it is one Church,Esa. 60. and the same, which they did first afflict, and after adore. Et venient ad te curui filij eorum qui humili [...]ue [...]t te▪ & ad­orabunt vestigia pedum tuorum omnes qui de­trahebant tibi, & vocabunt te Ciuitatem Do­mini, Sion sancti Israel. And there shal com vnto thee creeping and crouching the sonnes of them that afflicted thee: and there shal adore thy footestepes all that blasphemed thee: and they shal cal thee the Citie of our Lord, the Syon of the [Page 160] holy one of Israel.

Seing it is euident (I say) that those Potentates neuer to no Church did this honour and Seruice, but only to ours: euydent also it is, that our Church it vvas, which afore they persecuted: that Church, Christes Church, by the con­fession of al men: therefore our Church, Christes Church, to the eye of such as are content to see. Which yet again may be more plainly seene by this Motiue of S. Augustins, by him proponed, amōgst many others, to the Heathens, to moue them to be Christians: Vid [...]tis, Epist. 42 ipsas huius saeculi potestates, quae aliquando pro simulachris populum Christianum persequebantur, victas & domitas, non a repugnantibus, sed a morientibus Christianis, & [...]ntra eadem simulachra, pro quibus Christianos occidebant, impetus suos le­gesque vertisse, & Imperij nobilissimi eminētissimū culmē ad sepulchrū piscatoris Petri submisso diademate supplicare. You see, the very Potestates of this world, which once for Idolles did persecute the Christian peo­ple, ouercome and tamed, not by the re­sisting, but by the dying of Christians: both against the same Idoles for which [Page] [...] [Page 137] [...] [Page] [...] [Page 138] [...] [Page] [...] [Page 139] [...] [Page] [...] [Page 140] [...] [Page] [...] [Page 141] [...] [Page] [...] [Page 142] [...] [Page] [...] [Page 143] [...] [Page] [...] [Page 144] [...] [Page] [...] [Page 145] [...] [Page] [...] [Page 146] [...] [Page] [...] [Page 147] [...] [Page] [...] [Page 148] [...] [Page] [...] [Page 149] [...] [Page] [...] [Page 150] [...] [Page] [...] [Page 151] [...] [Page] [...] [Page 152] [...] [Page] [...] [Page 153] [...] [Page] [...] [Page 154] [...] [Page] [...] [Page 155] [...] [Page] [...] [Page 156] [...] [Page] [...] [Page 157] [...] [Page] [...] [Page 158] [...] [Page] [...] [Page 159] [...] [Page] [...] [Page 160] [...] [Page] they killed the christians, to haue tur­ned their forces and their lawes: and also the high [...]st top of the most noble Em­pire, at the Sepulchre of Peter the fish­er submitting his Croune to mak sup­plication.

By this it is euident, I say, that our Religion it is, to which from their for­mer Paganisme those Emperours were conuerted, and to which S. Augustine would haue those other Heathens to conuert And farder yet in the same kind of motiue you may cōsider, what church it was, which all HERETIKES likewise euer impugned, but neuer preuayled. Which very note of his Church our Sa­uiour giueth:Mat. 16. Portae inseri non praeualebunt adue [...]sus eam, The gates of Hel shall not preuaile against it.

Was it then against the Protestants, that Iouinian lette out of Hell Priestes and Nunnes Mariage? Or were it they, and [...]gaine stopped vp that gap & gate of Hel? Was it against them, that Aerius let out of Hel his Heresie of No good to be done to the dead by prayer? Or, were it they, that againe stopped vp that gate? [Page 161] Was it one Church, against which these Heretikes and many other such like ran out: and another, against which issued out the Arrians, Sabellians, Nestorians, Pelagians, and finally all the rable? Or, vvas it not one Church and the same, which stopped vp both sortes of gates? Not the Protestantes, but our Church, the one sort: therefore not the Prote­stants, but our Church, the other sort: & therefore againe, not the Protestantes, but our Church, the true Church.

Euer Visible and Catholike.

XLV TO this consideration ioyne this also, what Church is that, vvhich can shew in it the fulfilling of innume­rable Scriptures touching the Churches vniuersalitie by time, place, and person: vvhich can spread before your eyes her line and pedegree descending from the chiefest Apostles euen vnto this time: which can declare, that in all Ages and States, since Christs time, shee hath had some notable glorious companie pro­fessing her Religion, euen in the pointes [Page] also that the Aduersaries now impugne: which is knowen still to haue in all pla­ces, euen amongest the Kingdomes of Heretikes, Turkes, and Heathens, her o­pen Confessours, Professours, & Main­tayners vnto death.

Consider on the other side, vvhat Church is that, vvhich lacking proofe of law [...]ull and lineall Descent, careth not for the middest, but leapeth frō one end immediatly to the other, from Luther to Christ, not hauing record of her religion in all the meane time: no monument of such a Church, neyther in leafe or line of Seruice-booke, neyther in creation of Priest or Bishop of their Sect: no like practi [...]e for her [...]n gouernment, either ci­uill, or Ecclesiasticall.

The truth is, that some there haue bin in many ages in some points of their opi­nion: but such as may not beare the na­ming, and as may be easily proued not to haue beene of their Church, because of certaine other pointes of their opinions. As Aerius▪ who denied praying & offe­ring for the dead, ordinarie daies of fast­ing, diffe [...]ence of Priest and Bishoppe: [Page 162] dare they (trow you) for all this, name him as a Protestant? No,Au [...]. [...]r. 5 [...]. I warr [...]nt you: they know that he was withall [...]n A [...]ri­an. Or any other of the old Heretikes likewise in some raile tyed to them, doe you heare them for all that make their vaunt of them?

Let vs come then to ve [...]y Hu [...] and Wicklef themselues, of whome they are wont to be somwhat lesse ashamed: were they at least Protestants? Or (which is all one) be Protestantes as they vvere, Hussites and Wicklefistes? No, there be many points named, wherein they agree not. One for example: Hus & Wick [...]ef did holde, [...] 35. that for euery mortall sinne vvhich any Magistrate should commit, by & by he lost his office, were he Priest or Bishop, King or Queene, or vvhat els so euer, and no longer therefore men bound to obey him. Will the Prote­stants alow well of such confusion as in thinges both diuine and humane there­vpon must follow?

To be briefe, let them heare their Fa­ther Martin Luther speake: Non r [...]cte fa­ciunt, qui me H [...]ssit [...]m vocant. Ap [...]d Rof. a [...]. 30. Non enim m [...]cū [Page] ille sentit. They doe not well (saith hee) that call me an Hussite: for with me hee agreeth not. Let them heare also theyr brother Phillip Melanchton speake. In­spexi Wiclefum: Ad Fri­der. Mi­con. sed deprehendi in eo multa a­lia errata, ex quibus iudicium de spiritu eius fie­ri potest. Prorsus non intellexit, nec tenuit fidei iustitiam, &c. I haue viewed Wicklef: but in him haue I found many other er­rours, by which, iudgemēt may be made of what spirit he was. Certainely he vn­derstood not, nor held not the iustice of faith: foolishly confounded he the Gos­pell & things political: wi [...]h many other his errors that he there confesseth & ob­iecteth.Li. de vit. Iew. Which L. Humphrey eyther ig­norantly knew not, or maliciously dis­sembled, in extolling so highly this wrong-sprited Wiclef, making him his Iewels peere, them two the two Moones or Sunnes of Oxford, and yet Melanct­hon withall, that thus hath iudged him, a man of right iudgement. So that by this it is manifest, that the Church of the Protestants neuer was, neuer at al (I say) in the world before this time.

Now consider than, to which of these [Page 163] Churches the Holie Scriptures beare witnesse, to this new vpstart, or to that old permanent. As where our Sauiour saith to them, whom he sent to preach & to minister his Sacramentes to all Nati­ons:Mat. 28. Et ecce ego vobiscum sum omnibus die­bus, vsque ad consummationē saeculi. And be­hold, I am with you all dayes, euen to the ending of the world. As also vvhere God saith of Christ by his Prophet Ie­remy: Si irritum potest fieri pactum cum die, Iere. 33. & pactum cum nocte, vt non sit dies & nox in tempore suo, & pactum meum irritum esse pote­rit cum Dauid seruo meo: vt non sit ex eo filius, qui regnet in Throno eius, & Leuitae, & sacer­dotes ministri mei. Gen. 8. [...] ▪ 22. If broken may be my promise with the day, and my promise with the night, so that there be not day and night in their time: my promise also broken may be with Dauid my seruant: so that there be not a Sonne of him to raigne in his throne, & Leuites (or Dea­cons) and Priestes my ministers. As a­gaine vvhere hee saith by his Prophet Esay: Hoc foedus meum cum eis, dicit Dominus: Spiritus meus qui est in te, Esay. 59. & verba mea quae po­sui in ore tuo, non recedent de ore tuo, & de ore [Page] seminis tui, & de ore seminis seminis tui, dicit D [...]minus, am [...]d [...] & vsque in sempiternū. This is my promise, or bargaine vvith them, saith our Lord: My spirit vvhich is in thee, and my words which I haue put in thy mouth, shall not againe goe out of thy mouth, and out of the mouth of thy seed, & out of the mouth of the seed of thy seed, saith our Lord, frō henceforth & euen so for euermore: with innumera­ble more such like places, that most eui­dently conteine in them visible preach­ers and ministers, preaching and mini­string, raygning and shining in Christes Church for euer: and therefore the said Church to be euerlasting visible, & visi­ble euerlasting.

Where grew the Protestants seed before our time.

XLVI HERE BY the way doth offer it selfe a consideration of very great weight, rising vpon that which in the last Motiue I saide, that neuer vvas there Protestant in the world, before Luthers [Page 164] time at the soonest, but yet that manie points of Protestancy were long before, and that, at sundry times. Whereupon I would haue it considered, what groūd it was alwaies, vvhere at those sundrie times did grow the sundry points of the Protestants doctrine which at any time before our time chaunced to appeare: what manner of mē they were eyther for lyse, or for doctrine, to whom happened to be showen some glimce of this great light, which now the Protestantes Gos­pell hath brought vnto vs.

For a few examples, because my pur­posed breuity permitteth not many, as in deed very many there are, which the learned may here remember: One kind of the Protestants seed is, that wee must not pray for the dead: another that wee must not keepe the Lent and other ac­customed times of fasting: another, that wee must not pray to Saintes: another, that a Bishop and a Priest be equall. But where grewe those seedes afore-time? Some in one Aerius that liued in the time of Saint Epiphanius: some in cer­taine that named themselues Apostolici in [Page] S. Bernardes time, and at other times in others.

Now if you vvill know, what manner of ground that was: Aerius was an Ar­rian, Apostolici vvere Anabaptistes. Of Aerius thus vvriteth Saint Epiphanius:Lib. 3 cō. Haer. her. 75. Hic Aerius in hunc vsque diem viuit in carne, & superest in vita: Arianus quidem in totum, aliter enim non sentit, quam velut Arius, & adhuc vltra amplius quae Arij sunt perscruta­tur, acutus lingua, & armatus labijs in hac par­te. This Aerius liueth to this day, being an Arian altogether. For otherwise thin­keth he not, then euen as Arius: and yet furthermore, doth hee search than the thinges that belong to Arius, hauing his tongue whetted sharp, & his lips armed in this behalfe And in another place, he was a Priest of Bishop Eustathius, who for an Arian was accounted, and depri­ued. And because Aerius himselfe vvas not made Bishop in his place, multa con­tra Ecclesiam docuit, In Anace phaleosi. fide quidem existens Ari­anus perfectissimus, many things he taught against the Church, being in beleefe a most perfect Arian. Verum amplius docet, non oportere offerre pro his qui obdormierunt. [Page 165] But further he teacheth, that wee must not offer for them that are departed. Si quis vero ex discipulis ciusieiunare vult: Ne in diebus ordinarijs hoc facito, inquit, sed quando volueris. He forbiddeth to fast on Wens­day, & Friday, and in Lent, and the holy weeke before Easter.The Church hath relea­sed wens­daies fast long sithens. But and if any of his folowers wil fast, doe it not (saith he) on the dayes appointed, but some other day when thou wilt. Ass [...]rit idem, Episcopū Presbytero non esse excellentiorem. Hee saith also, that a Bishopp is no better then a Priest.

All the same doth S. Augustine like­wise witnesse of him,Haer. 53. that these were his owne Heretical assertions, and that hee was besides an Arian, and the occasion of his fall to haue beene the very same, because he might not be made a Bishop. Of the Heretykes named Apostolici S. Bernard vvriteth,In. Cant. ser. 66. that they likevvise would haue no praying to Saintes, nor for the dead, and that withal they laugh­ed at the Catholikes for Baptising of In­fantes, Anabaptistes as they were. I would haue it therefore considered, why these seedes of the Protestantes were so [Page] sowen vpon the ground of Arians, and vpon the grond of Anabaptistes. Let them tel vs, why vnto such wicked men they were so deare? Why were these cā ­dels of theirs (as they accompt them) lighted to Aerius a perfitte Arian, and a proud Ambitious fellow, rather then to S. Athanasius, S. Epiphanius, Saint Au­gustine and other holy men of God that stood with the Church against the Ar­ryans? Why to those false Apostolykes, who were wicked Anabaptistes,Bern. ep. 240. de. Henrico. and to others that were dicers and hoorehun­ters rather then to Saint Bernard, and o­ther holy and Catholike men of the same time?

Is it not playne by this, vvho is the sower of such seede, the lighter of such candels? Euen hee that sowed vs the Seede of Arianisme, that lighted vs the candell of Anabaptisme: not GOD our Lord, but the Diuel himselfe the Lord of Heretikes. Such seede it is as wee see, that any ground will beare it, if it be not the Catholike, be it Ariā, be it Anabap­tist. And not those only, but also at this time whereas there are in the world very [Page 166] many Sectes, which also the Protestants themselues condemne as well as we doe, yet what one is there of them all, vvhich with the same agreeth notright wel? Yea eche one of them, in his falling from the Catholike Church, what soeuer vvere the sinke to the which hee fell: yet in his way tooke he not with hym the doctrine of the Protestants, and the light of their Gospell to be his direction? The very worst sort of Heretykes of this tyme as the Anabaptistes, the Trinitaries, or who soeuer els they be: yea, and all the sortes that be, one and other: yea the ve­ry Epicures also, and Atheistes, vvho knoweth not, that first they were Prote­stants, yea and that such they be, and wil seeme to be still? The opinions of theyr owne, and of the Protestantes standing all in maner so well togeather (vnlesse peraduenture I should except the Athe­istes, whereof yet I doubt very much) that they neede not to lay avvay scarse any one point of the protestants commō doctrine, as being contrary to their own: no not the Atheists themselues, I thinke: (but of al the rest it is certayne) of those [Page] general negatiue points, I say, that pro­perly are the Protestantes, and for the which they so cal themselues, and wher­in they be from vs departed: troubling therefore the Catholikes in our Coun­try for them, and tolerating and main­teining all Sectes, how many soeuer and diuers they be.

That Seede therefore, which euer is found amongest such cockle, and that lyght which sheweth the way and lea­deth vnto such headlong downe-falles, and which light also they no lesse se that be in such Egyptiacal darkenes, then our Protestants them-selues: who soeuer is content to take it for the right seed, and the true light, litle careth he (as he plain­ly declareth) vvhat seede grovv in his soule, or into what darknes hee be lead▪ and therefore shall he be sure at the later day, to be gathered by the reapers to­geather with the Arians, the Anabap­tistes, the Atheistes, and all other dar­nell that the parable speaketh of, in these wordes:Mat. 13. In tempore messis dicam Messoribus: colligite primum zizania, & alligate ea in fasci­culos ad comburendum: At Haruest tyme I [Page 167] will say to the reapers: gather ye first the Darnelles, and bind them in bundelles to be burned: where there shal be wee­pyng and gnashing of teeth. For being here found with Arians and other coc­kell aforesaid, how can he be but there bound vp with them in the same būdel? Sure therefore shall he be likewise from this wilfull darknes to be throwen yet into further darknes (into the which he would not) with hym that another Pa­rable speaketh of, wher it saith:Mat. 22. Tunc dixit Rex ministris: ligatis manibus & pedibus eius, mittite eum in tenebras exteriores: ibi erit fle­tus & stridor dentium. Then said the King to his seruantes: Bind him hand & foote, and cast him into more outward dark­nes: there shall be weeping & gnashing of teeth.

Sure To Continue.

XLVII Novv, to go on your way, in the vvhich vvee were before this last Motyue: by the same places of Holye Scriptures there mentioned, are vvee admonished agayne of another consi­deration: [Page] what Church that is, which as it hath so manifestly and gloryously lasted euer vnto this time; so is it most sure and certayne, from this time to last agayne euen continually till the world shall end. And what Church that is on the other side, which as it is lately start vp, so is it most sure and certayne quick­ly agayne to fall to nothing. Of the first was Saint Augustine bolde to say to his frind Honoratus a Manichee:De vtili. cred. ca. 8. Si finem la­boribus vis imponere, sequere viam Catholicae disciplinae, quae ab ipso Christo per Apostolos ad nos vsque manauit, & ab hinc ad posteros mana tura est. If thou desire to make an end of al thy troubles, folow the way of the Ca­tholike doctrine, vvhich from Christ himselfe by the Apostles euen to vs is descended: and from hence to Posterity shal descend. And againe to his coūtrey­men the simple people of the Donatists,Psal. con. Par. Don. shewing them the sure way to be againe grafted in Christ: Numerate Sacerdotes vel ab ipsa Petri Sede: Et in ordine illo Patrum quis cui successit, videte. Ipsa est Petra, quam non vincunt superbae inferorum portae. Count the Priestes hardly from the very See of [Page 168] Peter: And in that order of fathers, con­sider who to whom succeded. That same is the Rocke, which the proud gates of Hel do not ouercome.

If any man at that tyme, or at any time had beene bolde, so to haue said of any other Apostles See: had he not by this time bene proued a lyer? And were those other Sees more impugned (I pray you) by Tyrants and Heretikes, thē vvas the See of Peter? Yea, hath not Peters See vvith all kindes of engyns, by all sortes of enimyes, ten thousand folde bene more impugned? But all in vayne:De. vtili. cred.. 19. Frustra circumlatrantibus Haereticis saith Saint Augustine: In vayne is the bar­king of Heretykes all about it. All is in vayne, And for what other cause (Let them, if with al their wits and wysdomes they can, giue vs any other) but only be­cause Christ our Sauiour God Almigh­ty hath said the word: Tu es Petrus, Mat. 16. & su­per hanc Petram aedificabo Ecclesiam meam: & portae inferi non praeualebunt aduersus eam. Thou art Peter, or a Rock, vpon vvhich Rocke I wil build vp my Church: and that, spite of Hel gates: they shal not pre­uayle [Page] against it, be they neuer so manie, neuer so mighty, neuer so politike, neuer so eloquent, neuer so hardie, and vvhat soeuer els can be thought or named.

Vpon this most plaine and most sure word of him that is truth and might it selfe, haue our Fathers bin alway bold to say, that the See of Peter should neuer faile, neyther in succession, neyther in faith: And vpon the same word be wee much more bold (if more may be) be­cause we see, that it hath held on almost two hundred & forty Bishops, whereas they say not forty. And wee againe be­sides the fighting against it that they saw, haue seen an infinite deale of more: Therefore be we bold to say with them, that neuer shal hell gates ouer come this Rocke, but that both the Successiō shall endure, & also the very same faith of it endure. Who can say so of the B. of Cā ­terbury, of London, or any other, or ei­ther of these: either (I say) that alwaies there shall be a Bishop, or that for the time he is, he shall not chaunge his faith?

These Heretikes, all the world seeth how soone they fade & faile, one alwaies [Page 169] eating vp another: as a great morsell of Luther eaten vp by Zuinglius, of Zuin­glius, by Caluin, of the Protestantes, by the Puritans, &c. And so in themselues euery one vvonderfully diminishing: & in the meane time the Catholike vnitie meruailouslie increasing. For example whereof, wee need not to goe to India, where the multiplication is miraculous, nor to other Countries of Europe, verie manie persons and partes vvhereof, doe daylie repent theyr Heresie, and returne to vnitie. Euen in our owne Countrie vvho seeth not the gracious and incre­dible increase of Catholikes: so that now after sixteene yeares preaching of the Heretikes, & as long silence of the Ca­tholikes, all libertie, maintenaunce, help and law for the one: all restraint, perse­cution, and oppression of the other: yet at this day (thankes be to God) there are innumerable moe Catholikes, and they more godlie, more learned, more zealous, more constant, then they were, what time Pharao first arose that knevv not Ioseph.

Whereby anie vvise man may con­iecture, [Page] what will be their increase with­in few yeares, yea although the commā ­dement of exponing the men children should continue: & specially then, when it shall be free for all to depart them out of the house of bondage, and to heare Moyses preach vnto them at libertie: which by the grace of God to be quick­ly, these wonders that hee worketh both in heauen and in earth, and specially in the hearts of men (vnlesse I be decea­ued) doe seeme to promise. God graunt (if it be, his blessed will) that whenso­euer it be, it be with the Egyptians own saluation, & that they indurate not their owne hartes, euen to the destruction of their Primogeniti.

Well, be that generall deliuerie when God will, euer or neuer: easily may the Heretikes see by this, that the people of themselues do see their follies, that much more plainely, & much more generally would they see it, if the Catholiks might be suffered for to shew it. Which suffe­rance although God hithervnto for the infinite sinnes of vs and our Countrie would not haue to be: yet hath hee by [Page 170] other meanes (wee see) and daily doth more & more declare, that they be such as S. Paule speaketh of, where hee saith: Sed vltra non proficient: 2. Tim. 3. insipientia enim eorum manifesta erit omnibus. But they shall not still proceed: for theyr folly shall be ma­nifest to all men at the length, as was the folly of Iannes and Mambres, the Ma­gitians of Pharao, who for a while with theyr sorcery withstood Moyses. For so wee see, that partly Catholike mens wri­tinges and Councels of Bishops, partly time it selfe, all with the helpe of God, hath and doth make knowen theyr fol­ly: euen there, where by all reason of man they should haue rooted in them­selues for euer, and quite rotted out the contrary. But the rule of Truth cannot be false: Omne regnum diuisum contra se, Mat. 12. de­solabitur: & omnis ciuitas vel domus diuisa contra se, non stabit. Euery kingdome diui­ded against it selfe (as they be into Pro­testantes and Puritans, and as all other great Heresies euer haue beene, to theyr owne destruction) shall come to desola­tion: and euery Citty or house diuided against it selfe, shall not stand.

And so by this consideration you may perceaue the truth of Luthers proude Prophecie in his Booke against King Henry:Luther a fal [...]e pro­phet. Certui sum dogmata mea habere me de coelo: dogmata mea stabunt, & Papa cadet. De­us viderit, vter primo fessus defecerit, Papa, an Lutherus. Sure I am, that I haue my Do­ctrines from heauen. My Doctrines shal stand, and the Pope shall fall. Let God see, whether wil first be wearie and faile, the Pope or Luther. Yea, God and the world seeth, that thou art comen already almost to nothing, euerie vvhere in ma­ner forsaken of thine owne Disciples: & by Zuinglius, Caluin, and others wel-neare consumed, the See Apostolike in the meane while more and more conti­nually increasing in honour and glorie. And therefore may our countrie men, if they list, of God him-selfe take plaine warning of thee and those others that in our countrie would be accounted thine adherents. Thus said God first of all: The Prophet, Deut. 18. which corrupted with pride will take vpon him to speake in my name, such thinges as I haue not commanded him to say, or in the name also of other Gods, he shall be put to death. And [Page 171] then further Moyses saith: If thou an­swere within thy minde and say: But how may I vnderstand the word that our Lord hath not spoken? This signe shalt thou haue: looke what the same false Prophet hath foretold in our lords name, and if it come not to passe, that thing our Lord hath not spoken: But through the swelling pride of his owne hart the false Prophet fained it, & therefore thou shalt not feare (or folow) him.

How to make plaine demonstration, that the Heretikes haue no euidence, and that we haue all.

XLVIII TO conclude at last, and to breake off all other the like considerati­ons vvhich might yet be manie more proponed, and shall be hereafter, if God will, and necessitie so require: yet one thing more heere in the end would I haue by a Catholike man proponed to his friend that is an Heretike to be con­sidered.

Whereas it is most strongly prooued by all this which I haue here said, & also euident in it self to any man of wisdome that is not quite forsaken of God, that there maketh most plainely for vs, and against the Heretikes, all that euer vvas or can be of any christian man required, Holy Scriptures, Approued Traditions, See Apostolike, Generall Councelles, Auncient Fathers, Ecclesiasticall Histo­ries, Christian Lawes, Diuine Miracles, Heauenly Visions, Gods Church, the very names of Catholikes, of Heretikes, of Protestantes, theyr Going out, theyr Comming of them selues, vvithout sending: Our Vnitie, Vniuersalitie, Antiquitie, Succession Euerlasting: theyr reuiuing of old condemned Here­sies: finally al Monuments, all substance, all accidents of Christianitie: all this be­ing most certaine, most plaine, most eui­dent: and yet the Heretikes still in all pulpits crying the Gospell, the Word of the Lord, the touchstone of Gods book: I vvould haue all men here (to knowe theyr impudency) for to consider vvell with them-selues, vwhat should be the [Page 172] true cause of that theyr shamelesse and deceitfull crie.

First plaine it is, that all these former euidences make for vs: and so must the Heretike that you will deale withall, be made in the beginning to cōfesse: which they doe all confesse many waies indi­rectly, as in that they vse not the same e­uidences themselues in their declarati­ons: & againe in that they admit no eui­dence, but only Scripture, &c. In these theyr sayings and doings, they confesse indirectly and in generall termes, that al those euidences make for vs. But you must make your friend confesse as much directly and particularly. Or els let him say eypresly to euery one of them, whe­ther he will be cōtent to be tried by thē: as by the motiue of old condemned he­resies: himselfe (I meane) to be an Here­tike, if you proue him an Aerian, for de­nying prayer for the soules departed. If he be content, then ioyne with him vpō that issue. Againe whether he wil be cō ­tent to be tried by approued traditions, by Miracles, by Councels, by Fathers, vvith the rest. And if hee consent, then [Page] ioyne vvith him in like sort vppon that point, through all, and each of them, in manner as this Treatise hath shevved you the vvaie. Whereby you shall still be sure to haue the victorie: as I vvill vvith Gods helpe more copiously declare hereafter, if any of them doe ioyne vvith me vpon them. And that they know themselues full well, fleeing therefore euermore from them all to their vveake and false Castle of onelie Scripture.

But you muste still labour to gette them (and if you can) vvith their con­sent out of that Castle into the plaine fieldes aforesaide, to make them graunt expreslie, that there in your handes they can not stand. Verie hard it is for you, I know, to bring anie proude obsti­nate Heretike to that humilitie to con­fesse so much, although hee thinke it: yet is it good vppon sure confidence of Gods mighty help, so to assay the worst of them all, if peraduenture God vvill saue him, or any other that by that mea­nes shall vnderstand theyr cowardlines, and naughtines of their cause. But spe­cyally [Page 173] this vvay shall serue you to doe good vpon men more Humble, more tractable, more reasonable, content to learne the truth, and to saue theyr soules.

Such a one shal you sone, by the grace of God and your owne deuout prayer, perswade to come forth vnto you vpon those Playnes afore sayed, and there to proue to see, and to confesse theyr fal­ling and our preuailing.

Which when he hath so done, he will neuer (I warant you) returne to his for­mer castell, trusting there to speede any better: so euidently shall hee perceaue, those playnes, into the which with his cōsent you called hym out to be the most certaine places, where the truth of chri­stian Religion is to be tryed and to be found.

But yet for the farther confyr­matyon of our Catholyke truth, and of hym therein, you may then af­tervvard will hym to retire hym to the sayed castle of the Scrypture. And then to shevv hym, that there hee can no better vvith-stande our assaulte: [Page] bidde him consider, vvhether the holy Scripture be agaynst these foresaid eui­dences: yea whether it doe not beare them al plaine witnesse, as in the seueral places I haue partly shewed: Agayne therefore to consider, whether Holy Scripture be in any thing contrary to it selfe. And yet once againe, whether that, if Scripture with Protestants were good euidence, we allege not for vs Scriptures most plainly, most mightily, most abun­dantly.

For example, is not this Scripture manifest enough:Mat. 26. Hoc est corpus meum, &c. Hic est sanguu meus, &c. This is my bodie &c. This is my bloud? &c. Is not this Scrypture also most manifest: Ex operi­bus iustificatur homo, Iac. 2. & non ex fide tantum, By workes a man is iustified, and not by faith only? Is not this againe playne ynough:Iac. 5. Infirmatur quis in vobis? Inducat Presbyteros Ecclesiae, & orent super eum vn­gentes eum oleo in nomine Domini, &. If a­ny amongst you be daungerously sicke, let hym send for the Priestes of the Church, and they to pray ouer him, ane­ling him with the oyle in the name of [Page 174] our Lord, &c. This Scripture againe is it not most manifest: Salubris est cogitatio, 2. Mac. 12. pro defunctis exorare, vt a peccatis soluantur: It is a good meaning, to pray for the soules departed, that they may be deli­uered from their sinnes. These likewise could they be plainer: Multum orat pro po­pulo, & vniuersa sancta ciuitate, 2. Mac. 15. Ieremias Pro­pheta Dei: Ieremie Gods Prophet (dead long afore) prayeth much for the peo­ple, and the whole holy Citie?Gen. 48. Deus qui pascit me ab adolescentia mea vsque in presentē diem, Angelus qui eruit me de cunctis malis, benedicat pueris istis. saith Iacob the Patri­arch of Iosephs two children: God who hath fead me from my youth euē to this day: The Angel who hath deliuered me out of all aduersities, blesse these childrē: as if one now would say: God and our Lady blesse them.

Finally in the learned bookes of Ca­tholikes of this tyme, any man may see infinite manifest Scriptures for vs al­leged: and all that the Heretykes do al­ege, most clearely answered: as most certaine it is, that no Scripture from the beginning of Genesis, to the end of [Page] the Apocalipps, maketh for them, no Scripture against vs, but all for vs: and very many of them so euidently that the Heretikes haue no way to answere them but by plucking (if they could) the pen of the Holy Ghost out of his hand that wrote them. For either are they proued inuincibly, to be of the Holy Ghostes endighting, or no Scripture at all is pro­ued to be such: as you may remember the common saying of S. Augustine,Con. ep. fūd. ca. 5. Ego Euangelio nō crederem, nisi me Ecclesiae Catho­licae commoueret authoritas: I should not beleeue the very Gospell it selfe, vnlesse the Catholike Churches authoritie did compell me.

Seing then, that al this is so, I appeale me, & so may any Catholike man bold­ly with me, to the iudgement of any in­different man, and to the wisedome of a­ny that hath intelligence, whether it be not certayne, that the Protestantes pra­ting somuch of scripture proceedeth not of this that it beareth them at al any re­corde, but of that thing only which Saint Peter hath sufficiently warned vs of, if at least wise we wil take any warning, and [Page 175] not wilfully impugne the truth, and de­stroy our own soules. His warning is this: In the Epistles of our brother Paul:2. Pet. 3. Sunt quaedam difficilia intellectu, quae indocti & in­stabiles deprauant, sicut & caeteras Scripturas, ad suam ipsorum perditionem: There are cer­taine things hard to be vnderstod, which the vnlearned and vnstable doe depraue & wrest (as they do also the other Scrip­tures to their very own perdition.

So then the true cause, why these men be so busie in wreasting and writhing both of S. Pauls most learned and most Diuine Epistles,who be wreasters of the Scrip­tures. and of the other Holy Scriptures, is theyr owne vnlearned­nes, who are become Maysters, hauing neuer bene scholers, ioyned togeather with their vnstablenes, by which they are so lightly & lewdly runne out of the Ca­tholike Churches Vnity & Vniuersali­ty, to the Schisme and peece of Luther: and from thence againe, to the peece of his peece broken off by Caluine: and from Caluine againe, to the singularity of English Protestants: and yet agayne from Protestāts to make another peece of Puritans: neither there vndoubtedly, [Page] nor no where els euer to leaue their flit­ting vnconstācie, but only by returning to the setled & vnmoueable rock, wher­vpon both they before vvith vs, and wee stil yet thorough the only grace of God, doe stand vs steadfast. And once there standing, they shal sensibly see, this to be most certaine that I say, no Scripture, no truth to be against the Catholykes, neither any at all to be for Heretiks. For that is the place, where God appointed Moyses to stand, and there to see all those Mysteries, which in this life he re­uealeth, that he might afterward in hea­uen see his Glorie: Ecce, inquit, est locus apud me, Exo 33. & stabis supra Petram &c. Behold, quod he, there is a place with me, and thou shalt stand vpon the Rocke, &c.

And therefore doth S. Peter imme­dyatly after his wordes afore recyted, thus inferre: Vos igitur, fratres, praescientes, custodite, ne insipienetium errore traducti exci­datis a propria firmitate: You therefore (brethren) knowing this much afore hād by my warning, beware, that ye be not caryed away togeather with the erring and straying of foolish losels, falling out away from your ovvne sure steadines. [Page 176] For euen as any branch of a tree leesing once the sure hold that hee had in the trunke, and cleauing no more vnto it, must needs wither away and die foorth right, and can not possibly grow on any longer: so a man that falleth him off frō the deepe rooted, & continually stand­ing, and euer growing Tree of the Ca­tholike Church, he straight waies fadeth away, & vanisheth, & dieth in himselfe, and howsoeuer sometimes he semeth to grow in goodnes or in knowledge, as the braunch cut of his own tree, and planted in another place: it is al out of the roote, all in vaine, all but downward like a cow taile, and as a man that runneth very fast out of his way, & therefore all but back­ward. Wherefore vnto them only that kepe their standing, saith S. Peter: Cres­cite vero in gratia & in cognitione Domini no­stri, & Saluatoris Iesu Christi. But keepyng your hold, grow ye on in the grace, and in the knowledge of our Lord and Sa­uiour Iesus Christ. And so be his conclu­sion also our conclusion: ipsi gloria nunc, & & in diē aeternitatis, To him be glory both now, and vnto the day of eternity.